Kidung Agung 4:16

The Beloved to Her Lover:

4:16 Awake, O north wind; come, O south wind!

Blow on my garden so that its fragrant spices may send out their sweet smell. ¹ 

May my beloved come into his garden

and eat its delightful fruit!

Kidung Agung 6:1

The Lost Lover Found

The Maidens to the Beloved:

6:1 Where has your beloved gone,

O most beautiful among women?

Where has your beloved turned?

Tell us, ²  that we may seek him with you. ³ 

Kidung Agung 6:9

6:9 But she is unique! ⁴ 

My dove, my perfect one!

She is the special daughter ⁵  of her mother,

she is the favorite ⁶  of the one who bore her.

The maidens ⁷  saw her and complimented her; ⁸ 

the queens and concubines praised her:

[4:16]  ¹ tn Heb “may flow.”

[6:1]  ² tn The phrase “Tell us!” does not appear in the Hebrew but is supplied in the translation for the sake of smoothness.

[6:1]  ³ tn Heb “And we may seek him with you.” The vav-conjunctive on וּנְבַקְשֶׁנּוּ (unÿvaqshennu, “and we may seek him with you”) denotes purpose/result.

[6:9]  ⁴ tn Alternately, “She alone is my dove, my perfect one.” The term אַחַת (’akhat) is used here as an adjective of quality: “unique, singular, the only one” (DCH 1:180 s.v. אֶחָד 1b). The masculine form is used elsewhere to describe Yahweh as the “only” or “unique” God of Israel who demands exclusive love and loyalty (Deut 6:4; Zech 14:9). Although Solomon possessed a large harem, she was the only woman for him.

[6:9]  ⁵ tn Heb “the only daughter of her mother.” The phrase אַחַת לְאִמָּה (’akhat lÿ’immah) is sometimes translated as “the only daughter of her mother” (NIV, NASB) or “the only one of her mother” (KJV). K&D 18:112 suggests that she was not her mother’s only daughter, but her most special daughter. This is supported by the parallelism with בָּרָה (barah, “favorite”) in the following line. Similarly, Gen 22:2 and Prov 4:3 use the masculine term אֶחָד (’ekhad, “the only one”) to refer to the specially favored son, that is, the heir.

[6:9]  ⁶ tn The term בָּרָה (barah) is sometimes nuanced “pure” (NASB) because the root ברר I denotes “to purify, purge out” (BDB 140-41 s.v. בָּרַר). However, the root בָּרַר also denotes “to choose, select” (BDB 141 s.v. 2) (Neh 5:18; 1 Chr 7:40; 9:22; 16:41). Most translations adopt the second root, e.g., “the choice one” (KJV), “the favorite” (NIV), “favorite” (JB). This is supported by the exegetical tradition of LXX, which translates בָּרָה as ἐκλεκτή (eklekth, “the chosen one”).

[6:9]  ⁷ tn Heb “daughters.”

[6:9]  ⁸ tn Heb “to call blessed.” The verb אָשַׁר (’ashar) is used of people whom others consider fortunate because they have prospered or are to be commended (Gen 30:13; Ps 72:17; Mal 3:12, 15). Likewise, the verb הָלַל (halal, “to praise”) is used elsewhere of people who are held in high esteem by others either due to a commendable moral quality (Prov 31:28, 31) or due to one’s physical beauty (Gen 12:15; 2 Sam 14:25). The actual content of their praise of her appears in Song 6:10 in which they compare her beauty to that of the dawn, moon, sun, and stars.