SNG 1:2 Parallel Verse View

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Text critical issues=small word differences Clarity of original=clear Importance to us=normal Speaker(s)=The bride (All still tentative.)

Key: khaki:verbs.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).

BrLXX Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ· ὅτι ἀγαθοὶ μαστοί σου ὑπὲρ οἶνον, καὶ ὀσμὴ μύρων σου ὑπὲρ πάντα τὰ ἀρώματα·
(Filaʸsatō me apo filaʸmatōn stomatos autou; hoti agathoi mastoi sou huper oinon, kai osmaʸ murōn sou huper panta ta arōmata;)

BrTr Let him kiss me with the kisses of his mouth: for thy breasts are better than wine.

ULT Let him kiss me with the kisses of his mouth,
⇔ for better, is your love than wine.

UST I wish he would kiss me on my lips,
⇔ because how you love me is more delightful than wine.

BSB & MSB Let him kiss me with the kisses of his mouth!
⇔ For your love is more delightful than wine.

OEB No OEB SNG 1:2 book available

WEBBE & WMBB Let him kiss me with the kisses of his mouth;
⇔ for your love is better than wine.

NET Oh, how I wish you would kiss me passionately!
⇔ For your lovemaking is more delightful than wine.

LSV Let him kiss me with kisses of his mouth,
For better [are] your loves than wine.

FBV Kiss me, kiss me with your mouth again and again,[fn] for your love is sweeter[fn] than wine.

1:2 Literally, “Let him kiss me with the kisses of his mouth.” The repetition of the word “kiss” forms a superlative, just as “song of songs” really means “the best song.” In addition the poem begins in the third person but then immediately switches to the second person. Such changes are smoothed out for less confusing reading.

1:2 Literally, “better.”

T4T ⇔ Kiss me on my lips,
⇔ because your love for me is more delightful than wine.

LEB • May[fn] you kiss me[fn] passionately with your lips ,[fn]
• for your love is better than wine.[fn]

1:? In the maiden’s soliloquy, she thinks about her beloved in her thoughts (“May he kiss me!”), then poetically speaks to him as if he were in her presence (“for your love is better than wine”). To avoid confusion, the translation uses the second-person form throughout vv. 2–4

1:? Literally “May he kiss me”

1:? Literally “with the kisses of his mouth”

1:? The shift from the third person “he … his” to the second person “you … your” in vv. 2–4 should not be interpreted as suggesting two different referents, that is, one male whom the maiden is addressing as “you,” and another to whom she refers as “he.” Rather, this shift is a poetic device (called “grammatical differentiation”) that is not uncommon in Hebrew poetry (e.g., Gen 49:4 ; Deut 32:15 ; Psa 23:2–5 ; Isa 1:29 ; 42:20 ; 54:1 ; Jer 22:24 ; Amos 4:1 ; Mic 7:19 ; Lam 3:1 ; Song 4:2 ; 6:6 ). This shift is characteristic of a soliloquy, a dramatic or literary form in which a character reveals her thoughts without addressing a listener who is actually present (e.g., 2 Sam 19:4 ). In this case, the maiden’s private thoughts about her beloved (v. 2a ) shift to an imaginary address to her beloved (vv. 2b–4a )

BBE Let him give me the kisses of his mouth: for his love is better than wine.

Moff Oh for a kiss from your lips
⇔ your caresses are dearer than wine,

JPS Let him kiss me with the kisses of his mouth — for thy love is better than wine.

ASV ⇔ Let him kiss me with the kisses of his mouth;
⇔ For thy love is better than wine.

DRA (SNG 1:1) Let him kiss me with the kiss of his mouth: for thy breasts are better than wine,

YLT Let him kiss me with kisses of his mouth, For better [are] thy loves than wine.

Drby Let him kiss me with the kisses of his mouth; For thy love is better than wine.

RV Let him kiss me with the kisses of his mouth: for thy love is better than wine.
(Let him kiss me with the kisses of his mouth: for thy/your love is better than wine.)

SLT He shall kiss me from the kisses of his mouth: for thy good breasts are above wine.

Wbstr Let him kiss me with the kisses of his mouth: for thy love is better than wine.

KJB-1769 Let him kiss me with the kisses of his mouth: for thy love is better than wine.[fn]
(Let him kiss me with the kisses of his mouth: for thy/your love is better than wine.)

1.2 thy…: Heb. thy loves

KJB-1611 Let him kisse mee with the kisses of his mouth: for [fn]thy Loue is better then wine.
(Let him kiss me with the kisses of his mouth: for thy/your Love is better then wine.)

1:2 Hebr. thy loues.

Bshps O that he would kisse me with the kisses of his mouth: for thy loue is more pleasaunt then wine,
(Oh that he would kiss me with the kisses of his mouth: for thy/your love is more pleasant then wine,)

Gnva Because of the sauour of thy good ointments thy name is as an ointment powred out: therefore the virgins loue thee.
(Because of the savour of thy/your good ointments thy/your name is as an ointment poured out: therefore the virgins love thee/you.)

Cvdl O that thy mouth wolde geue me a kysse, for yi brestes are more pleasaunt then wyne,
(Oh that thy/your mouth would give me a kiss, for ye/you_all breasts are more pleasant then wine,)

Wycl (SNG 1:1) Kisse he me with the cos of his mouth.
(Kiss he me with the kiss of his mouth.)

Luth Er küsse mich mit dem Kuß seines Mundes; denn deine Liebe ist lieblicher denn Wein;
(He kisses me with to_him Kiss his mouth; because/than your love(n) is lovelier because/than wine;)

ClVg (SNG 1:1) [Sponsa Osculetur me osculo oris sui; quia meliora sunt ubera tua vino,[fn]
([The_bride He_will_be_kissed me kiss mouth self; because better are breasts your wine,)

1.1 Præfatio Salomon filius David regis Isræl juxta numerum vocabulorum suorum tria volumina edidit. Quorum primus est misle, quem Græci, Latini proverbia nominant, eo quod in ipso sub comparativa similitudine figuras verborum et imagines veritatis ostendit: ipsam autem veritatem ad intelligendum ingenio legentium reservavit. Secundum librum coheleth vocavit, qui Græce vocatur, Latine concionator: eo quod conciones non solum spiritualiter ad unum, sicut in Proverbiis, sed ad universos generaliter dirigantur, docens, omnia quæ in mundo cernimus, vana esse et brevia: et ob hoc minime appetenda. Tertium librum sir hassirim prænotavit: qui in Latinam linguam vertitur in Cantica canticorum. Ubi per epithalamicum carmen conjunctionem Christi et Ecclesiæ mystice canit. Dicitur autem Canticum canticorum, eo quod omnibus canticis præferatur. Sicut in lege quædam dicuntur sancta, quibus majora sunt sancta sanctorum. In his quidem tribus libris trium generum disciplinas composuit, quibus ad rerum scientiam pervenitur. In primis namque ethicam, id est moralem, post hoc physicam, quæ qualitatem naturæ comprehendit, ad ultimum theoricam, id est contemplativam. In Proverbiis enim moralia docens, per communem quemdam loquendi usum altiorem intelligentiam edidit, conservationemque mandatorum, et doctrinæ cœlestis institutionem succinctis verbis, brevibus sententiis coaptat. Sunt autem Proverbia sub verbis aliis res alias explicantia, quæ aliter quam dicuntur, intelliguntur: plus in virtute sententiarum, quam in sono verborum habent; quæ Græci vocant. Ecclesiastes rerum naturas discutiens, cuncta in mundo vana et caduca esse deprehendit, rerumque omnium fragilitate conspecta, renuntiari mundo admonuit. In Canticis canticorum supergressus visibilia, atque contemplans ea quæ sunt cœlestia, vel divina, sub specie sponsi sponsæque, Christi Ecclesiæque unitatem declarat, atque animam ad amorem cœlestium excitans, perveniendum ad consortium Dei provocat. Illud vero non est putandum, quod ab auditoribus nostris traditur, apud Hebræos hanc fuisse conversationem, ne cuiquam hunc librum legere permitterent, nisi viro jam perfectæ scientiæ et roboratæ fidei in peritia: ne tam erudiret cognitio lubricas mentes, quam textus ad concupiscentias corporales converteret. Salomon, id est pacificus, quia in regno ejus pax per quam futura pax Ecclesiæ figurabatur, Idida, id est dilectus, et significat illum de quo dicitur: Speciosus forma præ filiis hominum: propterea benedixit te Deus in æternum Psal. 44.. Ecclesiastes, id est concionator, et significat illum, qui rationabiliter erat allocuturus, et congregaturus Ecclesiam. Juxta numerum vocabulorum, tres fecit libros: Proverbia, in quo libro docet parvulos non tam ætate quam sapientia, de æquanimi conversatione in mundo, scilicet qualiter licite possint uti temporalibus; Ecclesiasten, in quo instruit homines provectioris ætatis ad contemptum caducorum; Cantica canticorum, scilicet hoc opus, in quo virum consummatum docet de solo amore Dei, ut requiescat inter brachia sponsi. Unde et Canticum canticorum dicitur sua dignitate omnia alia excellens cantica. Per illa quippe vitantur vitia, cavetur hostis: per ista locupletamur virtutibus, Domino conjungimur. Simili ordine etiam philosophi institutiones suas ponunt. Primum ethicam docent, postea physicam, et quem in his profecisse vident, ad theoricam usque perducunt. Materia, sponsus et sponsa, id est caput et Ecclesia. Et modus, quali desiderio membra capiti cohæreant, et ei placere contendant, et quæ dona ab illo, vel in præsenti accipiant, vel in futuro exspectent, et quali affectione sponsus Ecclesiam diligat, eam laudans, et admonens, et confortans. Finis est dilectio Dei. Quatuor mihi in hoc opere invenisse videor personas, sponsum et sodales ipsius, sponsam et adolescentulas cum ea. Alia a sponso, alia dicuntur a sponsa: nonnulla a juvenculis, quædam a sodalibus sponsi. Congruum quippe est ut in initiis sit adolescentularum multitudo cum sponsa, juvenum turba cum sponso. Sponsum, Christum intellige, sponsam Ecclesiam sine macula et ruga. Angelos vero, et eos qui pervenerunt in virum perfectum, intellige amicos sponsi. Adolescentulæ, sunt sponsarum incipientium turbæ, juxta modum quemdam salutem adeptæ. Ex hoc autem libro Gentiles sibi epithalamium vindicarunt, et istius generis carmen assumptum est. Si vis ascendere ad Canticum canticorum, necesse est de Ægypto egredi, ut post transitum maris Rubri, submersis inimicis, primum possis canere canticum: Cantemus Domino, gloriose enim, etc. Exod. 15.. Sed quia adhuc longe es a Cantico canticorum, perambula terram deserti spiritualiter, et consequenter Jordanis ad ripam constitutus, secundum canticum canas, Audite cœli quæ loquor, etc. Deut. 31.. Et cum universa transieris, ad altiora conscende, ut possis anima decora cum sponso, et hoc canere Canticum canticorum. Notandum quod sponsa semper in domo, vel in lectulo, vel in aliquo interiori loco cum sponso manere concupiscit: quod mulieribus congruit. Ipse quod masculorum est, ad forinseca vinearum, vel ad hujusmodi opera amicam evocat: quia nimirum Ecclesia, si posset fieri in tranquillitate pacis Domino sobolem educare desiderat. At ipse in præsenti eam crebris persecutionibus exercet, quo mundior ad æterna perveniat, ne si prospera contingant, incolatu præsentis sæculi vel exsilii delectata, minus ad cœlestem suspiret patriam. Synagoga congregatio, quod et lapidum: Ecclesia convocatio, quod rationabilium. Utraque autem hæc portio justorum in eadem fide Christi et dilectione diversis temporibus, illa exspectando venturum, ista suscipiendo præsentem, consors effecta est. Omnes animæ motiones, universitatis conditor Deus creavit ad bonum: sed usu nostro sæpe fit, ut res quæ per naturam bonæ sunt, dum male his abutimur, nos ad peccatum deducant. Unus ex animæ motibus amor est, quo bene utimur si sapientiam amemus, et veritatem: Male autem si carnem aut sanguinem. Tu igitur ut spiritualis audi spiritualiter amatoria verba cantici cantari, et disce motum animæ tuæ et naturalis amoris incendium ad meliora transferre. Osculetur me osculo oris sui. Vox præcedentium adventum Christi qui orant ad patrem sponsi, id est Christi. In mediis precibus exauditur, et videns sponsum ad ipsum loquitur: Tangat me dulcedine præsentiæ suæ, quam a prophetis sæpius promissam audivi, et velut osculum afferens, etiam mei oris attactum suscipiat; id est, interrogantem me de via salutis audiat, et utraque unum faciens, osculum pacis afferat. Osculari pro pacificari ponitur, ad similitudinem illorum qui propter discordiam a dominis suis recesserunt, sed redeuntes se invicem osculantur, et perfecte pacificantur, sic Synagoga genus humanum a Deo per peccatum remotum, optat reconciliari per incarnationem Filii. Quot præcepta ex ejus prædicatione cognoscit, quasi tot oris ejus oscula suscipit. Loquitur more amantis, quæ præ fervore dilectionis ordinem loquendi non valet observare. Sicut enim in osculo duo corpora diversa junguntur, sic in incarnatione Filii duæ substantiæ divinitatis et humanitatis penitus diversæ inseparabili conjunctione uniuntur. Meliora sunt. Ubera sponsi Christi nominat, quod muliebre est, ut ipso carminis initio figurate se loqui manifestet. Ideo desidero osculum, quod est etiam redemptio mea; quia instructiones tuæ, quæ sunt lac et nutrimenta puerorum, sunt meliores aliis doctrinis, quæ non fovent, sed occidunt simplices: sicut vinum enecat parvulos. Unguentorum odoribus opinio solet signari virtutum.

1.1 Preface Solomon son David king Israel next_to the_number of_words of_his_own three books ejected. Quorum first/chief it_is proverbs, which Greeks, Latin proverbs they_name, by_him that in/into/on himself under comparative likeness figures of_words and imagines to_the_truths he_showed: itself however the_truth to to_be_understood nature reading reserved. After/Second book coheleth he_called, who/which Greece is_called, Latin preacher: by_him that meetings not/no only spiritually to one, like in/into/on Proverbs, but to in_the_universes generally they_may_be_directed, teaching, everything which in/into/on to_the_world we_discern, in_vain to_be and short: and because this not_at_all/by_no_means to_be_desired. Third book sir hassirim marked_before: who/which in/into/on Latin tongue/language is_turned in/into/on Cantica of_songs. Where through epithalamicum song conjunction of_Christ and Assemblies/Churches mystically sings. It_is_said however A_song of_songs, by_him that to_all songs may_be_preferred. Like in/into/on lawfully some are_said holy, to_whom bigger are holy holy_place. In his indeed tribe books three son-in-law disciplines composed, to_whom to things knowledge we_arrive. In first for_indeed/truly ethicam, that it_is moral, after this physicam, which quality of_nature includes, to last theoretical, that it_is theoretical. In Proverbs because morals teaching, through common someone to_speak use higher intelligence ejected, and_preservation of_commands, and doctrines heavenly institution girt with_words, short sentences fits. They_are however Proverbia under with_words to_others thing others explaining, which otherwise how are_said, are_understood: plus in/into/on by_virtue of_opinions, how in/into/on sound(v)/resound of_words they_have; which Greeks they_call. Preacher things natures examining, everything in/into/on to_the_world in_vain and perishable to_be detects, and_of_things of_all brittleness seen, to_be_reported to_the_world reminded. In Songs of_songs transcended visible_(things), and_yet contemplating them which are heaven, or divine, under in_appearance grooms and_promised, of_Christ And_church unity declares, and_yet the_soul to love(n) heavenly exciting, to_be_arrived to consortium of_God provokes. It/this/that indeed/however not/no it_is to_be_thought, that away to_the_listeners ours is_handed_down, at Hebrews this to_have_been conversation, not to_anyone this_one book to_read they_would_allow, except to_the_man already perfect of_knowledge and strengthened of_faith in/into/on practical_knowledge: not tam would_educate knowledge slippery minds, how woven to desires bodily would_convert. Solomon, that it_is peaceful, because in/into/on kingdom his/her peace through how the_future peace Assemblies/Churches was_being_figured, Yedidah, that it_is beloved, and means him from/about where it_is_said: Beautiful form before to_the_children of_men: therefore blessed you(sg) God in/into/on eternal Psal. 44.. Preacher, that it_is preacher, and means him, who/which reasonably was about_to_speak_to, and about_to_collect assembly/church. According_to/Near the_number of_words, three he_did books: Proverbia, in/into/on where book teaches little_ones not/no tam age how wisdom, from/about kind conversation in/into/on to_the_world, namely how/as been_permitted can to_use temporal; Ecclesiasten, in/into/on where instructs people/men more_advanced age to contempt perishable; Cantica of_songs, namely this opus, in/into/on where husband finished teaches from/about alone with_love of_God, as rest(v) between brachia grooms. From_where/who and A_song of_songs it_is_said his_own dignity everything other distinguished song. Through that indeed/sure they_are_avoided vices, is_bewared the_enemy: through these_(ones) we_are_enriched virtues, Master we_are_joined. Similar in_order also philosophers institutions their_own they_put. First ethicam teach, afterwards physicam, and which in/into/on his to_have_advanced they_see, to theoretical until they_lead. Material, groom and bride, that it_is the_head and Assembly/Church. And modus, of_whatever_kind desire members to_the_head they_may_cling_together, and to_him please they_may_contend, and which gifts away that/there, or in/into/on present let_them_receive, or in/into/on future wait, and of_whatever_kind affection groom assembly/church loves, her praising, and reminding, and strengthening. End it_is love/delight of_God. Four to_me in/into/on this by_work to_have_found I_seer persons, groom and companions of_his/her_own, bride and young_persons when/with them. Alia from to_the_groom, other are_said from bride: some from heifers, some from companions grooms. Agreeing indeed/sure it_is as in/into/on beginnings be of_young_persons multitude/crowd when/with bride, young_man crowd when/with to_the_groom. Groom, Christ/Messiah understand, bride assembly/church without blemish/stain and wrinkle. Angel indeed/however, and them who/which they_arrived in/into/on husband perfect, understand friends grooms. Young_girls, are promised beginning to_the_crowds, next_to way someone health gained. From this however book Gentiles to_himself epithalamium they_claimed, and this_one kind(n) song taken_up it_is. When/But_if you_want to_ascend to A_song of_songs, necessary it_is from/about to_Egypt to_go_out, as after passage of_the_sea Red, submerged enemies, first you_can to_sing a_song: We_may_sing Master, gloriously because, etc. Exodus. 15.. But because still far_away you_are from Sing of_songs, walk_through the_earth/land deserts(n) spiritually, and consequently Yordan to bank appointed, after/second a_song you_may_sing, Listen heavens which I_speak, etc. Deuteronomy. 31.. And when/with universe you_may_have_gone_over, to higher climb, as you_can the_soul decorative when/with to_the_groom, and this to_sing A_song of_songs. Note that bride always in/into/on at_home, or in/into/on bed, or in/into/on somewhere interior instead when/with to_the_groom to_stay desires: that women fits. Exactly_that that male it_is, to external vineyards, or to of_this_kind works friendly calls_forth: because without_doubt Assembly/Church, when/but_if could to_be_done in/into/on tranquillity of_peace Master offspring to_bring_up desires. But exactly_that/himself in/into/on present her frequent persecutions exercises, where cleaner to eternal arrive, not when/but_if prosperous they_may_touch, sojourn presents of_the_world/of_the_ages or exile delighted, minus to heavenly may_sigh homeland. Synagogue gathering, that and stones: Assembly/Church assembling, that rational. Both however these_things portion of_the_righteous in/into/on the_same with_faith of_Christ and with_love different times, that to_be_expected will_come, these_(ones) to_be_undertaken present(sg), sharer accomplished it_is. All_of_them soul motions, universe founder God created to good: but use our often fit, as thing which through nature good are, while male his we_waste, us to sin/transgression they_may_lead. One from soul movements love(n) it_is, where well we_use when/but_if wisdom we_may_love, and the_truth: Male however when/but_if the_flesh or blood. You(sg) therefore as spiritual listen spiritually of_love words songs to_be_sung, and learn movement soul yours and natural of_love fire to better to_transfer. He_will_be_kissed me kiss mouth self. The_voice preceding arrival of_Christ who/which they_pray to father grooms, that it_is Christi. In by_means prayers is_heard, and seeing groom to him speaks: May_touch me sweetness present his/her_own(pl), how from prophets more_often promised I_heard, and like/as kiss(n) bringing, also my/mine mouth touched undertake; that it_is, asking me from/about way/road health hear, and both one making, kiss(n) of_peace bring. To_kiss for to_be_made_peace is_placed, to similarity of_them who/which because disagreement from masters to_his_own they_withdrew, but returning himself each_other they_kiss, and perfectly they_are_made_peace, so Synagogue kind/class human(n) from to_God through sin/transgression moved_back, wishes to_be_reconciled through incarnation Children. How_many commands(n) from his/her preaching knows, as_if so_many mouth his/her kisses undertake. He_speaks more lover, which before fervently of_love order to_speak not/no is_valid to_observe. Like because in/into/on kiss two bodies different they_are_joined, so in/into/on incarnation Children two substances of_divinity and humanity completely different inseparable conjunction they_are_united. Better are. Breasts grooms of_Christ names, that female it_is, as himself of_song at_first/in_the_beginning figurate himself to_speak may_make_visible. Therefore/For_that_reason I_long_for kiss(n), that it_is also redemption/buying_back my; because instructions yours, which are milk and nourishment of_children, are better to_others doctrines, which not/no they_foster, but they_kill simple: like wine kills little_ones. Of_perfumes smells opinion usually to_be_marked virtues.

SOTN SIL Open Translator’s Notes:

Section 1:2–2:7: The woman and man admired each other

In Section 1:2–2:7, the woman and man praised each other, and they became more confident that they loved each other. In the introduction (1:2–4) the woman spoke about her desire for the man. Then she spoke of her humble life working in the family vineyard (1:5–6), and she seemed to question whether she was worthy for him to love her. Then he praised her, and she praised him. When she spoke at the end of the section (2:3–6), she felt secure that he loved her.

In this section, the woman used several comparisons to speak of her feelings about the man. She spoke as though he were a shepherd (1:7–8) or a king (1:4; 1:12), implying that he was like a shepherd or king to her in certain ways. He was also like a bag of myrrh (1:13), henna blossoms (1:14), and an apple tree (2:3–4) to her. The woman compared herself to “a rose of Sharon,” and “a lily of the valleys” (2:1). The man compared her to “a mare of Pharaoh’s chariots” (1:9). The Notes will discuss the meaning of each of these comparisons as it occurs in its section.

Lines 1:2–4 are the introduction to Section 1:2–2:7. In these lines, the poet summarizes the Song’s message and introduces its main characters: the woman, the man, and a group of young women. In the Song the woman spoke more often than the man spoke. After the title (1:1), she began the Song by saying that she wanted him to kiss her. She referred to him only as “him” or “you.” In Hebrew poetry, the authors do not introduce their characters as they do in stories, but in some languages it may be more natural to introduce them and identify them. Some ways to do this are:

Provide headings to identify the characters. Some headings may apply only to a verse or part of a verse. For example:
1:4e The Woman commented about the young women of Jerusalem You may need to use a different form the first time a character is introduced. For example:
1:2–4b A woman speaks to the man she loves
Use a speech introducer in the first part of the verse. If you use this option, you may want to indicate in some way that the speech introducer is not in the text itself. For example:
1:4e (The woman said to her beloved,) “Rightly do they love you.”
1:2a [There were a certain woman and man. She said to/about him,] “Let him kiss me…

Choose an option that fits your situation, and use it consistently throughout the book. You should also decide how you will refer to the speakers in the headings. Some ways to do that are:

woman, man, women (GNT)

beloved, lover, friends (NIV)

bride, groom, companions (REB)

she, he, others (ESV)

The woman often referred to the man as “my beloved” (RSV), and she also called him “the one whom my soul loves,” “the king,” and “my friend.” The man often referred to her as “my love” and also as “fairest among women,” “my dove,” “my sister,” “my bride,” and “queenly maiden.”

Paragraph 1:2–4b The woman said that she desired her beloved

In the Hebrew text of 1:2–4b, the woman spoke about the man, using forms like “him” and “his.” Then she seemed to speak to him with forms like “you” and “your.” In 1:4b she spoke about him again, calling him “the king.” Most scholars agree that the phrase “the king” refers to the same man whom she loved, not to a different man.

In Hebrew poetry it is common to have such changes in the way people refer to each other. These changes can have different functions.See “Shifting persons” in Zogbo and Wendland, pages 50–53 for more discussion of such changes. This change of person reference is one type of grammatical substitution called “enallage.” This type of enallage may also function as: 1) an indication of the poem’s structure (e.g., the beginning or end of a poem); 2) morphologic parallelism; 3) movement from distance to proximity; 4) expressing awe or respect (3^rd person). One possible explanation of the enallage in this context is that in 1:2 the change from “him” to “your” indicates an increase of emotion and intimacy. In 1:3–4 it changes back from “your” to third person “king.” This indicates a decrease in intimacy as she comes to realize in her dream how unlikely it is that this wonderful man could choose to love her. Assis, pages 34–37. Here the changes probably emphasize that the woman desired the man. In some languages such changes may be confusing or imply a wrong meaning. If that is true in your language, some other ways to translate the verses are:

Make the changes clear by introducing them in some way. For example, notice the phrases in brackets:
Let him kiss me with the kisses of his mouth!
I want to tell him,
“For your love is more delightful than wine.
The fragrance of your perfume is pleasing;
your name is like perfume poured out.
No wonder the maidens adore you.”
Take me away with you—let us hurry!
He is like a king, my king.
May the king bring me to his chambers.
Translate all the woman’s words in 1:2–4b as spoken directly to the man. For example:
Your lips cover me with kisses; (GNT)
your love is better than wine,
There is a fragrance about you;
the sound of your name recalls it.
No woman could keep from loving you.
Take me with you,
and we’ll run away;
be my king
and take me to your room.

Probably these verses tell the woman’s private thoughts and desires.Jensen (page 16) says, “The woman’s shifts between third person and second person reference to her lover are initially disconcerting, but we should probably think of verses 2–3 as soliloquy spoken in the physical absence of the lover, and so as encompassing both absence and imagined presence….” The poet did not imply that the man was actually with her while she was saying these things. In some languages there are ways to indicate that a person is talking to someone who is not there to listen to what is said.

1:2a–b

This verse (1:2a–b) begins immediately with words that the woman spoke. There is no introduction to tell who spoke or who was spoken to. In Hebrew, the forms of the words often indicate this information. In many languages it is necessary to indicate it more explicitly. The headings in the Display give one clear model for indicating who speaks and who is spoken to throughout the Song.

1:2a

Let him kiss me with the kisses of his mouth!

I yearn/hunger for your^(sing)/his kisses on my lips!
Kiss^(sing) me again and again, my love!
The woman said/exclaimed, Oh, I wish that the man I love would kiss me tenderly/passionately!

Let him kiss me: The verb here expresses strong desire or longing. This emotion of desire continues throughout the Prologue. For this reason, the Prologue heading speaks of “desire.” The Hebrew verb form that the BSB translates as Let him kiss me is more literally “he will kiss me.” In this context most Bible scholars interpret the form as a wish or desire.It has been traditionally translated as a jussive form. See Garrett, page 125, note 2.a. It may also imply that the action is intense or repeated.

Some English versions express the wish with the verb “let” or “may.” However, such verbs may wrongly imply a request for permission. Your translation should clearly indicate that the woman wanted the man to kiss her.

Some ways to translate this meaning are:

As a wish or desire. For example:
How I long for him to kiss me…!
Oh, I wish that he would kiss me…
As a request. For example:
Kiss me again and again (NLT96)
Bathe/Shower me with kissesHiligaynon back translation.
As a statement or exclamation. For example:
Your lips cover me with kisses (GNT)
O that you would kiss me (RSV)

Translate the verb form in a natural way in your language.

with the kisses of his mouth: The phrase kisses of his mouth refers to romantic kisses in which the lips or mouth of the man and woman come together. In ancient Israel, “kissing” with the noseThey would rub their noses together to express affection. was also common. Kissing with the mouth is a more intimate kind of kissing.

In some languages the phrase kisses of his mouth is not natural or it does not communicate the right meaning. If that is true in your language, some other ways to translate it are:

Use a more general phrase with an emphatic sense. For example:
How I wish he would kiss me passionately!
Oh that he would show how much he loves me!UBS, page 12.
Use a more specific phrase. For example:
How I long for him to kiss my lips/mouth!

Translate the phrase in an natural way in your language.

kisses: In some cultures, kisses on the lips may be unknown. A different way to show romantic love may be appropriate here, such as an intimate hug or touch. In some cultures a man and woman rub their noses together to show love. Use a way that is appropriate in your language.

1:2b–4a

In 1:2b–4a, the woman seemed to speak directly to her beloved, since she referred to him with the words “you” and “your.” However, probably the woman was only thinking about what she wanted to say to him. In Hebrew words like “you” and “your” express her strong desire for him in a more vivid way than using “he” and “his.”The shift to second person is done for poetic reasons or for emphasis, and not because there has been a change in their physical proximity to one another. This division of the Song is a poem of longing or desire, probably not desire fulfilled.

1:2b

For your love is more delightful than wine.

For your^(sing)/his love is more delicious than wine.
Your^(sing) caresses thrill/delight me. No wine thrills/delights like that!
His loving pleases/intoxicates me more than drinking wine.

For: The Hebrew wordḵi that the BSB translates as For is used in different ways in different contexts. There are different ways to interpret it here.

It introduces the reason why the woman desired the man’s kisses. For example:
because your love is better than wine. (NCV) (BSB, ESV, NASB, NCV, NET, NIV, NJB, NJPS, NLT, RSV)
It indicates an emphatic sense such as “truly” or “indeed.” (Sometimes this sense is only implied in the translation.) For example:
Oh, your loving is sweeter than wine! (CEB) (CEV, GW, REB, GNT)

It is recommended that you follow option (1) with the majority of English versions. However, either option fits this context. If a national language version follows option (2), that is also acceptable.

Consider how to express this connection in an appropriate way for poetry. In some languages a conjunction may not be natural or necessary. For example, the CEV does not have a conjunction between 1:2a and 1:2b:

^2aKiss me tenderly! ^2bYour love is better than wine. (CEV)

your love is more delightful than wine: In this clause, the woman did not say how the man’s love was more delightful than wine. Wine is like love in more than one way. Both give pleasure, and both can also make a person behave in unusual ways. Use a description that fits both love and wine. In some languages it is necessary to translate love as an action. The woman was more delighted by the way the man caressed her than by drinking wine.

Some ways to translate this clause are:

Use a statement that does not specify in what way the man’s love was better. For example:
For your love is better than wine… (NRSV)
Wine is good, but his love is very good.
Use a more specific way to refer to pleasure or delight. For example:
For your lovemaking is more delightful than wine. (NET)
Compare the actions of making love and drinking wine. For example:
The way you love me is more intoxicating/blissful than drinking wine.

Use a natural comparison in your language that fits this context. The comparison should imply good effects, not bad effects, because the woman was praising the way the man showed love for her. See the note on wine later in 1:2b.

your love: There may be some translations or commentaries that say “your breasts” rather than “your love.” The reading “your breasts” is based on the ancient Latin Vulgate or Greek Septuagint translations (for example, see the Douay-Rheims version). The Hebrew text has the better reading, your love. There is no reason to follow the LXX here. In this context the Hebrew word that the BSB translates as love refers mainly to physical lovemaking such as kisses, caresses, or sexual intercourse.See especially the detailed lexical discussion in Mitchell, pages 562–569. He says it may also include other aspects of love involving the whole person. This may include affection, friendship, romance, companionship, and acts of kindness or generosity. However, most occurrences in the OT emphasize the physical aspect. Some ways to translate your love in 1:2b are:

Use verbs or phrases to describe these actions. For example:
the ways you love/caress me
Use a term that refers to physical acts of love. For example:
your lovemaking
Use a more general term for “love” or for “expressions of love.” Try to choose a term that implies physical or romantic love in this context. For example:
your love (NIV)
Your expressions of love (GW)

Consider how to translate love here in a way that is poetic and appropriate in your language.

wine: wine is an alcoholic drink. It is made from the juice of a fruit called grapes. When grape juice ferments, it becomes wine.

In some areas, people may not be familiar with grapes or with wine. If that is true in your area, some other ways to translate wine are:

Use a general term for an alcoholic drink.
Use a specific term that can also be used to refer to alcoholic drinks in general. For example:
millet beer
palm wine
Use a descriptive phrase. For example:
fermented grape juice