Song of Solomon 4:15
Parallel Verses
English Standard Version
a garden fountain, a well of living water, and flowing streams from Lebanon.

King James Bible
A fountain of gardens, a well of living waters, and streams from Lebanon.

American Standard Version
Thou art a fountain of gardens, A well of living waters, And flowing streams from Lebanon.

Douay-Rheims Bible
The fountain of gardens: the well of living waters, which run with a strong stream from Libanus.

English Revised Version
Thou art a fountain of gardens, a well of living waters, and flowing streams from Lebanon.

Webster's Bible Translation
A fountain of gardens, a well of living waters, and streams from Lebanon.

Song of Solomon 4:15 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

All that the king calls his, she now can call hers; for she has won his heart, and with his heart himself and all that is his.

9 Thou hast taken my heart, my sister-bride;

   Thou hast taken my heart with one of thy glances,

   With a little chain of thy necklace.

The Piel לבּב may mean to make courageous, and it actually has this meaning in the Aram., wherefore the Syr. retains the word; Symm. renders it by ἐθάρσυνάς με. But is it becoming in a man who is no coward, especially in a king, to say that the love he cherishes gives him heart, i.e., courage? It might be becoming, perhaps, in a warrior who is inspired by the thought of his beloved, whose respect and admiration he seeks to gain, to dare the uttermost. But Solomon is no Antar, no wandering knight.

(Note: A specimen of Bttcher's interpretation: "What is more natural than to suppose that the keeper of a vineyard showed herself with half of her head and neck exposed at the half-opened window to her shepherd on his first attempt to set her free, when he cried, 'my dove in the clefts of the rocks,' etc., and animated him thereby to this present bold deliverance of her from the midst of robbers?" We pity the Shulamitess, that she put her trust in this moonshiny coward.)

Besides, the first effect of love is different: it influences those whom it governs, not as encouraging, in the first instance, but as disarming them; love responded to encourages, but love in its beginning, which is the subject here, overpowers. We would thus more naturally render: "thou hast unhearted me;" but "to unheart," according to the Semitic and generally the ancient conception of the heart (Psychol. p. 254), does not so much mean to captivate the heart, as rather to deprive of understanding or of judgment (cf. Hosea 4:11). Such denomin. Pi. of names of corporeal members signify not merely taking away, but also wounding, and generally any violent affection of it, as זנּב, גּרם, Ewald, 120c; accordingly the lxx, Venet., and Jerome: ἐκαρδίωσάς με, vulnerasti cor meum. The meaning is the same for "thou hast wounded my heart" equals "thou hast subdued my heart" (cf. Psalm 45:6). With one of her glances, with a little chain of her necklace, she has overcome him as with a powerful charm: veni, visa sum, vici. The Kerı̂ changes באחד into בּאחת; certainly עין is mostly fem. (e.g., Judges 16:28), but not only the non-bibl. usus loq., which e.g., prefers רעה or רע עין, of a malignant bewitching look, but also the bibl. (vid., Zechariah 3:9; Zechariah 4:10) treats the word as of double gender. ענק and צוּרנים are related to each other as a part is to the whole. With the subst. ending n, the designation of an ornament designed for the neck is formed from צוּאר, the neck; cf. שׂהרון, the "round tires like the moon" of the women's toilet, Isaiah 3:18. ענק (connected with אחד ענק, cervix) is a separate chain (Aram. עוּנקתא) of this necklace. In the words ענק אחד, אחד is used instead of אחד, occurring also out of genit. connection (Genesis 48:22; 2 Samuel 17:22), and the arrangement (vid., under Psalm 89:51) follows the analogy of the pure numerals as נשׁים שׁלשׁ; it appears to be transferred from the vulgar language to that used in books, where, besides the passage before us, it occurs only in Daniel 8:13. That a glance of the eye may pierce the heart, experience shows; but how can a little chain of a necklace do this? That also is intelligible. As beauty becomes unlike itself when the attire shows want of taste, so by means of tasteful clothing, which does not need to be splendid, but may even be of the simplest kind, it becomes mighty. Hence the charming attractive power of the impression one makes communicates itself to all that he wears, as, e.g., the woman with the issue of blood touched with joyful hope the hem of Jesus' garment; for he who loves feels the soul of that which is loved in all that stands connected therewith, all that is, as it were, consecrated and charmed by the beloved object, and operates so much the more powerfully if it adorns it, because as an ornament of that which is beautiful, it appears so much the more beautiful. In the preceding verse, Solomon has for the first time addressed Shulamith by the title "bride." Here with heightened cordiality he calls her "sister-bride." In this change in the address the progress of the story is mirrored. Why he does not say כּלּתי (my bride), has already been explained, under Sol 4:8, from the derivation of the word. Solomon's mother might call Shulamith callathi, but he gives to the relation of affinity into which Shulamith has entered a reference to himself individually, for he says ahhothi callaa (my sister-bride): she who as callaa of his mother is to her a kind of daughter, is as callaa in relation to himself, as it were, his sister.

Song of Solomon 4:15 Parallel Commentaries

Treasury of Scripture Knowledge


Songs 4:12 A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed.

Ecclesiastes 2:6 I made me pools of water, to water therewith the wood that brings forth trees:

a well

Psalm 36:8,9 They shall be abundantly satisfied with the fatness of your house; and you shall make them drink of the river of your pleasures...

Psalm 46:4 There is a river, the streams whereof shall make glad the city of God, the holy place of the tabernacles of the most High.

Jeremiah 2:13 For my people have committed two evils; they have forsaken me the fountain of living waters, and hewed them out cisterns...

Jeremiah 17:13 O LORD, the hope of Israel, all that forsake you shall be ashamed, and they that depart from me shall be written in the earth...

John 4:10,14 Jesus answered and said to her, If you knew the gift of God, and who it is that said to you, Give me to drink...

John 7:38 He that believes on me, as the scripture has said, out of his belly shall flow rivers of living water.

Revelation 22:1 And he showed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.


Jeremiah 18:13,14 Therefore thus said the LORD; Ask you now among the heathen, who has heard such things...

Cross References
John 4:10
Jesus answered her, "If you knew the gift of God, and who it is that is saying to you, 'Give me a drink,' you would have asked him, and he would have given you living water."

Proverbs 5:16
Should your springs be scattered abroad, streams of water in the streets?

Proverbs 5:18
Let your fountain be blessed, and rejoice in the wife of your youth,

Isaiah 58:11
And the LORD will guide you continually and satisfy your desire in scorched places and make your bones strong; and you shall be like a watered garden, like a spring of water, whose waters do not fail.

Zechariah 14:8
On that day living waters shall flow out from Jerusalem, half of them to the eastern sea and half of them to the western sea. It shall continue in summer as in winter.

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