Kidung Agung 8:12

8:12 My vineyard, ¹  which belongs to me, ²  is at my disposal alone. ³ 

The thousand shekels belong to you, O Solomon,

and two hundred shekels belong to those who maintain it for its fruit.

Kidung Agung 8:7

8:7 Surging waters cannot quench love;

floodwaters ⁴  cannot overflow it.

If someone were to offer all his possessions ⁵  to buy love, ⁶ 

the offer ⁷  would be utterly despised. ⁸ 

Kidung Agung 8:11

Solomon’s Vineyard and the Beloved’s Vineyard

The Beloved to Her Lover:

8:11 Solomon had a vineyard at Baal-Hamon;

he leased out ⁹  the vineyard to those who maintained it.

Each was to bring a thousand shekels of silver for its fruit.

Kidung Agung 6:3

Poetic Refrain: Mutual Possession

The Beloved about Her Lover:

6:3 I am my lover’s ¹⁰  and my lover is mine; ¹¹ 

he grazes among the lilies.

Kidung Agung 2:16

Poetic Refrain: Mutual Possession

The Beloved about Her Lover:

2:16 My lover is mine and I am his;

he grazes among the lilies. ¹² 

Kidung Agung 7:10

Poetic Refrain: Mutual Possession

The Beloved about Her Lover:

7:10 I am my beloved’s,

and he desires me! ¹³ 

Kidung Agung 4:12

The Wedding Night: The Delightful Garden

The Lover to His Beloved:

4:12 You are a locked garden, ¹⁴  my sister, my bride;

you are an enclosed spring, a sealed-up fountain.

Kidung Agung 6:9

6:9 But she is unique! ¹⁵ 

My dove, my perfect one!

She is the special daughter ¹⁶  of her mother,

she is the favorite ¹⁷  of the one who bore her.

The maidens ¹⁸  saw her and complimented her; ¹⁹ 

the queens and concubines praised her:

[8:12]  ¹ sn The term כֶּרֶם (kerem, “vineyard”) is used literally in 8:11 in reference to Solomon’s physical vineyard, but in 8:12 it is used figuratively (hypocatastasis) in reference to the Beloved: כַּרְמִי (karmi, “my vineyard”). Throughout the Song, the term כֶּרֶם (“vineyard”) is used figuratively (Song 1:6; 2:15; 8:12). In 8:12 it is used in reference to either (1) herself, (2) her choice of whom to give herself to in love, or (3) her physical body. In contrast to Solomon’s physical vineyard, whose fruit can be bought and sold (8:11), she is not for sale: She will only give herself freely to the one whom she chooses to love.

[8:12]  ² tn Each of the three terms in this line has the 1st person common singular suffix which is repeated three times for emphasis: כַּרְמִי (karmi, “my vineyard”), שֶׁלִּי (shelli, “which belongs to me”), and לְפָנָי (lÿfana, “at my disposal”). In contrast to King Solomon, who owns the vineyard at Baal-Hamon and who can buy and sell anything in the vineyard that he wishes, she proclaims that her “vineyard” (= herself or her body) belongs to her alone. In contrast to the vineyard, which can be leased out, and its fruit, which can be bought or sold, her “vineyard” is not for sale. Her love must and is to be freely given.

[8:12]  ³ tn Heb “[it is] before me.” The particle לְפָנָי (lÿfana) can denote “at the disposal of” (e.g., Gen 13:9; 20:15; 24:51; 34:10; 47:6; Jer 40:4; 2 Chr 14:6) (HALOT 9 s.v. פָּנֶה 4.f; BDB 817 s.v. פנה 4.a.f). Similar to Akkadian ana pan “at the disposal of” (AHw 2:821.a, paragraph 20), the term is used in reference to a sovereign (usually a land-owner or king) who has full power over his property to dispose of as he wishes, e.g., “The whole country is at your disposal [לְפָנֶיךָ, lÿfaneka]” (Gen 13:9). In Song 8:12 the form לְפָנָי has the 1st person common singular suffix: “My vineyard, which belongs to me, is at my disposal.”

[8:7]  ⁴ tn Heb “rivers.”

[8:7]  ⁵ tn Heb “all the wealth of his house.”

[8:7]  ⁶ tn Heb “for love.” The preposition בְּ (bÿ) on בָּאַהֲבָה (ba’ahavah, “for love”) indicates the price or exchange in trading (HALOT 105 s.v. בְּ 17), e.g., “Give me your vineyard in exchange for silver [בְּכֶסֶף, bÿkhesef]” (1 Kgs 21:6).

[8:7]  ⁷ tn Heb “he/it.” The referent (the offer of possessions) has been specified in the translation for clarity. Some English versions take the referent to be the man himself (ASV “He would utterly be condemned”; NAB “he would be roundly mocked”). Others take the offer as the referent (cf. KJV, NASB, NIV, NRSV “it”).

[8:7]  ⁸ tn The root בּוּז (buz, “to despise”) is repeated for emphasis: בּוֹז יָבוּזּוּ (boz yavuzu). The infinitive absolute frequently is used with the imperfect of the same root for emphasis. The point is simply that love cannot be purchased; it is infinitely more valuable than any and all wealth. Love such as this is priceless; no price tag can be put on love.

[8:11]  ⁹ tn Heb “gave.”

[6:3]  ¹⁰ sn This is the second occurrence of the poetic refrain that occurs elsewhere in 2:16 and 7:11. The order of the first two cola are reversed from 2:16: “My beloved is mine and I am his” (2:16) but “I am my beloved’s and he is mine” (6:3). The significance of this shift depends on whether the parallelism is synonymous or climactic. This might merely be a literary variation with no rhetorical significance. On the other hand, it might signal a shift in her view of their relationship: Originally, she focused on her possession of him, now she focused on his possession of her.

[6:3]  ¹¹ tn Or “I belong to my beloved, and my lover belongs to me.” Alternately, “I am devoted to my beloved, and my lover is devoted to me.”

[2:16]  ¹² sn This line may be translated either as “the one who grazes among the lilies” or as “the one who feeds [his flock] among the lilies.” The latter would picture him as a shepherd pasturing his flock among a bed of flowers which they were eating, while the former would be picturing him as a gazelle feeding among a bed of flowers. Because of the occurrence of the gazelle motif in the following verse, it is most likely that this motif is present in this verse as well. Although it seems likely that he is therefore being pictured as a gazelle eating these flowers, it is far from clear as to what this figurative picture denotes. It is possible that it conveys the peaceful nature of his relationship with her because she was earlier portrayed as a lily (e.g., 2:1).

[7:10]  ¹³ tn Heb “his desire is for me” (so NASB, NIV, NRSV).

[4:12]  ¹⁴ sn The twin themes of the enclosed garden and sealed spring are highlighted by the wordplay (paronomasia) between the Hebrew expressions גַּן נָעוּל (gan na’ul, “a garden locked up”) and גַּל נָעוּל (gal na’ul, “an enclosed spring”).

[6:9]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn Heb “daughters.”

[6:9]  ¹⁹ 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.