Keil & Delitzsch on Song of Solomon 1:12

A historical reference excerpt for this verse. Read it alongside the biblical text and other available sources.

Commentary on the Old Testament
C. F. Keil & F. Delitzsch · 19th-century historical commentary
Source: BibleWord.ai's local reference edition of this named work.

Now for the first time Shulamith addresses Solomon, who is before her. It might be expected that the first word will either express the joy that she now sees him face to face, or the longing which she had hitherto cherished to see him again. The verse following accords with this expectation: 12 While the king is at his table, My nard has yielded its fragrance. שׁ עד or אשׁר r עד, with fut. foll., usually means: usque eo, until this and that shall happen, Sol 2:7, Sol 2:17; with the perf. foll., until something happened, Sol 3:4. The idea connected with "until" may, however, be so interpreted that there comes into view not the end of the period as such, but the whole length of the period. So here in the subst. clause following, which in itself is already an expression of continuance, donec = dum (erat); so also עד alone, without asher, with the part. foll. ( Job 1:18), and the infin. ( Jdg 3:26; Exo 33:22; Jon 4:2; cf. Kg2 9:22); seldomer with the fin. foll., once with the perf. foll. ( Sa1 14:19), once (for Job 8:21 is easily explained otherwise) with the fut. foll. ( Psa 141:10, according to which Gen 49:10 also is explained by Baur and others, but without כי עד in this sense of limited duration: "so long as," being anywhere proved). מסבּו is the inflected מסב, which, like the post-bibl. מסבּה, signifies the circuit of the table; for סבב signifies also, after Sa1 16:11 (the lxx rightly, after the sense οὐ μὴ κατακλιθῶμεν), to seat themselves around the table, from which it is to be remarked that not till the Greek-Roman period was the Persian custom of reclining at table introduced, but in earlier times they sat ( Sa1 20:5; Kg1 13:20; cf. Psa 128:3). Reclining and eating are to be viewed as separate from each other, Amo 6:4; הסב, "three and three they recline at table," is in matter as in language mishnic (Berachoth 42b; cf. Sanhedrin 2:4, of the king: if he reclines at table, the Tra must be opposite him). Thus: While (usque eo, so long as), says Shulamith, the king was at his table, my nard gave forth its fragrance. נרדּ is an Indian word: naladâ, i.e., yielding fragrance, Pers. nard (nârd), Old Arab. nardîn (nârdîn), is the aromatic oil of an Indian plant valeriana, called Nardostachys 'Gatâmânsi (hair-tress nard). Interpreters are wont to represent Shulamith as having a stalk of nard in her hand. Hitzig thinks of the nard with which she who is speaking has besprinkled herself, and he can do this because he regards the speaker as one of the court ladies. But that Shulamith has besprinkled herself with nard, is as little to be thought of as that she has in her hand a sprig of nard (spica nardi), or, as the ancients said, an ear of nard; she comes from a region where no nard grows, and nard-oil is for a country maiden unattainable. (Note: The nard plant grows in Northern and Eastern India; the hairy part of the stem immediately above the root yields the perfume. Vid., Lassen's Indische Alterthumskunde, I 338f., III 41f.) Horace promises Virgil a cadus (= 9 gallons) of the best wine for a small onyx-box full of nard; and Judas estimated at 300 denarii (about 8, 10s.) the genuine nard (how frequently nard was adulterated we learn from Pliny) which Mary of Bethany poured from an alabaster box on the head of Jesus, so that the whole house was filled with the odour of the ointment ( Mar 14:5; Joh 12:2). There, in Bethany, the love which is willing to sacrifice all expressed itself in the nard; here, the nard is a figure of the…

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