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Selected Verse: Song of solomon 4:9 - Strong Concordance

Verse	Translation	Text
So 4:9	Strong Concordance	Thou hast ravished my heart [03823], my sister [0269], my spouse [03618]; thou hast ravished my heart [03823] with one [0259] of thine eyes [05869], with one [0259] chain [06060] of thy neck [06677].
	King James	Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
sister . . . spouse--This title is here first used, as He is soon about to institute the Supper, the pledge of the nuptial union. By the term "sister," carnal ideas are excluded; the ardor of a spouse's love is combined with the purity of a sister's (Isa 54:5; compare Mar 3:35). one--Even one look is enough to secure His love (Zac 12:10; Luk 23:40-43). Not merely the Church collectively, but each one member of it (Mat 18:10, Mat 18:14; Luk 15:7, Luk 15:24, Luk 15:32). chain--necklace (Isa 62:3; Mal 3:17), answering to the "shields" hanging in the tower of David (Sol 4:4). Compare the "ornament" (Pe1 3:4); "chains" (Pro 1:9; Pro 3:22).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

sister . . . spouse--This title is here first used, as He is soon about to institute the Supper, the pledge of the nuptial union. By the term "sister," carnal ideas are excluded; the ardor of a spouse's love is combined with the purity of a sister's (Isa 54:5; compare Mar 3:35).

one--Even one look is enough to secure His love (Zac 12:10; Luk 23:40-43). Not merely the Church collectively, but each one member of it (Mat 18:10, Mat 18:14; Luk 15:7, Luk 15:24, Luk 15:32).

chain--necklace (Isa 62:3; Mal 3:17), answering to the "shields" hanging in the tower of David (Sol 4:4). Compare the "ornament" (Pe1 3:4); "chains" (Pro 1:9; Pro 3:22).

Notes on the Bible, by Albert Barnes, [1834]
The similes employed refer to the graces of adornment, speech, and gesture, as expressions of inward character and sentiment. Sol 4:9 With one of thine eyes - Rather, with one look of thine. Sol 4:11 Honeycomb - literally, Thy lips distill a dropping (of pure honey). Compare the marginal references.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
sister The word "sister" here is of infinitely delicate significance, intimating the very whiteness of purity in the midst of an ardour which is, like the shekinah, aglow but unspeakably holy. Sin has almost deprived us of the capacity even to stand with unshod feet before this burning bush.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
All that the king calls his, she now can call hers; for she has won his heart, and with his heart himself and all that is his. 9 Thou hast taken my heart, my sister-bride; Thou hast taken my heart with one of thy glances, With a little chain of thy necklace. The Piel לבּב may mean to make courageous, and it actually has this meaning in the Aram., wherefore the Syr. retains the word; Symm. renders it by ἐθάρσυνάς με. But is it becoming in a man who is no coward, especially in a king, to say that the love he cherishes gives him heart, i.e., courage? It might be becoming, perhaps, in a warrior who is inspired by the thought of his beloved, whose respect and admiration he seeks to gain, to dare the uttermost. But Solomon is no Antar, no wandering knight. (Note: A specimen of Bttcher's interpretation: "What is more natural than to suppose that the keeper of a vineyard showed herself with half of her head and neck exposed at the half-opened window to her shepherd on his first attempt to set her free, when he cried, 'my dove in the clefts of the rocks,' etc., and animated him thereby to this present bold deliverance of her from the midst of robbers?" We pity the Shulamitess, that she put her trust in this moonshiny coward.) Besides, the first effect of love is different: it influences those whom it governs, not as encouraging, in the first instance, but as disarming them; love responded to encourages, but love in its beginning, which is the subject here, overpowers. We would thus more naturally render: "thou hast unhearted me;" but "to unheart," according to the Semitic and generally the ancient conception of the heart (Psychol. p. 254), does not so much mean to captivate the heart, as rather to deprive of understanding or of judgment (cf. Hos 4:11). Such denomin. Pi. of names of corporeal members signify not merely taking away, but also wounding, and generally any violent affection of it, as זנּב, גּרם, Ewald, 120c; accordingly the lxx, Venet., and Jerome: ἐκαρδίωσάς με, vulnerasti cor meum. The meaning is the same for "thou hast wounded my heart" = "thou hast subdued my heart" (cf. Psa 45:6). With one of her glances, with a little chain of her necklace, she has overcome him as with a powerful charm: veni, visa sum, vici. The Kerı̂ changes באחד into בּאחת; certainly עין is mostly fem. (e.g., Jdg 16:28), but not only the non-bibl. usus loq., which e.g., prefers רעה or רע עין, of a malignant bewitching look, but also the bibl. (vid., Zac 3:9; Zac 4:10) treats the word as of double gender. ענק and צוּרנים are related to each other as a part is to the whole. With the subst. ending n, the designation of an ornament designed for the neck is formed from צוּאר, the neck; cf. שׂהרון, the "round tires like the moon" of the women's toilet, Isa 3:18. ענק (connected with אחד ענק, cervix) is a separate chain (Aram. עוּנקתא) of this necklace. In the words ענק אחד, אחד is used instead of אחד, occurring also out of genit. connection (Gen 48:22; Sa2 17:22), and the arrangement (vid., under Psa 89:51) follows the analogy of the pure numerals as נשׁים שׁלשׁ; it appears to be transferred from the vulgar language to that used in books, where, besides the passage before us, it occurs only in Dan 8:13. That a glance of the eye may pierce the heart, experience shows; but how can a little chain of a necklace do this? That also is intelligible. As beauty becomes unlike itself when the attire shows want of taste, so by means of tasteful clothing, which does not need to be splendid, but may even be of the simplest kind, it becomes mighty. Hence the charming attractive power of the impression one makes communicates itself to all that he wears, as, e.g., the woman with the issue of blood touched with joyful hope the hem of Jesus' garment; for he who loves feels the soul of that which is loved in all that stands connected therewith, all that is, as it were, consecrated and charmed by the beloved object, and operates so much the more powerfully if it adorns it, because as an ornament of that which is beautiful, it appears so much the more beautiful. In the preceding verse, Solomon has for the first time addressed Shulamith by the title "bride." Here with heightened cordiality he calls her "sister-bride." In this change in the address the progress of the story is mirrored. Why he does not say כּלּתי (my bride), has already been explained, under Sol 4:8, from the derivation of the word. Solomon's mother might call Shulamith callathi, but he gives to the relation of affinity into which Shulamith has entered a reference to himself individually, for he says ahhothi callaa (my sister-bride): she who as callaa of his mother is to her a kind of daughter, is as callaa in relation to himself, as it were, his sister.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

All that the king calls his, she now can call hers; for she has won his heart, and with his heart himself and all that is his.

9 Thou hast taken my heart, my sister-bride;

Thou hast taken my heart with one of thy glances,

With a little chain of thy necklace.

The Piel לבּב may mean to make courageous, and it actually has this meaning in the Aram., wherefore the Syr. retains the word; Symm. renders it by ἐθάρσυνάς με. But is it becoming in a man who is no coward, especially in a king, to say that the love he cherishes gives him heart, i.e., courage? It might be becoming, perhaps, in a warrior who is inspired by the thought of his beloved, whose respect and admiration he seeks to gain, to dare the uttermost. But Solomon is no Antar, no wandering knight.

(Note: A specimen of Bttcher's interpretation: "What is more natural than to suppose that the keeper of a vineyard showed herself with half of her head and neck exposed at the half-opened window to her shepherd on his first attempt to set her free, when he cried, 'my dove in the clefts of the rocks,' etc., and animated him thereby to this present bold deliverance of her from the midst of robbers?" We pity the Shulamitess, that she put her trust in this moonshiny coward.)

Besides, the first effect of love is different: it influences those whom it governs, not as encouraging, in the first instance, but as disarming them; love responded to encourages, but love in its beginning, which is the subject here, overpowers. We would thus more naturally render: "thou hast unhearted me;" but "to unheart," according to the Semitic and generally the ancient conception of the heart (Psychol. p. 254), does not so much mean to captivate the heart, as rather to deprive of understanding or of judgment (cf. Hos 4:11). Such denomin. Pi. of names of corporeal members signify not merely taking away, but also wounding, and generally any violent affection of it, as זנּב, גּרם, Ewald, 120c; accordingly the lxx, Venet., and Jerome: ἐκαρδίωσάς με, vulnerasti cor meum. The meaning is the same for "thou hast wounded my heart" = "thou hast subdued my heart" (cf. Psa 45:6). With one of her glances, with a little chain of her necklace, she has overcome him as with a powerful charm: veni, visa sum, vici. The Kerı̂ changes באחד into בּאחת; certainly עין is mostly fem. (e.g., Jdg 16:28), but not only the non-bibl. usus loq., which e.g., prefers רעה or רע עין, of a malignant bewitching look, but also the bibl. (vid., Zac 3:9; Zac 4:10) treats the word as of double gender. ענק and צוּרנים are related to each other as a part is to the whole. With the subst. ending n, the designation of an ornament designed for the neck is formed from צוּאר, the neck; cf. שׂהרון, the "round tires like the moon" of the women's toilet, Isa 3:18. ענק (connected with אחד ענק, cervix) is a separate chain (Aram. עוּנקתא) of this necklace. In the words ענק אחד, אחד is used instead of אחד, occurring also out of genit. connection (Gen 48:22; Sa2 17:22), and the arrangement (vid., under Psa 89:51) follows the analogy of the pure numerals as נשׁים שׁלשׁ; it appears to be transferred from the vulgar language to that used in books, where, besides the passage before us, it occurs only in Dan 8:13. That a glance of the eye may pierce the heart, experience shows; but how can a little chain of a necklace do this? That also is intelligible. As beauty becomes unlike itself when the attire shows want of taste, so by means of tasteful clothing, which does not need to be splendid, but may even be of the simplest kind, it becomes mighty. Hence the charming attractive power of the impression one makes communicates itself to all that he wears, as, e.g., the woman with the issue of blood touched with joyful hope the hem of Jesus' garment; for he who loves feels the soul of that which is loved in all that stands connected therewith, all that is, as it were, consecrated and charmed by the beloved object, and operates so much the more powerfully if it adorns it, because as an ornament of that which is beautiful, it appears so much the more beautiful. In the preceding verse, Solomon has for the first time addressed Shulamith by the title "bride." Here with heightened cordiality he calls her "sister-bride." In this change in the address the progress of the story is mirrored. Why he does not say כּלּתי (my bride), has already been explained, under Sol 4:8, from the derivation of the word. Solomon's mother might call Shulamith callathi, but he gives to the relation of affinity into which Shulamith has entered a reference to himself individually, for he says ahhothi callaa (my sister-bride): she who as callaa of his mother is to her a kind of daughter, is as callaa in relation to himself, as it were, his sister.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
My sister - So he calls her to shew the greatness of his love, which cannot sufficiently be expressed by any one relation. With one - With one glance. One chain - With one of those other graces and perfections wherewith thou art adorned.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Thou hast ravished my heart - לבבתני libbabtini, "Thou hast hearted me," i.e., taken away my heart; as we say, "He has barked the tree," i.e., he has stripped it of its bark; "He has fleeced the flock," i.e., deprived them of their wool. With one of thine eyes - באצד מעיניך beachad meeynayich. This has been thought a harsh expression, and various emendations have been sought. The Masoretes have put באצת beachath, "at once," in the margin; and this is confirmed by twenty of Kennicott's MSS. but De Rossi does not notice it. It is scarceiy necessary; the sense to me is clear and good without it. "Even one of thine eyes, or one glance of thine eyes, has been sufficient to deprive me of all power; it has completely overcome me;" for glance may be understood, and such forms of speech are common in all languages, when speaking on such subjects. If even taken literally, the sense is good; for the poet may refer to a side glance, shot in passing by or turning away, where only one eye could be seen. I think this a better sense than that which is obtained from the Masoretic emendation. With one chain of thy neck - Probably referring to the play of the cervical muscles, rather than to necklaces, or ringlets of hair.

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²² So shall they be life [02416] unto thy soul [05315], and grace [02580] to thy neck [01621].

⁹ For they shall be an ornament [03880] of grace [02580] unto thy head [07218], and chains [06060] about thy neck [01621].

⁴ But [235] let it be the hidden [2927] man [444] of the heart [2588], in [1722] that which is not corruptible [862], even the ornament of a meek [4239] and [2532] quiet [2272] spirit [4151], which [3739] is [2076] in the sight [1799] of God [2316] of great price [4185].

⁴ Thy neck [06677] is like the tower [04026] of David [01732] builded [01129] for an armoury [08530], whereon there hang [08518] a thousand [0505] bucklers [04043], all shields [07982] of mighty men [01368].

¹⁷ And they shall be mine, saith [0559] the LORD [03068] of hosts [06635], in that day [03117] when I make up [06213] my jewels [05459]; and I will spare [02550] them, as a man [0376] spareth [02550] his own son [01121] that serveth [05647] him.

³ Thou shalt also be a crown [05850] of glory [08597] in the hand [03027] of the LORD [03068], and a royal [04410] diadem [06797] [06797] in the hand [03709] of thy God [0430].

³² It was [1161] meet [1163] that we should make merry [2165], and [2532] be glad [5463]: for [3754] this [3778] thy [4675] brother [80] was [2258] dead [3498], and [2532] is alive again [326]; and [2532] was [2258] lost [622], and [2532] is found [2147].

²⁴ For [3754] this [3778] my [3450] son [5207] was [2258] dead [3498], and [2532] is alive again [326]; [2532] he was [2258] lost [622], and [2532] is found [2147]. And [2532] they began [756] to be merry [2165].

⁷ I say [3004] unto you [5213], that [3754] likewise [3779] joy [5479] shall be [2071] in [1722] heaven [3772] over [1909] one [1520] sinner [268] that repenteth [3340], more than [2228] over [1909] ninety and nine [1768] just persons [1342], which [3748] need [2192] [5532] no [3756] repentance [3341].

¹⁴ Even so [3779] it is [2076] not [3756] the will [2307] of [1715] your [5216] Father [3962] which [3588] is in [1722] heaven [3772], that [2443] one [1520] of these [5130] little ones [3398] should perish [622].

¹⁰ Take heed [3708] that ye despise [2706] not [3361] one [1520] of these [5130] little ones [3398]; for [1063] I say [3004] unto you [5213], That [3754] in [1722] heaven [3772] their [846] angels [32] do always [1223] [3956] behold [991] the face [4383] of my [3450] Father [3962] which [3588] is in [1722] heaven [3772].

⁴⁰ But [1161] the other [2087] answering [611] rebuked [2008] him [846], saying [3004], Dost [5399] not [3761] thou [4771] fear [5399] God [2316], seeing [3754] thou art [1488] in [1722] the same [846] condemnation [2917]?
⁴¹ And [2532] we [2249] indeed [3303] justly [1346]; for [1063] we receive [618] the due reward [514] of our [3739] deeds [4238]: but [1161] this man [3778] hath done [4238] nothing [3762] amiss [824].
⁴² And [2532] he said [3004] unto Jesus [2424], Lord [2962], remember [3415] me [3450] when [3752] thou comest [2064] into [1722] thy [4675] kingdom [932].
⁴³ And [2532] Jesus [2424] said [2036] unto him [846], Verily [281] I say [3004] unto thee [4671], To day [4594] shalt thou be [2071] with [3326] me [1700] in [1722] paradise [3857].

¹⁰ And I will pour [08210] upon the house [01004] of David [01732], and upon the inhabitants [03427] of Jerusalem [03389], the spirit [07307] of grace [02580] and of supplications [08469]: and they shall look [05027] upon me whom they have pierced [01856], and they shall mourn [04553] for him, as one mourneth [05594] for his only [03173] son, and shall be in bitterness [04843] for him, as one that is in bitterness [04843] for his firstborn [01060].

³⁵ For [1063] whosoever [3739] [302] shall do [4160] the will [2307] of God [2316], the same [3778] is [2076] my [3450] brother [80], and [2532] my [3450] sister [79], and [2532] mother [3384].

⁵ For thy Maker [06213] is thine husband [01166]; the LORD [03068] of hosts [06635] is his name [08034]; and thy Redeemer [01350] the Holy One [06918] of Israel [03478]; The God [0430] of the whole earth [0776] shall he be called [07121].

¹¹ Thy lips [08193], O my spouse [03618], drop [05197] as the honeycomb [05317]: honey [01706] and milk [02461] are under thy tongue [03956]; and the smell [07381] of thy garments [08008] is like the smell [07381] of Lebanon [03844].

⁹ Thou hast ravished my heart [03823], my sister [0269], my spouse [03618]; thou hast ravished my heart [03823] with one [0259] of thine eyes [05869], with one [0259] chain [06060] of thy neck [06677].

⁸ Come [0935] with me from Lebanon [03844], my spouse [03618], with me from Lebanon [03844]: look [07789] from the top [07218] of Amana [0549], from the top [07218] of Shenir [08149] and Hermon [02768], from the lions [0738]' dens [04585], from the mountains [02042] of the leopards [05246].

¹³ Then I heard [08085] one [0259] saint [06918] speaking [01696], and another [0259] saint [06918] said [0559] unto that certain [06422] saint which spake [01696], How long shall be the vision [02377] concerning the daily [08548] sacrifice, and the transgression [06588] of desolation [08074], to give [05414] both the sanctuary [06944] and the host [06635] to be trodden under foot [04823]?

⁵¹ Wherewith thine enemies [0341] have reproached [02778], O LORD [03068]; wherewith they have reproached [02778] the footsteps [06119] of thine anointed [04899].

²² Then David [01732] arose [06965], and all the people [05971] that were with him, and they passed over [05674] Jordan [03383]: by the morning [01242] light [0216] there lacked [05737] not one [0259] of them that was not gone over [05674] Jordan [03383].

²² Moreover I have given [05414] to thee one [0259] portion [07926] above thy brethren [0251], which I took [03947] out of the hand [03027] of the Amorite [0567] with my sword [02719] and with my bow [07198].

¹⁸ In that day [03117] the Lord [0136] will take away [05493] the bravery [08597] of their tinkling ornaments [05914] about their feet, and their cauls [07636], and their round tires like the moon [07720],

¹⁰ For who hath despised [0936] the day [03117] of small things [06996]? for they shall rejoice [08055], and shall see [07200] the plummet [068] [0913] in the hand [03027] of Zerubbabel [02216] with those seven [07651]; they are the eyes [05869] of the LORD [03068], which run to and fro [07751] through the whole earth [0776].

⁹ For behold the stone [068] that I have laid [05414] before [06440] Joshua [03091]; upon one [0259] stone [068] shall be seven [07651] eyes [05869]: behold, I will engrave [06605] the graving [06603] thereof, saith [05002] the LORD [03068] of hosts [06635], and I will remove [04185] the iniquity [05771] of that land [0776] in one [0259] day [03117].

²⁸ And Samson [08123] called [07121] unto the LORD [03068], and said [0559], O Lord [0136] GOD [03069], remember [02142] me, I pray thee, and strengthen [02388] me, I pray thee, only this once [06471], O God [0430], that I may be at once [0259] avenged [05358] [05359] of the Philistines [06430] for my two [08147] eyes [05869].

⁶ Thy throne [03678], O God [0430], is for ever [05769] and ever [05703]: the sceptre [07626] of thy kingdom [04438] is a right [04334] sceptre [07626].

¹¹ Whoredom [02184] and wine [03196] and new wine [08492] take away [03947] the heart [03820].