3<\/strong>. The bride here repeats in other words what she has already spoken of in Son 8:1<\/em><\/span>, and losing herself in the anticipation of that which she had before regarded only as a possibility, she drops into the use of the third personal pronoun in her rapture, though she has been addressing her lover hitherto.<\/p>\n The bride now turns to and addresses the chorus as before (marginal reference).<\/P><\/p>\n Verse 3<\/span>. His left hand<\/B><\/I>] See on So 2:6<\/span>.<\/P> <\/P> With the fourth<\/I> verse the SIXTH night<\/I> of the marriage week is supposed to end.<\/P> <\/p>\n The same expressions are used Son 2:6<\/span>. The sense is, He would not despise me for my forwardness in showing my affections to him, as men commonly do in like cases, but would kindly accept of my love, and return love for it. <\/P> <\/p>\n 3, 4.<\/B> The “left and righthand,” c., occurred only once actually (So2:6<\/span>), and here optatively. Only at His first manifestation didthe Church palpably embrace Him at His second coming there shall beagain sensible communion with Him. The rest in So8:4<\/span>, which is a spiritual<\/I> realization of the wish in So8:3<\/span> (1Pe 1:8<\/span>), and thecharge not to disturb it, close the first, second, and fourthcanticles; not the third, as the bridegroom there takes chargeHimself; nor the fifth, as, if repose<\/I> formed its close, wemight mistake the present state for our rest. The broken, longingclose, like that of the whole Bible (Re22:20<\/span>), reminds us we are to be waiting for a Saviour to come. On”daughters of Jerusalem,” see on So7:10<\/span>. <\/P> CANTICLEV. (So 8:5-14<\/span>) FROMTHE CALLOF THE GENTILES TO THECLOSE OF REVELATION.<\/P><\/p>\n His left hand [should be] under my head, and his right hand should embrace me.<\/strong> That is, when she should have the presence of Christ in her mother’s house. Or the words are a petition that so it might be, “let his left hand”, c. g or a declaration of what she did enjoy, “his left hand is under my head”, &c. h,<\/p>\n [See comments on So 2:6]<\/span>.<\/p>\n g Tigurine version, Marckius, some in Michaelis. h Mercerus, Piscator, Cocceius, Michaelis.<\/p>\n Resigning herself now dreamily to the idea that Solomon is her brother, whom she may freely and openly kiss, and her teacher besides, with whom she may sit in confidential intercourse under her mother’s eye, she feels herself as if closely embraced by him, and calls from a distance to the daughters of Jerusalem not to disturb this her happy enjoyment:<\/p>\n 3 His left hand is under my head,<\/p>\n And his right doth embrace me:<\/p>\n 4 I adjure you, ye daughters of Jerusalem,<\/p>\n That ye awake not and disturb not love<\/p>\n Till she please!<\/p>\n Instead of , “underneath,” there is here, as usual, (cf. Son 8:5<\/span><\/em>). Instead of … in the adjuration, there is here the equivalent … ; the interrogative , which in the Arab. ma becomes negat., appears here, as at Job 31:1<\/span>, on the way toward this change of meaning. The per capreas vel per cervas agri <\/em> is wanting, perhaps because the natural side of love is here broken, and the strives up into . The daughters of Jerusalem must not break in upon this holy love-festival, but leave it to its own course.<\/p>\n 3<\/strong>. <\/strong> Turning to the Chorus she affirms that she needs no support at any time other than her Beloved can give.<\/p>\n His left hand should be under my head, and his right hand should embrace me. (4) I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.<\/p>\n<\/p>\n These have been already noticed, therefore I refer to them. Son 3:5<\/span>Son 3:5<\/span> .<\/p>\n Son 8:3 His left hand [should be] under my head, and his right hand should embrace me.<\/p>\n Ver. 3. His left hand should be under my head.<\/strong> ] Or, prayerwise, Let his left hand, &c. Conscious and sensible of her own inability, she begs the benefit of both Christ’s hands, and all little enough – his whole power and providence to support and relieve her. <\/p>\n “ Una est in tenui mihi re medicina, Iehovae<\/p>\n Cor patrium, os verax, omnipotensque manus. ”<\/p>\n<\/p>\n See Trapp on “<\/em> Son 2:6 “<\/em> <\/p>\n His left hand = [Let] his left hand [be]. <\/p>\n Son 2:6, Deu 33:27, Isa 62:4, Isa 62:5, 2Co 12:9 <\/p>\n Reciprocal: Son 1:13 – he shall<\/p>\n 8:3 {b} His left hand [should be] under my head, and his right hand should embrace me.<\/p>\n (b) Read Son 2:6.<\/p>\n His left hand [should be] under my head, and his right hand should embrace me. 3. The bride here repeats in other words what she has already spoken of in Son 8:1, and losing herself in the anticipation of that which she had before regarded only as a possibility, she drops into the use of … Continue reading “Exegetical and Hermeneutical Commentary of Song of Solomon 8:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-17654","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17654","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=17654"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/17654\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=17654"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=17654"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=17654"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"