Kidung Agung 3:2

3:2 “I will arise ¹  and look all around ²  throughout the town,

and throughout the streets ³  and squares;

I will search for my beloved.”

I searched for him but I did not find him. ⁴ 

Kidung Agung 4:2

4:2 Your teeth are like a flock of newly-shorn sheep

coming up from the washing place; ⁵ 

each of them has a twin,

and not one of them is missing.

Kidung Agung 6:6

6:6 Your teeth are like a flock of sheep

coming up from the washing;

each has its twin;

not one of them is missing.

[3:2]  ¹ sn Three 1st person common singular cohortatives appear in verse 2: אָקוּמָה (’aqumah, “I will arise”), אֲסוֹבְבָה (’asovÿvah, “I will go about”), and אֲבַקְשָׁה (’avaqshah, “I will seek”). These cohortatives have been taken in two basic senses: (1) resolve: “I will arise…I will go about…I will seek” (KJV, NIV) or (2) necessity: “I must arise…I must go about…I must seek” (NASB, NJPS). There is no ethical or moral obligation/necessity, but the context emphasizes her intense determination (e.g., 3:4b). Therefore, they should be classified as cohortatives of resolve, expressing the speaker’s determination to pursue a course of action. The three-fold repetition of the cohortative form emphasizes the intensity of her determination.

[3:2]  tn The emphatic particle of exhortation נא appears in the expression אָקוּמָה נָּא (’aqumah nah, “I will arise…”). This particle is used with 1st person common singular cohortatives to emphasize self-deliberation and a determined resolve to act (BDB 609 s.v. נָא b.3.a) (e.g., Gen 18:21; Exod 3:3; 2 Sam 14:15; Isa 5:1; Job 32:21).

[3:2]  ² tn The root סָבַב (savav) in the Qal stem means “to go around, to do a circuit” (1 Sam 7:16; 2 Chr 17:9; 23:2; Eccl 12:5; Song 3:3; Isa 23:16; Hab 2:16), while the Polel stem means “to prowl around” (Ps 59:7, 15; Song 3:2) (HALOT 739-740 s.v. סבב). The idea here is that the Beloved is determined to “look all around” until she finds her beloved.

[3:2]  ³ sn There is a consonantal wordplay in 3:2 between the roots בּקשׁ and בּשׁק, that is, between אֲבַקְשָׁה (’avaqshah, “I will seek [him]”) and בַּשְּׁוָקִים (bashshÿvaqim, “streets”). The wordplay emphasizes that she searched in every nook and cranny.

[3:2]  ⁴ sn The statement בִּקַּשְׁתִּיו וְלֹא מְצָאתִיו (biqqashtiv vÿlo’ mÿtsa’tiv, “I sought him but I did not find him”) appears twice in 3:1-2. In both cases it concludes a set of cola. The repetition depicts her mounting disappointment in her failure to locate her beloved. It stands in strong contrast with 3:4.

[4:2]  ⁵ tn Alternately, “the watering-hole” or “watering-place.” The noun רַחְצָה (rakhtsah) may be nuanced “washing-place” (BDB 934 s.v. רַחְצָה) or “watering-hole, watering-place” (HALOT 1221 s.v. רַחְצָה). The related verb רָחַץ (rakhats) means “to wash, bathe, rinse off” (BDB 934 s.v. רָחַץ; HALOT 1220-21 s.v. רחץ). The metaphor describing the beautiful teeth of the bride probably pictures freshly washed sheep rather than freshly watered sheep. He praises his bride’s teeth by comparing them to freshly washed sheep. In the ancient Near East it was customary to wash sheep before shearing them. The picture of freshly washed sheep depicts the whiteness of the bride’s teeth.