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 the songs which belongs to Solomon. [§] shir ha-shirim asher lishlomo This verse introduces the Song of Songs, attributing it to Solomon. 'Shir' means 'song'. 'Ha-shirim' means 'the songs'. 'Asher' means 'which' or 'that'. 'Lishlomo' means 'to Solomon'. [SNG.1.2] Kiss me from the kisses of his mouth, for your loves are better than wine. [§] yish-sha-keh-nee mee-nneh-shee-koht pee-hoo kee-toh-veem doh-deekha mee-yah-yeen This verse uses several key terms. "yish-sha-keh-nee" is a verb form meaning "kiss me". "min-neh-shee-koht" means "from kisses". "pee-hoo" means "of his mouth". "kee" means "for" or "because". "toh-veem" means "they are good" or "they are better". "doh-deekha" means "your loves" or "your beloved things". "mee-yah-yeen" means "than wine". The verse is a passionate expression of desire. [SNG.1.3] The aroma of your oils is good; your name is like poured-out oil. Therefore, young women love you. [§] lərēaḥ shəmanēḵā ṭōḇîm shemen tūraq shəmeḵā ʿal-kēn ʿălāmôt ʾăhēḇûḵā. This verse speaks of the pleasing aroma of one’s oils, comparing it to poured-out oil, and explaining that is why young women love him. Each word is translated as literally as possible. “רֵיחַ” (rēaḥ) means “aroma.” “שְׁמָנֶ֣יךָ” (shəmanēḵā) means “your oils.” “טוֹבִ֔ים” (ṭōḇîm) means “good.” “שֶׁ֖מֶן” (shemen) means “oil.” “תּוּרַ֣ק” (tūraq) means “poured out.” “שְׁמֶ֑ךָ” (shəmeḵā) means “your name.” “עַל־כֵּ֖ן” (ʿal-kēn) means “therefore.” “עֲלָמ֥וֹת” (ʿălāmôt) means “young women.” “אֲהֵבֽוּךָ׃” (ʾăhēḇûḵā) means “love you.” [SNG.1.4] Draw me after you, desired one. The king has brought me into his chambers. Let us rejoice and be glad in you. We will remember your loves, from wine that is straight, they loved you. [§] mashkeni akhareikha narutza heviani hammelech khadarav nagila venismekha bakha nazkirah dodeikha miyayin meysharim ahevukha. This verse is a poetic expression of love and longing. "Mashkeni" means "draw me" or "pull me". "Akhareikha" means "after you". "Narutza" can mean "desired" or "lovely". "Heviani" means "he brought me". "Hammelech" is "the king". "Khadarav" means "his chambers". "Nagila" means "let us rejoice". "Venismekha" means "and let us be glad". "Bakha" means "in you". "Nazkirah" means "we will remember". "Dodeikha" means "your loves". "Miyayin" means "from wine". "Meysharim" means "straight". "Ahevukha" means "they loved you". [SNG.1.5] I am dark, yet beautiful, daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon. [§] sh'chorah ani v'navah b'not Yerushalayim k'ohaleh Kedar kiriyo'ot Shlomo. This verse is from Song of Songs 1:5. It uses metaphorical language, with the speaker (likely a woman from a rural area) describing her own complexion and contrasting it with the refined beauty associated with the women of Jerusalem. 'Sh'chorah' refers to a dark or swarthy complexion, likely due to sun exposure. 'Navah' means beautiful or fair. 'B'not Yerushalayim' means 'daughters of Jerusalem,' representing the women of the city. The verse then draws comparisons to the tents of Kedar (a nomadic tribe known for their dark tents) and the curtains of Solomon (understood to be richly adorned). [SNG.1.6] Do not look at me, for I am darkened by the sun. The sons of my mother despised me. They made me a guard over the vineyards. I did not guard my own vineyard. [§] al-tir'uni she-ani shachorchoret she-shezafati hashemesh benei imi nicharu-bi samuni notera et-hacheramim charmI sheli lo natarti This verse comes from Song of Songs 1:5-6. It is a poetic declaration where the speaker (likely a young woman representing Israel) describes her appearance and the labor she has endured. "Shachorchoret" means dark or dusky. "Shezafati hashemesh" means the sun has tanned me. "Benei imi nicharu-bi" means the sons of my mother despised me. "Samuni notera et-hacheramim" means they made me a guard over the vineyards. She expresses a sense of being undervalued and burdened with work. The final clause indicates she did not benefit from guarding her own vineyard. [SNG.1.7] Tell me, that my soul loves. Where do you graze? Where do you rest at midday? Why am I as one who veils herself over the flocks of your companions? [§] hagidah lee sheahava nafshi eikhah tir'eh eikhah tarbitz batsahorayim shalamah eheyeh keoteyah al edrei chavereycha. This verse is a poetic plea from the soul to its beloved. It uses imagery of a shepherdess and her flock. 'Hagidah lee' means 'tell me'. 'Sheahava nafshi' means 'that my soul loves'. 'Eikhah tir'eh' means 'where do you graze'. 'Eikhah tarbitz' means 'where do you rest'. 'Batsahorayim' refers to midday. 'Shalamah eheyeh' asks 'why am I as one who veils herself'. 'Keoteyah' means 'like one who veils'. 'Al edrei chavereycha' means 'over the flocks of your companions'. The verse expresses a feeling of being overlooked and questioning one's place in the beloved's affections. [SNG.1.8] If you do not know your beauty among women, go following the flocks, and pasture your young goats near the dwellings of the shepherds. [§] Im-lo te-de-ee lach ha-ya-fah ba-nash-im, tze-ee lach be-ik-vei ha-tson, u-re-ee et-ge-dee-ot-ayich al mish-ken-ot ha-ro-eem. This verse speaks to a woman and uses metaphorical language. It suggests if she does not know her beauty among women, she should go following the flocks of sheep and pasture her young goats near the dwellings of the shepherds. It seems to imply finding value and understanding one's worth through simple, natural activities rather than seeking it in societal comparison. The verse uses 'you' in a feminine singular form. 'Gods' are not explicitly mentioned in this verse. [SNG.1.9] To my horse, in the chariots of Pharaoh, I have compared you, my companion. [§] lə-su-sa-ti bə-riḵ-ḇê paʁ-ʿō di-mi-ti-ḵə ʁaʿ-ya-ti This verse uses imagery of chariots and horses to describe a comparison. 'lə-su-sa-ti' means 'to my horse', 'bə-riḵ-ḇê' means 'in chariots', 'paʁ-ʿō' is 'Pharaoh', 'di-mi-ti-ḵə' means 'I have compared you', and 'ʁaʿ-ya-ti' is 'my companion'. The verse is speaking to someone and saying that they are like a horse in Pharaoh’s chariots. [SNG.1.10] May your life be pleasing with necklaces, your neck with beads. [§] nah-voo leh-hah-yeekhah bah-toh-reem tzah-vah-rekhah bah-hah-roo-zeem. This verse uses poetic language. "Nahvu" is the imperative plural of a verb meaning to be pleasing or beautiful. The verse is addressed to a woman. "Le-hayayikh" means "to your life". "Ba-torim" means "with necklaces". "Tzahvarekh" means "your neck". "Ba-haruzim" means "with beads". [SNG.1.11] Golden scrolls are made for you, with settings of the silver. [§] to-reh zah-hav na-ah-seh-lah-ch oom ne-koo-doht ha-kah-sef This verse describes the creation of golden Torah scrolls with silver settings. "Torah" here refers to scrolls or instructions, not necessarily the five books of Moses. "Zahav" means gold, "na-ah-seh" means 'is made', "lah-ch" means 'for you', "oom" means 'and', "ne-koo-doht" means 'settings', "ha-kah-sef" means 'the silver'. [SNG.1.12] While the king is at his banquet, myrrh gave off its fragrance. [§] ad-sheh-ham-me-lech bi-meh-see-vo neer-dee na-tan ray-cho This verse describes the moment when the king is at his meal, and myrrh gives off its fragrance. 'Ad-sheh' means 'until/while'. 'Ham-me-lech' is 'the king'. 'Bi-meh-see-vo' means 'at his meal/banquet'. 'Neer-dee' is 'myrrh'. 'Na-tan' means 'gave/gave off'. 'Ray-cho' means 'its fragrance'. [SNG.1.13] A cluster of myrrh, my beloved is to me, he will spend the night among the breasts. [§] tsror hamor | dodi li beiyn shaday yalin. tsror means 'bundle' or 'cluster'. hamor means 'myrrh'. dodi means 'my beloved'. li means 'to me' or 'mine'. beiyn means 'among'. shaday means 'the breasts' or 'the powerful one'. yalin means 'he will spend the night'. This verse describes a beloved spending the night amongst the powerful one with a cluster of myrrh. [SNG.1.14] The cluster of vine blossoms belongs to my beloved for me in the vineyards of Ein Gedi. [§] eshkol hakopher dodi li becharmey ein gedi This verse comes from the Song of Solomon (Song of Songs) 1:14. 'Eshkol' means cluster, typically of grapes. 'Hakopher' means the vine blossoms or early grapes. 'Dodi' means my beloved. 'Li' means to me or for me. 'Becharmey' means in the vineyards. 'Ein Gedi' is a place name, meaning spring of the kid (goat). [SNG.1.15] Behold, you are beautiful, my beloved. Behold, you are beautiful, your eyes are doves. [§] hinach yafa ra'yati, hinach yafa einecha yonim. This verse is from the Song of Solomon 1:15. 'Hinach' means 'behold, you are'. 'Yafa' means 'beautiful'. 'Ra'yati' means 'my beloved'. 'Einecha' means 'your eyes'. 'Yonim' means 'doves'. [SNG.1.16] Indeed, you are beautiful, my beloved, and pleasant. Even our couch is flourishing. [§] heen-kah ya-feh do-dee af na-eem af-ar-seh-nu ra-ah-na-nah This verse is from the Song of Solomon 1:16. 'heen-kah' means 'indeed' or 'surely'. 'ya-feh' means 'beautiful'. 'do-dee' means 'my beloved'. 'af' means 'even' or 'also'. 'na-eem' means 'pleasant' or 'agreeable'. 'ar-seh-nu' means 'our couch' or 'our bed'. 'ra-ah-na-nah' means 'is green' or 'flourishes'. The verse is an expression of admiration and delight. [SNG.1.17] The beams of our houses are cedars, and our panels are cedars. [§] koh-rote bat-tay-nu a-ra-zeem rach-tee-tay-nu ber-o-teem This verse describes the materials used in building houses. "koh-rote" refers to beams or rafters. "bat-tay-nu" means "our houses". "a-ra-zeem" means "cedars". "rach-tee-tay-nu" means "our panels" or "our floors". "ber-o-teem" means "cedars". This passage indicates that the houses were built with cedar beams and cedar panels.

SNG.2

[SNG.2.1] I am the lily of Sharon, the lily of the valleys. [§] a-nee kha-vat-se-let ha-sha-ron sho-sha-nat ha-a-ma-kim This verse uses metaphorical language. "Khavatselet" refers to a lily or crocus, specifically the flower of Sharon. "Shoshannah" means lily, and "ha-amakim" means 'the valleys'. The speaker is identifying themselves with these flowers. 'Ani' means 'I'. [SNG.2.2] As a rose among the thorns, so is my beloved among the daughters. [§] kashoshana bein hachochim ken ra'yati bein habanot This verse uses poetic parallelism. 'Kashoshana' means lily or rose. 'Bein' means among or between. 'Hachochim' means thorns. 'Ra'yati' means my beloved or my friend. 'Bnot' means daughters. The verse is a comparison; as a lily stands out among thorns, so my beloved stands out among the daughters. [SNG.2.3] Like an apple among the trees of the forest, so is my beloved among the sons. I desired to sit in his shadow, and his fruit is sweet to my palate. [§] kə-tap-pu-akh bah-ah-tseh ha-ya-ar khen do-dee bein ha-ba-neem beh-tsee-loh khim-mad-tee veh-yah-shav-tee oo-free-oh ma-tok le-khee-khee. This verse uses poetic language to describe the beloved. "ktappuakh" means apple, but also implies something pleasant or desirable. "ba'atsei ha'yaar" means 'in the trees of the forest'. "doodee" is 'my beloved'. "bein habanim" means 'among the sons'. "b'tsee-loh" means 'in his shadow'. "khim-mad-tee" means 'I desired'. "yah-shav-tee" means 'I sat'. "free-oh" is 'his fruit'. "ma-tok le-khee-khee" means 'sweet to my palate'. [SNG.2.4] Bring me to the house of the wine, and let its love cover me. [§] heh-vee-ah-nee el-bayt hah-yah-yeen veh-deeg-loh ah-lah-vah. This verse uses a series of words that describe being brought to a house of wine and covered with love. "Heh-vee-ah-nee" is a command form, meaning "bring me". "Bayt" means "house". "Hah-yah-yeen" means "the wine". "Veh" means "and". "Deeg-loh" means "his flag" or "his banner". "Ah-lah-vah" means "love". The possessive pronoun 'his' is attached to the word for flag, implying the flag belongs to the love itself, or a personification of love. [SNG.2.5] Support me with apples, refresh me with the apples, for I am sick with love. [§] sam-koo-nee bah-ah-shee-shote rap-doo-nee bah-tahp-poo-heem kee-kho-lah-t ah-hah-vah ah-nee. This verse uses poetic language to express deep longing and affection. "Sam-koo-nee" comes from the root meaning to support or lean on. "Bah-ah-shee-shote" means apples, specifically referring to their cooling and restorative properties. "Rap-doo-nee" comes from a root meaning to spread out or rest upon. "Kee-kho-lah-t" means sick or afflicted. "Ah-hah-vah" means love. The verse uses the imagery of being supported and refreshed by apples to illustrate a state of being overcome by love. [SNG.2.6] His left is under my head, and His right embraces me. [§] s’mollo tachat l’roshi v’yimino t’chab’keini. This verse describes a comforting embrace. 'S’mollo' refers to His left side. 'Tachat l’roshi' means 'under my head'. 'V’yimino' means 'and His right'. 'T’chab’keini' means 'embraces me'. The verse portrays a divine figure providing support and affection. [SNG.2.7] I have sworn to you, daughters of Jerusalem, by the hosts, or by the gazelles of the field, if you do not stir it up, and if you do not awaken the love until it desires. [§] hishba'ti etkem benot yerushalayim bitzva'ot o be'aylot hasadeh im-ta'iru ve'im-te'oru et-ha'ahava ad shetechpaz. This verse is a poetic plea, likely by a lover to his beloveds. It utilizes an oath, calling upon the daughters of Jerusalem and the gazelles of the field as witnesses. The speaker implores them not to stir up or awaken love prematurely, until it is desired. "Hishba'ti" means "I have sworn". "Etkem" means "you (plural)". "Benot Yerushalayim" means "daughters of Jerusalem". "Bitzva'ot" means "by armies" or "by hosts". "O" means "or". "Be'aylot hasadeh" means "by gazelles of the field". "Im-ta'iru" means "if you stir". "Ve'im-te'oru" means "and if you awaken". "Et-ha'ahava" means "the love". "Ad shetechpaz" means "until it desires". [SNG.2.8] The voice of my beloved, behold, this one comes, leaping upon the mountains, skipping upon the hills. [§] Qol dodi hineh zeh ba, medaleg al heharim, mekappetz al hagvaot. This verse describes the arrival of a beloved. "Qol" means voice. "Dodi" means my beloved. "Hineh zeh ba" means behold, this one comes. "Medaleg" means leaping. "Heharim" means the mountains. "Mekappetz" means skipping. "Hagvaot" means the hills. [SNG.2.9] My beloved is like a gazelle, or like a young deer of the deer. Behold, this one is standing behind our walls, looking from the windows, peeking through the crevices. [§] domeh dodi litzvi o leofer haayalim hineh zeh omed achar kotlenu mashgich min hahalonot metzitz min hacharakim This verse is a poetic description, likely of a lover. It uses animal imagery to describe the beloved. "Dodi" means "my beloved". "litzvi" means "like a gazelle". "leofer" means "like a young deer". "haayalim" means "the deer". "hineh zeh" means "behold, this one". "kotlenu" means "our walls". "mashgich" means "looks". "haHalonot" means "the windows". "metzitz" means "peeks". "hacharakim" means "the lattice/crevices". [SNG.2.10] My beloved answered and said to me, "Arise for yourself, my companion, my beautiful one, and go!" [§] ah-nah do-dee ve-ah-mar lee koo-mee lakh ra-ay-a-tee ya-fa-tee oo-le-khee lakh This verse describes a response from a beloved. "anah" means "answered". "dodi" means "my beloved". "ve-amar" means "and said". "lee" means "to me". "koomi" is an imperative, meaning "arise". "lakh" means "for yourself". "raayati" means "my companion". "yafati" means "my beautiful one". "ulekhee lakh" means "and go for yourself". [SNG.2.11] For behold, the cloud is passing, the rain has passed, it is going away. [§] kee-hee-neh hah-seh-toh ah-var hah-geh-shem khah-laf hah-lakh loo This verse describes the passing of a storm. "kee" means 'for' or 'indeed'. "heenneh" means 'behold' or 'surely'. "hah-seh-toh" means 'the cloud'. "ah-var" means 'is passing'. "hah-geh-shem" means 'the rain'. "khah-laf" means 'has passed'. "hah-lakh" means 'is going'. "loo" means 'to it' or 'away'. [SNG.2.12] The sprouts were seen in the land, the time of singing has arrived, and the voice of the turtledove is heard in our land. [§] hanitzanim nir'u ba'aretz et hazamir higia vekol hattor nishma be'artzeinu. This verse describes the arrival of spring. 'Hanitzanim' refers to the sprouts or buds. 'Nir'u' means 'were seen'. 'Ba'aretz' means 'in the land'. 'Et hazamir' refers to 'the time of singing' or 'the season of singing'. 'Higia' means 'has arrived'. 'Ve' means 'and'. 'Kol hattor' means 'the voice of the turtledove'. 'Nishma' means 'is heard'. 'Be'artzeinu' means 'in our land'. [SNG.2.13] The fig tree has put forth its early fruit, and the vines have given fragrance. Rise, for you, my beloved, my beautiful one, and come to me. [§] ha-te'enah khantah pageeha ve-hag-fanim semadar natnu reiach kumi lakhy ra'yati yafati u-lekhi-lakh. This verse describes the fig tree budding and the vines emitting fragrance, signaling the time for the beloved to rise and come. "ha-te'enah" means "the fig tree". "khantah" means "it has put forth". "pageeha" means "its early fruit". "ve-hag-fanim" means "and the vines". "semadar" means "tendrils". "natnu" means "have given". "reiach" means "fragrance". "kumi" means "rise". "lakhy" means "for you". "ra'yati" means "my beloved". "yafati" means "my beautiful one". "u-lekhi-lakh" means "and come to me". [SNG.2.14] My dove, in the clefts of the rock, in the shelter of the crag, let me see your appearance, let me hear your voice. For your voice is pleasant and your appearance is beautiful. [§] yonati bekhagvei hasela beseter hamadrega harieni et mar'a'ikh hashmiani et kolekh ki kolekh arev umar'eikh naveh. This verse uses poetic language and addresses Yahveh directly. 'Yonati' means 'my dove'. 'Khagvei hasela' refers to the clefts or hollows of the rock. 'Seter hamadrega' means 'the secret place of the steps' or 'the shelter of the crag'. 'Mar'a'ikh' refers to 'your appearance' or 'your form'. 'Kolekh' means 'your voice'. 'Arev' means 'pleasant' or 'sweet'. 'Naveh' means 'beautiful' or 'lovely'. [SNG.2.15] They have seized for us foxes, foxes, small ones that destroy vineyards, and our vineyards are in ruin. [§] ekhazu lanu shu'alim shu'alim ketanim mekhablem keramim ukerameinu semadar. This verse uses a metaphorical image. "Shu'alim" (foxes) represents small, destructive forces. "Keramim" (vineyards) symbolizes Israel or God's people. "Semadar" (thorn bushes) implies a state of ruin or desolation. The verse depicts these small foxes causing damage to the vineyards, leaving them in a state of ruin. The repetition of 'shu'alim' emphasizes the numerous, small threats. [SNG.2.16] My beloved is to me, and I am to him, the shepherd among the lilies. [§] do-dee lee va-a-nee lo ha-ro-eh ba-shosh-a-neem This verse uses several key terms. "Dodi" means "my beloved". "Lee" means "to me". "Va-ani" means "and I". "Lo" means "to him". "Ha-roeh" means "the shepherd". "Ba-shoshannim" means "among the lilies". The verse expresses a mutual relationship of love and care. [SNG.2.17] Until the day becomes cool and the shadows flee, turn your face to me, my beloved, like a gazelle or a young stag of the deer upon the mountains of dividing. [§] Ad sheyaphuch hayom venasu hatzlalim sov demelech dodi litzvi o leofer haayalim al haarey bater. This verse is a poetic expression, likely about longing and vulnerability. 'Ad sheyaphuch hayom' means 'until the day breathes' or 'until the day becomes cool', referencing the heat of the day subsiding. 'Venasu hatzlalim' translates to 'and the shadows flee'. 'Sov demelech' means 'turn your face to me'. 'Dodi' is 'my beloved'. 'Litzvi' means 'to a gazelle' and 'leofer haayalim' is 'to a young stag of the deer'. 'Al haarey bater' means 'upon the mountains of spices' or 'upon the mountains of dividing'.

SNG.3

[SNG.3.1] Upon my bed in the nights, I sought the one whom my soul loves. I sought them, and did not find them. [§] al mish-kah-vee bah-lay-loh-t beet kahsh-tee et sheh-ah-hav-ah naf-shee beet kahsh-tee-voo veh-loh meh-tsah-tee-oo This verse describes a speaker searching for the one their soul loves at night on their bed. They searched, but did not find them. [SNG.3.2] Indeed, I will rise and go around the city, in the marketplaces and in the streets. I will seek the one whom my soul loves. I have sought her, and I have not found her. [§] ah-koo-mah nah v'ah-so-veh bah-eer bah-shoo-kah-eem oo-bah-reh-ho-voht ah-vah-keh-shah et sheh-ah-hah-vah naf-shee bee-kahsh-tee-voo veh-loh meh-tsah-tee-voo. This verse describes a person searching for their beloved in the city. "Akumah" means "I will rise". "Na" is an intensifier, like "indeed" or "surely". "Va'asoveh" means "and I will turn" or "and I will go around". "Ba'ir" means "in the city". "Bashukim" means "in the marketplaces". "Uvarehovot" means "and in the streets". "Avakeshah" means "I will seek". "Et she'ahavah" means "the one whom loves" or "the one loved". "Nafshi" means "my soul". "Bikashti" means "I have sought". "Velo metzati" means "and I have not found". [SNG.3.3] The watchmen circling in the city found me, the one whom my soul loves. You have seen her. [§] m'tsa'uni ha'shom'rim ha'sov'vim ba'ir et she'ahava nafshi re'item. This verse describes watchmen finding someone or something beloved to the soul. Let's break down the components: 'm'tsa'uni' means 'they found me', 'ha'shom'rim' means 'the watchmen', 'ha'sov'vim' means 'the ones circling', 'ba'ir' means 'in the city', 'et' is a grammatical marker indicating a direct object, 'she'ahava nafshi' means 'whom my soul loved', and 're'item' means 'you have seen'. [SNG.3.4] I had almost passed by them until I found the one my soul loves. I held them and I will not let them go, until I brought them home to the house of my mother, and to the room of my conception. [§] kim'at she'avarti mehem ad she'matzati et she'ahava nafshi achaztiv v'lo arpenu ad she'heveiti av el beit imi v'el heder horati. This verse describes a moment of finding a beloved and bringing them home. 'Kim'at' indicates 'almost' or 'scarcely'. 'She'avarti mehem' means 'I passed by them'. 'Ad she'matzati' means 'until I found'. 'Et she'ahava nafshi' means 'the one my soul loves'. 'Achaztiv' means 'I held'. 'V'lo arpenu' means 'and I will not let them go'. 'Ad she'heveiti av' means 'until I brought them home'. 'El beit imi' means 'to the house of my mother'. 'V'el heder horati' means 'and to the room of my conception'. [SNG.3.5] I have sworn to you, daughters of Jerusalem, by the hosts, or by the gazelles of the field, if you do not stir it up, and if you do not awaken the love until it desires. [§] hishba'ti etkem benot yerushalayim bitzva'ot o be'aylot hasadeh im-ta'iru ve'im-te'oru et-ha'ahava ad shetechpaz. This verse is a poetic plea, likely by a lover to his beloveds. It utilizes an oath, calling upon the daughters of Jerusalem and the gazelles of the field as witnesses. The speaker implores them not to stir up or awaken love prematurely, until it is desired. "Hishba'ti" means "I have sworn". "Etkem" means "you (plural)". "Benot Yerushalayim" means "daughters of Jerusalem". "Bitzva'ot" means "by armies" or "by hosts". "O" means "or". "Be'aylot hasadeh" means "by gazelles of the field". "Im-ta'iru" means "if you stir". "Ve'im-te'oru" means "and if you awaken". "Et-ha'ahava" means "the love". "Ad shetechpaz" means "until it desires". [SNG.3.6] Who is this one that comes up from the wilderness like columns of smoke, perfumed with myrrh and frankincense, from all the powders of the perfumer? [§] mee zoat ola meerim hamidbar ketimrot ashan mekuteret mor ulevonah mikol avkat rochel. This verse is from Song of Songs 3:6. It asks 'Who is this that comes up from the wilderness like columns of smoke, perfumed with myrrh and frankincense, with all the powders of the perfumer?' Each word is translated directly. 'zoat' means 'this one', 'ola' means 'comes up', 'meerim' means 'from the', 'hamidbar' means 'wilderness', 'ketimrot' means 'columns of', 'ashan' means 'smoke', 'mekuteret' means 'perfumed with', 'mor' means 'myrrh', 'ulevonah' means 'and frankincense', 'mikol' means 'from all', 'avkat' means 'powders', and 'rochel' means 'the perfumer'. [SNG.3.7] Behold, the bed of Solomon, sixty heroes around it, from the heroes of Israel. [§] Hinneh mitato shel shlomo shishim giborim saviv lah migiborei yisrael. This verse describes the bed of Solomon. "Hinneh" means "Behold". "Mitato" means "his bed". "Shel" means "of". "Shlomo" is the name Solomon. "Shishim" means "sixty". "Giborim" means "heroes" or "strong men". "Saviv" means "around". "Lah" means "it" or "her" (referring to the bed). "Migiborei" means "from heroes of". "Yisrael" is the name Israel. [SNG.3.8] All of them are gripping swords, trained in war, each man has his sword upon his thigh, from fear of the nights. [§] kul-lam a-chu-zei che-rev me-lum-dei mil-cha-mah, ish char-bo al-yer-e-cho, mi-pa-chad ba-lei-lot. This verse describes a group of warriors, all armed and prepared for battle. 'Kul-lam' means 'all of them'. 'Achuzei cherev' means 'holding swords' or 'gripping swords'. 'Melumdei milchama' means 'trained in war'. 'Ish charbo al-yerecho' means 'each man his sword upon his thigh'. 'Mipachad baleilot' means 'from fear of nights', referring to the dangers of nighttime attacks or ambushes. [SNG.3.9] The king Solomon made for himself a carrying chair from the trees of the Lebanon. [§] af-ree-yone as-ah lo ha-meh-lek shlo-moh may-at-say ha-leh-vah-none This verse describes the construction of a palanquin, or carrying chair, for King Solomon. "af-ree-yone" refers to this palanquin, likely made of ivory. "as-ah" means 'he made'. "lo" means 'for him'. "ha-meh-lek" is 'the king'. "shlo-moh" is 'Solomon'. "may-at-say" means 'from the trees of'. "ha-leh-vah-none" means 'the Lebanon'. [SNG.3.10] Its pillars He made of silver, its covering of gold, its litter of purple. Its interior was paved with love, from the daughters of Jerusalem. [§] am-mood-ai-v aw-sah keh-sef ref-ee-dah-toh zah-hav mer-kah-voh ar-gah-mahn toh-khoh rah-tsoof ah-hah-vah meeb-not ye-roo-shah-lah-eem. This verse describes the construction of a palanquin or litter. 'Ammoodai' refers to its pillars, 'kesef' is silver, 'refidato' refers to its covering or upholstery, 'zahav' is gold, 'merkhavo' is its litter or carriage, 'argaman' is purple dye, 'tokho' means its interior, 'ratzuf' means paved or covered, and 'ahava' is love. 'Mibnot Yerushalayim' means 'from the daughters of Jerusalem'. The verse describes a luxurious carriage made with expensive materials and associated with the daughters of Jerusalem. [SNG.3.11] Go out and see, daughters of Zion, with King Solomon, with the crown his mother adorned him with on the day of his wedding and on the day of the joy of his heart. [§] tseh-ee-nah oo-reh-ee-nah ben-ot tzee-yon bah-meh-lech shloh-moh bah-ah-tah-rah sheh-et-rah-loh ee-moh bee-yohm khah-toon-ah-toh oo-vee-yohm sim-khah-t leev-oh. This verse is from Song of Songs 3:11. It describes the daughters of Zion going out to see King Solomon with the crown his mother adorned him with on his wedding day and the day of his heart’s joy. 'Tseh-ee-nah' and 'oo-reh-ee-nah' are commands meaning 'go out' and 'see'. 'Ben-ot tzee-yon' means 'daughters of Zion'. 'Bah-meh-lech shloh-moh' means 'with the king Solomon'. 'Bah-ah-tah-rah' means 'with the crown'. 'Sheh-et-rah-loh' means 'which adorned him'. 'Ee-moh' means 'mother'. 'Bee-yohm khah-toon-ah-toh' means 'on the day of his wedding'. 'Oo-vee-yohm sim-khah-t leev-oh' means 'and on the day of the joy of his heart'.

SNG.4

[SNG.4.1] Behold, you are beautiful, my beloved. Behold, you are beautiful. Your eyes are like doves from behind your temples. Your hair is like a flock of goats that have descended from Mount Gilead. [§] hinach yafa ra'yati hinach yafa einayich yonim miba'ad le'tzamatech sa'arech ke'eder ha'izzim shegalshu mehar gil'ad This verse is a poetic description of the beloved. "Hinach" means "behold, you are". "Yafa" means "beautiful". "Ra'yati" means "my beloved". "Einayich" means "your eyes". "Yonim" means "doves". "Miba'ad" means "from behind". "Le'tzamatech" means "your temples". "Sa'arech" means "your hair". "Ke'eder" means "like a flock". "Ha'izzim" means "the goats". "Shegalshu" means "that have descended". "Mehar" means "from the mountain". "Gil'ad" is a place name. [SNG.4.2] Your teeth are like a flock of neatly arranged sheep that have come up from the washing, all of them matching, and there is none among them that is different. [§] shin-nah-yeekh khuh-eh-der hah-keht-soo-voteh sheh-ah-loo meen-hah-rah-khah-tsah sheh-kool-lahm mah-tee-eem veh-shak-koo-lah ein bah-hem This verse describes the teeth of the beloved. "Shinayikh" means "your teeth." "Ke'eder" means "like a flock." "Ha'ketzuvot" means "the sheared ones" or "the neatly arranged". "She'alu" means "they came up" or "they ascended". "Min-harahatzah" means "from the washing" or "from the sheepfold". "Shekulam" means "all of them". "Mat'eem" means "are in agreement" or "match". "Vesakoola" means "and the whole" or "and all". "Ein bahem" means "there is not in them" or "none among them". The overall image is of teeth that are white, orderly, and all the same. [SNG.4.3] Like a thread, your lips, and your words are pleasant; like a slice of pomegranate, your temples, from behind your neck. [§] ke-khut ha-shan-ee sif-to-tai-kh oo-mid-ba-rei-kh na-veh ke-pe-lakh ha-rim-mon ri-ka-tekh mi-ba-ad le-tsa-ma-tekh This verse is a poetic description, likely referring to a beloved woman's beauty. 'Khut' means 'thread' or 'line'. 'Shan' means 'tooth'. 'Sif-to-tai-kh' means 'your lips'. 'Mid-ba-rei-kh' means 'your words'. 'Na-veh' means 'pleasant' or 'beautiful'. 'Pelakh' means 'slice' or 'segment'. 'Rim-mon' means 'pomegranate'. 'Ri-ka-tekh' means 'your temples' or 'your skin'. 'Mi-ba-ad' means 'from behind' or 'through'. 'Tsa-ma-tekh' means 'your neck'. The verse uses similes to compare the woman's lips, words, temples/skin, and neck to beautiful and delicate things. [SNG.4.4] Like the tower of David, your neck is built with battlements. A thousand shields are hung upon it, all the standards of the heroes. [§] kə-mig-dal da-veed tsav-va-rek ba-noo-ee lə-tal-pee-yot elef ha-ma-gen ta-loo-ee a-layv kol shil-tei ha-gib-bor-im. This verse uses metaphorical language comparing someone (or something) to a strong tower. 'Migdal' means tower. 'David' is a proper noun, a name. 'Tsavvar' means neck. 'Banoo-ee' means built. 'Talfiyiot' refers to battlements or turrets. 'Elef' means thousand, but is used here figuratively to indicate many. 'Hamagen' means the shield. 'Taloo-ee' means hanging. 'Shilte' means banners or standards. 'Gibborim' means heroes or warriors. [SNG.4.5] Your two mountains are like two fawns, twins of a gazelle, grazing among the lilies. [§] shnei shadaiych kishnei ofarim teomei tsviyah haroeim bashoshanim This verse comes from Song of Songs 1:9. 'Shnei' means 'two'. 'Shadaiych' is the possessive plural form related to 'Shaddai' which is often translated as 'the Almighty', but literally means 'the mountains'. 'Kishnei' means 'like two'. 'Ofarim' means 'fawns'. 'Teomei' means 'twins'. 'Tsviyah' means 'gazelle'. 'Haroeim' means 'grazing'. 'Bashoshanim' means 'among the lilies'. The verse describes a woman’s breasts. [SNG.4.6] Until the day cools and the shadows flee, I will go to the mountain of myrrh and to the hill of frankincense. [§] Ad sheyaphuch hayom venasu hatzlalim, elech li el har hamor vel gibat halbona. This verse describes someone going to a mountain and a hill. "Ad sheyaphuch hayom" means "until the day breathes" or "until the day cools", referring to the heat of the day subsiding. "Venasu hatzlalim" means "and the shadows flee". "Elech li" means "I will go". "El har hamor" means "to the mountain of myrrh". "Vel gibat halbona" means "and to the hill of frankincense". [SNG.4.7] All of you are beautiful, my beloved, and there is no blemish in you. [§] kullakh yafeh ra'yati u'mum ein bakh This verse is from the Song of Solomon 4:7. "Kullakh" means "all of you". "Yafeh" means "beautiful". "Ra'yati" means "my beloved". "U'mum" means "and blemish". "Ein" means "there is not". "Bakh" means "in you". [SNG.4.8] Come with me from Lebanon, O bride. Come with me from Lebanon, come and sing. Sing from the top of Amanah, from the top of Sinar and Cheremon, from the dwellings of lions, from the mountains of leopards. [§] Itti milbanon kalah, Itti milbanon taboi, tashuri me rosh amanah, me rosh sinar ve cheremon mim'onot aryot meharrei nemerim. This verse is a poetic invitation, likely from the lover (representing God) to the beloved (representing Israel). 'Itti' means 'with me'. 'Milbanon' means 'from Lebanon'. 'Kalah' means 'bride'. 'Taboi' means 'come'. 'Tashuri' means 'sing'. 'Me rosh' means 'from the top of'. 'Amanah' and 'Sinar' are names of mountains. 'Cheremon' is another mountain name. 'Mim'onot' means 'from the dwellings of'. 'Aryot' means 'lions'. 'Meharrei' means 'from the mountains of'. 'Nemerim' means 'leopards'. [SNG.4.9] You have captivated my sister, my bride. You have captivated me with one of your eyes, with one ornament from your temples. [§] li-va-vti-ni a-cho-ti ka-lah, li-va-vti-ni be-a-chad me-ei-nai-ych be-a-chad a-nak mit-tsa-vo-ron-aiych. This verse is from the Song of Solomon 4:9. It uses figurative language, describing a lover’s admiration for her beloved. 'Livavti' is a verb meaning 'to captivate' or 'to win the heart'. 'Achoti' means 'my sister', used as a term of endearment. 'Kalah' means 'bride'. 'Me-ei-naiych' means 'of your eyes'. 'A-nak' refers to a necklace or ornament. 'Mit-tsa-vo-ron-aiych' means 'from your temples'. The verse essentially states that the beloved has captivated the speaker’s heart with her beauty. [SNG.4.10] How beautiful are your beloved ones, my sister, bride! How good are your beloved ones, more than wine, and the fragrance of your oils more than all spices. [§] mah-yah-foo do-dah-yich ah-chot-i kah-lah, mah-tov-u do-dah-yich mee-yah-yin, ve-ray-ach she-ma-nai-ch mee-kol-be-sa-mim. This verse is from the Song of Solomon. "Dod" means beloved. "Achoti" means my sister. "Kallah" means bride. "Yayin" means wine. "Reyach" means fragrance or smell. "Shemanim" means oils. "Besamim" means spices. [SNG.4.11] Honey drips from your lips, my beloved. Honey and milk are under your tongue. And the fragrance of your garments is like the fragrance of Lebanon. [§] no-fet tee-to-feh-nah sif-toe-tai-khah kah-lah devash vee-khah-lav takh-at le-sho-neh-khah vee-ray-akh sal-mo-tai-khah kee-ray-akh le-vah-non. This verse uses poetic imagery to describe the sweetness and pleasantness of a lover's speech and presence. "Nophet" likely refers to honey dripping. "Sifotayikh" means "your lips". "Kallah" means "to finish" or "to be complete", often used in a context of desirability. "Devash" is honey and "khah-lav" is milk. "Takh-at le-sho-neh-khah" means "under your tongue". "Reyakh" means scent or fragrance and "salmotayikh" means your garments. Lebanon was famous for its cedar trees, whose scent was highly valued. [SNG.4.12] A garden, locked, my sister, a bride; a wave, locked, a sealed spring. [§] Gan, na'ul, achoti kalah; gal na'ul ma'yan chatum. This verse uses metaphorical language to describe a woman, likely representing Israel. "Gan" means garden. "Na'ul" means locked or enclosed. "Achoti" means my sister. "Kalah" means bride. "Gal" means wave or billow. "Ma'yan" means fountain or spring. "Chatum" means sealed. The verse is describing a protected, desirable woman, whose purity is guarded. [SNG.4.13] Your offerings are an orchard of pomegranates, with fruit of orchards, like gardens with spikenard. [§] sh'lachykh pardes rimmonim im peri megadim k'parim im n'radim This verse describes fragrant gardens and orchards. "Sh'lachykh" refers to your sendings or offerings, implying produce from gardens. "Pardes" means orchard or garden. "Rimmonim" are pomegranates. "Peri megadim" means fruit of orchards. "K'parim" means like gardens. "Im n'radim" means with spikenard, a fragrant plant. [SNG.4.14] Calamus and saffron, cinnamon and cinnamon, with all trees of frankincense, myrrh and galbanum, with the best of all spices. [§] nerd ve-karkom kane ve-kinamon im kol-atzei levonah mor va-ahalot im kol-rashei besamin. This verse lists various spices and aromatic woods used in the making of the anointing oil and incense for the Tabernacle. 'Nerd' and 'karkom' are likely specific types of spices, possibly calamus and saffron. 'Kane' is cinnamon. 'Kinamon' is also cinnamon, appearing to be a repetition. 'Atzei levonah' means 'trees of frankincense'. 'Mor' is myrrh. 'Ahalot' refers to galbanum. 'Rashei besamin' signifies 'the best of spices'. [SNG.4.15] A spring of gardens, a well of living waters, and they flow from Lebanon. [§] ma'ayan ganim, be'er mayim chaim, ve-nozlim min-levanon. This verse describes a spring of gardens, a well of living waters, and streams flowing from Lebanon. 'Ma'ayan' means 'spring' or 'fountain'. 'Ganim' means 'gardens'. 'Be'er' means 'well'. 'Mayim' means 'waters'. 'Chaim' means 'living'. 'Nozlim' means 'flowing' or 'dripping'. 'Min' means 'from'. 'Levanon' means 'Lebanon'. [SNG.4.16] Awake, north wind, and come, south wind! Breathe upon my garden, may its spices pour forth! My beloved will come to my garden, and will eat the fruit of my pomegranates. [§] Uri Tzafon u-boi Teiman, ha-ficha gani, yizlu b’samav, yavo dodi l’gano, v’yochal peri megadav. This verse is a poetic call for the winds to come and awaken the garden, preparing it for the arrival of the beloved. ‘Uri’ means ‘Awake!’ or ‘Wake up!’ ‘Tzafon’ refers to the north wind, and ‘Teiman’ refers to the south wind. ‘Hafichi’ means ‘blow upon’ or ‘stir up’. ‘Gani’ means ‘my garden’. ‘Yizlu’ means ‘may they pour forth’. ‘B’samav’ means ‘its spices’ or ‘its fragrance’. ‘Yavo dodi’ means ‘my beloved will come’. ‘L’gano’ means ‘to my garden’. ‘V’yochal’ means ‘and will eat’. ‘Peri megadav’ means ‘the fruit of my pomegranates’.

SNG.5

[SNG.5.1] I have come to my garden, my sister, my bride. I have blended my myrrh with my spices. I have eaten my honeycomb with my honey. I have drunk my wine with my milk. Eat, friends. Drink and become intoxicated, beloveds. [§] ba'ati l'gani akhti kalah, ariti mori im-besami, akalti ya'ari im-divshi, shatiti yeini im-chalavi. Ichlu re'im, shtu v'shichru dodim. This verse is a poetic expression of love and invitation. The speaker describes entering their garden with their beloved, sharing luxurious foods and drinks. The garden represents a place of intimacy and pleasure. The invitation at the end is to friends (re'im) and beloveds (dodim) to partake in the same delights. [SNG.5.2] I am sleeping, but my heart is awake. Listen, my beloved is knocking. Open to me, my sister, my companion, my perfect dove. My head is filled with dew, and my locks with drops of the night. [§] ani yeshena velibi eir kol dodi dofek pithi-li ahoti rea'yati yonati tamati sheroshi nimla-tal qvutzotai resisei layla This verse is from the Song of Solomon. 'ani' means 'I'. 'yeshena' means 'sleeping'. 'velibi' means 'and my heart'. 'eir' means 'awake'. 'kol' means 'the voice of'. 'dodi' means 'my beloved'. 'dofek' means 'is knocking'. 'pithi-li' means 'open to me'. 'ahoti' means 'my sister'. 'rea'yati' means 'my companion'. 'yonati' means 'my dove'. 'tamati' means 'my perfect one'. 'sheroshi' means 'my head'. 'nimla-tal' means 'is filled with dew'. 'qvutzotai' means 'my locks'. 'resisei layla' means 'drops of the night'. [SNG.5.3] I have stripped my tunic, how shall I put it on again? I have washed my feet, how shall I make them unclean? [§] pashati eti kutanti, eikhakha elbashenna. rachatzti et raglai, eikhakha atanefem. This verse describes a state of deep distress and questioning. "Pashati" means I have removed or stripped. "Kutanti" is my tunic. "Eikhakha" means how or in what way. "Elbashenna" means I shall put it on. "Rachatzti" means I have washed. "Raglai" is my feet. "Atanefem" means I shall defile or make unclean. The verse is a rhetorical questioning of how one can return to a normal state after a profound experience. [SNG.5.4] My beloved has sent his hand from the opening, and my insides are melting upon him. [§] do-dee sha-lach ya-do min-ha-chor u-me-ay ha-moo a-layv. This verse uses several key terms. "Dodi" means "my beloved". "Shalach" means "he sent". "Yado" means "his hand". "Min" means "from". "Ha-chor" means "the outside" or "the opening". "U-me-ay" means "and my insides". "Ha-moo" means "are melting" or "are in turmoil". "A-layv" means "upon him". Therefore, the verse describes a person feeling a strong emotional or physical reaction to their beloved, represented by a hand reaching from outside and causing internal turmoil. [SNG.5.5] I have risen, I, to open for my beloved, and my hands drip with myrrh, and my fingers with flowing myrrh upon the handles of the bolt. [§] kamti ani liftokh ledodi veyadai natfu mor veetzba'otai mor over al kappot hamaneul This verse describes a speaker who has risen to open for their beloved. Their hands drip with myrrh, and their fingers with flowing myrrh, upon the handles of the bolt. 'Kamti' means 'I have risen'. 'Ani' means 'I'. 'Liftokh' means 'to open'. 'Ledodi' means 'for my beloved'. 'Yadai' means 'my hands'. 'Natfu' means 'drip'. 'Mor' means 'myrrh'. 'Eetzba'otai' means 'my fingers'. 'Over' means 'flowing'. 'Al' means 'upon'. 'Kappot' means 'handles'. 'Hamanuel' means 'the bolt'. [SNG.5.6] I opened to my beloved, and my beloved slipped away and passed by. My soul went forth when he spoke. I sought him, but did not find him. I called to him, and he did not answer me. [§] pa-tach-tee a-nee le-doe-dee ve-doe-dee cha-mak a-var naf-shee ya-tzah be-dav-ro be-kashtee-hu ve-lo me-tzah-tee-hu ke-ra-tee-hu ve-lo a-nah-nee This verse consists of a series of statements expressing longing and a failed search. The speaker opened to her beloved, but he slipped away. Her soul went forth when he spoke; she sought him but did not find him, called him but received no answer. [SNG.5.7] Those who found me, the watchmen circling the city, struck me; they wounded me. They took my cloak from upon me, the watchmen of the walls. [§] metsa'uni hashomrim hasovevim ba'ir hikuni pitz'uni nas'u et r'didi me'alaii shomrei hachomot. This verse describes a speaker being found and attacked by watchmen while circling the city. The watchmen beat the speaker and took their cloak. The watchmen are specifically identified as those of the walls. Each word is translated literally, preserving the original structure and avoiding traditional religious interpretations of the names used. [SNG.5.8] I have sworn to you, daughters of Jerusalem: If you find my beloved, what will you say to him that I am sick with love? [§] hishba'ti etkhem benot yerushalayim im-timtse'u et-dodi mah-tagidu lo shecholat ahava ani This verse comes from the Song of Solomon. It is a plea made by the speaker to the daughters of Jerusalem. The speaker asks them to tell her beloved if they find him that she is sick with love. 'Hishba'ti' means 'I have sworn.' 'Etkhem' means 'you (plural).' 'Benot' means 'daughters.' 'Yerushalayim' is Jerusalem. 'Im-timtse'u' means 'if you find.' 'Et-dodi' means 'my beloved.' 'Mah-tagidu' means 'what will you say.' 'Lo' means 'to him.' 'Shecholat' means 'I am sick.' 'Ahava' means 'love.' 'Ani' means 'I'. [SNG.5.9] What is your beloved more than another beloved, most beautiful among women? What is your beloved more than another beloved, that you have so pledged us? [§] mah dod-ekh mid-dod hay-fah bah-nah-shim? mah dod-ekh mid-dod sheh-kah-kah hish-bah-tah-nu? This verse comes from the Song of Solomon 5:9. The word "dod" appears repeatedly and can be translated as "beloved" or "friend." However, a more literal rendering is appropriate for this exercise. "Hay-fah" means beautiful. "Bah-nah-shim" means among women. "Sheh-kah-kah" signifies such a way or so greatly. "Hish-bah-tah-nu" means you have caused us to swear or you have pledged us. The verse is a question posed to the beloved, inquiring about their unique qualities. [SNG.5.10] My beloved is bright and red, prominent from among ten thousand. [§] doh-dee tsah-kh vuh-ah-dome dah-gool may-ruh-vah-vah doh-dee means "my beloved". tsah-kh means "bright" or "white". vuh-ah-dome means "and red". dah-gool means "conspicuous" or "prominent". may-ruh-vah-vah means "from among ten thousand" or "most excellent". This verse is a poetic description of a loved one, often interpreted as a description of God or the Messiah in Jewish tradition. [SNG.5.11] His head is like the color of refined gold, and his curls are black and coiled like a raven. [§] rosho ketehm paz, kvutzotav tal'talim, shchoroh k'orav. This verse describes the appearance of someone, most likely a person. 'Rosho' means 'his head'. 'Ketehm paz' means 'like the color of refined gold'. 'Kvutzotav' means 'his curls'. 'Tal'talim' means 'hanging, dangling, or coiled'. 'Shchoroh' means 'black'. 'K'orav' means 'like a raven'. The verse is describing a head with hair the color of refined gold, and black, coiled curls. [SNG.5.12] His eyes are like doves over streams of water, washing in milk, sitting over fullness. [§] Ay-nav kee-yo-neem al-ah-fee-kay may-eem ro-chah-tzot be-chah-lav yosh-vot al-mee-layt. This verse uses vivid imagery describing the eyes of a beloved. "Ay-nav" means "his eyes". "Kee-yo-neem" means "like doves". "Al-ah-fee-kay may-eem" means "over streams of water". "Ro-chah-tzot" means "washing themselves". "Be-chah-lav" means "in milk". "Yosh-vot" means "sitting". "Al-mee-layt" means "over fullness". The verse describes eyes that are as beautiful as doves washing in milk, sitting over abundance. [SNG.5.13] His life is like a garden of spices, towers of perfumed mixtures. His lips are lilies, dripping myrrh, transcending. [§] le-cha-yo ka-a-roo-gat ha-bo-sem mig-dol-ot mer-ka-chim sif-to-tav sho-sha-nim no-tfot mor o-ver. This verse uses descriptive imagery to portray the beauty and pleasantness of the one being described. 'le-cha-yo' refers to his life or his cheek. 'ka-a-roo-gat ha-bo-sem' means 'like a garden of spices'. 'mig-dol-ot mer-ka-chim' means 'towers of perfumed mixtures'. 'sif-to-tav' means 'his lips'. 'sho-sha-nim' means 'lilies'. 'no-tfot mor' means 'dripping myrrh'. 'o-ver' means 'passing over' or 'transcending'. [SNG.5.14] His hands are rollers of gold, filled with tarshish. His innards are ivory, overlaid with sapphires. [§] ya-da-yv geh-lee-lay za-hav meh-moo-lah-eem ba-tar-shish meh-ahv eh-shet shen meh-oo-leh-fet sa-fee-reem This verse describes the physical appearance of a figure, likely divine. 'yadayv' means 'his hands', 'gililei zahav' means 'rollers of gold', 'memulaim battarshish' means 'filled with tarshish', 'me'av eshet shen' means 'his innards are ivory', 'me'ulefet sappirim' means 'overlaid with sapphires'. 'Tarshish' is a precious material, potentially gold or a type of stone. 'Eshet' means ivory. Sapphires are mentioned as an overlay. [SNG.5.15] Its legs are pillars of flax, founded upon foundations of turquoise. Its appearance is like Lebanon, flourishing like cedar trees. [§] shokaviv amudei shesh meyuasadim al-adnei paz marehu kalbanon bachur ka'arazim This verse describes the physical appearance of a being, likely divine, with a focus on its legs, foundation, and overall appearance. 'Shokaviv' refers to its legs. 'Amudei shesh' means pillars of flax or linen, describing the legs' form. 'Meyusadim' means founded or established. 'Adnei paz' means foundations of turquoise. 'Marehu' means its appearance. 'Kalbanon' means like Lebanon. 'Bachur' means young or flourishing. 'Ka'arazim' means like cedar trees. [SNG.5.16] His palate is sweetness, and all of him is desire. This is my beloved, and this is my friend, daughters of Jerusalem. [§] chik-kho mahm-ta-keem v'khul-lo mah-ham-a-deem zeh dodi v'zeh re-ee ben-not yer-u-sha-la-yim. This verse uses vivid imagery to describe the beloved. "Chikko" refers to the palate, or taste. "Mamtaqim" means sweet. "Kullo" means all of it, or entirety. "Mahamadim" means desired, lovely, or delightful. "Dodi" means my beloved, and "re'ee" means my friend. "Benot Yerushalayim" means daughters of Jerusalem, representing a chorus or audience.

SNG.6

[SNG.6.1] Where has my beloved gone, the beautiful among women? Where has my beloved turned, and may we seek him with you? [§] anah halakh dodhekh hayafa banashim, anah panah dodhekh unevakhesh'nnu immakh. This verse is a question posed by the Shulamite woman, asking where her beloved has gone. "Anah" means 'where'. "Halakh" means 'walked', or 'gone'. "Dodhekh" means 'my beloved'. "Hayafa" means 'the beautiful'. "Banashim" means 'among women'. "Panah" means 'turned'. "Unevakhesh'nnu" means 'and we will seek him'. "Immak" means 'with you'. The verse essentially asks where her beloved has gone, being the most beautiful among women, and asks to be joined in the search. [SNG.6.2] My beloved descended to my garden, to the beds of fragrance, to graze in the gardens and to gather lilies. [§] dodiy yarad l'gan-no la'arugot habosem lir'ot baganim uliktot shoshanim dodiy means "my beloved". yarad means "descended". l'gan-no means "to the garden", with 'no' being a possessive pronoun meaning 'my'. la'arugot habosem means "to the beds of fragrance". lir'ot baganim means "to graze in the gardens". uliktot shoshanim means "and to gather lilies". [SNG.6.3] I belong to my beloved, and my beloved belongs to me. The shepherd is among the lilies. [§] a-nee le-doe-dee ve-doe-dee lee ha-ro-eh ba-shoh-sha-neem This verse uses several key names and terms. "a-nee" means "I". "le" means "to" or "for". "doe-dee" is a form of "dodi", meaning "my beloved". "ha-ro-eh" means "the shepherd". "ba-shoh-sha-neem" means "among the lilies". The verse expresses a reciprocal relationship of love and care. [SNG.6.4] Beautiful you are, my beloved, like Tirzah, beautiful like Jerusalem, awesome like banners. [§] ya-fah at ra-‘ya-tee kə-tir-tsah na-vah kə-yeru-sha-layim a-yu-mah ka-nid-ga-lot This verse describes the beauty and majesty of the speaker’s beloved. ‘yapha’ means beautiful. ‘at’ is a pronoun meaning ‘you’. ‘ra’yati’ means ‘my beloved’. ‘kə’ means ‘like’ or ‘as’. ‘tir-tsah’ means Tirzah, a city in ancient Israel. ‘na-vah’ means beautiful or pleasant. ‘kə-yeru-sha-layim’ means ‘like Jerusalem’. ‘a-yu-mah’ means terrible or awesome. ‘ka-nid-ga-lot’ means ‘like banners’. [SNG.6.5] Turn away your eyes from before me, for they have intimidated me. Your hair is like a flock of goats that have descended from Gil’ad. [§] ha-seh-vee ay-nah-yeekh mee-negh-dee sheh-hem heer-hee-boo-nee sah-air-ekh keh-eh-der hah-ee-zeem sheh-gah-leesh-oo meen hah-gil-ahd This verse is from Song of Songs 4:3. It describes the beloved’s beauty. “Hasebi” is an imperative form, meaning “turn away.” “Einayich” means “your eyes.” “Negdi” means “before me” or “opposite me.” “Shehem” means “they.” “Hirhibuni” means “have made me tremble” or “intimidate me.” “Sa’arech” means “your hair.” “Ke’eder” means “like a flock.” “Ha’izzim” means “the goats.” “Shegalshu” means “have descended” or “have overflowed.” “Min haGil’ad” means “from Gil’ad” (a region). [SNG.6.6] Your teeth are like a flock of sheep that have come up from the washing, all of them being alike, and none are missing among them. [§] shin-nah-yeekh khə-‘ē-deh-re hah-re-heh-leem sheh-‘ah-loo min-hah-rah-ḥə-tsah sheh-khool-lam mah-tih-eem veshah-koo-lah ein bah-hem This verse describes the teeth of the beloved. 'Shinayikh' means 'your teeth'. 'Ke’eder' means 'like a flock'. 'Harehelim' means 'of sheep'. 'She’alu' means 'that have come up'. 'Min-harahatsah' means 'from the washing'. 'Shekhulam' means 'all of them'. 'Mat’eem' means 'are alike'. 'Veshakulah' means 'and none'. 'Ein bahem' means 'are among them'. The verse is a poetic description of evenly spaced, white teeth, compared to a flock of sheep freshly washed. [SNG.6.7] Like a section of the pomegranate are your temples, seen through your braids. [§] kə-felach ha-rim-mon raq-qa-tech mi-ba-’ad lə-tsa-ma-tech This verse describes the physical appearance of a beloved. 'Kə-felach' means 'like a section'. 'Ha-rimmon' means 'the pomegranate'. 'Raqqatech' means 'your temples'. 'Mi-ba’ad' means 'from behind' or 'through'. 'Lə-tsamātech' means 'your braids'. Thus, the verse is describing a glimpse of the beloved's temples seen through their braided hair. [SNG.6.8] Sixty they are wives, and eighty concubines, and maidens there is no number. [§] shishshim hemma melakhot ushmonim pilagshim vaalamot ein mispar. This verse lists the number of wives and concubines of King Solomon. "Shishshim" means sixty. "Hemma" means they are. "Melakhot" means works, but in this context it means wives (a somewhat poetic usage). "Ushmonim" means and eighty. "Pilagshim" means concubines. "Vaalamot" means and young women/maidens. "Ein" means there is not. "Mispar" means a number. The verse states that he had sixty wives and eighty concubines and countless maidens. [SNG.6.9] One is my dove, my perfect one. One is she to her mother. Pure is she to her who bore her. The daughters saw her and praised her. Queens and concubines and they celebrated her. [§] akhat hee yonati tamati, akhat hee le'immah, barah hee le'yoladta, ra'uha banot va'yashruha, melakhot u'pilagshim va'yehallluha. This verse comes from the Song of Solomon and describes a beloved woman. "Akhat" means one. "Hee" is she. "Yonati" means my dove. "Tamati" means my perfect one. "Le'immah" means to her mother. "Barah" means pure or chosen. "Le'yoladta" means to her who bore her. "Ra'uha" means they saw her. "Banot" means daughters. "Va'yashruha" means and they praised her. "Melakhot" means queens. "U'pilagshim" means and concubines. "Va'yehallluha" means and they celebrated her. [SNG.6.10] Who is this one looking out like the dawn, beautiful as the moon, bright as the sun, terrible as banners? [§] mee-zoht ha-neesh-kah-fah kmo-shah-har ya-feh kah-le-vah-nah bah-rah kah-ham-mah a-yu-mah kah-neend-gah-loht This verse is a poetic description, likely referring to a beautiful woman or perhaps a symbolic representation of Israel. It employs similes, comparing the subject to dawn, the moon, the sun, and banners. Each comparison highlights a different aspect of her beauty and power. "Zooht" means "this one". "Nishkafah" is a form of the verb meaning "to look out" or "to gaze". The comparisons are constructed using "kmo" (like) and "kah" (as). "Ayummah" means terrible or awesome, and in this context, likely denotes fearsome beauty or power. "Nidgalot" means banners. [SNG.6.11] To the garden of the walnut I descended to see in the streams of the stream, to see if the blossoming of the vine has happened, if the pomegranates have budded. [§] El-ginat egoz yaradti lirtot be'ibei hanachal lir'ot hapar'chah hagefen hentzu harimmonim. This verse describes someone descending to a walnut garden to observe the streams, to see if the vine has blossomed and if the pomegranates have budded. Each word is translated literally. 'El' refers to God. 'Ginat' means garden. 'Egoz' means walnut. 'Yaradti' means I descended. 'Lirtot' means to see. 'Be'ibei' means in the streams. 'Hanachal' means the stream. 'Hapar'chah' means the blossoming. 'Hagefen' means the vine. 'Hentzu' means they budded. 'Harimmonim' means the pomegranates. [SNG.6.12] I did not know that my soul had set me among the willing chariots of my people. [§] lo ya-da-ti naf-shi sa-mat-ni mar-ke-vot a-mi-na-div. This verse contains several key words. "Lo" means "not". "Yada" means "to know". "Nafshi" means "my soul". "Samatni" means "has set me". "Markevot" means "chariots". "Ami" means "my people". "Nadiv" means "willing, generous, or volunteer". The verse describes a situation where the speaker did not know that their soul had set them among the willing chariots of their people.

SNG.7

[SNG.7.1] Return, return, O the Shulamite, return, return, and we will gaze at you. What will you gaze at in the Shulamite, like the dance of the camps? [§] Shuvi shuvi haShulammit, shuvi shuvi venekhezeh-bach. Mah-tekhezu bashShulammit, kimcholat haMachanim? This verse is from the Song of Solomon. "Shuvi" means "return". "HaShulammit" is "the Shulamite". "Venekhezeh-bach" means "and we will gaze at you". "Mah-tekhezu" means "what will you gaze". "Kimcholat" means "like the dance of". "HaMachanim" means "the camps". The verse is an invitation to the Shulamite to return so that those present can gaze upon her, and then a comparison of her appearance to the dance of the camps. [SNG.7.2] How beautiful are your steps in shoes, O noble daughter! Your thighs are like curved jewels, the work of an artist’s hands. [§] mah-yah-foo peh-ah-may-keekh bahn-neh-ah-leem baht-nah-deev khah-moo-kay yer-eh-khay-keekh keh-moh khah-lah-eem mah-ah-seh yeh-deh-ee ah-mahn. This verse is a poetic description, likely celebrating the beauty of a woman. Let's break down the names of God present. There are none in this verse. The verse describes feet, shoes, a noble daughter, thighs, and artwork. It's figurative language, emphasizing elegance and craftsmanship. The word 'nealim' is translated as 'shoes' rather than referring to a divine being. [SNG.7.3] Your neck is like a basin of the crescent moon, may there be no lack of mixture. Your belly is a heap of wheat enclosed by lilies. [§] shar-rekh' ag-gan has-sa-har al-yekh-sar ham-ma-zeg bit-nekh' a-re-met khit-teem soo-gah bash-sho-sha-neem. This verse uses poetic imagery to describe a woman's beauty. "shar-rekh" relates to the neck or upper part of the body. "aggan" means a basin or hollow. "has-sa-har" refers to the moon or a crescent. "yekh-sar" means to be lacking. "ham-ma-zeg" refers to mixture or temper. "bit-nekh" means belly or womb. "a-re-met" means heap or pile. "khit-teem" is wheat. "soo-gah" is a fence or enclosure. "bash-sho-sha-neem" are lilies. [SNG.7.4] Your two breasts are like two fawns, twins of a gazelle. [§] shnei shadaiych kishnei ofarim ta'omei tzviyah This verse comes from Song of Songs 7:3. "Shnei" means "two". "Shadaiych" is the possessive plural form of "Shadai", which refers to 'the Almighty'. "Kishnei" means "like two". "Ofarim" means "young deer" or "fawns". "Ta'omei" means "twin" or "similar to". "Tzviyah" means "gazelle". This verse is a poetic description, comparing a woman's breasts to a pair of young deer, mirroring a gazelle's form. [SNG.7.5] Your neck is like an ivory tower. Your eyes are pools in Heshbon, at the gate of the daughter of many. Your nose is like the tower of Lebanon, looking toward Damascus. [§] tsavarekh k'migdal hashen, einayikh b'rekhot b'heshbon, al-sha'ar bat-rabim, apekh k'migdal halvanon, tsofeh p'nei damasek. This verse is a poetic description, likely addressing a woman. It uses metaphorical comparisons to architectural structures to describe her beauty. "Tsavarekh" refers to the neck. "Migdal" means tower. "Hashen" means of ivory. "Einayikh" refers to your eyes. "B'rekhot" means pools or reservoirs. "B'heshbon" is the location Heshbon. "Al-sha'ar" means at the gate. "Bat-rabim" means daughter of many. "Apekh" refers to your nose. "Halvanon" is Lebanon. "Tsofeh" means looks toward. "P'nei damasek" means the face of Damascus. [SNG.7.6] Your crowning glory is upon you like Carmel, and your locks are like purple. A king is restricted in the courtyards. [§] rosh-ekh ah-la-yikh kah-kar-mel veh-dah-lat rosh-ekh kah-ar-gah-man meh-lekh ah-soo-r bah-reh-teem This verse uses metaphorical language to describe the beauty and majesty of someone, likely a king. "Rosh" means head, and is used figuratively to mean crowning glory. "Kar-mel" refers to a fertile, beautiful garden. "Ar-gah-man" refers to purple dye, a color associated with royalty. "Asur" means bound or restricted, and "barehatim" refers to a palace courtyard or enclosure. [SNG.7.7] How beautiful and how delightful is love, daughter of pleasures. [§] Mah-ya-feet oo mah-na-ahmt ah-vah-vah bat-ta-ah-noo-geem This verse uses poetic language to describe the beauty and delight of love. "Mah" means "how" or "what". "Yaphiyt" means "beautiful". "Na'amt" means "pleasant" or "delightful". "Ahava" means "love". "Bat" means "daughter" but is used figuratively here to represent the essence of something. "Ta'anugim" means "pleasures" or "delights". The verse is structured as rhetorical questions expressing admiration. [SNG.7.8] This is your stature, it is like the palm tree, and your breasts are like clusters. [§] zoht ko-mah-tekh dah-meh-tah lə-tah-mahr və-shah-dai-yəkh lə-ash-kō-lōt. This verse is from the Song of Solomon 7:3. “zoht” means ‘this.’ “ko-mah-tekh” means ‘your stature.’ “dah-meh-tah” means ‘is like.’ “lə-tah-mahr” means ‘to the palm tree.’ “və” means ‘and.’ “shah-dai-yəkh” means ‘your breasts.’ “lə-ash-kō-lōt” means ‘to clusters [of grapes].’ [SNG.7.9] I said, 'I will climb the date palm, I will grasp its branches.' May your breasts be like clusters of the grape vine, and the scent of your breath like apples. [§] amarti ee'aleh betamar ocheza besansinav viyhiyu-na shadaiych ke'eshkolot hagefen vereiach apech katapuchim. This verse is a poetic expression of desire, likely from the Song of Songs. "Tamarin" refers to the date palm tree. The speaker expresses a wish to climb the palm, to grasp its branches, and compares the beloved's breasts to clusters of grapes and her breath to the scent of apples. "Shadaiych" is the plural form of "Shaddai", used here in a possessive manner to refer to the breasts. "Apech" refers to the nostrils or breath. [SNG.7.10] And your paleness is like good wine, flowing to my beloved, to the upright. One speaks to the lips of those who sleep. [§] ve-chi-khek ke-yein ha-tov holekh le-dodi le-meysharim dovev siftei yeshenim This verse uses poetic language describing the speaker's affection. 've-chi-khek' refers to the paleness of the speaker’s cheeks. 'ke-yein ha-tov' means 'like good wine', signifying a pleasing color. 'holekh' means 'goes' or 'flows'. 'le-dodi' means 'to my beloved'. 'le-meysharim' means 'to the upright' or 'to what is right'. 'dovev' means 'one who speaks to' or 'one who addresses'. 'siftei yeshenim' means 'the lips of sleepers'. The verse paints a picture of a beautiful, desirable person whose presence speaks to those who are unaware. [SNG.7.11] I belong to my beloved, and his desire is for me. [§] a-nee le-doe-dee ve-a-lai te-shoo-ka-toh This verse consists of several parts. "a-nee" means "I". "le-doe-dee" means "to my beloved". "ve-a-lai" means "and upon me". "te-shoo-ka-toh" means "his desire". The verse expresses a longing and belonging. [SNG.7.12] Come, my beloved, let us go out to the field, let us lodge in the villages. [§] lekha dodi netzeh hassadeh nalinah bakkfarim This verse comes from the Song of Songs. 'Lekha' means 'to you'. 'Dodi' means 'my beloved'. 'Netzeh' means 'let us go out'. 'Hassadeh' means 'to the field'. 'Nalinah' means 'let us lodge'. 'Bakkfarim' means 'in the villages'. [SNG.7.13] We will go to the vineyards in the early morning, let us see if the vine has blossomed, if the flower has opened, if the pomegranates have budded. There I will give my beloved to you. [§] nashkimah lakkeramim nir'eh im parchah hagefen pitach hasmadar hentzu harimmonim sham etten et-dodi lach. This verse is a poetic invitation, likely from the Shulamite woman to Solomon in the Song of Solomon. It describes an early spring scene – checking the vineyards to see if the vines have budded, if the pomegranates are flowering, and offering her affection. 'Nashkimah' refers to early morning, when one would go to check the vineyards. 'Lakkeramim' means 'to the vineyards'. 'Nir'eh' means 'we will see'. 'Parchah' means 'blossomed'. 'Hagefen' is 'the vine'. 'Pithach' means 'opened'. 'Hasmadar' is 'the blossom/flower'. 'Hentz' means 'budded'. 'Harimmonim' is 'the pomegranates'. 'Sham' means 'there'. 'Etten' means 'I will give'. 'Dodi' means 'my beloved'. 'Lach' means 'to you'. [SNG.7.14] The mandrakes give forth fragrance, and at our doors are all kinds of delightful fruits, both new and old. My beloved, I have reserved the best for you. [§] ha-dood-ah-eem nah-tuh-ree-akh ve-al-pete-hay-noo kol-meg-ah-deem khah-dah-sheem gahm-yeh-shah-neem doe-dee tsah-fan-tee lakh This verse appears in Song of Songs 8:2. 'Doodahim' refers to mandrakes. 'Petehaynoo' means 'our doors'. 'Megadeem' refers to pomegranates. 'Khahdashim' means new, and 'yeshanim' means old. 'Doe-dee' is 'my beloved', and 'tsah-fan-tee lakh' means 'I have hidden for you'.

SNG.8

[SNG.8.1] Who would give you as a brother to me, one who nurses the breasts of my mother? I would find you in the open country, I would kiss you, and they would not despise me. [§] mee yitten-cha k’ach lee yo-nek sh’dei im-mee em-tza-cha ba-choots eshak-cha gam lo-yav-zoo lee. This verse expresses a deep longing for closeness and acceptance. The speaker wishes for someone to be as close as a brother, nursed at the same mother's breast. They express a desire to find this person outside, to kiss them, and to not be despised by them. The verse uses metaphorical language to convey a yearning for connection and affection. [SNG.8.2] I will lead you, I will bring you to the house of my mother. Teach me. I will give you to drink spiced wine, from the juice of my pomegranate. [§] en-ha-ge-kha, a-vi-a-kha el-beit im-mi, telam-de-ni, ash-ke-kha mi-yayin ha-re-kach, mei-a-sis rim-mo-ni. This verse contains several names and words that require literal translation. "En" means "I". "Hag" means "to lead". "Avi" means "I will bring". "Beit" means "house". "Immi" means "my mother". "Telamde" means "teach me". "Ashke" means "I will give you to drink". "Yayin" means "wine". "Harekach" means "spiced". "Asis" means "juice". "Rimmoni" means "my pomegranate". [SNG.8.3] His left is under my head, and His right will embrace me. [§] s’molo tachat roshi, viymino techabkeni. This verse describes a comforting embrace. ‘S’molo’ refers to His left side. ‘Tachat roshi’ means ‘under my head.’ ‘Viymino’ means ‘and His right.’ ‘Techabkeni’ means ‘will embrace me.’ This verse is portraying a scene of intimate closeness and protection. [SNG.8.4] I have sworn to you, daughters of Jerusalem: what do you stir up, and what do you awaken the love until it desires? [§] hishba'ti etkhem benot Yerushalayim ma ta'iru u ma te'oru et ha'ahava ad shetechpaz. This verse uses a poetic structure common in the Song of Solomon. 'Hishba'ti' means 'I have sworn'. 'Etkhem' is 'you' (plural). 'Benot Yerushalayim' translates as 'daughters of Jerusalem', likely referring to a chorus of women. 'Ma ta'iru' means 'what do you stir up?' and 'ma te'oru' means 'what do you awaken?'. 'Et ha'ahava' means 'the love'. 'Ad shetechpaz' translates as 'until it desires'. The verse is a plea to not prematurely awaken or disturb love until love itself is ready. [SNG.8.5] Who is this one rising from the wilderness, leaning upon her beloved? I awakened you under the apple tree. There, your affection was bound to your mother, there it was bound at your birth. [§] mi zot ola min-hamidbar mitrapeket al-dodeha tachat ha'tapuach oorarticha shama chiblatach imechah shama chiblah yeladatcha. This verse is from the Song of Solomon 8:5. 'Mi' means 'who'. 'Zot' means 'this one'. 'Ola' means 'rising'. 'Min-hamidbar' means 'from the wilderness'. 'Mitrapeket' means 'leaning'. 'Al-dodeha' means 'upon her beloved'. 'Tachat ha'tapuach' means 'under the apple tree'. 'Oorarticha' means 'I awakened you'. 'Shama' means 'there'. 'Chiblatach' means 'your affection'. 'Imechah' means 'your mother'. 'Yeladatcha' means 'your birth'. The verse is a poetic declaration from a woman to her beloved. [SNG.8.6] Place me like a seal upon your heart, like a seal upon your arm. For strong is love, like death; hard is jealousy; its flames are flames of fire, a blazing fire. [§] shi-me-nee ka-khotam al-liv-ekh-a ka-khotam al-zro-ekh-a ki-az-zah ka-ma-vet a-ha-vah ka-shah ki-sh’ol ki-nah re-sha-fei-ha rish-fei eish shal-he-vet-yah. This verse uses figurative language to describe the intensity of love and jealousy. 'Shi-me-nee' means 'place me' or 'set me.' 'Ka-khotam' means 'like a seal.' 'Liv-ekh-a' means 'upon your heart' and 'zro-ekh-a' means 'upon your arm.' 'Az-zah' means 'strong' and 'ka-ma-vet' means 'like death.' 'Ka-shah' means 'hard' and 'ki-sh’ol' means 'like the grave.' 'Ki-nah' means 'jealousy.' 'Re-sha-fei-ha' means 'its flames' or 'its burnings.' 'Rish-fei eish' means 'flames of fire.' 'Shal-he-vet-yah' means 'blazing fire.' [SNG.8.7] Many waters are unable to extinguish the love, and rivers will not overwhelm it. If a man gives all the wealth of his house for love, it will be considered a despising to him. [§] Mayim rabim lo yuchlu lechabot et-ha'ahava, u'nharot lo yishtfuha. Im-yitten ish et-kol-hon beito ba'ahava, boz yavuzu lo. This verse uses poetic parallelism to emphasize the power of love. 'Mayim rabim' means 'many waters', 'nharot' means 'rivers', 'ahava' means 'love', 'ish' means 'man', 'hon' means 'wealth', 'beito' means 'his house', and 'boz' means 'despised'. The verse is a conditional statement about the value of love compared to material wealth. [SNG.8.8] A sister to us is young, and she has no breasts. What should we do for our sister on the day it is discussed about her? [§] akhoth lanu qetannah veshadayim ein lah mah na'aseh la'akhothenu bayom sheyidubar bah This verse describes a situation concerning a younger sister who has not developed breasts. It asks what should be done for this sister when the matter is discussed. 'Akhoth' means sister. 'Lanu' means to us or our. 'Qetannah' means small or young. 'Shadayim' refers to breasts. 'Ein lah' means she has none. 'Mah na'aseh' means what should we do. 'La'akhothenu' means for our sister. 'Bayom sheyidubar bah' means on the day it is spoken of her. [SNG.8.9] If it is a wall, we will build upon it a tower of silver, and if it is a door, we will fortify upon it a plank of cedar. [§] Im-khomah hee nivneh aleha tirat kesef ve-im-delet hee natsur aleha luch arez. This verse presents a conditional statement. "Im" introduces the condition. "Khomah" means wall. "Hee" is a pronoun meaning "it" or "she". "Nivneh" means "we will build". "Aleha" means "upon it". "Tirat" means "a tower". "Kesef" means "silver". "Ve" means "and". "Delet" means "a door". "Natsur" means "it is fortified". "Luch" means "a plank". "Arez" means "cedar". The verse essentially asks what will be built upon a wall or upon a door. [SNG.8.10] I am a wall, and the All-Powerful is like towers. Then I was in his eyes like a finder of peace. [§] ani homah veshaddai kamigdalot az hayiti be'einav kemotza'at shalom. This verse uses several names for God and metaphorical language. 'Ani' means 'I'. 'Homah' means 'wall'. 'Veshaddai' is 'and the All-Powerful'. 'Kamigdalot' means 'like towers'. 'Az' means 'then'. 'Hayiti' means 'I was'. 'Be'einav' means 'in his eyes'. 'Kemotza'at' means 'like a finder of'. 'Shalom' means 'peace'. The verse speaks of God’s protective presence and how He was perceived. [SNG.8.11] A vineyard was to Solomon in Baal Hamon, he gave the vineyard to the keepers. Each man will bring in its fruit one thousand silver. [§] Keh-rem hah-yah liShloh-moh beh-Bah-al hah-Mohn, nah-tahn et-hah-keh-rem lan-noh-teh-rim, eesh yah-veee beh-pee-ree-voh elef kah-sef. This verse describes a vineyard belonging to Solomon, which he gave to the keepers. Each keeper was to bring one thousand pieces of silver as the fruit of their labor. [SNG.8.12] My vineyard is before you, the thousand to Solomon and two hundred to the guards of its fruit. [§] karmi sheli lifnai ha’elef lecha shlomo u’mateiyim lenotrim et piryo. This verse describes a vineyard. 'Karmi' means 'my vineyard'. 'Sheli' means 'mine' or 'my'. 'Lifnai' means 'before'. 'Ha’elef' means 'the thousand'. 'Lecha' means 'to you'. 'Shlomo' is a proper noun, a name, often translated as Solomon. 'U’mateiyim' means 'and two hundred'. 'Lenotrim' means 'to the guards'. 'Et' is a particle indicating the direct object. 'Piryo' means 'its fruit'. [SNG.8.13] The one sitting in the gardens, companions are listening to your voice. Let me hear it. [§] ha-yo-she-vet ba-ga-nim cha-ve-rim maq-shi-vim le-qo-le-ch ha-shmee-ee-nee. This verse describes someone sitting in gardens and companions listening to their voice, with a request for them to let it be heard. ‘ha-yo-she-vet’ means ‘the sitting one’, ‘ba-ga-nim’ means ‘in the gardens’, ‘cha-ve-rim’ means ‘companions’, ‘maq-shi-vim’ means ‘listening’, ‘le-qo-le-ch’ means ‘to your voice’, and ‘ha-shmee-ee-nee’ means ‘let me hear’. [SNG.8.14] Behold, my beloved, and resemble yourself to a gazelle or to a young stag of the deer upon the mountains of spices. [§] bə·raḥ | dō·ḏî ū·ḏə·mê·lek·hā liṣ·ḇî ō lə·‘ō·pher hā·’ay·ā·lîm ‘al hā·rêḇə·sā·mîm. This verse is from Song of Songs 2:9. "Bəraḥ" is an imperative, meaning "Behold" or "Look!" "Dōḏî" means "my beloved." "Udəmelekha" means "you resemble yourself." "Liṣ·ḇî" is "to a gazelle." "ō" is "or." "lə·‘ō·pher hā·’ay·ā·lîm" is "to a young stag of the deer." “al” is “upon” or “on”. “hārêḇə·sā·mîm” is “the mountains of spices”.