Attributed commentary excerpt
Keil & Delitzsch on Song of Solomon 2:14
A historical reference excerpt for this verse.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.
Solomon further relates how he drew her to himself out of her retirement: My dove in the clefts of the rock, In the hiding-place of the cliff; Let me see thy countenance, Let me hear thy voice! For thy voice is sweet and thy countenance comely. "Dove" (for which Castellio, columbula, like vulticulum, voculam) is a name of endearment which Shulamith shares with the church of God, Psa 74:19; cf. Psa 56:1; Hos 7:11. The wood-pigeon builds its nest in the clefts of the rocks and other steep rocky places, Jer 48:28. (Note: Wetstein's Reisebericht, p. 182: "If the Syrian wood-pigeon does not find a pigeon-tower, περιστερεῶνα, it builds its nest in the hollows of rocky precipices, or in the walls of deep and wide fountains." See also his Nord-arabien, p. 58: "A number of scarcely accessible mountains in Arabia are called alkunnat, a rock-nest.") That Shulamith is thus here named, shows that, far removed from intercourse with the world, her home was among the mountains. חגוי, from חגו, or also חגוּ, requires a verb הגה = (Arab.) khajja, findere. (סל, as a Himyar. lexicographer defines it, is a cleft into the mountains after the nature of a defile; with צוּר, only the ideas of inaccessibility and remoteness are connected; with סלע, those of a secure hiding-place, and, indeed, a convenient, pleasant residence. מדרגה is the stairs; here the rocky stairs, as the two chalk-cliffs on the Rgen, which sink perpendicularly to the sea, are called "Stubbenkammer," a corruption of the Slavonic Stupnhkamen, i.e., the Stair-Rock. "Let me see," said he, as he called upon her with enticing words, "thy countenance;" and adds this as a reason, "for thy countenance is lovely." The word מראיך, thus pointed, is sing.; the Jod Otians is the third root letter of ראי, retained only for the sake of the eye. It is incorrect to conclude from ashrēch, in Ecc 10:17, that the ech may be also the plur. suff., which it can as little be as êhu in Pro 29:18; in both cases the sing. ěshěr has substituted itself for ashrē. But, inversely, mǎraīch cannot be sing.; for the sing. is simply marēch. Also mǎrāv, Job 41:1, is not sing.: the sing. is marēhu, Job 4:16; Sol 5:15. On the other hand, the determination of such forms as מראינוּ, מראיהם, is difficult: these forms may be sing. as well as plur. In the passage before us, מראים is just such a non-numer. plur. as פנים. But while panīm is an extensive plur., as Bttcher calls it: the countenance, in its extension and the totality of its parts, - marīm, like marōth, vision, a stately term, Exo 40:2 (vid., Deitrich's Abhand. p. 19), is an amplificative plur.: the countenance, on the side of its fulness of beauty and its overpowering impression. Song of Solomon (Canticles) 2:15
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