English Standard Version
Until the day breathes and the shadows flee, I will go away to the mountain of myrrh and the hill of frankincense.
King James Bible
Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.
American Standard Version
Until the day be cool, and the shadows flee away, I will get me to the mountain of myrrh, And to the hill of frankincense.
Till the day break, and the shadows retire, I will go to the mountain of myrrh, and to the hill of frankincense.
English Revised Version
Until the day be cool, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.
Webster's Bible Translation
Until the day shall break, and the shadows flee away, I will repair to the mountain of myrrh, and to the hill of frankincense.
Song of Solomon 4:6 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
At the close of the scene, the call now goes forth to the daughters of Zion, i.e., the women of Jerusalem collectively, to behold the king, who now shows himself to the object of his love and to the jubilant crowd, as the festal procession approaches.
11 Come out, yet daughters of Zion, and see
King Solomon with the crown
With which his mother crowned him
On the day of his espousal,
And on the day of the gladness of his heart.
The women of the court, as distinguished from the Galilean maiden, are called "daughters of Jerusalem;" here, generally, the women of Zion or Jerusalem (Lamentations 5:11) are called "daughters of Zion." Instead of צאנה (since the verb Lamed Aleph is treated after the manner of verbs Lamed He, cf. Jeremiah 50:20; Ezekiel 23:49), צאינה, and that defect. צאנה,
(Note: Without the Jod after Aleph in the older ed. Thus also in J and H with the note לית וחסר [ equals nonnisi h. l. et defective] agreeing with the MS Masora Parna. Thus also Kimchi, Michlol 108b.)
is used for the sake of assonance with וּראינה;
(Note: The Resh has in H Chatef-Pathach, with Metheg preceding. This, according to Ben-Asher's rule, is correct (cf. Psalm 28:9. וּר). In the punctuation of the Aleph with Tsere or Segol the Codd. vary, according to the different views of the punctuation. J has Segol; D H, Tsere, which latter also Kimchi, Michlol 109a.)
elsewhere also, as we have shown at Isaiah 22:13, an unusual form is used for the sake of the sound. It is seen from the Sota (ix. 14) that the old custom for the bridegroom to wear a "crown" was abolished in consequence of the awful war with Vespasian. Rightly Epstein, against Grtz, shows from Job 31:36; Isaiah 28:1; Psalm 103:4, that men also crowned themselves. בּעטרה (with the crown) is, according to the best authorities, without the art., and does not require it, since it is determined by the relat. clause following. חתנה is the marriage (the word also used in the post-bibl. Heb., and interchanging with חפּה, properly νυμφών, Matthew 9:15), from the verb חתן, which, proceeding from the root-idea of cutting into (Arab. khatn, to circumcise; R. חת .R ;, whence חתך, חתם, חתר), denotes the pressing into, or going into, another family; חתן is he who enters into such a relation of affinity, and חטן the father of her who is taken away, who also on his part is related to the husband.
(Note: L. Geiger (Ursprung der Sprache, 1869, p. 88) erroneously finds in R. חת (חתם, etc.) the meaning of binding. The (Arab.) noun Khatan means first a married man, and then any relation on the side of the wife (Lane); the fundamental idea must be the same as that of Khatn, circumcidere (cf. Exodus 4:25), viz., that of penetrating, which חתת, percellere, and נחת, descendere (cf. e.g., ferrum descendit haud alte in corpus, in Livy, and Proverbs 17:1), also exhibit.)
Here also the seduction fable is shattered. The marriage with Shulamith takes place with the joyful consent of the queen-mother. In order to set aside this fatal circumstance, the "crown" is referred back to the time when Solomon was married to Pharaoh's daughter. Cogitandus est Salomo, says Heiligst., qui cum Sulamitha pompa sollemni Hierosolyma redit, eadem corona nuptiali ornatus, qua quum filiam regis Aegyptiorum uxorem duxeret ornatus erat. But was he then so poor or niggardly as to require to bring forth this old crown? and so basely regardless of his legitimate wife, of equal rank with himself, as to wound her by placing this crown on his head in honour of a rival? No; at the time when this youthful love-history occurred, Pharaoh's daughter was not yet married. The mention of his mother points us to the commencement of his reign. His head is not adorned with a crown which had already been worn, but with a fresh garland which his mother wreathed around the head of her youthful son. The men have already welcomed the procession from afar; but the king in his wedding attire has special attractions for the women - they are here called upon to observe the moment when the happy pair welcome one another.
Treasury of Scripture Knowledge
Song of Solomon 2:17
Until the day breathes and the shadows flee, turn, my beloved, be like a gazelle or a young stag on cleft mountains.
Song of Solomon 3:6
What is that coming up from the wilderness like columns of smoke, perfumed with myrrh and frankincense, with all the fragrant powders of a merchant?
Song of Solomon 4:14
nard and saffron, calamus and cinnamon, with all trees of frankincense, myrrh and aloes, with all choice spices--
Song of Solomon 8:14
Make haste, my beloved, and be like a gazelle or a young stag on the mountains of spices.
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