Exegetical and Hermeneutical Commentary of Song of Solomon 4:4
Thy neck [is] like the tower of David built for an armory, whereon there hang a thousand bucklers, all shields of mighty men.
4. for an armoury ] lthalpiyy th. This rendering of a very difficult word follows the Talmud, which takes it to be a compound of tal, a form of the const. of tel, and piyyth = ‘edges,’ i.e. swords. That gives ‘a mound in which swords were stored,’ ‘an armoury.’ But to compare a beautiful neck to a mound is impossible, and to call swords simply edges in a common name like this, would be very strange. Ewald renders ‘built for war hosts,’ connecting talpiyyth with a similar Arabic word having that meaning. Delitzsch on the other hand translates, ‘built in or according to terraces.’ Perhaps the best rendering is Rothstein’s, built for trophies. He takes the root to be lphh, which in late Heb. in Aphel means to set in rows. Talpiyyth would then be ‘repetitions of the act of setting in rows,’ and then ‘the things so set.’ The bride’s neck would, in that case, be compared to a tower adorned with trophies. Margoliouth in the Expositor, Jan. 1900, p. 45, takes the word to be a proper name. He points out that the LXX take it for the name of a place, and that the Arabic geographer Yakut says, Talfiatha is one of the villages of the ghutah or plain of Damascus. He would therefore translate, ‘the tower of David built towards Talpioth,’ and compares Son 7:4, “the tower of Lebanon which looks towards Damascus.” But can built to mean built so as to face?
whereon there hang a thousand bucklers ] Heb. the thousand bucklers, denoting that those referred to were known as belonging to the tower of David. For shields hung as adornments, cp. Eze 27:11, where of the gallant ship which is Tyre, it is said, “they hanged their shields upon thy walls round about, they have perfected thy beauty.” Cp. Davidson, in loc., and 1Ma 4:57 .
shields of mighty men] The Heb. here is shilt hag-gibbrm. Shelet is generally translated shield, but Dr Barnes in the Expository Times, Oct. 1898, p. 48, deals very exhaustively with the word, and comes to the conclusion that it means armour, or equipment. In that case the translation would be, ‘all the equipments of the heroes.’ But shields hung round a tower might be used as a comparison for a beautiful neck adorned with jewels; suits of armour would not be so appropriate.
Fuente: The Cambridge Bible for Schools and Colleges
The tower of David may be that mentioned in Neh 3:25-27; Mic 4:8. For the custom of hanging shields and other weapons in and upon buildings suited for the purpose, see Eze 27:10-11.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. Thy neck is like the tower of David] It is certain that bucklers were frequently hung about towers, both for their ornaments, and to have them at hand when their use was required; see Eze 27:10. But the allusion here may be to those pillars which are often seen in armouries on which weapons of various kinds are hung, formed into a great variety of shapes and very splendid. Whoever has seen the armoury in the tower of London, or such like places, has most probably seen something very similar to that of which the poet speaks.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Thy neck: this may seem to represent the grace of faith, by which we are united to Christ, as the body is to the head by the neck, and through which Christians receive their spiritual food, and consequently their strength and ability for action.
Is like the tower of David; round, and smooth, and white, long, and straight, and upright, firm, and strong; and moreover, adorned with chains of gold or pearl, or the like ornaments; all which things, as they set forth the beauty of the neck, so they may signify the various excellencies and uses of faith. By this tower he understands either,
1. The strong hold of Zion, of which see 2Sa 5:7. Or rather,
2. Some other tower built by David, when he repaired, and enlarged, and fortified his royal city, 1Ch 11:8, and used by him as an armoury. See Neh 3:19,25-27.
A thousand bucklers, all shields of mighty men; either,
1. Such as are fit and reserved for the use of mighty men. Or,
2. Such as had been used either by themselves, or by their enemies, from whom they took them by force, and were hung up there as trophies or monuments of victory; which is added, to show that the church is not only beautiful and glorious, but also strong and victorious over all her enemies, and to intimate the great power and exploits of faith, of which read Heb 11, and which is compared to a shield, Eph 6:16.
A thousand is here put indefinitely for a great number.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. neckstately: in beautifulcontrast to the blushing temples (So4:3); not “stiff” (Isa 48:4;Act 7:51), as that of unbrokennature; nor “stretched forth” wantonly (Isa3:16); nor burdened with the legal yoke (Lam 1:14;Act 15:10); but erect in gospelfreedom (Isa 52:2).
tower of Davidprobablyon Zion. He was a man of war, preparatory to the reign of Solomon,the king of peace. So warfare in the case of Jesus Christ and Hissaints precedes the coming rest. Each soul won from Satan by Him is atrophy gracing the bride (Lu11:22); (each hangs on Him, Isa 22:23;Isa 22:24); also each victory ofher faith. As shields adorn a temple’s walls (Eze27:11), so necklaces hang on the bride’s neck (Jdg 5:30;1Ki 10:16).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Thy neck [is] like the tower of David, builded for an armoury,…. This was either the strong hold of Zion; or some tower erected by David for an armoury, wherein his worthies or mighty men bring up their shields; Mr. Sandys k says, it stood aloft in the utmost angle of a mountain, whose ruins are yet extant: though the neck is compared to this, not for its height, seeing a high and outstretched neck is a token of pride and haughtiness with the Jews, Isa 3:16; see
Ps 74:5; and so the phrase is used in Latin writers l; but for its being ornamented with spoils hung up in it, as golden shields after mentioned, as the neck is with pearls, jewels, and chains of gold, So 1:10; The word for “armoury” is from “alaph” , “to teach”; not as being a pattern to teach artificers, as Jarchi; nor to show passengers their way, as R. Jonah and others, who think this tower was built as a “pharus”, for such a purpose m; but it was as an arsenal, in which young learners of the art of war laid up their weapons, as well as what were taken from an enemy; or what were made and laid up here, as a store in time of need. By the church’s neck may be meant either the ministers of the word, set in the highest part of the body, the church, next to Christ the Head, and in subjection to him; to whom they hold, and whose name, cause, and interest, they bear up and support in the world; and are the means of conveying spiritual food from him to the souls of men; and are adorned with the gifts and graces of the Spirit: and may be compared to the “tower of David”, for their integrity and uprightness, and for their strength and immovableness, standing firm and unmoved against the batteries of Satan and the world, and for the defence of the Gospel; and to that “built for an armoury”, they being furnished with the whole armour of God. An ancient writer n supposes the Apostle Paul is particularly meant; that eminent exalter of Christ the Head, and who was set for the defence of the Gospel: or it may be rather the Scriptures themselves are meant; which point out and hold forth Christ the Head, and make him manifest to the sons of men; and are a means of conveying spiritual breath; when attended with a divine power, then are they spirit and life; and of conveying food to the souls of men, very nourishing and satisfying; and are bespangled with glorious truths and precious promises; where every truth is a golden link, and every promise a pearl, to a believer: and they may be compared to the “tower of David” for their sublimity, being out of the reach and above the capacity of a natural man; and for their firmness and immovableness, which Satan and all his emissaries will never be able to remove out of the world; and like to that as “built for an armoury”,
whereon there hang a thousand bucklers, all shields of mighty men: no other armour is mentioned, as in this armoury, but shields; they being a principal part of armour, and are especially o so called, as in the Septuagint version of 1Ki 14:26; these shields are armour of mighty men; mighty, through God and his grace, to perform mighty actions, and do great exploits; being furnished from the spiritual armoury with the whole armour of God, to repel Satan’s temptations, to defend the Gospel, and refute error; particularly the ministers of the word are those mighty men; though it is applicable to all saints.
k Travels, p. 139. Vid. Adrichom. Theatrum Terrae Sanctae, p. 168. l Vid. Barthii Animadv. ad Claudian. in Rufin. l. 1. v. 53. & l. 2. v. 294. m Vid. Castell. Lexic. col. 3904. so Pagninus and Tigurine version. n Psellus in ioc. o Vid. Cuperi Observ. l. 1. c. 7. p. 42. & Gutberleth. de Saliis, c. 12. p. 69.
Fuente: John Gill’s Exposition of the Entire Bible
4 Like the tower of David thy neck,
Built in terraces;
Thereon a thousand shields hang,
All the armour of heroes.
The tower of David, is, as it appears, “the tower of the flock,” Mic 4:4, from which David surveyed the flock of his people. In Neh 3:25. it is called the “tower which lieth out from the king’s high house,” i.e., not the palace, but a government house built on Zion, which served as a court of justice. But what is the meaning of the . . ? Grtz translates: for a prospect; but the Greek , of which he regards as the Heb. abstr., is a word so rare that its introduction into the Semitic language is on that account improbable. Hengst. translates: built for hanging swords; and he sees in the word a compound of (from , with which forms such as = jadj , = shadj , , 2Sa 6:7, are compared) and ; but this latter word signifies, not swords, but edges of the (double-edged) sword; wherefore Kimchi (interpreting as the constr. of , as , in , is of ) explains: an erection of sharp-cornered stones; and, moreover, the Heb. language knows no such nmm. comp. appellativa: the names of the frog, , and the bat, (cf. the Beth in [Arab.] sa’lab , fox, with the added Pe), are not such; and also tsalmaveth , the shadow of death, is at a later period, for the first time, restamped
(Note: Cf. regarding such double words belonging to the more modern Semitic language, Jesurun, pp. 232-236.)
as such from the original tsalmuth (cf. Arab. zalumat = tenebrae). Gesen. obtains the same meanings; for he explains by exitialibus (sc.,, armis ), from an adj. , from = Arab. talifa , to perish, the inf. of which, talaf , is at the present day a word synon. with halak (to perish); (Arab.) matlaf (place of going down) is, like , a poetic name of the wilderness. The explanation is acceptable but hazardous, since neither the Heb. nor the Aram. shows a trace of this verb; and it is thus to be given up, if can be referred to a verbal stem to be found in the Heb. and Aram. This is done in Ewald’s explanation, to which also Bttcher and Rdig. give the preference: built for close (crowded) troops (so, viz., that many hundreds or thousands find room therein); the (Arab.) verb aff , to wrap together (opp. nashar , to unfold), is used of the packing together of multitudes of troops ( liff , plur. lufuf ), and also of warlike hand-to-hand conflicts; would be traced to a verb synon. therewith, after the form . But if were meant of troops, then they would be denoted as the garrison found therein, and it would not be merely said that the tower was built for such; for the point of comparison would then be, the imposing look of the neck, overpowering by the force of the impression proceeding from within. But now, in the Aram., and relatively in the Talm. Heb., not only and occur, but also (Af. ), and that in the sense of enclosure, i.e., of joining together, the one working into the other, – e.g., in the Targ.: of the curtain of the tabernacle ( , place of the joining together = or of the Heb. text); and in the Talm.: of the roofs of two houses ( Bathra 6 a, , the joining)
(Note: The Arab. lafa , vi., proceeding from the same root-idea, signifies to bring in something again, to bring in again, to seek to make good again.).
Accordingly , if we interpret the Lamed not of the definition, but of the norm, may signify, “in ranks together.” The Lamed has already been thus rendered by Dderl.: “in turns” (cf. , to turn, to wind); and by Meier, Mr.: “in gradation;” and Aq. and Jerome also suppose that refers to component parts of the building itself, for they understand
(Note: Vid., also Lagarde’s Onomastica, p. 202: (read ) .)
pinnacles or parapets ( , propugnacula); as also the Venet.: . But the name for pinnacles is , and their points, ; while, on the contrary, is the more appropriate name for terraces which, connected together, rise the one above the other. Thus to build towers like terraces, and to place the one, as it were, above the other, was a Babylonian custom.
(Note: Vid., Oppert’s Grundzge der Assyr. Kunst (1872), p. 11.)
The comparison lies in this, that Shulamith’s neck was surrounded with ornaments so that it did not appear as a uniform whole, but as composed of terraces. That the neck is represented as hung round with ornaments, the remaining portion of the description shows.
signifies a shield, as that which protects, like clupeus ( clypeus), perhaps connected with and , from = (Arab.) shalita , as a hard impenetrable armour. The latter is here the more common word, which comprehends, with , the round shield; also , the oval shield, which covers the whole body; and other forms of shields. , “the thousand shields,” has the indicative, if not ( vid., under Son 1:11) the generic article. The appositional is not intended to mean: all shields of ( von) heroes, which it would if the article were prefixed to col and omitted before gibborim, or if , Son 3:8, were used; but it means: all the shields of heroes, as the accentuation also indicates. The article is also here significant. Solomon made, according to 1Ki 10:16., 200 golden targets and 300 golden shields, which he put in the house of the forest of Lebanon. These golden shields Pharaoh Shishak took away with him, and Rehoboam replaced them by “shields of brass,” which the guards bore when they accompanied the king on his going into the temple (1Ki 14:26-28; cf. 2Ch 12:9-11); these “shields of David,” i.e., shields belonging to the king’s house, were given to the captains of the guard on the occasion of the raising of Joash to the throne, 2Ki 11:10; cf. 2Ch 23:9. Of these brazen shields, as well as of those of gold, it is expressly said how and where they were kept, nowhere that they were hung up outside on a tower, the tower of David. Such a display of the golden shields is also very improbable. We will perhaps have to suppose that 4 b describes the tower of David, not as it actually was, but as one has to represent it to himself, that it might be a figure of Shulamith’s neck. This is compared to the terraced tower of David, if one thinks of it as hung round by a thousand shields which the heroes bore, those heroes, namely, who formed the king’s body-guard. Thus it is not strange that to the 200 + 300 golden shields are here added yet 500 more; the body-guard, reckoned in companies of 100 each, 2Ki 11:4, is estimated as consisting of 1000 men. The description, moreover, corresponds with ancient custom. The words are , not ; the outer wall of the tower is thought of as decorated with shields hung upon it. That shields were thus hung round on tower-walls, Ezekiel shows in his prophecy regarding Tyre, Eze 27:11; cf. 1 Macc. 4:57, and supra foris Capitolinae aedis , Pliny, Hist. Nat. xxxv. 3; and although we express the presumption that Solomon’s imagination represented David’s tower as more gorgeous than it actually was, yet we must confess that we are not sufficiently acquainted with Solomon’s buildings to be able to pass judgment on this. These manifold inexplicable references of the Song to the unfolded splendour of Solomon’s reign, are favourable to the Solomonic authorship of the book. This grandiose picture of the distinguished beauty of the neck, and the heightening of this beauty by the ornament of chains, is now followed by a beautiful figure, which again goes back to the use of the language of shepherds, and terminates the description:
Fuente: Keil & Delitzsch Commentary on the Old Testament
(4) Tower of David.This is not likely to be identified, when even the towers of Phasaelus and Hippicus, minutely described by Josephus, cannot be found. The structure at the north-west angle, known since the Crusades as the Tower of David, is Herodian. No clue would be given by the words in the text, builded for an armoury, even were it certain that this is their right rendering. The LXX. regard the Heb. thalpith as a proper name. Rabbinical authority is in favour of as a model for architects, but most modern commentators, though differing as to the etymology, agree in giving the sense of the English Version, which the context seems to require. (Comp. Eze. 27:11 : They hanged their shields upon thy walls round about; they have made thy beauty perfect.) The shields and targets made by Solomon for the house in the forest of Lebanon may have suggested this addition to an image which is repeated in Son. 7:7, and, indeed, is too common to need remark. Her snowy neck like a marble tower (Spenser). Her neck is like a stately tower (Lodge).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Tower of David No such tower is known, though some have thought it might have stood at an angle of the temple area. The “mighty men” of David’s body guard made a deep impression on the minds of the following generation. That he should have built them an armory, (Hebrew, a pattern, a lesson,) in which their shields and all their weapons of defence were hung though these were oftener hung in temples and public places as trophies of victory is not improbable. The comparison suggests erectness, symmetry, and dignity of carriage.
Fuente: Whedon’s Commentary on the Old and New Testaments
Son 4:4. Thy neck is like the tower of David Thy neck is like the tower of David, built upon an eminence. This tower of David was probably remarkable for the elegance and nice proportion of its structure. This is Houbigant’s interpretation. But some render the clause, built with battlements, or running up into spires. See Michaelis and the New Translation.
Fuente: Commentary on the Holy Bible by Thomas Coke
Son 4:4 Thy neck [is] like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men.
Ver. 4. Thy neck is like the tower of David, ] i.e. Fair and forcible – erectum et celsum, upright and lofty. It betokeneth the invincible courage and comfortable carriage of the Church, not “giving place to her enemies by subjection, no, not for an hour.” Gal 2:5 “Many a time have they afflicted me from my youth, may Israel now say, yet never have they prevailed against me,” &c. Psa 129:1-4 Neither shall the gates of hell ever do it. She shall set her feet in the necks of her enemies; but her neck (as the horse’s, Job 39:19 ) shall be clothed with thunder, so long as, with outstretched neck, she “looks up unto the hills from whence cometh her help” Psa 121:1 – even those everlasting hills Gen 49:26 where her David, the Lord Christ, dwells as in a tower, and from thence succours her, as the people said once to David. 2Sa 18:3 Besides the fresh supply a of his free Spirit, Php 1:19 fortifying their hearts against the tyranny of sin and terror of hell, he hath furnished for her a most admirable armoury – viz., the sacred Scriptures – with armour that is polished and prepared for most necessary uses. b So that the saints are those true Argyraspides, as Alexander’s old soldiers were called: for defence they have, besides that privy armour of peace with God Php 4:7 and joy in the Holy Ghost, Neh 8:13 the breastplate of righteousness, the girdle of truth, the shield of faith, and shoes of patience; and for offence, they have the sword of the Spirit and darts of prayer. Eph 6:14-16
All weapons of mighty men.
a .
b Justin.
c Motive 48.
d Whitaker in Campian.
e De Christo, lib. i. cap. 9.
f Quaest. An papa sit sup. concil.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
neck: Son 1:10, Son 7:4, 2Sa 22:51, Eph 4:15, Eph 4:16, Col 2:19, 1Pe 1:5
an armoury: Neh 3:19
a thousand: 2Ch 9:15, 2Ch 9:16, 2Ch 12:9-11
Reciprocal: Isa 22:8 – the armour Eze 27:10 – they hanged
Fuente: The Treasury of Scripture Knowledge
Son 4:4-5. Thy neck This may represent the grace of faith, by which we are united to Christ, (as the body is to the head by the neck,) by which Christians receive their spiritual food, and consequently their strength and ability for action; is like the tower Upright, firm, and strong; and moreover, adorned with chains of gold, or pearl, or the like ornaments; of David Some tower built by David, when he repaired and enlarged his royal city, and used by him as an armory. Whereon there hang a thousand bucklers Such as are reserved for the use of mighty men. A thousand is put indefinitely for a great number. Which feed among the lilies In the fields where lilies grow.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
A long neck, which gives a stately appearance, may have been a mark of beauty in the ancient world. [Note: Kinlaw, p. 1229.] On the other hand, this may be a figurative description designed to compliment. It was customary for soldiers to hang their shields on the towers belonging to the lords to whom they pledged allegiance (cf. Eze 27:11). [Note: Deere, p. 1018.]
"Her neck would hold much of the jewelry that a woman might wear. Such jewelry was often layered, where strands of jewelry were placed one on top of the other. This formed a layered appearance that could ascend from the shoulder and reach as far as the top of the neck." [Note: Hess, p. 134.]
What "tower of David" this was, we do not know. It was not David’s "citadel," that now stands on the west side of old Jerusalem, because that tower did not exist then. The idea is that many of the best people loved and stood by the bride. She enjoyed popular acceptance by Solomon’s subjects.