Глава 6

1–3. The end of the Bride's conversation with the Jerusalem women about her Beloved. 4–10. Solomon's new praises for his chosen one. 11–12. The beloved conveys some initial episode from the story of her love. Song 6:1. “Where has your beloved gone, most beautiful of women? where has your beloved turned? We will look for him with you." Song 6:2. My beloved went into his garden, into the fragrant flower beds, to tend the gardens and gather lilies. Song 6:3. I belong to my beloved, and my beloved belongs to me; he grazes among the lilies. To the sincere, ironic question of the Jerusalem women about the whereabouts of the Bridegroom (v. 1), the Beloved, in the spirit of Eastern wit, answers that he only makes love, collects flowers for her, and in any case belongs entirely to her (vv. 2–3, fn. Song 2.16). The Midrash comments (p. 150) on the verses in question: “The nations of the world say to Israel: Where has your Beloved gone from Egypt, the sea, Sinai? Why are you asking me about him, answered the congregation of Israel: what good is it for you to ask about him, what part do you have in him? I cannot, since I united with him, leave Him, be separated from Him. Wherever He is, He will come to me.” Song 6:4. You are beautiful, my beloved, as Tirzah, kind as Jerusalem, formidable as regiments with banners. Song 6:5. Turn your eyes away from me, for they trouble me. Your hair is like a flock of goats that come down from Gilead; Solomon’s praises of his Bride this time begin with comparisons: in terms of her virginally blooming beauty, he compares her with Tirzeah, in terms of aesthetic and moral attractiveness - with Jerusalem, in terms of a certain impressiveness and inner strength - with a formidable militia. Tirzah (Onomast. 540) - a Canaanite city taken by Joshua (Joshua 12.24), under the kings of Israel from Jeroboam to Zimri, was the capital, and was taken by Omri (1 Kings 15:21, 33, 16:6–24); now the village of Talluza, 2 hours northeast of Nablus (Shechem); famous for its beauty. LXX, glory. Vulg. replaces Tirzah's own name with a common noun: ευδοκια, favor; Suavis. The Midrash also shows a tendency towards a common understanding of this name (p. 152), when in the verse under consideration it sees an indication of “sacrifices through which the Israelites gain favor” (Lev. 1.4). The comparison of the Bride with the formidable regiments, which is also found below (v. 10), apparently indicates the invincibility of the Bride with the spell of love: on the contrary, she herself exerts a kind of magical effect on her Beloved, v. 5. Song 6:6. your teeth are like a flock of sheep coming out of a pool, each of them having a pair of lambs, and not one barren among them; Song 6:7. like halves of a pomegranate apple are your cheeks under your curls. Song 6:8. There are sixty queens and eighty concubines and maidens without number, Song 6:9. but the only one is she, my dove, my pure; She is the only one from her mother, distinguished from her parent. The maidens saw her and praised her, the queens and concubines, and praised her. Here lies an indisputable indication of the direct relationship of the content of the book of Song of Songs to the history of King Solomon of Israel: as here v. 8, and 1 Kings 11:1, we have evidence of Solomon’s many wives; the smaller number of his wives, shown in the book of Song of Songs, apparently speaks of Solomon’s relatively early writing of our holy book - when polygamy had not yet developed to the level of passion and was not yet accompanied by those disastrous consequences that took place in his old age (1 Kings 11.4). The mention of Solomon's many wives is made to mark the high superiority of the Shulamite over all of them; This superiority is recognized even by all her rivals (v. 9). In this regard, the Shulamite shares the blessed destiny of the “virtuous wife” of Proverbs 31.28. Song 6:10. Who is this, shining like the dawn, beautiful like the moon, bright like the sun, formidable like regiments with banners? The sacred poet ends his praise of the incomparable merits of the bride by comparing her with the most majestic phenomena of nature - the dawn, the moon, even the sun, then follows above (v. 4) the comparison with formidable regiments. Moreover, this comparison, like Song 3.6 and Song 8.5, is clothed in the form of a questioning exclamation: “Who is this?” Song 6:11. I went down to the walnut orchard to look at the greenery of the valley, to see if the vines had blossomed, if the pomegranate apples had blossomed? Song 6:12. I do not know how my soul drew me to the chariots of the nobles of my people. A small section embracing these two verses with the addition of the 1st verse of ch. VII seems particularly dark and difficult to understand. From the many different interpretations of this passage, we choose the one according to which the event in the life of the Shulamite, immediately preceding her capture at the court of Solomon, is depicted. – “The Walnut Orchard”, Heb. ginnat-egoz (v. 11), was undoubtedly located in the homeland of the Shulamites: according to Josephus (Bell. Ind. III, 10, 8), walnut trees grew along the shores of Lake Tiberias, therefore, close to Sonam, the homeland of the Shulamites. Art. 12. “Chariots” - a symbol of royal splendor and luxury (cf. 1 Samuel 8.11), to be drawn or placed on one of these chariots means to be elevated from a lowly state to a state of close proximity to the king (cf. Gen. 41.43). Thus, here Shulamita, transporting her thoughts into the distance of the past, seems to refuse to understand the sharp change that has taken place in her fate - the transition from the position of a simple villager to the position of the bride of a king and then a queen. Hebrew expression text "ammi-naria" translations - LXX glory. Vulg. conveyed by Abinadab's own estate (cf. Exodus 6.23; Num. 1.7; Ruth 4.19, etc.), and some ancient interpreters strangely saw here the name of the devil. In fact, here, in accordance with the Russian Synodal translation and translation. archim. Macarius (“chariots of the famous among my people”), must be read in Hebrew. i.e. two words: ammi-nadiv - a common noun (as below in Song 7.2) and see in the verse under consideration a general idea about the luxury of court life, and the word nadiv can also have a disapproving connotation (in the sense of a rapist or tyrant, as in Job 21.28; Isa. 13.2). You might be interested in: