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Selected Verse: Song of solomon 6:13 - Strong Concordance

Verse	Translation	Text
So 6:13	Strong Concordance	Return [07725], return [07725], O Shulamite [07759]; return [07725], return [07725], that we may look [02372] upon thee. What will ye see [02372] in the Shulamite [07759]? As it were the company [04246] of two armies [04264].
	King James	Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.

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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]
Entreaty of the daughters of Jerusalem to her, in her chariot-like flight from them (compare Kg2 2:12; Sa2 19:14). Shulamite--new name applied to her now for the first time. Feminine of Solomon, Prince of Peace; His bride, daughter of peace, accepting and proclaiming it (Isa 52:7; Joh 14:27; Rom 5:1; Eph 2:17). Historically, this name answers to the time when, not without a divine design in it, the young Church met in Solomon's porch (Act 3:11; Act 5:12). The entreaty, "Return, O Shulamite," answers to the people's desire to keep Peter and John, after the lame man was healed, when they were about to enter the temple. Their reply attributing the glory not to themselves, but to Jesus Christ, answers to the bride's reply here, "What will ye see" in me? "As it were," &c. She accepts the name Shulamite, as truly describing her. But adds, that though "one" (Sol 6:9), she is nevertheless "two." Her glories are her Lord's, beaming through her (Eph 5:31-32). The two armies are the family of Jesus Christ in heaven, and that on earth, joined and one with Him; the one militant, the other triumphant. Or Jesus Christ and His ministering angels are one army, the Church the other, both being one (Joh 17:21-22). Allusion is made to Mahanaim (meaning two hosts), the scene of Jacob's victorious conflict by prayer (Gen 32:2, Gen 32:9, Gen 32:22-30). Though she is peace, yet she has warfare here, between flesh and spirit within and foes without; her strength, as Jacob's at Mahanaim, is Jesus Christ and His host enlisted on her side by prayer; whence she obtains those graces which raise the admiration of the daughters of Jerusalem.

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

Entreaty of the daughters of Jerusalem to her, in her chariot-like flight from them (compare Kg2 2:12; Sa2 19:14).

Shulamite--new name applied to her now for the first time. Feminine of Solomon, Prince of Peace; His bride, daughter of peace, accepting and proclaiming it (Isa 52:7; Joh 14:27; Rom 5:1; Eph 2:17). Historically, this name answers to the time when, not without a divine design in it, the young Church met in Solomon's porch (Act 3:11; Act 5:12). The entreaty, "Return, O Shulamite," answers to the people's desire to keep Peter and John, after the lame man was healed, when they were about to enter the temple. Their reply attributing the glory not to themselves, but to Jesus Christ, answers to the bride's reply here, "What will ye see" in me? "As it were," &c. She accepts the name Shulamite, as truly describing her. But adds, that though "one" (Sol 6:9), she is nevertheless "two." Her glories are her Lord's, beaming through her (Eph 5:31-32). The two armies are the family of Jesus Christ in heaven, and that on earth, joined and one with Him; the one militant, the other triumphant. Or Jesus Christ and His ministering angels are one army, the Church the other, both being one (Joh 17:21-22). Allusion is made to Mahanaim (meaning two hosts), the scene of Jacob's victorious conflict by prayer (Gen 32:2, Gen 32:9, Gen 32:22-30). Though she is peace, yet she has warfare here, between flesh and spirit within and foes without; her strength, as Jacob's at Mahanaim, is Jesus Christ and His host enlisted on her side by prayer; whence she obtains those graces which raise the admiration of the daughters of Jerusalem.

Notes on the Bible, by Albert Barnes, [1834]
Return, return - About to withdraw, the bride is recalled by the chorus, desiring yet a little longer to contemplate a grace and beauty which has won all hearts. Shulamite - Probably the same as "Shunamite," i. e., a native of the town or district of Shunem, situated in the territory of Issachar Jos 19:18, on the slopes of the Little Hermon, overlooking the plain of Jezreel. It is now called Salem. See - Look or gaze at. The bride's modest reply, taking up their words, and wondering at their request. The chorus answer with a further petition. As it were the company of two armies - Or, rather, the dance of Mahanaim (see the margin), a well-known sacred dance, taking its name from the locality in which it originated Gen 32:2; Jos 21:38. Some, taking "Mahanaim" to be an ordinary designation for "the Angels" or "Angelic Hosts," render here "a dance as it were of angel-choirs," i. e., one of special grace and beauty. The former of these interpretations is to be preferred.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Encouraged by Shulamith's unassuming answer, the daughters of Jerusalem now give utterance to an entreaty which their astonishment at her beauty suggests to them. 13 Come back, come back, O Shulamith! Come back, come back, that we may look upon thee! She is now (Sol 6:10.) on the way from the garden to the palace. The fourfold "come back" entreats her earnestly, yea, with tears, to return thither with them once more, and for this purpose, that they might find delight in looking up her; for ב חזה signifies to sink oneself into a thing, looking at it, to delight (feast) one's eyes in looking on a thing. Here for the first time Shulamith is addressed by name. But השּׁוּ cannot be a pure proper name, for the art. is vocat., as e.g., הבּת ירו, "O daughter of Jerusalem!" Pure proper names like שׁלמה are so determ. in themselves that they exclude the article; only such as are at the same time also nouns, like ירדּן and לבנון, are susceptible of the article, particularly also of the vocat., Psa 114:5; but cf. Zac 11:1 with Isa 10:34. Thus השּׁוּ will be not so much a proper name as a name of descent, as generally nouns in (with a few exceptions, viz., of ordinal number, הררי, ימני, etc.) are all gentilicia. The lxx render השׁו by ἡ Σουναμῖτις, and this is indeed but another form for השּׁוּנמּית, i.e., she who is from Sunem. Thus also was designated the exceedingly beautiful Abishag, Kg1 1:3, Elisha's excellent and pious hostess, Kg2 4:8 ff. Sunem was in the tribe of Issachar (Jos 19:18), near to Little Hermon, from which it was separated by a valley, to the south-east of Carmel. This lower Galilean Sunem, which lies south from Nain, south-east from Nazareth, south-west from Tabor, is also called Shulem. Eusebius in his Onomasticon says regarding it: Σουβήμ (l. Σουλήμ) κλήρου Ισσάχαρ καὶ νῦν ἐστὶ κώμη Σουλὴμ κ.τ.λ., i.e., as Jerome translates it: Sunem in tribue Issachar. et usque hodie vicus ostenditur nomine Sulem in quinto miliario montis Thabor contra australum plagam. This place if found at the present day under the name of Suwlam (Slam), at the west end of Jebel ed-Duhi (Little Hermon), not far from the great plain (Jisre'el, now Zer'n), which forms a convenient way of communication between Jordan and the sea-coast, but is yet so hidden in the mountain range that the Talmud is silent concerning this Sulem, as it is concerning Nazareth. Here was the home of the Shulamitess of the Song. The ancients interpret the name by εἰρημεύουσα, or by ἐσκυλευμένη (vid., Lagarde's Onomastica), the former after Aquila and the Quinta, the latter after Symm. The Targum has the interpretation: השׁלמה באמונתה עם ה (vid., Rashi). But the form of the name (the Syr. writes שׁילוּמיתא) is opposed to these allegorical interpretations. Rather it is to be assumed that the poet purposely used, not hshwb', but hshwl', to assimilate her name to that of Solomon; and that it has the parallel meaning of one devoted to Solomon, and thus, as it were, of a passively-applied שׁלומית = Σαλόμη, is the more probable, as the daughters of Jerusalem would scarcely venture thus to address her who was raised to the rank of a princess unless this name accorded with that of Solomon. Not conscious of the greatness of her beauty, Shulamith asks - 1ba What do you see in Shulamith? She is not aware that anything particular is to be seen in her; but the daughters of Jerusalem are of a different opinion, and answer this childlike, modest, but so much the more touching question - 1bb As the dance of Mahanaim! They would thus see in her something like the dance of Manahaaοm. If this be here the name of the Levitical town (now Mahneh) in the tribe of Gad, north of Jabbok, where Ishbosheth resided for two years, and where David was hospitably entertained on his flight from Absalom (Luthr.: "the dance to Mahanaaοm"), then we must suppose in this trans-Jordanic town such a popular festival as was kept in Shiloh, Jdg 21:19, and we may compare Abel-meholah = meadow of dancing, the name of Elisha's birth-place (cf. also Herod. i. 16: "To dance the dance of the Arcadian town of Tegea"). But the Song delights in retrospective references to Genesis (cf. Gen 4:11, Gen 7:11). At Gen 32:3, however, by Mahanaaοm (Note: Bφttcher explains Mahanaaοm as a plur.; but the plur. of מצנה is מצנות and מחנים; the plur. termination ajim is limited to מים and שׁמים.) is meant the double encampment of angels who protected Jacob's two companies (Gen 32:8). The town of Mahanaam derives its name from this vision of Jacob's. The word, as the name of a town, is always without the article; and here, where it has the article, it is to be understood appellatively. The old translators, in rendering by "the dances of the camps" (Syr., Jerome, choros castrorum, Venet. θίασον στρατοπέδων), by which it remains uncertain whether a war-dance or a parade is meant, overlook the dual, and by exchanging מחנים with מצנות, they obtain a figure which in this connection is incongruous and obscure. But, in truth, the figure is an angelic one. The daughters of Jerusalem wish to see Shulamith dance, and they designate that as an angelic sight. Mahanaam became in the post-bibl. dialect a name directly for angels. The dance of angels is only a step beyond the responsive song of the seraphim, Isa 6:1-13. Engelkoere angel-choir and "heavenly host" are associated in the old German poetry. (Note: Vid., Walther von der Vogelweide, 173. 28. The Indian mythology goes farther, and transfers not only the original of the dance, but also of the drama, to heaven; vid., Gtting. Anziegen, 1874, p. 106.) The following description is undeniably that (let one only read how Hitzig in vain seeks to resist this interpretation) of one dancing. In this, according to biblical representation and ancient custom, there is nothing repulsive. The women of the ransomed people, with Miriam at their head, danced, as did also the women who celebrated David's victory over Goliath (Exo 15:20; Sa1 18:6). David himself danced (2 Sam 6) before the ark of the covenant. Joy and dancing are, according to Old Testament conception, inseparable (Ecc 3:4); and joy not only as the happy feeling of youthful life, but also spiritual holy joy (Psa 87:7). The dance which the ladies of the court here desire to see, falls under the point of view of a play of rival individual artistes reciprocally acting for the sake of amusement. The play also is capable of moral nobility, if it is enacted within the limits of propriety, at the right time, in the right manner, and if the natural joyfulness, penetrated by intelligence, is consecrated by a spiritual aim. Thus Shulamith, when she dances, does not then become a Gaditanian (Martial, xiv. 203) or an Alma (the name given in Anterior Asia to those women who go about making it their business to dance mimic and partly lascivious dances); nor does she become a Bajadere (Isa 23:15 f.), (Note: Alma is the Arab. 'ualmah (one skilled, viz., in dancing and jonglerie), and Bajadere is the Portug. softening of baladera, a dancer, from balare (ballare), mediaev. Lat., and then Romanic: to move in a circle, to dance.) as also Miriam, Exo 15:20, Jephthah's daughter, Jdg 11:34, the "daughters of Shiloh," Jdg 21:21, and the woman of Jerusalem, Sa1 18:6, did not dishonour themselves by dancing; the dancing of virgins is even a feature of the times after the restoration, Jer 31:13. But that Shulamith actually danced in compliance with the earnest entreaty of the daughters of Jerusalem, is seen from the following description of her attractions, which begins with her feet and the vibration of her thighs. After throwing aside her upper garments, so that she had only the light clothing of a shepherdess or vinedresser, Shulamith danced to and fro before the daughters of Jerusalem, and displayed all her attractions before them. Her feet, previously (Sol 5:3) naked, or as yet only shod with sandals, she sets forth with the deportment of a prince's daughter.

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

Encouraged by Shulamith's unassuming answer, the daughters of Jerusalem now give utterance to an entreaty which their astonishment at her beauty suggests to them.

13 Come back, come back, O Shulamith!

Come back, come back, that we may look upon thee!

She is now (Sol 6:10.) on the way from the garden to the palace. The fourfold "come back" entreats her earnestly, yea, with tears, to return thither with them once more, and for this purpose, that they might find delight in looking up her; for ב חזה signifies to sink oneself into a thing, looking at it, to delight (feast) one's eyes in looking on a thing. Here for the first time Shulamith is addressed by name. But השּׁוּ cannot be a pure proper name, for the art. is vocat., as e.g., הבּת ירו, "O daughter of Jerusalem!" Pure proper names like שׁלמה are so determ. in themselves that they exclude the article; only such as are at the same time also nouns, like ירדּן and לבנון, are susceptible of the article, particularly also of the vocat., Psa 114:5; but cf. Zac 11:1 with Isa 10:34. Thus השּׁוּ will be not so much a proper name as a name of descent, as generally nouns in (with a few exceptions, viz., of ordinal number, הררי, ימני, etc.) are all gentilicia. The lxx render השׁו by ἡ Σουναμῖτις, and this is indeed but another form for השּׁוּנמּית, i.e., she who is from Sunem. Thus also was designated the exceedingly beautiful Abishag, Kg1 1:3, Elisha's excellent and pious hostess, Kg2 4:8 ff. Sunem was in the tribe of Issachar (Jos 19:18), near to Little Hermon, from which it was separated by a valley, to the south-east of Carmel. This lower Galilean Sunem, which lies south from Nain, south-east from Nazareth, south-west from Tabor, is also called Shulem. Eusebius in his Onomasticon says regarding it: Σουβήμ (l. Σουλήμ) κλήρου Ισσάχαρ καὶ νῦν ἐστὶ κώμη Σουλὴμ κ.τ.λ., i.e., as Jerome translates it: Sunem in tribue Issachar. et usque hodie vicus ostenditur nomine Sulem in quinto miliario montis Thabor contra australum plagam. This place if found at the present day under the name of Suwlam (Slam), at the west end of Jebel ed-Duhi (Little Hermon), not far from the great plain (Jisre'el, now Zer'n), which forms a convenient way of communication between Jordan and the sea-coast, but is yet so hidden in the mountain range that the Talmud is silent concerning this Sulem, as it is concerning Nazareth. Here was the home of the Shulamitess of the Song. The ancients interpret the name by εἰρημεύουσα, or by ἐσκυλευμένη (vid., Lagarde's Onomastica), the former after Aquila and the Quinta, the latter after Symm. The Targum has the interpretation: השׁלמה באמונתה עם ה (vid., Rashi). But the form of the name (the Syr. writes שׁילוּמיתא) is opposed to these allegorical interpretations. Rather it is to be assumed that the poet purposely used, not hshwb', but hshwl', to assimilate her name to that of Solomon; and that it has the parallel meaning of one devoted to Solomon, and thus, as it were, of a passively-applied שׁלומית = Σαλόμη, is the more probable, as the daughters of Jerusalem would scarcely venture thus to address her who was raised to the rank of a princess unless this name accorded with that of Solomon.

Not conscious of the greatness of her beauty, Shulamith asks -

1ba What do you see in Shulamith?

She is not aware that anything particular is to be seen in her; but the daughters of Jerusalem are of a different opinion, and answer this childlike, modest, but so much the more touching question -

1bb As the dance of Mahanaim!

They would thus see in her something like the dance of Manahaaοm. If this be here the name of the Levitical town (now Mahneh) in the tribe of Gad, north of Jabbok, where Ishbosheth resided for two years, and where David was hospitably entertained on his flight from Absalom (Luthr.: "the dance to Mahanaaοm"), then we must suppose in this trans-Jordanic town such a popular festival as was kept in Shiloh, Jdg 21:19, and we may compare Abel-meholah = meadow of dancing, the name of Elisha's birth-place (cf. also Herod. i. 16: "To dance the dance of the Arcadian town of Tegea"). But the Song delights in retrospective references to Genesis (cf. Gen 4:11, Gen 7:11). At Gen 32:3, however, by Mahanaaοm

(Note: Bφttcher explains Mahanaaοm as a plur.; but the plur. of מצנה is מצנות and מחנים; the plur. termination ajim is limited to מים and שׁמים.)

is meant the double encampment of angels who protected Jacob's two companies (Gen 32:8). The town of Mahanaam derives its name from this vision of Jacob's. The word, as the name of a town, is always without the article; and here, where it has the article, it is to be understood appellatively. The old translators, in rendering by "the dances of the camps" (Syr., Jerome, choros castrorum, Venet. θίασον στρατοπέδων), by which it remains uncertain whether a war-dance or a parade is meant, overlook the dual, and by exchanging מחנים with מצנות, they obtain a figure which in this connection is incongruous and obscure. But, in truth, the figure is an angelic one. The daughters of Jerusalem wish to see Shulamith dance, and they designate that as an angelic sight. Mahanaam became in the post-bibl. dialect a name directly for angels. The dance of angels is only a step beyond the responsive song of the seraphim, Isa 6:1-13. Engelkoere angel-choir and "heavenly host" are associated in the old German poetry.

(Note: Vid., Walther von der Vogelweide, 173. 28. The Indian mythology goes farther, and transfers not only the original of the dance, but also of the drama, to heaven; vid., Gtting. Anziegen, 1874, p. 106.)

The following description is undeniably that (let one only read how Hitzig in vain seeks to resist this interpretation) of one dancing. In this, according to biblical representation and ancient custom, there is nothing repulsive. The women of the ransomed people, with Miriam at their head, danced, as did also the women who celebrated David's victory over Goliath (Exo 15:20; Sa1 18:6). David himself danced (2 Sam 6) before the ark of the covenant. Joy and dancing are, according to Old Testament conception, inseparable (Ecc 3:4); and joy not only as the happy feeling of youthful life, but also spiritual holy joy (Psa 87:7). The dance which the ladies of the court here desire to see, falls under the point of view of a play of rival individual artistes reciprocally acting for the sake of amusement. The play also is capable of moral nobility, if it is enacted within the limits of propriety, at the right time, in the right manner, and if the natural joyfulness, penetrated by intelligence, is consecrated by a spiritual aim. Thus Shulamith, when she dances, does not then become a Gaditanian (Martial, xiv. 203) or an Alma (the name given in Anterior Asia to those women who go about making it their business to dance mimic and partly lascivious dances); nor does she become a Bajadere (Isa 23:15 f.),

(Note: Alma is the Arab. 'ualmah (one skilled, viz., in dancing and jonglerie), and Bajadere is the Portug. softening of baladera, a dancer, from balare (ballare), mediaev. Lat., and then Romanic: to move in a circle, to dance.)

as also Miriam, Exo 15:20, Jephthah's daughter, Jdg 11:34, the "daughters of Shiloh," Jdg 21:21, and the woman of Jerusalem, Sa1 18:6, did not dishonour themselves by dancing; the dancing of virgins is even a feature of the times after the restoration, Jer 31:13. But that Shulamith actually danced in compliance with the earnest entreaty of the daughters of Jerusalem, is seen from the following description of her attractions, which begins with her feet and the vibration of her thighs.

After throwing aside her upper garments, so that she had only the light clothing of a shepherdess or vinedresser, Shulamith danced to and fro before the daughters of Jerusalem, and displayed all her attractions before them. Her feet, previously (Sol 5:3) naked, or as yet only shod with sandals, she sets forth with the deportment of a prince's daughter.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Return - Christ recalls his spouse, who as when Christ was gone, she pursued after him, so now when Christ was coming to her, she was ready to wander from him. Return - This word is repeated four times, to signify both Christ's passionate love to her, and her backwardness. Shulamite - This title signifies, the wife of Solomon, thus called after her husband's name, and as Christ is called by the name of Solomon, so the church is fitly described by the title of Solomon's wife. May look - That I and my companions may contemplate thy beauty. What - But what do you my friends expect to discover in her? Christ proposes the question, that they might take special notice of this as a very remarkable thing in her. The company - Whereby he intimates that this one spouse was made up of the whole multitude of believers. Two armies - Confederate together, and so this may signify the union of Jews and Gentiles, and the safety and strength of the church, which is compared to a numerous host, distributed into two armies.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Return, O Shulamite - This appears to be addressed to the bride, as now the confirmed, acknowledged wife of Solomon; for שולמית shulammith, appears to be a feminine formed from שלמה shelomoh, or Nwmlv shelomon, as we form Charlotte from Charles; Henrietta, from Henry; Janette, from John, etc. The company of two armies - Or the musicians of the camps. She is as terrible as hosts of armed men, on the ground of what is said on Sol 6:4, Sol 6:5. The two armies may refer to the choirs of the bride's virgins, and the bridegroom's companions; but the similitude is not very perceptible. The Targum explains it of "the camps of Israel and Judah:" as if the bridegroom should say, "My beloved possesses all the perfections both of the Israelitish and Jewish women." But how little satisfaction do the best conjectures afford! With this chapter the fifth night is supposed to end.

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²² And he rose up [06965] that night [03915], and took [03947] his two [08147] wives [0802], and his two [08147] womenservants [08198], and his eleven [06240] [0259] sons [03206], and passed over [05674] the ford [04569] Jabbok [02999].
²³ And he took them [03947], and sent them over [05674] the brook [05158], and sent over [05674] that he had.
²⁴ And Jacob [03290] was left [03498] alone; and there wrestled [079] a man [0376] with him until the breaking [05927] of the day [07837].
²⁵ And when he saw [07200] that he prevailed [03201] not against him, he touched [05060] the hollow of his thigh [03409]; and the hollow [03709] of Jacob's [03290] thigh [03409] was out of joint [03363], as he wrestled [079] with him.
²⁶ And he said [0559], Let me go [07971], for the day [07837] breaketh [05927]. And he said [0559], I will not let thee go [07971], except [0518] thou bless [01288] me.
²⁷ And he said [0559] unto him, What is thy name [08034]? And he said [0559], Jacob [03290].
²⁸ And he said [0559], Thy name [08034] shall be called [0559] no more Jacob [03290], but Israel [03478]: for as a prince hast thou power [08280] with God [0430] and with men [0582], and hast prevailed [03201].
²⁹ And Jacob [03290] asked [07592] him, and said [0559], Tell [05046] me, I pray thee, thy name [08034]. And he said [0559], Wherefore is it [02088] that thou dost ask [07592] after my name [08034]? And he blessed [01288] him there.
³⁰ And Jacob [03290] called [07121] the name [08034] of the place [04725] Peniel [06439]: for I have seen [07200] God [0430] face [06440] to face [06440], and my life [05315] is preserved [05337].

⁹ And Jacob [03290] said [0559], O God [0430] of my father [01] Abraham [085], and God [0430] of my father [01] Isaac [03327], the LORD [03068] which saidst [0559] unto me, Return [07725] unto thy country [0776], and to thy kindred [04138], and I will deal well [03190] with thee:

² And when Jacob [03290] saw them [07200], he said [0559], This is God's [0430] host [04264]: and he called [07121] the name [08034] of that place [04725] Mahanaim [04266].

²¹ That [2443] they all [3956] may be [5600] one [1520]; as [2531] thou [4771], Father [3962], art in [1722] me [1698], and I [2504] in [1722] thee [4671], that [2443] they [846] also [2532] may be [5600] one [1520] in [1722] us [2254]: that [2443] the world [2889] may believe [4100] that [3754] thou [4771] hast sent [649] me [3165].
²² And [2532] the glory [1391] which [3739] thou gavest [1325] me [3427] I [1473] have given [1325] them [846]; that [2443] they may be [5600] one [1520], even as [2531] we [2249] are [2070] one [1520]:

³¹ For [473] this cause [5127] shall [2641] a man [444] leave [2641] his [846] father [3962] and [2532] mother [3384], and [2532] shall be joined [4347] unto [4314] his [846] wife [1135], and [2532] they two [1417] shall be [2071] one [1519] [3391] flesh [4561].
³² This [5124] is [2076] a great [3173] mystery [3466]: but [1161] I [1473] speak [3004] concerning [1519] Christ [5547] and [1519] [2532] the church [1577].

⁹ My dove [03123], my undefiled [08535] is but one [0259]; she is the only one [0259] of her mother [0517], she is the choice [01249] one of her that bare [03205] her. The daughters [01323] saw [07200] her, and blessed [0833] her; yea, the queens [04436] and the concubines [06370], and they praised [01984] her.

¹² And [1161] by [1223] the hands [5495] of the apostles [652] were [1096] many [4183] signs [4592] and [2532] wonders [5059] wrought [1096] [1096] among [1722] the people [2992]; (and [2532] they were [2258] all [537] with one accord [3661] in [1722] Solomon's [4672] porch [4745].

¹¹ And [1161] as the lame man [5560] which was healed [2390] held [2902] Peter [4074] and [2532] John [2491], all [3956] the people [2992] ran together [4936] unto [4314] them [846] in [1909] the porch [4745] that is called [2564] Solomon's [4672], greatly wondering [1569].

¹⁷ And [2532] came [2064] and preached [2097] peace [1515] to you [5213] which [3588] were afar off [3112], and [2532] to them that were nigh [1451].

¹ Therefore [3767] being justified [1344] by [1537] faith [4102], we have [2192] peace [1515] with [4314] God [2316] through [1223] our [2257] Lord [2962] Jesus [2424] Christ [5547]:

²⁷ Peace [1515] I leave [863] with you [5213], my [1699] peace [1515] I give [1325] unto you [5213]: not [3756] as [2531] the world [2889] giveth [1325], give [1325] I [1473] unto you [5213]. Let [5015] not [3361] your [5216] heart [2588] be troubled [5015], neither [3366] let it be afraid [1168].

⁷ How beautiful [04998] upon the mountains [02022] are the feet [07272] of him that bringeth good tidings [01319], that publisheth [08085] peace [07965]; that bringeth good tidings [01319] of good [02896], that publisheth [08085] salvation [03444]; that saith [0559] unto Zion [06726], Thy God [0430] reigneth [04427] !

¹⁴ And he bowed [05186] the heart [03824] of all the men [0376] of Judah [03063], even as the heart of one [0259] man [0376]; so that they sent [07971] this word unto the king [04428], Return [07725] thou, and all thy servants [05650].

¹² And Elisha [0477] saw [07200] it, and he cried [06817], My father [01], my father [01], the chariot [07393] of Israel [03478], and the horsemen [06571] thereof. And he saw [07200] him no more: and he took hold [02388] of his own clothes [0899], and rent [07167] them in two [08147] pieces [07168].

³⁸ And out of the tribe [04294] of Gad [01410], Ramoth [07433] in Gilead [01568] with her suburbs [04054], to be a city [05892] of refuge [04733] for the slayer [07523]; and Mahanaim [04266] with her suburbs [04054],

² And when Jacob [03290] saw them [07200], he said [0559], This is God's [0430] host [04264]: and he called [07121] the name [08034] of that place [04725] Mahanaim [04266].

¹⁸ And their border [01366] was toward Jezreel [03157], and Chesulloth [03694], and Shunem [07766],

³ 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?

¹³ Then shall the virgin [01330] rejoice [08055] in the dance [04234], both young men [0970] and old [02205] together [03162]: for I will turn [02015] their mourning [060] into joy [08342], and will comfort [05162] them, and make them rejoice [08055] from their sorrow [03015].

⁶ And it came to pass as they came [0935], when David [01732] was returned [07725] from the slaughter [05221] of the Philistine [06430], that the women [0802] came out [03318] of all cities [05892] of Israel [03478], singing [07891] and dancing [04246], to meet [07125] king [04428] Saul [07586], with tabrets [08596], with joy [08057], and with instruments of musick [07991].

²¹ And see [07200], and, behold, if the daughters [01323] of Shiloh [07887] come out [03318] to dance [02342] in dances [04246], then come ye out [03318] of the vineyards [03754], and catch [02414] you every man [0376] his wife [0802] of the daughters [01323] of Shiloh [07887], and go [01980] to the land [0776] of Benjamin [01144].

³⁴ And Jephthah [03316] came [0935] to Mizpeh [04709] unto his house [01004], and, behold, his daughter [01323] came out [03318] to meet [07125] him with timbrels [08596] and with dances [04246]: and she was his only child [03173]; beside her he had neither son [01121] nor [0176] daughter [01323].

²⁰ And Miriam [04813] the prophetess [05031], the sister [0269] of Aaron [0175], took [03947] a timbrel [08596] in her hand [03027]; and all the women [0802] went out [03318] after [0310] her with timbrels [08596] and with dances [04246].

¹⁵ And it shall come to pass in that day [03117], that Tyre [06865] shall be forgotten [07911] seventy [07657] years [08141], according to the days [03117] of one [0259] king [04428]: after the end [07093] of seventy [07657] years [08141] shall Tyre [06865] sing [07892] as an harlot [02181].

⁷ As well the singers [07891] as the players [02490] on instruments shall be there: all my springs [04599] are in thee.

⁴ A time [06256] to weep [01058], and a time [06256] to laugh [07832]; a time [06256] to mourn [05594], and a time [06256] to dance [07540];

¹ In the year [08141] that king [04428] Uzziah [05818] died [04194] I saw [07200] also [0853] the Lord [0136] sitting [03427] upon a throne [03678], high [07311] and lifted up [05375], and his train [07757] filled [04392] [0853] the temple [01964].
² Above [04605] it stood [05975] the seraphims [08314]: each one [0259] had six [08337] wings [03671]; with twain [08147] he covered [03680] his face [06440], and with twain [08147] he covered [03680] his feet [07272], and with twain [08147] he did fly [05774].
³ And one cried [07121] unto another, and said [0559], Holy [06918], holy [06918], holy [06918], is the LORD [03068] of hosts [06635]: the whole earth [0776] is full [04393] of his glory [03519].
⁴ And the posts [0520] of the door [05592] moved [05128] at the voice [06963] of him that cried [07121], and the house [01004] was filled [04390] with smoke [06227].
⁵ Then said [0559] I, Woe [0188] is me! for I am undone [01820]; because I am a man [0376] of unclean [02931] lips [08193], and I dwell [03427] in the midst [08432] of a people [05971] of unclean [02931] lips [08193]: for mine eyes [05869] have seen [07200] the King [04428], the LORD [03068] of hosts [06635].
⁶ Then flew [05774] one [0259] of the seraphims [08314] unto me, having a live coal [07531] in his hand [03027], which he had taken [03947] with the tongs [04457] from off the altar [04196]:
⁷ And he laid [05060] it upon my mouth [06310], and said [0559], Lo, this hath touched [05060] thy lips [08193]; and thine iniquity [05771] is taken away [05493], and thy sin [02403] purged [03722].
⁸ Also I heard [08085] the voice [06963] of the Lord [0136], saying [0559], Whom shall I send [07971], and who will go [03212] for us? Then said [0559] I, Here am I; send [07971] me.
⁹ And he said [0559], Go [03212], and tell [0559] this people [05971], Hear [08085] ye indeed [08085], but understand [0995] not; and see [07200] ye indeed [07200], but perceive [03045] not.
¹⁰ Make the heart [03820] of this people [05971] fat [08080], and make their ears [0241] heavy [03513], and shut [08173] their eyes [05869]; lest they see [07200] with their eyes [05869], and hear [08085] with their ears [0241], and understand [0995] with their heart [03824], and convert [07725], and be healed [07495].
¹¹ Then said [0559] I, Lord [0136], how long? And he answered [0559], Until the cities [05892] be wasted [07582] without inhabitant [03427], and the houses [01004] without man [0120], and the land [0127] be utterly [08077] desolate [07582],
¹² And the LORD [03068] have removed [07368] men [0120] far away [07368], and there be a great [07227] forsaking [05805] in the midst [07130] of the land [0776].
¹³ But yet in it shall be a tenth [06224], and it shall return [07725], and shall be eaten [01197]: as a teil tree [0424], and as an oak [0437], whose substance [04678] is in them, when they cast [07995] their leaves: so the holy [06944] seed [02233] shall be the substance [04678] thereof.

⁸ And said [0559], If Esau [06215] come [0935] to the one [0259] company [04264], and smite it [05221], then the other company [04264] which is left [07604] shall escape [06413].

³ And Jacob [03290] sent [07971] messengers [04397] before him [06440] to Esau [06215] his brother [0251] unto the land [0776] of Seir [08165], the country [07704] of Edom [0123].

¹¹ In [08141] the six [08337] hundredth [03967] year [08141] of Noah's [05146] life [02416], in the second [08145] month [02320], the seventeenth [07651] [06240] day [03117] of the month [02320], the same [02088] day [03117] were all the fountains [04599] of the great [07227] deep [08415] broken up [01234], and the windows [0699] of heaven [08064] were opened [06605].

¹¹ And now art thou cursed [0779] from the earth [0127], which hath opened [06475] her mouth [06310] to receive [03947] thy brother's [0251] blood [01818] from thy hand [03027];

¹⁹ Then they said [0559], Behold, there is a feast [02282] of the LORD [03068] in Shiloh [07887] yearly [03117] [03117] in a place which is on the north side [06828] of Bethel [01008], on the east side [04217] [08121] of the highway [04546] that goeth up [05927] from Bethel [01008] to Shechem [07927], and on the south [05045] of Lebonah [03829].

¹⁸ And their border [01366] was toward Jezreel [03157], and Chesulloth [03694], and Shunem [07766],

⁸ And it fell on a day [03117], that Elisha [0477] passed [05674] to Shunem [07766], where was a great [01419] woman [0802]; and she constrained [02388] him to eat [0398] bread [03899]. And so it was, that as oft [01767] as he passed by [05674], he turned [05493] in thither to eat [0398] bread [03899].

³ So they sought [01245] for a fair [03303] damsel [05291] throughout all the coasts [01366] of Israel [03478], and found [04672] Abishag [049] a Shunammite [07767], and brought [0935] her to the king [04428].

³⁴ And he shall cut down [05362] the thickets [05442] of the forest [03293] with iron [01270], and Lebanon [03844] shall fall [05307] by a mighty one [0117].

¹ Open [06605] thy doors [01817], O Lebanon [03844], that the fire [0784] may devour [0398] thy cedars [0730].

⁵ What ailed thee, O thou sea [03220], that thou fleddest [05127]? thou Jordan [03383], that thou wast driven [05437] back [0268]?

¹⁰ Who is she that looketh forth [08259] as the morning [07837], fair [03303] as the moon [03842], clear [01249] as the sun [02535], and terrible [0366] as an army with banners [01713]?

⁵ Turn away [05437] thine eyes [05869] from me, for they [01992] have overcome [07292] me: thy hair [08181] is as a flock [05739] of goats [05795] that appear [01570] from Gilead [01568].

⁴ Thou art beautiful [03303], O my love [07474], as Tirzah [08656], comely [05000] as Jerusalem [03389], terrible [0366] as an army with banners [01713].