English Standard Version
Your head crowns you like Carmel, and your flowing locks are like purple; a king is held captive in the tresses.
King James Bible
Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.
American Standard Version
Thy head upon thee is like Carmel, And the hair of thy head like purple; The king is held captive in the tresses thereof .
Thy head is like Carmel: and the hairs of thy head as the purple of the king bound in the channels.
English Revised Version
Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held captive in the tresses thereof.
Webster's Bible Translation
Thy head upon thee is like Carmel, and the hair of thy head like purple; the king is held in the galleries.
Song of Solomon 7:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
11 To the nut garden I went down
To look at the shrubs of the valley,
To see whether the vine sprouted,
The pomegranates budded.
12 I knew it not that my soul lifted me up
To the royal chariots of my people, a noble (one).
In her loneliness she is happy; she finds her delight in quietly moving about in the vegetable world; the vine and the pomegranate, brought from her home, are her favourites. Her soul - viz. love for Solomon, which fills her soul - raised her to the royal chariots of her people, the royal chariots of a noble (one), where she sits besides the king, who drives the chariot; she knew this, but she also knew it not for what she had become without any cause of her own, that she is without self-elation and without disavowal of her origin. These are Shulamith's thoughts and feelings, which we think we derive from these two verses without reading between the lines and without refining. It went down, she says, viz., from the royal palace, cf. Sol 6:2. Then, further, she speaks of a valley; and the whole sounds rural, so that we are led to think of Etam as the scene. This Etam, romantically (vid., Judges 15:8 f.) situated, was, as Josephus (Antt. viii. 7. 3) credibly informs us, Solomon's Belvedere. "In the royal stables," he says, "so great was the regard for beauty and swiftness, that nowhere else could horses of greater beauty or greater fleetness be found. All had to acknowledge that the appearance of the king's horses was wonderfully pleasing, and that their swiftness was incomparable. Their riders also served as an ornament to them. They were young men in the flower of their age, and were distinguished by their lofty stature and their flowing hair, and by their clothing, which was of Tyrian purple. They every day sprinkled their hair with dust of gold, so that their whole head sparkled when the sun shone upon it. In such array, armed and bearing bows, they formed a body-guard around the king, who was wont, clothed in a white garment, to go out of the city in the morning, and even to drive his chariot. These morning excursions were usually to a certain place which was about sixty stadia from Jerusalem, and which was called Etam; gardens and brooks made it as pleasant as it was fruitful." This Etam, from whence (the עין עיטם)
(Note: According to Sebachim 54b, one of the highest points of the Holy Land.))
a watercourse, the ruins of which are still visible, supplied the temple with water, has been identified by Robinson with a village called Artas (by Lumley called Urtas), about a mile and a half to the south of Bethlehem. At the upper end of the winding valley, at a considerable height above the bottom, are three old Solomonic pools, - large, oblong basins of considerable compass placed one behind the other in terraces. Almost at an equal height with the highest pool, at a distance of several hundred steps there is a strong fountain, which is carefully built over, and to which there is a descent by means of stairs inside the building. By it principally were the pools, which are just large reservoirs, fed, and the water was conducted by a subterranean conduit into the upper pool. Riding along the way close to the aqueduct, which still exists, one sees even at the present day the valley below clothed in rich vegetation; and it is easy to understand that here there may have been rich gardens and pleasure-grounds (Moritz Lttke's Mittheilung). A more suitable place for this first scene of the fifth Act cannot be thought of; and what Josephus relates serves remarkably to illustrate not only the description of Sol 6:11, but also that of Sol 6:12.
אגוז is the walnut, i.e., the Italian nut tree (Juglans regia L.), originally brought from Persia; the Persian name is jeuz, Aethiop. gûz, Arab. Syr. gauz (gôz), in Heb. with א prosth., like the Armen. engus. גּנּת אגוז is a garden, the peculiar ornament of which is the fragrant and shady walnut tree; גנת אגוזים would not be a nut garden, but a garden of nuts, for the plur. signifies, Mishn. nuces (viz., juglandes equals Jovis glandes, Pliny, xvii. 136, ed. Jan.), as תּאנים, figs, in contradistinction to תּאנה, a fig tree, only the Midrash uses אגוזה here, elsewhere not occurring, of a tree. The object of her going down was one, viz., to observe the state of the vegetation; but it was manifold, as expressed in the manifold statements which follow ירדתּי. The first object was the nut garden. Then her intention was to observe the young shoots in the valley, which one has to think of as traversed by a river or brook; for נחל, like Wady, signifies both a valley and a valley-brook. The nut garden might lie in the valley, for the walnut tree is fond of a moderately cool, damp soil (Joseph. Bell. iii. 10. 8). But the אבּי are the young shoots with which the banks of a brook and the damp valley are usually adorned in the spring-time. אב, shoot, in the Heb. of budding and growth, in Aram. of the fruit-formation, comes from R. אב, the weaker power of נב, which signifies to expand and spread from within outward, and particularly to sprout up and to well forth. ב ראה signifies here, as at Genesis 34:1, attentively to observe something, looking to be fixed upon it, to sink down into it. A further object was to observe whether the vine had broken out, or had budded (this is the meaning of פּרח, breaking out, to send forth, R. פר, to break),
(Note: Vid., Friedh. Delitzsch, Indo-Germ. Sem. Studien, p. 72.)
- whether the pomegranate trees had gained flowers or flower-buds הנצוּ, not as Gesen. in his Thes. and Heb. Lex. states, the Hiph. of נוּץ, which would be הניצוּ, but from נצץ instead of הנצוּ, with the same omission of Dagesh, after the forms הפרוּ, הרעוּ, cf. Proverbs 7:13, R. נץ נס, to glance, bloom (whence Nisan as the name of the flower-month, as Ab the name of the fruit-month).
(Note: Cf. my Jesurun, p. 149.)
Why the pomegranate tree (Punica granatum L.), which derives this its Latin name from its fruit being full of grains, bears the Semitic name of רמּון, (Arab.) rummân, is yet unexplained; the Arabians are so little acquainted with it, that they are uncertain whether ramm or raman (which, however, is not proved to exist) is to be regarded as the root-word. The question goes along with that regarding the origin and signification of Rimmon, the name of the Syrian god, which appears to denote
Treasury of Scripture Knowledge
held or bound
a lovely deer, a graceful doe. Let her breasts fill you at all times with delight; be intoxicated always in her love.
it shall blossom abundantly and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the LORD, the majesty of our God.
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Jump to NextBound Captivated Captive Carmel Crowns Fettered Flowing Flowings Galleries Hair Head Held Locks Mount Net Prisoner Purple Royal Tapestry Thereof Threads
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