Apologetics Bible
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The Song of Songs (Shir HaShirim) is the supreme love poem of the OT — at once a celebration of marital eros and the richest OT metaphor for the covenant relationship between God and His people. Jewish tradition holds it the "holiest of the holy books."
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Chapter frame
The Song of Songs (Shir HaShirim) is the supreme love poem of the OT — at once a celebration of marital eros and the richest OT metaphor for the covenant relationship between God and His people. Jewish tradition holds it the "holiest of the holy books."
The Song's canonical function is to restore the vision of human sexuality as designed by the Creator — not fallen, shameful, or commercial, but covenantal, celebratory, and ordered toward exclusive commitment. Its allegorical dimension (developed richly in both Jewish and Christian tradition) maps the intimacy of the covenant as the deepest frame for understanding love.
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SongofSolomon 3:1
Hebrew
עַל־מִשְׁכָּבִי בַּלֵּילוֹת בִּקַּשְׁתִּי אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִֽיו׃'al-mishekhaviy-valeylvot-viqashetiy-'et-she'ahavah-nafeshiy-viqashetiyv-velo'-metza'tiyv
KJV: By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
AKJV: By night on my bed I sought him whom my soul loves: I sought him, but I found him not.
ASV: By night on my bed
YLT: On my couch by night, I sought him whom my soul hath loved; I sought him, and I found him not!
Exposition: SongofSolomon 3:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
SongofSolomon 3:2
Hebrew
אָקוּמָה נָּא וַאֲסוֹבְבָה בָעִיר בַּשְּׁוָקִים וּבָרְחֹבוֹת אֲבַקְשָׁה אֵת שֶׁאָהֲבָה נַפְשִׁי בִּקַּשְׁתִּיו וְלֹא מְצָאתִֽיו׃'aqvmah-na'-va'asvovevah-va'iyr-vashevaqiym-vvarechovvot-'avaqeshah-'et-she'ahavah-nafeshiy-viqashetiyv-velo'-metza'tiyv
KJV: I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not.
AKJV: I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loves: I sought him, but I found him not.
ASV: I said, I will rise now, and go about the city;
YLT: --Pray, let me rise, and go round the city, In the streets and in the broad places, I seek him whom my soul hath loved! --I sought him, and I found him not.
Commentary Witness (Generated)SongofSolomon 3:2Generated editorial synthesis
Commentary Witness (Generated)
SongofSolomon 3:2
SongofSolomon 3:2 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
SongofSolomon 3:2
Source lane
Apologetics Bible source bundle
Exposition: SongofSolomon 3:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
SongofSolomon 3:3
Hebrew
מְצָאוּנִי הַשֹּׁמְרִים הַסֹּבְבִים בָּעִיר אֵת שֶׁאָהֲבָה נַפְשִׁי רְאִיתֶֽם׃metza'vniy-hashomeriym-hasoveviym-va'iyr-'et-she'ahavah-nafeshiy-re'iytem
KJV: The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?
AKJV: The watchmen that go about the city found me: to whom I said, Saw you him whom my soul loves?
ASV: The watchmen that go about the city found me;
YLT: The watchmen have found me, (Who are going round about the city), `Him whom my soul have loved saw ye?'
Commentary Witness (Generated)SongofSolomon 3:3Generated editorial synthesis
Commentary Witness (Generated)
SongofSolomon 3:3
SongofSolomon 3:3 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
SongofSolomon 3:3
Source lane
Apologetics Bible source bundle
Exposition: SongofSolomon 3:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
SongofSolomon 3:4
Hebrew
כִּמְעַט שֶׁעָבַרְתִּי מֵהֶם עַד שֶֽׁמָּצָאתִי אֵת שֶׁאָהֲבָה נַפְשִׁי אֲחַזְתִּיו וְלֹא אַרְפֶּנּוּ עַד־שֶׁהֲבֵיאתִיו אֶל־בֵּית אִמִּי וְאֶל־חֶדֶר הוֹרָתִֽי׃khime'at-she'avaretiy-mehem-'ad-shematza'tiy-'et-she'ahavah-nafeshiy-'achazetiyv-velo'-'arefenv-'ad-shehavey'tiyv-'el-veyt-'imiy-ve'el-cheder-hvoratiy
KJV: It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me.
AKJV: It was but a little that I passed from them, but I found him whom my soul loves: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me.
ASV: It was but a little that I passed from them,
YLT: But a little I passed on from them, Till I found him whom my soul hath loved! I seized him, and let him not go, Till I brought him in unto the house of my mother--And the chamber of her that conceived me.
Commentary WitnessSongofSolomon 3:4Quoted commentary witness
Commentary Witness
SongofSolomon 3:4
Verse 4 Into my mother's house - The women in the East have all separate apartments, into which no person ever attempts to enter except the husband. We find Isaac bringing Rebecca into his mother's tent, when he made her his wife, Gen 24:67. What is here related appears to refer to the third night of the nuptials.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
SongofSolomon 3:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 24:67
Exposition: SongofSolomon 3:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother’s house, and into the chamber of her that conceived me.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
SongofSolomon 3:5
Hebrew
הִשְׁבַּעְתִּי אֶתְכֶם בְּנוֹת יְרוּשָׁלִַם בִּצְבָאוֹת אוֹ בְּאַיְלוֹת הַשָּׂדֶה אִם־תָּעִירוּ ׀ וְֽאִם־תְּעֽוֹרְרוּ אֶת־הָאַהֲבָה עַד שֶׁתֶּחְפָּֽץ׃hisheva'etiy-'etekhem-venvot-yervshaliam-vitzeva'vot-'vo-ve'ayelvot-hashadeh-'im-ta'iyrv- -ve'im-te'vorerv-'et-ha'ahavah-'ad-shetechefatz
KJV: I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.
AKJV: I charge you, O you daughters of Jerusalem, by the roes, and by the hinds of the field, that you stir not up, nor awake my love, till he please. ¶
ASV: I adjure you, O daughters of Jerusalem,
YLT: I have adjured you, daughters of Jerusalem, By the roes or by the hinds of the field, Stir not up nor wake the love till she please!
Commentary Witness (Generated)SongofSolomon 3:5Generated editorial synthesis
Commentary Witness (Generated)
SongofSolomon 3:5
SongofSolomon 3:5 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
SongofSolomon 3:5
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jerusalem
Exposition: SongofSolomon 3:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
SongofSolomon 3:6
Hebrew
מִי זֹאת עֹלָה מִן־הַמִּדְבָּר כְּתִֽימֲרוֹת עָשָׁן מְקֻטֶּרֶת מוֹר וּלְבוֹנָה מִכֹּל אַבְקַת רוֹכֵֽל׃miy-zo't-'olah-min-hamidevar-khetiymarvot-'ashan-mequteret-mvor-vlevvonah-mikhol-'aveqat-rvokhel
KJV: Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
AKJV: Who is this that comes out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
ASV: Who is this that cometh up from the wilderness
YLT: Who is this coming up from the wilderness, Like palm-trees of smoke, Perfumed with myrrh and frankincense, From every powder of the merchant?
Commentary WitnessSongofSolomon 3:6Quoted commentary witness
Commentary Witness
SongofSolomon 3:6
Verse 6 Who is this that cometh out of the wilderness - Going to Egypt was called descending or going down, coming from it was termed coming up. The bride, having risen, goes after her spouse to the country, and the clouds of incense arising from her palanquin seemed like pillars of smoke; and the appearance was altogether so splendid as to attract the admiration of her own women, who converse about her splendor, excellence, etc., and then take occasion to describe Solomon's nuptial bed and chariot. Some think that it is the bridegroom who is spoken of here. With this verse the third night is supposed to end.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
SongofSolomon 3:6
Source lane
Apologetics Bible source bundle
Exposition: SongofSolomon 3:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
SongofSolomon 3:7
Hebrew
הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבֹּרִים סָבִיב לָהּ מִגִּבֹּרֵי יִשְׂרָאֵֽל׃hineh-mitatvo-shelishelomoh-shishiym-givoriym-saviyv-lah-migivorey-yishera'el
KJV: Behold his bed, which is Solomon’s; threescore valiant men are about it, of the valiant of Israel.
AKJV: Behold his bed, which is Solomon’s; three score valiant men are about it, of the valiant of Israel.
ASV: Behold, it is the litter of Solomon;
YLT: Lo, his couch, that is Solomon's, Sixty mighty ones are around it, Of the mighty of Israel,
Commentary WitnessSongofSolomon 3:7Quoted commentary witness
Commentary Witness
SongofSolomon 3:7
Verse 7 Threescore valiant men - These were the guards about the pavilion of the bridegroom, who were placed there because of fear in the night. The security and state of the prince required such a guard as this, and the passage is to be literally understood.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
SongofSolomon 3:7
Source lane
Apologetics Bible source bundle
Exposition: SongofSolomon 3:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Behold his bed, which is Solomon’s; threescore valiant men are about it, of the valiant of Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
SongofSolomon 3:8
Hebrew
כֻּלָּם אֲחֻזֵי חֶרֶב מְלֻמְּדֵי מִלְחָמָה אִישׁ חַרְבּוֹ עַל־יְרֵכוֹ מִפַּחַד בַּלֵּילּֽוֹת׃khulam-'achuzey-cherev-melumedey-milechamah-'iysh-charevvo-'al-yerekhvo-mifachad-valeylvot
KJV: They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.
AKJV: They all hold swords, being expert in war: every man has his sword on his thigh because of fear in the night.
ASV: They all handle the sword, andare expert in war:
YLT: All of them holding sword, taught of battle, Each his sword by his thigh, for fear at night.
Commentary WitnessSongofSolomon 3:8Quoted commentary witness
Commentary Witness
SongofSolomon 3:8
Verse 8 They all hold swords - They are swordsmen. Every man has a sword, and is well instructed how to use it.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
SongofSolomon 3:8
Source lane
Apologetics Bible source bundle
Exposition: SongofSolomon 3:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
SongofSolomon 3:9
Hebrew
אַפִּרְיוֹן עָשָׂה לוֹ הַמֶּלֶךְ שְׁלֹמֹה מֵעֲצֵי הַלְּבָנֽוֹן׃'afireyvon-'ashah-lvo-hamelekhe-shelomoh-me'atzey-halevanvon
KJV: King Solomon made himself a chariot of the wood of Lebanon.
AKJV: King Solomon made himself a chariot of the wood of Lebanon.
ASV: King Solomon made himself a palanquin
YLT: A palanquin king Solomon made for himself, Of the wood of Lebanon,
Commentary WitnessSongofSolomon 3:9Quoted commentary witness
Commentary Witness
SongofSolomon 3:9
Verse 9 Of the wood of Lebanon - Of the cedar that grew on that mount. It is very likely that a nuptial bed, not a chariot, is intended by the original word אפיון appiryon. Montanus properly translates it sponsarum thalamum, a nuptial bed. It may, however, mean a palanquin.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
SongofSolomon 3:9
Source lane
Apologetics Bible source bundle
Exposition: SongofSolomon 3:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'King Solomon made himself a chariot of the wood of Lebanon.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
SongofSolomon 3:10
Hebrew
עַמּוּדָיו עָשָׂה כֶסֶף רְפִידָתוֹ זָהָב מֶרְכָּבוֹ אַרְגָּמָן תּוֹכוֹ רָצוּף אַהֲבָה מִבְּנוֹת יְרוּשָׁלָֽ͏ִם׃'amvdayv-'ashah-khesef-refiydatvo-zahav-merekhavvo-'aregaman-tvokhvo-ratzvf-'ahavah-mivenvot-yervshalaim
KJV: He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.
AKJV: He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the middle thereof being paved with love, for the daughters of Jerusalem.
ASV: He made the pillars thereof of silver,
YLT: Its pillars he made of silver, Its bottom of gold, its seat of purple, Its midst lined with love, By the daughters of Jerusalem.
Commentary WitnessSongofSolomon 3:10Quoted commentary witness
Commentary Witness
SongofSolomon 3:10
Verse 10 The pillars - of silver - The bedposts were made of silver, or cased with wrought silver plates, like the king's chairs brought from Hanover, now, in one of the staterooms in Windsor Castle. The bottom thereof of gold - This may refer to cords made of gold thread, or to the mattress, which was made of cloth ornamented with gold. The covering - of purple - Most probably the canopy. The midst - paved with love - The counterpane, a superb piece of embroidery, wrought by some of the noble maids of Jerusalem, and, as a proof of their affection, respect, and love, presented to the bride and bridegroom, on their nuptial day. This is most likely to be the sense of the passage, though some suppose it to refer to the whole court. A Turkish couch is made of wooden lattices painted and gilded; the inside is painted with baskets of flowers and nosegays, intermixed with little mottoes according to the fancy of the artist. Solomon's couch may have been of the same kind, and decorated in the same way; and the paving with love may refer to the amatory verses worked either on the counterpane, hangings, or embroidered carpet. And as this was done by the daughters of Jerusalem, they might have expressed the most striking parts of such a chaste history of love as Halaly's Leely and Mejnoon on the different parts. I see that Dr. Good is of this opinion. It is sufficiently probable.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
SongofSolomon 3:10
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Hanover
- Windsor Castle
- Jerusalem
- Dr
Exposition: SongofSolomon 3:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
SongofSolomon 3:11
Hebrew
צְאֶינָה ׀ וּֽרְאֶינָה בְּנוֹת צִיּוֹן בַּמֶּלֶךְ שְׁלֹמֹה בָּעֲטָרָה שֶׁעִטְּרָה־לּוֹ אִמּוֹ בְּיוֹם חֲתֻנָּתוֹ וּבְיוֹם שִׂמְחַת לִבּֽוֹ׃tze'eynah- -vre'eynah-venvot-tziyvon-vamelekhe-shelomoh-va'atarah-she'iterah-lvo-'imvo-veyvom-chatunatvo-vveyvom-shimechat-livvo
KJV: Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.
AKJV: Go forth, O you daughters of Zion, and behold king Solomon with the crown with which his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.
ASV: Go forth, O ye daughters of Zion, and behold king Solomon,
YLT: Go forth, and look, ye daughters of Zion, On king Solomon, with the crown, With which his mother crowned him, In the day of his espousals, And in the day of the joy of his heart!
Commentary WitnessSongofSolomon 3:11Quoted commentary witness
Commentary Witness
SongofSolomon 3:11
Verse 11 Go forth, O ye daughters of Zion - This is the exhortation of the companions of the bride to the females of the city to examine the superb appearance of the bridegroom, and especially the nuptial crown, which appears to have been made by Bathsheba, who it is supposed might have lived till the time of Solomon's marriage with the daughter of Pharaoh. It is conjectured that the prophet refers to a nuptial crown, Isa 61:10. But a crown, both on the bride and bridegroom, was common among most people on such occasions. The nuptial crown among the Greeks and Romans was only a chaplet or wreath of flowers. In the day of the gladness of his heart - The day in which all his wishes were crowned, by being united to that female whom beyond all others he loved. Here the third day is supposed to end.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
SongofSolomon 3:11
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Isa 61:10
Named authorities or texts detected in the witness
- Bathsheba
- Pharaoh
Exposition: SongofSolomon 3:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
8
Generated editorial witnesses
3
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- SongofSolomon 3:1
- SongofSolomon 3:2
- SongofSolomon 3:3
- Gen 24:67
- SongofSolomon 3:4
- SongofSolomon 3:5
- SongofSolomon 3:6
- SongofSolomon 3:7
- SongofSolomon 3:8
- SongofSolomon 3:9
- SongofSolomon 3:10
- Isa 61:10
- SongofSolomon 3:11
Named authorities or texts surfaced in commentary
- Jerusalem
- Hanover
- Windsor Castle
- Dr
- Bathsheba
- Pharaoh
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Commentary Witness
SongofSolomon 3:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
SongofSolomon 3:1
Source lane
Apologetics Bible source bundle