SNG (Song of Solomon)

SNG.1 • SNG.2 • SNG.3 • SNG.4 • SNG.5 • SNG.6 • SNG.7 • SNG.8

SNG.1

[SNG.1.1] The Song of Songs, which is Solomon's. [§] Shir haShirim asher liShlomo. 'Shir' means 'song', 'haShirim' means 'the songs' (plural), together 'Shir haShirim' means 'Song of Songs'. 'asher' means 'that which' or 'which', introducing a relative clause. 'liShlomo' means 'to Solomon' or 'of Solomon', indicating ownership. The whole phrase identifies the book as the Song of Songs that belongs to Solomon. [SNG.1.2] He will kiss me with the kisses of his mouth, for your beloved are better than wine. [§] Yishakeni min neshikot piho ki tovīm dodecha min yayin. 'Yishakeni' means 'he will kiss me', 'min' means 'from' or 'by means of', 'neshikot' means 'kisses' (plural), 'piho' means 'his mouth', 'ki' means 'because' or 'for', 'tovim' means 'good' or 'pleasant' (plural), 'dodecha' means 'your beloved' (the beloved one(s) of you), and 'min' before 'yayin' is a comparative particle meaning 'than' or 'more than', while 'yayin' means 'wine'. Putting the pieces together gives a literal rendering of the Hebrew phrase. [SNG.1.3] The fragrance of your oils is good; oil purifies your name, therefore the youths love you. [§] Le-reiach shemanecha tovīm shemen turak shemecha al-ken alamot ahevucha. 'Le-reiach' means 'the fragrance', 'shemanecha' means 'your oil', 'tovīm' means 'are good', 'shemen' means 'oil', 'turak' is an archaic term meaning 'purifies' or 'refines', 'shemecha' means 'your name', 'al-ken' means 'therefore' or 'for that reason', 'alamot' means 'youths' or 'young ones', 'ahevucha' means 'love you'. [SNG.1.4] He pulls me after you, the king brought me into his chambers; we shall rejoice and be glad in you, we shall proclaim your beloved ones from the upright wine, we love you. [§] Mashkeeni achareka narutsa hevi'ani hamelech chadarav nagila ve nismacha bach nazkira dodeikha miyayin meisharim ahevukha. 'Mashkeeni' means 'draws me' or 'pulls me', 'achareka' means 'after you', 'narutsa' means 'to run' or 'to rush', 'hevi'ani' means 'the king brought me', 'hamelech' means 'the king', 'chadarav' means 'its chambers', 'nagila' means 'we shall rejoice', 've nismacha' means 'and we shall be glad', 'bach' means 'in you', 'nazkira' means 'we shall make a proclamation', 'dodeikha' means 'your beloved ones', 'miyayin' means 'from wine', 'meisharim' means 'upright' or 'righteous', 'ahevukha' means 'love you' or 'we love you'. [SNG.1.5] I am black and pleasant, daughters of Jerusalem, like the tents of Kedar, like the courts of Solomon. [§] Shechora ani ve-na'ah benot Yerushalayim ke'ahlei Kedar ki-riyot Shelomo. 'Shechora' means 'black' or 'dark', 'ani' means 'I', 've-na'ah' means 'and pleasant', 'benot' means 'daughters', 'Yerushalayim' means 'Jerusalem', 'ke'ahlei' means 'like the tents of', 'Kedar' refers to the nomadic tribe Kedar, 'ki-riyot' means 'like the courts', 'Shelomo' means 'Solomon'. [SNG.1.6] Do not look at me, for I am radiant, scorched by the sun; the sons of my mother are angry with me, they have placed me nurturing the vineyards, my own vineyard I have not cultivated. [§] al-tiruni she'ani shecharchoret sheshazafotni hashamesh b'nei imi nichru-bi samuni noteirah et-hakramim karmi sheli lo natar ti. 'al-tiruni' means 'do not look at me', 'she'ani' means 'that I', 'shecharchoret' is a poetic term meaning 'shimmering' or 'radiant', 'sheshazafotni' means 'that the sun has scorched me', 'hashamesh' means 'the sun', 'b'nei' means 'sons of', 'imi' means 'my mother', 'nichru-bi' means 'are angry with me', 'samuni' means 'they have placed me', 'noteirah' means 'nurturing' or 'growing', 'et-hakramim' means 'the vineyards', 'karmi' means 'my vineyard', 'sheli' means 'my', 'lo' means 'not', 'natar ti' means 'I have cultivated'. [SNG.1.7] Announce to me that my soul loved; where will you graze, where will you let [it] rest at noon; I will be peace like a little one among the assembly of your friends. [§] Hagida li sheahavah nafshi eichah tir'eh eichah tarbits ba tzahorayim shalmah ehiyeh keotiya al edrei chaverikha. 'Hagida' means 'announce' (imperative), 'li' means 'to me', 'she' means 'that', 'ahavah' means 'loved', 'nafshi' means 'my soul', 'eichah' means 'where', 'tir'eh' means 'you will graze/feed', 'eichah' again means 'where', 'tarbits' means 'you will let rest/lay down', 'ba tzahorayim' means 'at noon', 'shalmah' means 'peace', 'ehiyeh' means 'I will be', 'keotiya' means 'like a small one', 'al' means 'upon', 'edrei' means 'assembly of', 'chaverikha' means 'your companions/friends'. [SNG.1.8] If you do not know yourself, O beautiful among women, go out for yourself in the tracks of the flock and tend your young goats over the dwellings of the shepherds. [§] Im lo teadi lakh hayafa ba'nashim tze'i-lakh be'ikvei hatzon u'rei et gediyotayich al mishkenot haro'im. Im means if, lo means not, teadi is the feminine singular form of you know, lakh means to you or yourself, hayafa means the beautiful (feminine), ba'nashim means among women, tze'i-lakh is the feminine imperative go out (for) you, be'ikvei means in the tracks of, hatzon means the flock, u'rei is the feminine imperative to shepherd or tend, et is the direct‑object marker, gediyotayich means your young goats, al means on or over, mishkenot means dwelling places, haro'im means of the shepherds. [SNG.1.9] To my horse, in Pharaoh's chariots, I will bring you, my beloved. [§] lesusati berichvei Pharaoh dimiti'kh raiyati. 'lesusati' means 'to my horse' (lesus = to my horse, -ati = my (feminine) ending); 'berichvei' means 'in the chariots of'; 'Pharaoh' is the proper name of the Egyptian ruler; 'dimiti'kh' is a verb form meaning 'I will bring you' or 'I will set you down' (from the root d-m-t meaning 'to lower, to bring down'); 'raiyati' means 'my beloved' or 'my dear one' (ra'iyah = friend, -ti = my). [SNG.1.10] Beauty for your life in the teachings, your commandments, in the engravings. [§] Naavu lechayayich batotrim tzavarecha bacharuzim. 'Naavu' means 'beauty' or 'splendor', 'lechayayich' means 'for your life' (le- = for, chayayich = your life), 'batotrim' means 'in the teachings' (ba- = in, torim = plural of torah, teaching or law), 'tzavarecha' means 'your commandments' (tzavar = command, -echa = your), 'bacharuzim' means 'in the engravings' (ba- = in, charuzim = engravings or ornamented pieces). [SNG.1.11] We will make golden laws for you with the silver points. [§] Torei zahav na'aseh-lach im nekudot hakasef. 'Torei' means 'laws' or 'rules' (construct form of 'torah'), 'zahav' means 'gold', together indicating 'golden laws' or 'golden rules'. 'Na'aseh-lach' means 'we will make for you' (plural verb with feminine singular suffix). 'Im' means 'with'. 'Nekudot' means 'points' or 'dots', specifically the vowel points used in Hebrew script. 'Hakasef' means 'the silver'. The whole phrase conveys the idea of creating golden rules for someone using silver points. [SNG.1.12] Until the king, in his surroundings, I rest; he gave his scent. [§] ad shehamelek bimsevo nirdi natan reicho. 'ad' means 'until', 'shehamelek' means 'that the king', 'bimsevo' means 'in his surroundings' or 'around him', 'nirdi' means 'I rest' or 'I sleep', 'natan' means 'gave', 'reicho' means 'his scent'. [SNG.1.13] A cord of myrrh, my beloved to me, between the breasts shall descend. [§] tseror hamor dodi li bein shaday yalin. 'tseror' means 'cord', 'hamor' means 'the myrrh', 'dodi' means 'my beloved', 'li' means 'to me' or 'for me', 'bein' means 'between', 'shaday' means 'breasts', 'yalin' means 'will descend' or 'will go down'. [SNG.1.14] My beloved is a cluster of the village to me, in my vineyard, the spring of my goat. [§] Eshkol haKafar dodi li beKarmi ein Gedi. 'Eshkol' means 'cluster' (as of grapes). 'haKafar' means 'the village' (kafar = village). 'dodi' means 'my beloved'. 'li' means 'to me' or 'for me'. 'beKarmi' means 'in my vineyard' (karm = vineyard). 'ein' means 'spring' or 'eye'. 'Gedi' means 'my goat' (gadi = kid goat). The phrase strings these images together as a poetic description. [SNG.1.15] Behold, you are beautiful, my love; behold, you are beautiful, your eyes are doves. [§] Hinneh nakh yafa rayyati, hinneh nakh yafa einayich yonim. 'Hinneh' means 'behold' or 'see'; 'nakh' is the masculine singular second‑person pronoun 'you'; 'yafa' means 'beautiful'; 'rayyati' is 'my love' (from ra'ah 'to desire' plus first‑person singular possessive); the second clause repeats 'hinneh nakh yafa' and adds 'einayich' meaning 'your eyes' (from eye plus second‑person singular possessive) and 'yonim' meaning 'doves' (plural of yon, dove). [SNG.1.16] Behold, you are beautiful, my beloved, also pleasant, also our bride, fresh. [§] hinneka yafeh dodi af naim af arshenu raananah. 'hinneka' means 'behold you' or 'here you are', 'yafeh' means 'beautiful', 'dodi' means 'my beloved', 'af' means 'also' or 'and', 'naim' means 'pleasant', the second 'af' repeats 'also', 'arshenu' means 'our bride' (literally 'our bridewoman'), 'raananah' means 'fresh' or 'fragrant'. [SNG.1.17] The beams of our houses, cedars we have cut into timbers. [§] Korot bateinu arazim rachitenu berotim. 'Korot' means 'beams' or 'rods', 'bateinu' means 'our houses', 'arazim' means 'cedars', 'rachitenu' means 'we have cut', 'berotim' means 'into timbers' or 'logs'.

SNG.2

[SNG.2.1] I am the lily of Sharon, the lily of the valleys. [§] Ani chavatzelet hasharon shoshanat haamakim. 'Ani' means 'I', 'chavatzelet' is a type of flower often rendered as 'lily' or 'rose', 'hasharon' means 'of Sharon' (a fertile region), 'shoshanat' also means 'lily' or 'rose', and 'haamakim' means 'of the valleys'. [SNG.2.2] Like a lily among the thorns, so is my love among the maidens. [§] keshoshanah bein hachochim ken rayati bein habbanot. 'keshoshanah' means 'like a lily', 'bein' means 'among' or 'between', 'hachochim' means 'the thorns', 'ken' means 'so', 'rayati' means 'my love', 'habbanot' means 'the maidens' or 'the daughters'. [SNG.2.3] Like an apple in the forest trees, so my beloved among the sons, in his shade I rested and I sat, and its fruit is sweet to my mouth. [§] Ke-tappuach ba-atzey ha-ya'ar ken dodi bein ha-baním be-tzilo himadti ve-yashavti u-piryo matok le-chiki. 'Ke' means 'like' or 'as', 'tappuach' means 'apple', 'ba' means 'in', 'atzey' means 'trees of', 'ha-ya'ar' means 'the forest', forming the phrase 'like an apple in the forest trees'. 'Ken' means 'so' or 'thus'. 'Dodi' means 'my beloved' (dodi = beloved, i = my). 'Bein' means 'among' or 'between', 'ha-baním' means 'the sons' or 'the children', giving 'my beloved among the sons'. 'Be-tzilo' means 'in his shade' (be = in, tzil = shade, o = his). 'Himadti' is a verb meaning 'I rested' or 'I lingered' (from the root חמד, to sit or stay). 'Ve-yashavti' means 'and I sat' (ve = and, yashavti = I sat). 'U-piryo' means 'and its fruit' (u = and, piryo = its fruit). 'Matok' means 'sweet'. 'Le-chiki' means 'to my mouth' (le = to, chiki = my mouth). Together the clause reads 'its fruit is sweet to my mouth'. [SNG.2.4] He brought me to the house of wine, and his banner over me is love. [§] Heviani el-bet hayayin ve-diglo alai ahavah. 'Heviani' means 'He brought me', 'el-bet' means 'to the house', 'hayayin' means 'of wine', 've-diglo' means 'and his banner', 'alai' means 'upon me', 'ahavah' means 'love'. [SNG.2.5] Support me in the ashes, tear me in the apples, because I am the sand of love. [§] samkuni baashishot rapedu'ni battapuchim ki cholat ahavah ani. 'samkuni' means 'support me' (imperative form of a verb meaning to uphold or uphold oneself); 'baashishot' means 'in the ashes' (the noun ash with a prepositional prefix); 'rapedu'ni' means 'tear me' (verb 'rapad' meaning to rip or tear, with object pronoun); 'battapuchim' means 'in the apples' (noun 'tapuach' meaning apple, plural with locative prefix); 'ki' means 'because'; 'cholat' means 'sand' (noun for sand, possibly metaphorical); 'ahavah' means 'love'; 'ani' means 'I'. [SNG.2.6] His left hand is under my head, and his right hand will embrace me. [§] Smo lo tachat l'roshi vi-yamino techabekni. 'Smo lo' means 'his left (hand)', 'tachat' means 'under', 'l'roshi' means 'my head', 'vi' means 'and', 'yamino' means 'his right (hand)', 'techabekni' means 'will embrace me'. [SNG.2.7] I have sworn to you, daughters of Jerusalem, in the armies or in the stags of the field, if you awaken and if you stir the love until you desire. [§] hishbati etchem benot yerushalayim batzvaot o beaylot hashade im-taaru ve-im-teoru et haahava ad shetchepats. 'hishbati' means 'I have sworn', 'etchem' means 'you (plural)', 'benot' means 'daughters', 'yerushalayim' means 'Jerusalem', 'batzvaot' means 'in the armies', 'o' means 'or', 'beaylot' means 'in the stags', 'hashade' means 'the field', 'im' means 'if', 'taaru' means 'you awaken', 've' means 'and', 'im' again means 'if', 'teoru' means 'you stir', 'et' is a direct‑object marker, 'haahava' means 'the love', 'ad' means 'until', 'shetchepats' means 'you desire'. [SNG.2.8] The voice of my beloved, behold, this one comes leaping over the mountains, bounding over the hills. [§] Kol dodi hineh zeh ba medalek al-heharim mekafetz al-hagvaot. 'Kol' means 'voice', 'dodi' means 'my beloved', 'hineh' means 'behold', 'zeh' means 'this', 'ba' means 'is coming', 'medalek' means 'leaping', 'al' means 'over', 'heharim' means 'the mountains', 'mekafetz' means 'bounding', 'al' means 'over', 'hagvaot' means 'the hills'. [SNG.2.9] Like my beloved to the gazelle or to the dust of the stags, behold this one stands behind our wall, watching from the chambers, peeking from the baskets. [§] Dome dodi leitzvi o le'ofr haayalim hineh-zeh omed achar katlenu mashgich min-hachalonot metzitz min-hacharkim. 'Dome' means 'like', 'dodi' means 'my beloved', 'leitzvi' means 'to the gazelle', 'o' means 'or', 'le'ofr' means 'to the dust', 'haayalim' means 'the stags', 'hineh-zeh' means 'behold this', 'omed' means 'standing', 'achar' means 'behind', 'katlenu' means 'our wall', 'mashgich' means 'watching', 'min-hachalonot' means 'from the chambers', 'metzitz' means 'peeking', 'min-hacharkim' means 'from the baskets'. [SNG.2.10] Answered my beloved and said to me, 'Rise to you, my companion, my beautiful one, and go.' [§] Anah dodi ve'amar li kumi lach ra'iti yafati ulekhi-lach. 'Anah' means 'answered', 'dodi' means 'my beloved', 've'amar' means 'and said', 'li' means 'to me', 'kumi' means 'rise' (imperative to a woman), 'lach' means 'to you', 'ra'iti' means 'my companion' (literally 'my ewe' used as term of affection), 'yafati' means 'my beautiful one', 'ulekhi' means 'and go', and 'lach' (repeated) means 'to you' or 'away'. The phrase is a dialogue where the beloved speaks to the speaker, urging her to arise and go. [SNG.2.11] For, behold, the winter has passed; the rain has ended; it has gone away. [§] ki hineh ha-stav avar ha-geshem chalf halakh lo. 'ki' means 'for', 'hineh' means 'behold', 'ha-stav' means 'the winter', 'avar' means 'has passed', 'ha-geshem' means 'the rain', 'chalf' means 'has ended', 'halakh lo' means 'has gone away'. [SNG.2.12] The sprouts were seen in the land, the time of the song has arrived, and the voice of the Torah will be heard in our land. [§] ha-nitzanim nir'u ba'aretz et ha-zamir higi'a ve-kol ha-tor nishma be-artsenu. 'ha-nitzanim' means 'the sprouts', 'nir'u' means 'were seen', 'ba'aretz' means 'in the land', 'et' means 'time', 'ha-zamir' means 'the time of the song', 'higi'a' means 'has arrived', 've-kol' means 'and the voice', 'ha-tor' means 'the Torah', 'nishma' means 'will be heard', 'be-artsenu' means 'in our land'. [SNG.2.13] The fig tree has plucked its figs, and the vines have given fragrance; arise, my beautiful companion, and go. [§] Ha-te'ena chanta paggeha veha-g'fanim smadar natnu reyach kumi laki ra'yt'i yafati u-lechi-lakh. 'Ha-te'ena' means 'the fig tree', 'chanta' means 'has plucked', 'paggeha' means 'its figs', 'veha-g'fanim' means 'and the vines', 'smadar' means 'perfume' or 'fragrance', 'natnu' means 'they gave', 'reyach' means 'a smell' or 'scent', 'kumi' is a feminine imperative meaning 'rise' or 'arise', 'laki' means 'to you' (feminine), 'ra'yt'i' means 'my companion' or 'my beloved', 'yafati' means 'my beautiful one', and 'u-lechi-lakh' means 'and go (to) you'. [SNG.2.14] My dove, in the celebrations of the rock, in secret of the ladder, show me your appearance, let me hear your voice, for your voice is evening and your appearance is lovely. [§] Yonati bechagvei haseela beseter hamadrega hareini et-maraayich hashmiini et-koleich ki-koleich arev u-maraeyich naweh. 'Yonati' means 'my dove'; 'bechagvei' means 'in the celebrations of'; 'haseela' means 'the rock'; 'beseter' means 'in secret'; 'hamadrega' means 'the ladder' or 'the step'; 'hareini' means 'show me'; 'et-maraayich' means 'your appearance'; 'hashmiini' means 'let me hear' or 'make me hear'; 'et-koleich' means 'your voice'; 'ki' means 'because' or 'for'; 'koleich' means 'your voice'; 'arev' means 'evening' (often implying darkness); 'u-' is 'and'; 'maraeyich' means 'your appearance'; 'naweh' means 'pleasant' or 'lovely'. [SNG.2.15] Look to us, foxes, foxes small, who ravage the vines, and our vineyards are desolate. [§] echazu lanu shualim shualim ktanim mechabelim keramim ukeramenu smadar. 'echazu' means 'look' or 'behold', 'lanu' means 'to us' or 'for us', 'shualim' means 'foxes' (plural), the second 'shualim' repeats the same word for emphasis, 'ktanim' means 'small' or 'little', 'mechabelim' (from the root chabal) means 'who break' or 'who ravage', 'keramim' is the plural of 'vine' with the prefix ke- meaning 'like vines' or simply 'vines', 'ukeramenu' combines the conjunction 'u' (and) with 'keramenu' meaning 'our vineyards', and 'smadar' means 'desolation' or 'is desolate'. [SNG.2.16] My beloved is mine, and I am his, the shepherd among the lilies. [§] Dodi li, va'ani lo, ha roe be-shoshanim. 'Dodi' means 'my beloved', 'li' means 'to me' or 'is mine', 'va'ani' means 'and I', 'lo' means 'to him' or 'is his', 'ha roe' means 'the shepherd', 'be' is the preposition 'in' or 'among', and 'shoshanim' means 'lilies' or 'lily blossoms'. [SNG.2.17] Until the day will bloom and the shadows will flee, turn like you, my beloved, to my gazelle or to the dust of the deer on the hills of the orchard. [§] ad sheyafuch hayom ve-nasu ha-tzelalim sov dme-lekha dodi ltzvi o lefer haayalim al-harei bater 'ad' means 'until', 'sheyafuch' means 'that will bloom' (from the verb to bloom), 'hayom' means 'the day', 've-nasu' means 'and will flee', 'ha-tzelalim' means 'the shadows', 'sov' means 'turn' or 'surround', 'dme-lekha' means 'like you' (dme = like, lekha = you), 'dodi' means 'my beloved', 'ltzvi' means 'to my gazelle', 'o' means 'or', 'lefer' means 'to the dust', 'haayalim' means 'the deer', 'al' means 'on', 'harei' means 'the hills', 'bater' means 'the orchard' or 'the vineyard'.

SNG.3

[SNG.3.1] Upon my bed at night I sought the love of my soul; I sought it and did not find it. [§] Al mishkavi baleylot bikashti et she'ahava nafshi bikashti v'lo matzati. 'Al' means 'upon', 'mishkavi' means 'my bed', 'baleylot' means 'at night', 'bikashti' means 'I sought', 'et' is a direct‑object marker (untranslated), 'she'ahava' means 'that which I love' or 'the love', 'nafshi' means 'my soul', 've'lo' means 'and not', 'matzati' means 'found' (in the negative). [SNG.3.2] I will rise now and walk about the city in the streets and avenues; I will seek that which my soul loves, I have sought it and have not found it. [§] Akuma na va'asuvevah ba'ir bashvakhim u'verkhavot avakashah et she'ahavah nafshi bikashti'v velo metzati'v. 'Akuma' means 'I will rise', 'na' adds the sense of 'now' or a pleading tone, 'va'asuvevah' means 'and I will walk about', 'ba'ir' means 'in the city', 'bashvakhim' means 'in the streets', 'u'verkhavot' means 'and in the avenues/wide ways', 'avakashah' means 'I will seek', 'et' is the direct object marker, 'she'ahavah' means 'that which loves' or 'that which is loved', 'nafshi' means 'my soul', 'bikashti'v' means 'I have sought it', 'velo' means 'and not', 'metzati'v' means 'found it'. [SNG.3.3] They found me, the watchmen surrounding the city, the one my soul loved, you saw. [§] Metzauni hashomrim hasovevim ba'ir et sheahavah nafshi reitem. 'Metzauni' means 'they found me', 'hashomrim' means 'the watchmen', 'hasovevim' means 'the ones surrounding', 'ba'ir' means 'in the city', 'et' is the accusative marker and is not translated, 'sheahavah' means 'that (I) loved' or 'the one who was loved', 'nafshi' means 'my soul', 'reitem' means 'you saw (plural)'. [SNG.3.4] A little that I passed from them until I found that which my soul loves; I seized it and will not release it until I bring it to my mother's house and to the chamber of my instruction. [§] kimma'at sheavarti mehem ad shamatzati et sheahavah nafshi achaztihu velo arpenno ad-shehavi'eti el-beit immi ve'el-chedar horati. 'kimma'at' means 'a little', 'sheavarti' means 'that I passed', 'mehem' means 'from them', 'ad' means 'until', 'shamatzati' means 'that I found', 'et' is the direct object marker, 'sheahavah' means 'that (my) love', 'nafshi' means 'my soul', 'achaztihu' means 'I seized it', 'velo' means 'and not', 'arpenno' means 'I will release it', 'ad-shehavi'eti' means 'until that I bring it', 'el-beit' means 'to the house', 'immi' means 'of my mother', 've'el-chedar' means 'and to the chamber', 'horati' means 'of my instruction'. [SNG.3.5] I have sworn to you, daughters of Jerusalem, in the armies or in the stags of the field, if you awaken and if you stir the love until you desire. [§] hishbati etchem benot yerushalayim batzvaot o beaylot hashade im-taaru ve-im-teoru et haahava ad shetchepats. 'hishbati' means 'I have sworn', 'etchem' means 'you (plural)', 'benot' means 'daughters', 'yerushalayim' means 'Jerusalem', 'batzvaot' means 'in the armies', 'o' means 'or', 'beaylot' means 'in the stags', 'hashade' means 'the field', 'im' means 'if', 'taaru' means 'you awaken', 've' means 'and', 'im' again means 'if', 'teoru' means 'you stir', 'et' is a direct‑object marker, 'haahava' means 'the love', 'ad' means 'until', 'shetchepats' means 'you desire'. [SNG.3.6] Who is this offering from the wilderness, like incense smoke, spiced with myrrh and frankincense, from every powdered spice. [§] Mi zot olah min-hamiddabar ketimorot ashan mekuteret mor ulevonah mikol avkat rokel. 'Mi' means 'who', 'zot' means 'this', 'olah' means 'offering' (a burnt offering), 'min-hamiddabar' means 'from the desert' (literally 'from the wilderness'), 'ketimorot' means 'like incense' or 'as incense', 'ashan' means 'smoke', 'mekuteret' means 'spiced' or 'flavored', 'mor' means 'myrrh', 'ulevonah' means 'and frankincense', 'mikol' means 'from all' or 'of every', 'avkat' means 'powder' or 'fine grain', and 'rokel' means 'spice' or 'aroma'. Together the phrase describes an offering that resembles the fragrant smoke of incense, seasoned with myrrh and frankincense, made from every fine spice. [SNG.3.7] Behold, Solomon's bed, sixty mighty men around it, from the mighty ones of Israel. [§] Hineh mitato shel Shlomo shishim gibborim saviv lah migiborai Yisrael. 'Hineh' means 'Behold', 'mitato' means 'his bed', 'shel' means 'of', 'Shlomo' means 'Solomon', 'shishim' means 'sixty', 'gibborim' means 'mighty men', 'saviv' means 'around', 'lah' means 'it', 'mi' is a prefix meaning 'from', 'giborai' is the construct form of 'gibbor' meaning 'the mighty ones', 'Yisrael' means 'Israel'. [SNG.3.8] All of them grasping swords, trained for war; a man with his sword on his thigh, fearing the night. [§] kulam achuzei cherev melummedei milchamah ish charbo al-yerecho mifachad balailot. 'kulam' means 'all of them', 'achuzei' means 'grasping' or 'holding', 'cherev' means 'sword', 'melummedei' means 'trained' or 'trained for', 'milchamah' means 'war', 'ish' means 'man', 'charbo' means 'his sword', 'al-yerecho' means 'upon his thigh', 'mifachad' means 'from fear', 'balailot' means 'in the nights'. The verse lists a group of warriors each holding a sword, trained for battle, and describes a man with his sword at his thigh, trembling because of night. [SNG.3.9] Apricot made for him by the king Solomon from the trees of Lebanon. [§] apiryon asah lo hamelech shlomo meatzey hallevanon. 'apiryon' means 'apricot', 'asah' means 'made', 'lo' means 'for him', 'hamelech' means 'the king', 'shlomo' means 'Solomon', 'meatzey' means 'from the trees of', 'hallevanon' means 'the Lebanon' (referring to the famed cedar trees). [SNG.3.10] Its pillars he made of silver, its frame of gold, its covering purple, inside a fragrant love from the houses of Jerusalem. [§] amudav asah kesef refidato zahav merchavo argaman tokho ratzof ahava mibnot yerushalayim. 'amudav' means 'its pillars', 'asah' means 'made', 'kesef' means 'silver', 'refidato' means 'its frame' or 'its lattice', 'zahav' means 'gold', 'merchavo' means 'its garment' or 'its covering', 'argaman' means 'purple', 'tokho' means 'inside', 'ratzof' means 'scent' or 'perfume', 'ahava' means 'love', 'mibnot' means 'from the houses' or 'of the houses', 'yerushalayim' means 'Jerusalem'. [SNG.3.11] Go out and look, O daughters of Zion, at King Solomon in a crown which his mother adorned for him on the day of his wedding and on the day of the joy of his heart. [§] tze'ina ure'eina benot tziyon ba-melech shlomo ba'atrah she'it'rah-lo imo beyom chatunato uveyom simchat livvo 'tze'ina' means 'go out', 'ure'eina' means 'and look', 'benot' means 'daughters', 'tziyon' means 'Zion', 'ba-melech' means 'in (the) king', 'shlomo' is the personal name 'Solomon', 'ba'atrah' means 'in a crown', 'she'it'rah-lo' means 'that his mother adorned for him', 'imo' means 'his mother', 'beyom' means 'on the day', 'chatunato' means 'of his wedding', 'uveyom' means 'and on the day', 'simchat' means 'of joy', 'livvo' means 'of his heart'.

SNG.4

[SNG.4.1] Behold, you are beautiful, my love; behold, you are beautiful, your eyes are doves beyond your veil; your hair is like a flock of goats that have floated down from the mountain Gilad. [§] Hinnekha yafa raati Hinnekha yafa einayich yoonim mibbaad le tzaamatekh sahrek ke edar ha izzim shegalshu me har Gilad. 'Hinnekha' means 'behold, you are'; 'yafa' means 'beautiful'; 'raati' means 'my love' (literally 'my beloved'); the second 'Hinnekha yafa' repeats the same meaning; 'einayich' means 'your eyes'; 'yoonim' means 'doves'; 'mibbaad' means 'beyond' or 'outside of'; 'le tzaamatekh' means 'your veil' (literally 'your covering'); 'sahrek' means 'your hair'; 'ke edar' means 'like a flock'; 'ha izzim' means 'the goats' (literally 'the goat-hairs'); 'shegalshu' means 'that have slid' or 'that have floated down'; 'me har' means 'from the mountain'; 'Gilad' is a place name. [SNG.4.2] Your teeth are like a flock of the cut ones that rose from the washing, all of them matching, and there is no completeness in them. [§] shinnayich keedar haketzuvot shealu minharachtzah shekullam matimot veshakula ain bahem. 'shinnayich' means 'your teeth', 'keedar' means 'like a flock', 'haketzuvot' means 'the cut ones' (a poetic term for a group), 'shealu' means 'that rose up', 'minharachtzah' means 'from the washing', 'shekullam' means 'they all', 'matimot' means 'matching' or 'fitting', 'veshakula' means 'and completeness', 'ain' means 'there is no', 'bahem' means 'in them'. [SNG.4.3] Like a sharp scarlet, your lips and your deserts are delightful; like the pomegranate, your rind is apart from your withering. [§] kechut hashani siphtotayich umidbareich naweh kefelach harimon rackatich mibaad letzammatekh. 'kechut' means 'like a needle or sharp thing', 'hashani' means 'the scarlet', 'siphtotayich' means 'your lips', 'umidbareich' means 'and your deserts (plural)', 'naweh' means 'pleasant' or 'delightful', 'kefelach' means 'like a pomegranate', 'harimon' means 'the pomegranate', 'rakkatich' means 'your rind or skin', 'mibaad' means 'besides' or 'apart from', 'letzammatekh' means 'to your dryness' or 'for your withering'. [SNG.4.4] Like a tower of David, your crown is built for ornaments, a thousand shields hung upon it, all the rule of the mighty men. [§] kemigdal David tzavarekh banui letalpiyyot eleph hamagen talui alav kol shiltei haggiborim. 'kemigdal' means 'like a tower', 'David' is the proper name David, 'tzavarekh' means 'your crown' (tzav ar = crown, -ekh = your), 'banui' means 'built' or 'constructed', 'letalpiyyot' means 'for ornaments' (le- = for, talpiyyot = ornaments or decorations), 'eleph' means 'a thousand' (or a great number), 'hamagen' means 'the shield', 'talui' means 'hung' or 'suspended', 'alav' means 'upon it' (al = on, -av = it/him), 'kol' means 'all' or 'every', 'shiltei' means 'domains' or 'rules' (shilti = rulership, -ei = of), 'haggiborim' means 'the mighty men' (gibor = mighty one, -im = plural). [SNG.4.5] Two breasts like two fawns, twins of a gazelle that graze among the lilies. [§] shenei shadayich kishnei ofarim te'omei tzvi'ah haro'im bashoshanim 'shenei' means 'two (of)', 'shadayich' means 'your breasts', 'kishnei' means 'like two', 'ofarim' means 'fawns' (young deer), 'te'omei' means 'twins', 'tzvi'ah' means 'of a gazelle', 'haro'im' means 'that graze', 'bashoshanim' means 'among the lilies'. [SNG.4.6] Until the day blossoms and the shadows have fled, I will go to the mountain of Mor and to the white hill. [§] ad sheyafuch hayom ve-nasu ha-tzelalim elech li el-har ha-mor ve-el-giv'at ha-levonah. 'ad' means 'until', 'she' means 'that', 'yafuch' means 'will blossom', 'hayom' means 'the day', 've' means 'and', 'nasu' means 'they fled', 'ha-tzelalim' means 'the shadows', 'elech' means 'I will go', 'li' means 'for me' or 'to me', 'el' means 'to', 'har' means 'mountain', 'ha-mor' means 'the Mor' (a proper name or 'myrrh'), 've' means 'and', 'el' means 'to', 'giv'at' means 'hill of', 'ha-levonah' means 'the white'. [SNG.4.7] All of you are beautiful, my love, and there is no flaw in you. [§] kullakh yafa ra'ytI umom ein bak. 'kullakh' means 'all of you', 'yafa' means 'beautiful', 'ra'ytI' means 'my love' (my bride), 'umom' means 'and no flaw', 'ein' means 'there is not', 'bak' means 'in you'. [SNG.4.8] With me, the white bride, with me, from the white you shall come, you shall return from the head of trust, from the head of thorn and crimson, from the dens of lions, from the hills of leopards. [§] itti milvanon kallah itti milvanon tavoi tashuri merosh amana merosh sniir vehermon mim'onot arayot meharrei nemerim. 'itti' means 'with me', 'milvanon' means 'from white' (mil = from, vanon = white), 'kallah' means 'bride', 'tavoi' is the feminine imperative of 'come', 'tashuri' is the feminine imperative of 'return', 'merosh' means 'from the head of', 'amana' means 'trust' or 'faithfulness', 'sniir' means 'thorn', 'vehermon' means 'and crimson', 'mim'onot' means 'from the dens' (mim = from, onot = dens), 'arayot' means 'of lions', 'meharrei' means 'from the hills of' (har = mountain, harrei = plural), 'nemerim' means 'leopards' or 'tigers'. [SNG.4.9] My heart, my sister, is finished. My heart is in one of your eyes, in one of your neck's bracelets. [§] livabti achoti kalah livabti beachad meenayich beachad anaq mitzavronayich. 'livabti' means 'my heart', 'achoti' means 'my sister', 'kalah' means 'is finished' or 'has ended', 'beachad' means 'in one' (appears twice), 'meenayich' means 'of your eyes', 'anaq' means 'neck', and 'mitzavronayich' means 'of your bracelets'. [SNG.4.10] How beautiful your beloved, my sister, my bride! How better your beloved is than wine, and the fragrance of your oils surpasses all spices. [§] mah yafu dodayich achoti kallah mah tovu dodayich mi-yayin ve-reiach shemanayich mi-kol-besamim. 'mah' means 'how', 'yafu' means 'beautiful', 'dodayich' means 'your beloved', 'achoti' means 'my sister', 'kallah' means 'my bride', 'tovu' means 'good' or 'better', 'mi-yayin' means 'than wine', 've-reiach' means 'and fragrance', 'shemanayich' means 'your oils', 'mi-kol-besamim' means 'than all spices'. [SNG.4.11] Your lips are tender like honey and milk beneath your tongue, and the scent of your garments is like the scent of Lebanon. [§] nofet tittofna siftootayich kala devash vechalam tachat leshonekh vereiach salmotayich kereiach levon. 'nofet' means 'softness' or 'tenderness', 'tittofna' is a verb meaning 'you will be softened' or 'you will be covered', 'siftootayich' means 'your lips', 'kala' means 'as' or 'like', 'devash' means 'honey', 'vechalam' means 'and milk', 'tachat' means 'under' or 'beneath', 'leshonekh' means 'your tongue', 'vereiach' means 'and fragrance', 'salmotayich' means 'your garments', 'kereiach' means 'like the fragrance', 'levon' means 'Lebanon'. [SNG.4.12] The garden, naive, my sister is finished; the heap, naive, the spring is sealed. [§] Gan naul achoti kalah gal naul mayan chatum. 'Gan' means 'garden', 'naul' is an adjective meaning 'naive' or 'foolish', 'achoti' means 'my sister', 'kalah' is a verb meaning 'has finished' or 'is finished', 'gal' means 'heap' or 'mound', the second 'naul' repeats the same adjective, 'mayan' means 'spring' (as in a water source), and 'chatum' means 'sealed' or 'having a seal'. The verse strings together two parallel phrases: a garden described as naive with the speaker's sister being finished, and a heap described as naive with a spring that is sealed. [SNG.4.13] Your sending [is] a garden of pomegranates with fruit of megadim, villages with lamps. [§] shlachayich pardes rimonim im peri megadim kefarim im neradim 'shlachayich' means 'your sending' (second‑person feminine singular), 'pardes' means 'garden', 'rimonim' means 'pomegranates', 'im' means 'with', 'peri' means 'fruit of', 'megadim' is a uncertain term often taken as a type of fruit or sweetness, 'kefarim' means 'villages', and 'neradim' means 'lamps' or 'candles'. [SNG.4.14] Lamp and crimson reed and cinnamon with all the white branches, myrrh and tents with all the heads of spices. [§] nered v'karkom kaneh v'kinamon im kol-atzey levona mor va'ahlot im kol-rashei besamim. 'nered' means 'lamp', 'v'karkom' means 'and crimson', 'kaneh' means 'reed', 'v'kinamon' means 'and cinnamon', 'im' means 'with', 'kol-atzey' means 'all the branches of', 'levona' means 'white', 'mor' means 'myrrh', 'va'ahlot' means 'and tents', 'im' (again) means 'with', 'kol-rashei' means 'all the heads of', 'besamim' means 'spices'. [SNG.4.15] Spring of gardens, well of living water, and flowing from Lebanon. [§] Ma'yan ganim be'er mayim chayim ve-nozlim min Levanon. 'Ma'yan' means 'spring' or 'source of water', 'ganim' means 'gardens', 'be'er' means 'well', 'mayim' means 'water', 'chayim' means 'living' or 'life', 've-nozlim' means 'and flowing' or 'that flow', 'min' means 'from', 'Levanon' means 'Lebanon'. [SNG.4.16] Awake, north wind, and come, south wind; blow upon my garden, that its fragrance may spread. Let my beloved come to its garden, and eat the fruit of its delight. [§] Uri tsafon uvoi teiman haphichi ganni yitzlu vesamav yavo dodi leganno veyokhal peri megadav. 'Uri' means 'awake', 'tsafon' means 'north', 'uvoi' means 'and come', 'teiman' means 'south', 'haphichi' means 'blow', 'ganni' means 'my garden', 'yitzlu' means 'they shall go' or 'let them spread', 'vesamav' means 'its fragrance', 'yavo' means 'let (my) beloved come', 'dodi' means 'my beloved', 'leganno' means 'to its garden', 'veyokhal' means 'and eat', 'peri' means 'fruit', 'megadav' means 'its delight' or 'its sweetness'.

SNG.5

[SNG.5.1] I have come to my garden, my sister my bride; I have gathered my myrrh with my spice; I have eaten my fruit with my honey; I have drunk my wine with my milk; eat, friends; drink and become drunk, beloveds. [§] Bati legani achoti kalla ariti mori im-besami akhalti ya'ri im-dibshi shatiti yeni im-chalavi ichlu re'im shetu veshichru dodim. 'Bati' means 'I have come'; 'legani' means 'to my garden'; 'achoti' means 'my sister'; 'kalla' means 'my bride'; 'ariti' means 'I have gathered'; 'mori' means 'my myrrh'; 'im-besami' means 'with my spice'; 'akhalti' means 'I have eaten'; 'ya'ri' means 'my fruit'; 'im-dibshi' means 'with my honey'; 'shatiti' means 'I have drunk'; 'yeni' means 'my wine'; 'im-chalavi' means 'with my milk'; 'ichlu' means 'eat'; 're'im' means 'friends'; 'shetu' means 'drink'; 'veshichru' means 'and become drunk'; 'dodim' means 'beloveds'. [SNG.5.2] I am sleeping and my heart is awake; the voice of my beloved is knocking, open to me; my sister, my companion, my dove, my palm; my head is filled with dew; my longings, fragments of night. [§] Ani yeshenah ve-libi er kol dodi dofek pitchi li achoti raayti yonati tamati sherochi nimla-tal kvutsai resisei layla. 'Ani' means 'I'; 'yeshenah' means 'sleeping' (first person); 've-libi' means 'and my heart'; 'er' means 'awake' (imperative form used poetically as 'is awake'); 'kol' means 'voice'; 'dodi' means 'my beloved'; 'dofek' means 'knocking'; 'pitchi li' means 'open to me' (imperative); 'achoti' means 'my sister'; 'raayti' means 'my companion' or 'my friend'; 'yonati' means 'my dove'; 'tamati' means 'my palm'; 'sherochi' means 'my head'; 'nimla-tal' means 'filled with dew'; 'kvutsai' means 'my longings' or 'my cravings'; 'resisei layla' means 'fragments of night' (bits of night). [SNG.5.3] I have spread my robe, where shall I clothe it? I have washed my feet, where shall I set them? [§] pashatti et-kuttanti eichakah elbashe-nah rachatzi et-raglay eichakah attanpem. 'pashatti' means 'I have spread', 'et-kuttanti' means 'my robe', 'eichakah' means 'where?', 'elbashe-nah' means 'I will clothe it', 'rachatzi' means 'I have washed', 'et-raglay' means 'my feet', 'eichakah' again means 'where?', and 'attanpem' is a verb form meaning roughly 'I shall set them' or 'I shall place them'. [SNG.5.4] My beloved sent his hand from the hole, and his arm was upon him. [§] Dodi shalach yado min hachor u-meei hamo alav. 'Dodi' means 'my beloved', 'shalach' means 'sent', 'yado' means 'his hand', 'min' means 'from', 'hachor' means 'the hole', 'u' means 'and', 'meei' means 'his arm' (literally 'from his arm'), 'hamo' is a form of 'him', and 'alav' means 'upon him'. [SNG.5.5] I rose to open to my beloved, and my hands were drenched with myrrh, and my fingers [were] myrrh passing over the soles of the sandal. [§] Kamti ani liftoach ledo' di veyaday natfu mor veetzvotai mor over al kappot ha manuul. 'Kamti' means 'I rose' or 'I got up', 'ani' means 'I', 'liftoach' means 'to open', 'ledo' di' means 'to my beloved', 'veyaday' means 'and my hands', 'natfu' means 'were soaked' or 'were drenched', 'mor' means 'myrrh', 'veetzvotai' means 'and my fingers', the second 'mor' again means 'myrrh', 'over' means 'passing over' or 'goes over', 'al' means 'upon' or 'over', 'kappot' means 'soles' (the bottom of a foot), 'ha' is the definite article 'the', and 'manuul' means 'sandal' (specifically a strapped shoe). [SNG.5.6] I opened myself to my beloved, and my beloved grew faint and passed. My soul went out in his word; I sought him and did not find him. I called him and he did not answer. [§] Patachti ani le-dodi ve-dodi chamak avar nafshi yatze'ah be-davro bikashti'hu ve-lo metza'tihu kerati'hu ve-lo anani. 'Patachti' means 'I opened', 'ani' means 'I', 'le-dodi' means 'to my beloved', 've-dodi' means 'and my beloved', 'chamak' means 'faded' or 'grew faint', 'avar' means 'passed', 'nafshi' means 'my soul', 'yatze'ah' means 'went out', 'be-davro' means 'in his speech/word', 'bikashti'hu' means 'I sought him', 've-lo' means 'and not', 'metza'tihu' means 'found him', 'kerati'hu' means 'I called him', 've-lo anani' means 'and he did not answer me'. [SNG.5.7] They found me, the guards who surround the city; they struck me, they pierced me; they lifted my projectile away from me, the guards of the wall. [§] Metzauni ha-shomrim ha-sovvim ba'ir hi-kuuni petzauuni nasu et-redidi mealai shomrei ha-chomot. 'Metzauni' means 'they found me', 'ha-shomrim' means 'the guards', 'ha-sovvim' means 'who surround', 'ba'ir' means 'in the city', 'hi-kuuni' means 'they struck me', 'petzauuni' means 'they pierced me', 'nasu' means 'they lifted', 'et-redidi' means 'my projectile' (or 'my arrow'), 'mealai' means 'away from me', 'shomrei' means 'guards of', 'ha-chomot' means 'the wall(s)'. [SNG.5.8] I swore to you, daughters of Jerusalem, if you find my beloved, what will you tell him that I am the sand of love. [§] Hishba'ti etchem benot Yerushalayim im timtze'u et dodi mah tagidu lo shecholat ahavah ani. 'Hishba'ti' means 'I swore', 'etchem' means 'you (plural) as a direct object', 'benot' means 'daughters', 'Yerushalayim' means 'Jerusalem', 'im' means 'if', 'timtze'u' means 'you find', 'et' is the accusative marker, 'dodi' means 'my beloved', 'mah' means 'what', 'tagidu' means 'you will tell', 'lo' means 'to him', 'shecholat' means 'the sand of', 'ahavah' means 'love', 'ani' means 'I am'. [SNG.5.9] What is your beloved, from beloved, the beautiful among women? What is your beloved, from beloved, as you have sworn to us. [§] mah-dodekh midod hayafa banashim mah-dodekh midod shekakah hisbatanu. 'mah' means 'what', 'dodekh' means 'your beloved', 'midod' means 'from beloved', 'hayafa' means 'the beautiful', 'banashim' means 'among women', the phrase repeats: 'mah-dodekh midod' again, 'shekakah' is a form of 'as' or 'like', and 'hisbatanu' means 'you have sworn to us' (from the verb shava - to swear). [SNG.5.10] My beloved is bright and red, round from abundance. [§] Dodi tzah veadom dagul merbavah. 'Dodi' means 'my beloved', 'tzah' means 'bright' or 'pure', 've' is the conjunction 'and', 'adom' means 'red', 'dagul' is a poetic adjective meaning 'round' or 'great', 'me' is the preposition 'from', and 'rebavah' means 'abundance' or 'multitude'. [SNG.5.11] His head is copper, fine linen; its corners are tassels, black like a raven. [§] Rosh'o ketem paz, kvutzotav taltilim, sh'chorot ka'orev. 'Rosh'o' means 'his head', 'ketem' is a metal often rendered as 'copper' or 'bronze', 'paz' means 'fine linen', 'kvutzotav' means 'its corners', 'taltilim' refers to 'tassels' or 'fringe', 'sh'chorot' means 'black', and 'ka'orev' means 'like a raven', describing the color. [SNG.5.12] His eyes are like gazelles upon the pools of water that wash in milk, sitting upon the fullness. [§] Einav ke-yunim al aphikei mayim rochachot bechalav yoshevot al mileat. 'Einav' means 'His eyes', 'ke-yunim' means 'like gazelles', 'al' means 'upon', 'aphikei' means 'the pools of', 'mayim' means 'water', 'rochachot' means 'washing', 'bechalav' means 'in milk', 'yoshevot' means 'sitting', 'al' means 'upon', 'mileat' means 'fullness'. [SNG.5.13] To the living, like a wheel of fragrance, towers of spices, his lips are lilies, dripping myrrh that passes. [§] Lechayav ka'arugat habosem migdalot merkachim sif'totav shoshanim notepha mor over. 'Lechayav' means 'to the living', 'ka'arugat' means 'like a wheel', 'habosem' means 'the fragrant (spice)', 'migdalot' means 'towers', 'merkachim' means 'spices' or 'herbs', 'sif'totav' means 'his lips', 'shoshanim' means 'lilies' (or 'roses'), 'notepha' means 'dropping' or 'dripping', 'mor' means 'myrrh', 'over' means 'that passes' or 'passing'. [SNG.5.14] His hands, the gold girdles, filled with turquoise, from his six portions, wrapped with sapphires. [§] Yadav gelilei zahav memullaim batarsheesh me'iv eshet shen me'ulefet sappirim. 'Yadav' means 'his hands'; 'gelilei' is the construct form of 'gelil', denoting 'the girdles' or 'bands' that belong to something; 'zahav' means 'gold'; 'memullaim' is a participle meaning 'filled' or 'full'; 'batarsheesh' means 'with tarsheesh', a blue‑green stone often rendered as 'turquoise'; 'me'iv' means 'from his' (literally 'from his side'); 'eshet' means 'six'; 'shen' is a variant of 'shin' meaning 'tooth' but in poetic usage can denote a 'segment' or 'portion'; 'me'ulefet' means 'wrapped' or 'enclosed'; 'sappirim' means 'sapphires'. [SNG.5.15] His waste, the six columns established upon the brass bases, its appearance like violet, chosen like cedars. [§] Shokav amudei shesh meyussadim al-adnei paz mar'ehohu kallavanon bachur ka'arazim. 'Shokav' means 'his waste', 'amudei' means 'the columns of', 'shesh' means 'six', 'meyussadim' means 'established' or 'settled', 'al' means 'upon', 'adnei' means 'the bases of', 'paz' means 'brass' or 'copper', 'mar'ehohu' means 'its appearance', 'kallavanon' means 'like violet' or 'purple', 'bachur' means 'chosen', 'ka'arazim' means 'like cedars'. [SNG.5.16] His palate is sweet, and all of it is delights; this is my beloved, and this is my friend, daughters of Jerusalem. [§] Hikko mamtakim vechulo machadmim zeh dodi vezeh rei benot yerushalayim. 'Hikko' means 'his palate or mouth'; 'mamtakim' means 'sweet things'; 'vechulo' means 'and all (of it)'; 'machadmim' means 'delights'; 'zeh' means 'this'; 'dodi' means 'my beloved'; 'vezeh' means 'and this'; 'rei' means 'my friend'; 'benot' means 'daughters'; 'yerushalayim' means 'Jerusalem'.

SNG.6

[SNG.6.1] Where has your beloved gone, the lovely one among the women? Where has your beloved turned, that we may seek him with you. [§] Ana halakh dodek ha yafeh ba nashim, ana pana dodek u nevakshenu imma. 'Ana' means 'where', 'halakh' means 'has gone' or 'walked', 'dodek' means 'your beloved' (literally 'your lover'), 'ha yafeh' means 'the beautiful' or 'the lovely', 'ba nashim' means 'among women', the second 'ana' repeats 'where', 'pana' means 'has turned' or 'has faced', 'dodek' again 'your beloved', 'u' is a conjunction meaning 'and', 'nevakshenu' means 'we will seek him', 'imma' means 'with you'. [SNG.6.2] My beloved has gone down to his garden, to the fragrant orchards, to pasture in the gardens and to gather lilies. [§] Dodi yarad le-ganno la-arugot ha-boshem li-roteh ba-ganim ve-likot shoshanim. 'Dodi' means 'my beloved', 'yarad' means 'has gone down' or 'has descended', 'le-ganno' means 'to his garden', 'la-arugot' means 'to the orchards' or 'to the spice gardens', 'ha-boshem' means 'the fragrant' or 'the scented', 'li-roteh' means 'to graze' or 'to pasture', 'ba-ganim' means 'in the gardens', 've-likot' means 'and to gather', 'shoshanim' means 'lilies' or 'lily blossoms'. [SNG.6.3] I am my beloved's and my beloved is mine, the shepherd among the lilies. [§] Ani le dodi ve dodi li ha roeh ba shoshanim. 'Ani' means 'I'. 'le dodi' means 'to my beloved' (or 'my beloved's'). 've' means 'and'. 'dodi' means 'my beloved'. 'li' means 'to me' (or 'mine'). 'ha roeh' means 'the shepherd' (one who tends or grazes). 'ba shoshanim' means 'among the lilies' (shoshanim = lilies). The phrase 'Ani le dodi ve dodi li' expresses mutual belonging between speaker and beloved. The clause 'ha roeh ba shoshanim' metaphorically describes the beloved as the shepherd among the lilies, a poetic image of care and beauty. [SNG.6.4] Beautiful you, my beloved, like a necklace, lovely as Jerusalem, a radiant one among the fishes. [§] Yafa at ra'iti ke-tirtza na'ava ki-Rushalayim ayuma ka-nidgalot. 'Yafa' means 'beautiful', 'at' means 'you' (feminine singular), 'ra'iti' means 'my beloved', 'ke-tirtza' means 'like a necklace', 'na'ava' means 'pleasant' or 'lovely', 'ki-Rushalayim' means 'as Jerusalem', 'ayuma' is an idiom meaning 'like a shining one' or 'radiant', 'ka-nidgalot' means 'like fish' (referring to graceful movement). [SNG.6.5] Turn your eyes away from me, for they have terrified me; your hair is like a flock of goats that fled from Gilead. [§] Hassevi einayich minnegadi shehem hirhivuni sa'erech ke'eder ha'ezzim shegalshu min ha-gilad. 'Hassevi' means 'turn' (imperative, feminine), 'einayich' means 'your eyes', 'minnegadi' means 'from my presence' or 'away from me', 'shehem' means 'that they', 'hirhivuni' means 'they have frightened me' or 'they have terrified me', 'sa'erech' means 'your hair', 'ke'eder' means 'like a flock', 'ha'ezzim' means 'the goats', 'shegalshu' means 'that slipped' or 'that fled', 'min ha-gilad' means 'from Gilead' (a region). The phrase uses a vivid metaphor comparing a woman's hair to a flock of goats that have fled from Gilead, an idiom for something scattered and wild. [SNG.6.6] Your teeth are like a flock of little birds that rose from the bath; all of them are fitting, and there is no defect among them. [§] shinnayich ke'eder harechelim she'alu min-harahtsa shekullam mateimot veshakulah ein bahem. 'shinnayich' means 'your teeth', 'ke'eder' means 'like a flock', 'harechelim' means 'the small birds' (literally 'the little ones'), 'she'alu' means 'that rose', 'min-harahtsa' means 'from the bath', 'shekullam' means 'all of them', 'mateimot' means 'fitting' or 'appropriate', 'veshakulah' means 'and there is no lack/defect', 'ein' means 'there is not', 'bahem' means 'among them'. [SNG.6.7] Like the pomegranate, your bloom except for your wilting. [§] kefelach ha rimon rakkathek miba'ad letsamatek. 'kefelach' means 'like', 'ha rimon' means 'the pomegranate', 'rakkathek' is a poetic noun meaning 'your bloom' or 'your fragrance', 'miba'ad' means 'except' or 'apart from', 'letsamatek' means 'your wilting' or 'your dryness'. The sentence compares the beloved's beauty to that of a pomegranate, indicating that her bloom is present except when it withers. [SNG.6.8] Sixty are kings, and eighty are concubines, and maidens are without number. [§] shishim hemmah melakhot u'shmoneem pilagshim v'alamot ein mispar. 'shishim' means 'sixty', 'hemmah' means 'they are', 'melakhot' means 'kings' (plural of melek), 'u' means 'and', 'shmoneem' means 'eighty', 'pilagshim' means 'concubines', 'v'' means 'and', 'alamot' means 'maidens', 'ein' means 'no' or 'without', 'mispar' means 'number' or 'count'. [SNG.6.9] One is she, my dove, my beloved; one is she to her mother, she is to her child; they saw her, the daughters, and they made her rejoice, kings and pilgrims, and they praised her. [§] achat hi yonati tamati achat hi le'imah bara hi le'yoledetah ra'uhah banot vayashruha melakhot upilagshim vayhal'luha. 'achat' means 'one (feminine)'; 'hi' means 'she'; 'yonati' means 'my dove'; 'tamati' is a poetic compound meaning 'my beloved' or possibly 'my tender one'; 'le'imah' means 'to her mother'; 'bara' means 'created' or 'gave birth'; 'le'yoledetah' means 'to her offspring' or 'to her child'; 'ra'uhah' means 'they saw her'; 'banot' means 'daughters' or 'young women'; 'vayashruha' means 'and they made her rejoice' (from the root 'ashar' to make glad); 'melakhot' means 'kings' (plural of 'melek'); 'upilagshim' means 'pilgrims' or 'travellers' (from a rare form); 'vayhal'luha' means 'and they praised her' (from the root 'halal' to shine, to praise). [SNG.6.10] Who is this gazer, like a beautiful dawn, like a pale one, created like heat, a day like the little fishes. [§] Mi-zot ha-nishkapa kemo shahar yafa kall'vaneh bara kacchamah iyuma kannidgalot. 'Mi' means 'who', 'zot' means 'this' (feminine), 'ha-nishkapa' means 'the one who gazes' or 'the gazer', 'kemo' means 'like', 'shahar' means 'dawn', 'yafa' means 'beautiful', 'kall'vaneh' (from 'kalevaneh') conveys the sense of 'pale' or 'white', 'bara' means 'created', 'kacchamah' means 'like heat', 'iyuma' means 'day', and 'kannidgalot' (from 'nidgelot') suggests 'little fishes' or 'small fish-like'. [SNG.6.11] To the garden of Egoz I went down to see the springs of the stream to see the blossom of the vine the pomegranates have blossomed. [§] El ginat egoz yaradti lir'ot beibei hanachal lir'ot haparchah hagefen heintzu harimonim. 'El' means 'to', 'ginat' means 'garden', 'egoz' is a proper name 'Egoz', 'yaradti' means 'I went down', 'lir'ot' means 'to see', 'beibei' means 'by the springs', 'hanachal' means 'the stream', the second 'lir'ot' repeats 'to see', 'haparchah' means 'the blossom', 'hagefen' means 'the vine', 'heintzu' means 'they have blossomed', 'harimonim' means 'the pomegranates'. [SNG.6.12] I did not know, my soul, that you have placed me among the chariots of my noble people. [§] Lo yada'ti nafshi samateni markevot ami-nadiv. 'Lo' means 'not', 'yada'ti' means 'I knew', 'nafshi' means 'my soul', 'samateni' means 'you have placed me' (from the verb meaning 'to place' with a first‑person object), 'markevot' means 'chariots' (plural), 'ami-nadiv' means 'my noble (or generous) people' where 'nadiv' conveys a sense of nobility or generosity.

SNG.7

[SNG.7.1] Return, return, O Shulamit; return, return, and we will see in you what you will see in the Shulamit, like the spoil of the camps. [§] shubi shubi hashulamit shubi shubi venehaze-bach mah tehezu bashulamit kimcholat hamachanayim. 'shubi' means 'return!' (imperative). 'hashulamit' is the name 'Shulamit', literally 'the peaceful one'. 've' means 'and'. 'nehaze' means 'we will see'. 'bach' means 'in you' (feminine singular). 'mah' means 'what'. 'tehezu' means 'you will see'. 'bashulamit' means 'in the Shulamit'. 'kimcholat' means 'like the spoil' (from 'michol' = spoil, plunder). 'hamachanayim' means 'the camps'. [SNG.7.2] How beautiful are your arches in the sandals, noble daughter, the loins of your thighs, like servants, the work of the hand of Aman. [§] mah-yapu pe'amayich ba-n'elim bat-nadiv chamukei yerechayich ke-mo chala'im ma'aseh yedei aman. 'mah' means 'how', 'yapu' means 'beautiful' (literally 'beautiful is'), 'pe'amayich' means 'your arches', 'ba-n'elim' means 'in the sandals', 'bat-nadiv' means 'noble daughter' (literally 'daughter of a generous'), 'chamukei' means 'of the loins', 'yerechayich' means 'your thighs', 'ke-mo' means 'like' or 'as', 'chala'im' means 'servants' or 'slaves', 'ma'aseh' means 'work' or 'deed', 'yedei' means 'by the hand of', and 'aman' is taken as a proper name meaning 'Aman'. [SNG.7.3] Your reign is a garden in the desert; may the mixture not be lacking in your womb, naked wheat, a kind among the lilies. [§] sharrech agan hasahar al-yechsar hamazeg bitnek aremat chittim suga bashoshanim. 'sharrech' means 'your reign' (shar = rule, -ek = your). 'agan' means 'garden' (a field or plot). 'hasahar' means 'the desert'. 'al-yechsar' means 'let not be lacking' (al = do not, yechsar = lack). 'hamazeg' means 'the mixture' (mazeg = blend). 'bitnek' means 'in your womb' (bit = in, -nek = your). 'aremat' means 'nakedness' (arem = naked). 'chittim' means 'wheat'. 'suga' means 'a kind' or 'variety'. 'bashoshanim' means 'in the lilies' (shoshanim = lilies). [SNG.7.4] Your two breasts, like two specks of dust, are a turtledove. [§] shnei shadayich kishnei ofarim ta'omei tzeviya. 'shnei' means 'two of', 'shadayich' means 'your breasts', 'kishnei' means 'like two', 'ofarim' means 'dusts' (plural of dust), 'ta'omei' is a verb form meaning 'you are' or 'you shall be', and 'tzeviya' means 'turtledove'. [SNG.7.5] Your strap is like a tower of the tooth, your eyes are in canals in Hesbon, on the gate of the daughter of many, your nose is like a tower of marble, watching the faces of Damascus. [§] tzavarek kemigdal hashen einayich brechot behesbon al-sha'ar bat-rabbim apek kemigdal halevanon tzofeh p'nei dammeshek. 'tzavarek' means 'your strap', 'kemigdal' means 'like a tower', 'hashen' means 'the tooth', 'einayich' means 'your eyes', 'brechot' means 'in canals', 'behesbon' means 'in Hesbon (a place name)', 'al-sha'ar' means 'on the gate', 'bat-rabbim' means 'of the daughter of many' (or 'gate of the multitudes'), 'apek' means 'your nose', 'halevanon' means 'the marble', 'tzofeh' means 'watching', 'p'nei' means 'faces of', 'dammeshek' means 'Damascus'. [SNG.7.6] Your head upon you like a deep red, and the low of your head like a rich purple, king bound in bars. [§] Roshach alayich kakarmel ve dalat roshach kaargaman melech asur barhatim. 'Roshach' means 'your head', 'alayich' means 'upon you', 'kakarmel' means 'like carmel' (a deep red color), 've' means 'and', 'dalat' means 'the low' or 'the bottom part', 'roshach' again means 'your head', 'kaargaman' means 'like argaman' (a rich purple color), 'melech' means 'king', 'asur' means 'captive' or 'bound', and 'barhatim' means 'in the bars' or 'in confinement'. [SNG.7.7] What is beautiful and what is pleasant is love in the delights. [§] mah-yafit u-mah-naamet ahavah bataanugim. 'mah' means 'what', 'yafit' means 'is beautiful'; together 'mah-yafit' means 'what is beautiful'. 'u' means 'and', 'mah' again 'what', 'naamet' means 'is pleasant'; together 'u-mah-naamet' means 'and what is pleasant'. 'ahavah' means 'love'. 'ba' is a preposition meaning 'in', and 'taanugim' is the plural form of 'delight'; together 'bataanugim' means 'in the delights'. [SNG.7.8] This your height has become a date-palm, and your breasts to clusters. [§] Zot komatekh damta le tamar ve shadayikh le ashkolot. 'Zot' means 'this', 'komatekh' means 'your height' (komah = height, -ekh = your), 'damta' is a verb meaning 'has become' or 'has turned into' (from the root dam, to become), 'le tamar' means 'to a date-palm' (tamar = date-palm), 've' means 'and', 'shadayikh' means 'your breasts' (shadayim = breasts, -ikh = your), 'le ashkolot' means 'to clusters' (ashkol = cluster, -ot = plural). [SNG.7.9] I said I will ascend the palm tree, I will hold its branches, and may your breasts be like the buds of the vine, and the scent of your nose like apples. [§] Amarti e'eleh be-tamar oʒaza be-sansinnav ve-yehiyu-na shadayich ke'eshkelot ha-gefen ve-re'ach afekha ka-tappu'im. 'Amarti' means 'I said', 'e'eleh' means 'I will ascend', 'be-tamar' means 'upon a palm tree', 'oʒaza' means 'I will hold', 'be-sansinnav' means 'its branches', 've-yehiyu-na' means 'let them be, please', 'shadayich' means 'your breasts', 'ke'eshkelot' means 'like the buds', 'ha-gefen' means 'of the vine', 've-re'ach' means 'and the scent', 'afekha' means 'your nose', 'ka-tappu'im' means 'like apples'. The phrase is a poetic declaration of love, using natural imagery to describe the beloved's beauty and fragrance. [SNG.7.10] And your mouth like the good wine walking to my beloved to the upright speaking the lips of sleepers. [§] vekhikekh k'eyen ha tov holekh le dodi le meisharim dovev shiftay yeshenim. 've' means 'and', 'khikekh' means 'your mouth', 'k'eyen' means 'like', 'ha' is the definite article 'the', 'tov' means 'good', 'holekh' means 'walking', 'le' is a preposition meaning 'to' or 'for', 'dodi' means 'my beloved', 'le' again means 'to', 'meisharim' means 'the upright', 'dovev' means 'speaking', 'shiftay' means 'lips', 'yeshenim' means 'of sleepers'. [SNG.7.11] I am my beloved's, and his desire is upon me. [§] Ani le-dodi ve-alai teshukato. 'Ani' means 'I', 'le-dodi' means 'to my beloved (or belonging to my beloved)', 've' means 'and', 'alai' means 'upon me' or 'on me', 'teshukato' means 'his desire' or 'his longing'. The phrase as a whole expresses the speaker's belonging to the beloved and the beloved's desire toward the speaker. [SNG.7.12] Come, my beloved, let us go out to the field; we will stay in the villages. [§] Lecha dodi netze ha-sadeh nalinu ba-kfarim. 'Lecha' means 'Come', 'dodi' means 'my beloved', 'netze' means 'let us go out', 'ha-sadeh' means 'the field', 'nalinu' means 'we will stay', 'ba-kfarim' means 'in the villages'. [SNG.7.13] We will awaken to the vineyards, we will see if the vine has blossomed, the opening of the orchard, the pomegranates have burst forth there; I will give my elder to you. [§] Nashkimah la-kramim nir'eh im parcha ha-gefen pittach ha-smadar henetsu ha-rimmonim sham etten et-doday lakh. 'Nashkimah' means 'we will awaken', 'la-kramim' means 'to the vineyards', 'nir'eh' means 'we will see', 'im' means 'if', 'parcha' means 'it has blossomed', 'ha-gefen' means 'the vine', 'pittach' means 'the opening', 'ha-smadar' means 'the smadar (a kind of garden or orchard)', 'henetsu' means 'they have burst forth', 'ha-rimmonim' means 'the pomegranates', 'sham' means 'there', 'etten' means 'I will give', 'et-doday' means 'the my [family] elder', 'lakh' means 'to you (feminine)'. [SNG.7.14] The loved ones gave fragrance, and on our doors all the great new towers, also the old ones; my beloved, I have hidden [it] for you. [§] ha-dudaim natnu-rei\'ach ve'al petacheinu kol megadim chadashim gam yashanim dodi tzafanti lach. 'ha-dudaim' means 'the loved ones' (literally 'the duds'), 'natnu' means 'they gave', 'rei\'ach' means 'fragrance' or 'smell', 've\'al' means 'and upon', 'petacheinu' means 'our openings' or 'our doors', 'kol' means 'all', 'megadim' means 'towers' or 'great things', 'chadashim' means 'new', 'gam' means 'also', 'yashanim' means 'old' or 'ancient', 'dodi' means 'my beloved', 'tzafanti' means 'I have hidden', and 'lach' means 'for you' (addressed to a female).

SNG.8

[SNG.8.1] Who will give you like a brother to me, to nurse my lord my mother I will find you outside I will kiss you also they will not despise me. [§] mi yittenkha keach li yonak shedai immi emtzacha bachutz eshakkha gam lo-yavuzu li. 'mi' means 'who', 'yittenkha' means 'will give you' (verb 'give' with second person masculine singular object), 'keach' means 'like a brother', 'li' means 'to me' or 'for me', 'yonak' means 'to nurse' or 'to suck', 'shedai' means 'my lord' (from 'sh'dai' as a term of address), 'immi' means 'my mother', 'emtzacha' means 'I will find you', 'bachutz' means 'outside', 'eshakkha' means 'I will kiss you', 'gam' means 'also' or 'even', 'lo-yavuzu' means 'will not despise' (negated verb 'yavuzu' meaning 'to despise' or 'to disdain'), 'li' means 'me' or 'to me'. [SNG.8.2] I will lead you, I will bring you to my mother's house, teach me, I will give you a drink from the fine wine, from the pomegranate juice. [§] en-hagkha aviecha el beit immi telammedeni ashkecha mi-yayin harekach me'asis rimoni 'en-hagkha' means 'I will lead you', 'aviecha' means 'I will bring you', 'el' means 'to', 'beit immi' means 'the house of my mother', 'telammedeni' means 'teach me', 'ashkecha' means 'I will give you a drink', 'mi-yayin' means 'from wine', 'harekach' means 'the delicate/fine', 'me'asis' means 'from the juice', 'rimoni' means 'pomegranate'. [SNG.8.3] His left is under my head, and his right will embrace me. [§] smalo tachat roshi viymino techabkeini. 'smalo' means 'his left', 'tachat' means 'under', 'roshi' means 'my head', 'viymino' means 'and his right', 'techabkeini' means 'he will embrace me'. [SNG.8.4] I have sworn to you, daughters of Jerusalem: what will you awaken and what will you stir up, the love, until you desire it. [§] hishbaeti etchem benot yerushalayim mah-tairu u-ma teoreru et haahavah ad shetechpats. 'hishbaeti' means 'I have sworn', 'etchem' means 'to you (plural)', 'benot' means 'daughters', 'yerushalayim' means 'Jerusalem', 'mah-tairu' means 'what will you awaken', 'u-ma' means 'and what', 'teoreru' means 'you will stir up', 'et' is the direct object marker, 'haahavah' means 'the love', 'ad' means 'until', 'shetechpats' means 'that you desire'. [SNG.8.5] Who is this one rising from the desert, crawling over her aunt, under the apple you were awakened, there your mother seized you, there she seized your child. [§] Mi zot ola min-hamedbar mitrapeket al-dodah tachat hatapuach orarticha shammah chivlatkha imek shammah chivla yeladatcha. 'Mi' means 'who', 'zot' means 'this' (feminine), 'ola' means 'rising', 'min-hamedbar' means 'from the desert', 'mitrapeket' means 'crawling' or 'creeping', 'al-dodah' means 'over her aunt', 'tachat hatapuach' means 'under the apple', 'orarticha' means 'you were awakened', 'shammah' means 'there', 'chivlatkha imek' means 'your mother seized you', 'chivla yeladatcha' means 'she seized your child'. [SNG.8.6] Place me as a seal upon your heart, as a seal upon your arm; because strong is like death, love is hard as a shade, jealousy, its lashes, lashes of fire, flame of Yah. [§] Simeni kachotam al-levvecha kachotam al-zerochecha ki-azah kamavet ahavah kasha kishol kinah reshafeyha rishpei esh shalevetya. 'Simeni' means 'place me' or 'set me'. 'Kachotam' means 'as a seal' (from the root meaning 'seal' or 'stamp'). 'Al-levvecha' means 'upon your heart'. The second 'kachotam' repeats the same idea. 'Al-zerochecha' means 'upon your arm'. 'Ki-azah' means 'because strong' or 'for strength'. 'Kamavet' means 'like death'. 'Ahavah' means 'love'. 'Kasha' means 'hard' or 'harsh'. 'Kishol' means 'as a shade' or 'like a shadow'. 'Kinah' means 'jealousy' or 'envy'. 'Reshafeyha' means 'its lashes' (the plural of 'lash' with a feminine suffix). 'Rishpei' means 'lashes of'. 'Esh' means 'fire'. 'Shalevetya' is a compound of 'shalevet' (flame) and the divine suffix 'ya' (Yah), so it means 'flame of Yah' (the divine name). [SNG.8.7] Great waters cannot extinguish love, nor can rivers flood it; if a man gives all his house in love, shame will be brought upon him. [§] mayim rabbim lo yuklu lekhabot et ha'ahava u'neharot lo yishtfuha im yiten ish et kol hon beito ba'ahava boz yavuzu lo. 'mayim' means 'waters', 'rabbim' means 'many' or 'great', 'lo' means 'not', 'yuklu' means 'they can' or 'are able', 'lekhabot' means 'to extinguish', 'et' is the direct object marker, 'ha'ahava' means 'the love', 'u'neharot' means 'and rivers', 'lo' again means 'not', 'yishtfuha' means 'they will overflow it', 'im' means 'if', 'yiten' means 'he will give', 'ish' means 'a man', 'et' is the direct object marker, 'kol' means 'all', 'hon' means 'his', 'beito' means 'his house', 'ba'ahava' means 'in love', 'boz' means 'shame', 'yavuzu' means 'they will bring', 'lo' means 'to him'. [SNG.8.8] Our sister is little and has no breasts; what shall we do for our sister on the day that will be spoken about her. [§] Achot lanu k tanna v shadayim ein lah ma na'aseh la'achotenu ba yom she yedubar ba. 'Achot' means 'sister', 'lanu' means 'our' (to us), 'k tanna' means 'little' (feminine), 'v' is the conjunction 'and', 'shadayim' means 'breasts' (two breasts), 'ein' means 'there is not' or 'has no', 'lah' means 'to her' or 'for her', 'ma' means 'what', 'na'aseh' means 'shall we do', 'la'achotenu' means 'for our sister', 'ba yom' means 'in the day', 'she' is a relative pronoun meaning 'that', 'yedubar' means 'will be spoken', and 'ba' means 'in it'. [SNG.8.9] If a wall is built upon it, a tower of silver; and if a door is guarded upon it, a cedar board. [§] im-chomah hi nivneh aleha tirat kasef ve-im-delet hi natzur aleha luach erez. 'im' means 'if', 'chomah' means 'wall', 'hi' means 'it is' (feminine), 'nivneh' means 'will be built', 'aleha' means 'upon it', 'tirat' means 'tower of', 'kasef' means 'silver', 've-im' means 'and if', 'delet' means 'door', 'natzur' means 'is guarded', 'luach' means 'board' or 'plank', 'erez' means 'cedar'. [SNG.8.10] I am a wall and breasts like towers; then I was in his sight as a bringer of peace. [§] Ani chomah ve-shadai kamigdalot az hayiti be-einav ke-motzet shalom. 'Ani' means 'I', 'chomah' means 'wall', 've-shadai' means 'and breasts', 'ka-migdalot' means 'like towers', 'az' means 'then', 'hayiti' means 'I was', 'be-einav' means 'in his eyes', 'ke-motzet' means 'as a bringer', 'shalom' means 'peace'. [SNG.8.11] The vineyard was for Solomon; in Baal Hamon the vineyard was given to the vintners; each man will bring his fruit a thousand silver. [§] Kerem haya lishlomo beBaal Hamon natan et haKerem lanotrim ish yavi befiryo elef kasef. 'Kerem' means 'vineyard', 'haya' means 'was', 'lishlomo' means 'for Solomon', 'beBaal Hamon' means 'in Baal Hamon' (Baal = 'Lord'), 'natan' means 'gave', 'et' is the direct‑object marker, 'haKerem' means 'the vineyard', 'lanotrim' means 'to the vintners', 'ish' means 'a man', 'yavi' means 'will bring', 'befiryo' means 'with his fruit', 'elef' means 'a thousand', 'kasef' means 'silver'. [SNG.8.12] My vineyard is before me; the thousand is yours, O Solomon, and two hundred for those who tend its fruit. [§] karmi sheli lefanai haelef lecha shlomo umatayim lenotrim et piro. 'karmi' means 'my vineyard', 'sheli' means 'my', 'lefanai' means 'before me', 'haelef' means 'the thousand', 'lecha' means 'to you', 'shlomo' is a form of 'peace' used as a name meaning 'Solomon', 'umatayim' means 'two hundred', 'lenotrim' means 'for those who tend', 'et' is the direct object marker, 'piro' means 'its fruit'. [SNG.8.13] The one who sits in the gardens, companions listening to your voice, cause me to hear. [§] Hayoshevet bagannim chaverim makshivim leqolekha hashmiyini. 'Hayoshevet' means 'the one who sits', 'bagannim' means 'in the gardens', 'chaverim' means 'companions', 'makshivim' means 'who listen', 'leqolekha' means 'to your voice', 'hashmiyini' means 'make me hear' (a causative form urging that I may hear). [SNG.8.14] Run, my love, and be for you a gazelle or the dust of the stags upon the hills in the heavens. [§] berach dodi udme lecha litzvi o leofr hayalim al harei bashamim. 'berach' means 'run!' (imperative), 'dodi' means 'my love' or 'my beloved', 'udme' means 'and be' (imperative form of 'to be'), 'lecha' means 'to you' or 'for you', 'litzvi' means 'to the gazelle', 'o' means 'or', 'leofr' means 'to the dust', 'hayalim' means 'the stags', 'al' means 'upon' or 'on', 'harei' means 'the hills', and 'bashamim' means 'in the heavens'.