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Selected Verse: Song of solomon 5:3 - Strong Concordance

Verse	Translation	Text
So 5:3	Strong Concordance	I have put off [06584] my coat [03801]; how [0349] shall I put it on [03847]? I have washed [07364] my feet [07272]; how [0349] shall I defile [02936] them?
	King James	I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?

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]
Trivial excuses (Luk 14:18). coat--rather, the inmost vest, next the skin, taken off before going to bed. washed . . . feet--before going to rest, for they had been soiled, from the Eastern custom of wearing sandals, not shoes. Sloth (Luk 11:7) and despondency (Deu 7:17-19).

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

Trivial excuses (Luk 14:18).

coat--rather, the inmost vest, next the skin, taken off before going to bed.

washed . . . feet--before going to rest, for they had been soiled, from the Eastern custom of wearing sandals, not shoes. Sloth (Luk 11:7) and despondency (Deu 7:17-19).

Notes on the Bible, by Albert Barnes, [1834]
She makes trivial excuses, as one in a dream.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
3 I have put off my dress, How shall I put it on again? I have washed my feet, How shall I defile them again? She now lies unclothed in bed. כּתּנת is the χιτών worn next to the body, from כתן, linen (diff. from the Arab. ḳuṭun, cotton, whence French coton, calico = cotton-stuff). She had already washed her feet, from which it is supposed that she had throughout the day walked barefooted, - how (איככה, how? both times with the tone on the penult.; (Note: That it has the tone on the penult., like כּכה, e.g., Sol 5:9, is in conformity with the paragog. nature of .ה The tone, however, when the following word in close connection begins with ,א goes to the ult., Est 7:6. That this does not occur in איך אל, is explained from the circumstance that the word has the disjunctive Tifcha. But why not in איך אט? I think it is for the sake of the rhythm. Pinsker, Einl. p. 184, seeks to change the accentuation in order that the penult. accent might be on the second איך, but that is not necessary. Cf. Psa 137:7.) cf. איכה, where ? Sol 1:7) should she again put on her dress, which she had already put off and laid aside (פּשׁט)? why should she soil (אטנּפם, relating to the fem. רגלי, for אטנפן) again her feet, that had been washed clean? Shulamith is here brought back to the customs as well as to the home of her earlier rural life; but although she should thus have been enabled to reach a deeper and more lively consciousness of the grace of the king, who stoops to an equality with her, yet she does not meet his love with an equal requital. She is unwilling for his sake to put herself to trouble, or to do that which is disagreeable to her. It cannot be thought that such an interview actually took place; and yet what she here dreamed had not only inward reality, but also full reality. For in a dream, that which is natural to us or that which belongs to our very constitution becomes manifest, and much that is kept down during our waking hours by the power of the will, by a sense of propriety, and by the activities of life, comes to light during sleep; for fancy then stirs up the ground of our nature and brings it forth in dreams, and thus exposes us to ourselves in such a way as oftentimes, when we waken, to make us ashamed and alarmed. Thus it was with Shulamith. In the dream it was inwardly manifest that she had lost her first love. She relates it with sorrow; for scarcely had she rejected him with these unworthy deceitful pretences when she comes to herself again.

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

3 I have put off my dress,

How shall I put it on again?

I have washed my feet,

How shall I defile them again?

She now lies unclothed in bed. כּתּנת is the χιτών worn next to the body, from כתן, linen (diff. from the Arab. ḳuṭun, cotton, whence French coton, calico = cotton-stuff). She had already washed her feet, from which it is supposed that she had throughout the day walked barefooted, - how (איככה, how? both times with the tone on the penult.;

(Note: That it has the tone on the penult., like כּכה, e.g., Sol 5:9, is in conformity with the paragog. nature of .ה The tone, however, when the following word in close connection begins with ,א goes to the ult., Est 7:6. That this does not occur in איך אל, is explained from the circumstance that the word has the disjunctive Tifcha. But why not in איך אט? I think it is for the sake of the rhythm. Pinsker, Einl. p. 184, seeks to change the accentuation in order that the penult. accent might be on the second איך, but that is not necessary. Cf. Psa 137:7.)

cf. איכה, where ? Sol 1:7) should she again put on her dress, which she had already put off and laid aside (פּשׁט)? why should she soil (אטנּפם, relating to the fem. רגלי, for אטנפן) again her feet, that had been washed clean? Shulamith is here brought back to the customs as well as to the home of her earlier rural life; but although she should thus have been enabled to reach a deeper and more lively consciousness of the grace of the king, who stoops to an equality with her, yet she does not meet his love with an equal requital. She is unwilling for his sake to put herself to trouble, or to do that which is disagreeable to her. It cannot be thought that such an interview actually took place; and yet what she here dreamed had not only inward reality, but also full reality. For in a dream, that which is natural to us or that which belongs to our very constitution becomes manifest, and much that is kept down during our waking hours by the power of the will, by a sense of propriety, and by the activities of life, comes to light during sleep; for fancy then stirs up the ground of our nature and brings it forth in dreams, and thus exposes us to ourselves in such a way as oftentimes, when we waken, to make us ashamed and alarmed. Thus it was with Shulamith. In the dream it was inwardly manifest that she had lost her first love. She relates it with sorrow; for scarcely had she rejected him with these unworthy deceitful pretences when she comes to herself again.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
My coat - My day clothes, as persons use to do when they go to rest. How - It is inconvenient and troublesome to do it at this time. Washed my feet - Which the eastern people commonly did when they went to bed.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I have put off my coat - The bride must have been in a dream or in much disorder of mind to have made the frivolous excuses here mentioned. The words relate to the case of a person who had gone to take rest on his bed. As they wore nothing but sandals, they were obliged to wash their feet previously to their lying down. I have washed my feet, taken off my clothes, and am gone to bed: I cannot therefore be disturbed. A Hindoo always washes his feet before he goes to bed. If called from his bed, he often makes this excuse, I shall daub my feet; and the excuse is reasonable, as the floors are of earth; and they do not wear shoes in the house - Ward.

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¹⁷ If thou shalt say [0559] in thine heart [03824], These nations [01471] are more [07227] than I; how [0349] can [03201] I dispossess [03423] them?
¹⁸ Thou shalt not be afraid [03372] of them: but shalt well [02142] remember [02142] what the LORD [03068] thy God [0430] did [06213] unto Pharaoh [06547], and unto all Egypt [04714];
¹⁹ The great [01419] temptations [04531] which thine eyes [05869] saw [07200], and the signs [0226], and the wonders [04159], and the mighty [02389] hand [03027], and the stretched out [05186] arm [02220], whereby the LORD [03068] thy God [0430] brought thee out [03318]: so shall the LORD [03068] thy God [0430] do [06213] unto all the people [05971] of whom thou art afraid [03373] [06440].

⁷ And he [2548] from within [2081] shall answer [611] and say [2036], Trouble [2873] [3930] me [3427] not [3361]: the door [2374] is [2808] now [2235] shut [2808], and [2532] my [3450] children [3813] are [1526] with [3326] me [1700] in [1519] bed [2845]; I cannot [3756] [1410] rise [450] and give [1325] thee [4671].

¹⁸ And [2532] they all [3956] with [575] one [3391] consent began [756] to make excuse [3868]. The first [4413] said [2036] unto him [846], I have bought [59] a piece of ground [68], and [2532] I must [2192] needs [318] go [1831] and [2532] see [1492] it [846]: I pray [2065] thee [4571] have [2192] me [3165] excused [3868].

⁷ Tell [05046] me, O thou whom my soul [05315] loveth [0157], where thou feedest [07462], where [0349] thou makest thy flock to rest [07257] at noon [06672]: for [04100] why should I be as one that turneth aside [05844] by the flocks [05739] of thy companions [02270]?

⁷ Remember [02142], O LORD [03068], the children [01121] of Edom [0123] in the day [03117] of Jerusalem [03389]; who said [0559], Rase [06168] it, rase [06168] it, even to the foundation [03247] thereof.

⁶ And Esther [0635] said [0559], The adversary [0376] [06862] and enemy [0341] is this wicked [07451] Haman [02001]. Then Haman [02001] was afraid [01204] before [06440] the king [04428] and the queen [04436].

⁹ What is thy beloved [01730] more than another beloved [01730], O thou fairest [03303] among women [0802]? what is thy beloved [01730] more than another beloved [01730], that thou [03602] dost so charge [07650] us?