SNG 1:4 Parallel Verse View

Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible—click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed as a tool for doing comparisons of different translations—the older translations are further down the page (so you can read up from the bottom to trace the English translation history). The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible—please double-check these texts in advance before using in public.

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

OET (OET-RV) Take me with you—let’s run.
⇔ May the king has brought me to his bedroom.
⇔ Let’s be happy and celebrate with you.
⇔ We will praise your love more than wine.
⇔ It’s right that they love you.

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 εἵλκυσάν σε· ὀπίσω σου εἰς ὀσμὴν μύρων σου δραμοῦμεν· εἰσήνεγκέ με ὁ βασιλεὺς εἰς τὸ ταμεῖον αὐτοῦ· ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν σοί· ἀγαπήσομεν μαστούς σου ὑπὲρ οἶνον· εὐθύτης ἠγάπησέ σε.
(heilkusan se; opisō sou eis osmaʸn murōn sou dramoumen; eisaʸnegke me ho basileus eis to tameion autou; agalliasōmetha kai eufranthōmen en soi; agapaʸsomen mastous sou huper oinon; euthutaʸs aʸgapaʸse se. )

BrTr They have drawn thee: we will run after thee, for the smell of thine ointments: the king has brought me into his closet: let us rejoice and be glad in thee; we will love thy breasts more than wine: righteousness loves thee.

ULT Draw me after you; let us run.
⇔ The king has brought me to his bedroom.
⇔ 
¶  Let us be glad and rejoice in you.
⇔ Let us profess your love more than wine;
⇔ rightly do they love you.
⇔ 

UST Take me quickly;
⇔ take me to your home.
⇔ He is like a king to me;
⇔ I desire him to bring me into his bedroom.
⇔ We are very happy about you;
⇔ we say that how you love is better than wine.
⇔ It is not surprising that the young women adore you.

OEB No OEB SNG book available

WEBBE Take me away with you.
⇔ Let’s hurry.
⇔ The king has brought me into his rooms.
⇔ We will be glad and rejoice in you.
⇔ We will praise your love more than wine!
⇔ They are right to love you.

WMBB (Same as above)

NET Draw me after you; let us hurry!
⇔ May the king bring me into his bedroom chambers!
⇔ We will rejoice and delight in you;
⇔ we will praise your love more than wine.
⇔ The Beloved to Her Lover:
⇔ How rightly the young women adore you!

LSV Draw me: we run after you,
The king has brought me into his inner chambers,
We delight and rejoice in you,
We mention your loves more than wine,
Uprightly they have loved you!

FBV Take me by the hand—let's run! (The king[fn] has brought me to his bedroom.) Let's be happy together and find pleasure in your love.[fn] Your love is far better than wine! Women are right to adore you so![fn]

1:4 In love poetry of the time “king” was also a term of endearment.

1:4 The verb moves to the first person plural, which could mean the change of speaker (some versions believe this line is spoke by the “friends” of the woman). However, it is taken here to be an inclusive form, indicating the woman and the man together.

1:4 Referring back to the young women of verse 3.

T4T Take me quickly;
⇔ take me to your home.
⇔ It is as though you are my king;
⇔ take me into your room.
⇔ We are very happy [DOU] about you;
⇔ we say that your love for each other is better than wine.
⇔ It is not surprising that the other young women adore you.

LEB   • Draw me after you, let us run! May the king bring me into his chambers![fn]
• Let us be joyful and let us rejoice in you;
  • let us extol your love more than wine.
   • Rightly do they love you!

1:? Or “The king has brought me into his chambers”

BBE Take me to you, and we will go after you: the king has taken me into his house. We will be glad and full of joy in you, we will give more thought to your love than to wine: rightly are they your lovers.

Moff but draw me to you--let us haste--
⇔ bring me to your chamber, O my king,
⇔ and there let us thrill with delight;
⇔ caresses from you will be dearer than wine--
⇔ no wonder girls adore you!
¶ 

JPS Draw me, we will run after thee; the king hath brought me into his chambers; we will be glad and rejoice in thee, we will find thy love more fragrant than wine! sincerely do they love thee.

ASV Draw me; we will run after thee:
⇔ The king hath brought me into his chambers;
⇔ We will be glad and rejoice in thee;
⇔ We will make mention of thy love more than of wine:
⇔ Rightly do they love thee.

DRA I am black but beautiful, O ye daughters of Jerusalem, as the tents of Cedar, as the curtains of Solomon.

YLT Draw me: after thee we run, The king hath brought me into his inner chambers, We do joy and rejoice in thee, We mention thy loves more than wine, Uprightly they have loved thee!

Drby Draw me, we will run after thee! — The king hath brought me into his chambers — We will be glad and rejoice in thee, We will remember thy love more than wine. They love thee uprightly.

RV Draw me; we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will make mention of thy love more than of wine: rightly do they love thee.
(Draw me; we will run after thee/you: the king hath/has brought me into his chambers: we will be glad and rejoice in thee/you, we will make mention of thy/your love more than of wine: rightly do they love thee/you. )

SLT Draw me, we will run after thee: the king brought me to his chambers: we will exult and rejoice in thee, we will remember thy breasts above wine: the upright loved thee.

Wbstr Draw me, we will run after thee: the king hath brought me into his chambers; we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.

KJB-1769 Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.[fn]
(Draw me, we will run after thee/you: the king hath/has brought me into his chambers: we will be glad and rejoice in thee/you, we will remember thy/your love more than wine: the upright love thee/you. )

1.4 the upright…: or, they love thee uprightly

KJB-1611 Draw me, we will runne after thee: the king hath brought me into his chambers: we will be glad and reioyce in thee, we wil remember thy loue more then wine: [fn]the vpright loue thee.
(Draw me, we will run after thee/you: the king hath/has brought me into his chambers: we will be glad and rejoice in thee/you, we will remember thy/your love more then wine: the upright love thee/you.)

1:4 Or, they loue thee vprightly.

Bshps Drawe thou me vnto thee we wyll runne after thee. The kyng hath brought me into his priuie chaumbers: We wylbe glad and reioyce in thee, we thinke more of thy loue then of wine: they that be righteous loue thee.
(Draw thou/you me unto thee/you we will run after thee/you. The king hath/has brought me into his privy/private chambers/rooms: We will be glad and rejoice in thee/you, we think more of thy/your love then of wine: they that be righteous love thee/you.)

Gnva I am blacke, O daughters of Ierusalem, but comely, as the tentes of Kedar, and as the curtaines of Salomon.
(I am black, Oh daughters of Yerusalem, but comely, as the tents of Kedar, and as the curtains of Solomon. )

Cvdl yee that same moueth me also to renne after the. The kynge hath brought me into his preuy chambre. We wil be glad & reioyce in the, we thynke more of thy brestes then of wyne: well is them that loue the.
(ye/you_all that same moveth/moves me also to run after them. The king hath/has brought me into his privy/private chamber/room. We will be glad and rejoice in them, we think more of thy/your breast/chests then of wine: well is them that love them.)

Wycl Ye douytris of Jerusalem, Y am blak, but fair, as the tabernaclis of Cedar, as the skynnes of Salomon.
(Ye/You_all daughters of Yerusalem, I am black, but fair, as the tabernacles/tents of Cedar, as the skins of Solomon.)

Luth Zeuch mich dir nach, so laufen wir. Der König führet mich in seine Kammer. Wir freuen uns und sind fröhlich über dir; wir gedenken an deine Liebe mehr denn an den Wein. Die Frommen lieben dich.
(stuff(v) me you/to_you(sg) after, so run(v) we/us. The king leads me in his chamber/room. We be_happy us/to_us/ourselves and are cheerful above you/to_you(sg); we/us commemorate at/to your love(n) more because/than at/to the wine. The pious/devout_(one) love(v) you/yourself.)

ClVg Sponsa Nigra sum, sed formosa, filiæ Jerusalem, sicut tabernacula Cedar, sicut pelles Salomonis.[fn]
(The_bride Nigra I_am, but beautiful, daughters Yerusalem, like shelters/tents cedar, like skins Salomonis. )

1.4 Nigra sum. Postquam Ecclesia in cellaria est perducta, per cognitionem scilicet et per spem futurorum bonorum, postquam eum recto corde diligere, et in ejus gratia gaudere didicit, restat ostendere, quod pro amore illius et pro acquisitione bonorum, quæ gustavit, certamen subeat, et quid afflictionis toleret. Nigra. Quasi dicat: promittitis vos mecum ituras, et potest vos tribulatio deterrere quam patior: sed ne afflictio, nec infamia vos deterreant, quia hæc virtutum formositatem conferent, et post amorem restat patientia ad experimentum amoris. Nigra. Rursus adolescentulis sponsa respondet, et agitur de manifesta tentatione. Nigra. Vilis quidem in oculis persequentium appareo, sed ante Deum veritatis confessione gloriosa refulgeo. Sicut tabernacula Cedar. Hic sicut ponitur non pro veritate, sed pro æstimatione insipientium, qui eam putant vitiorum, vel dæmonum mansionem; sicut pelles Salomonis hic ponitur pro veritate. Cedar Ismælis filius fuit, cujus manus contra omnes, et manus omnium contra eum, nullum inter homines habens locum, sed in tabernaculis pro nequitia, et ira semper habitans. Sic et justi pro meritis suis creduntur expelli et affligi, et quasi hostes omnium judicantur: unde dicitur, Eritis odio omnibus hominibus propter nomen meum Matth. 10.. Sicut pedes. Ecclesia in se carnalia mortificans desideria, et decorata virtutibus, vero pacifico dignum fit habitaculum. Ideo caro Dominici hominis vocatur pellis, quia sicut tentorium super aliquem tenditur ne a sole uratur, ita caro Christi in cruce extensa fuit nobis obumbratio vitiorum.

1.4 Nigra I_am. Postquam Assembly/Church in/into/on cellaria it_is perducta, through knowledge namely and through hope future of_goods, after him straight heart to_love, and in/into/on his grace gaudere learnt, remains to_show, that for with_love of_that and for acquisitione of_goods, which gustavit, certamen subeat, and what of_affliction toleret. Nigra. As_if let_him_say: you_promise you(pl) with_me ituras, and can you(pl) tribulation deterrere how patior: but not afflictio, but_not infamia you(pl) deterreant, because these_things virtues formositatem conferent, and after love remains patience/endurance to experimentum of_love. Nigra. Again adolescentulis bride responds, and is_being_done from/about obvious temptation. Nigra. Vilis indeed in/into/on eyes persequentium appareo, but before God to_the_truths confession gloriosa refulgeo. Like shelters/tents cedar. Here/This like is_placed not/no for with_truth, but for brasstimatione insipientium, who/which her they_think of_vices, or demons residencem; like skins Salomonis this/here is_placed for with_truth. cedar Ismælis son it_was, whose hands on_the_contrary everyone, and hands of_all on_the_contrary him, none between people/men having place, but in/into/on shelters/tents for nequitia, and anger/rage always living. So and just for merits to_his_own they_believeur expelli and affligi, and as_if enemies of_all judgentur: from_where/who it_is_said, Eritis hate to_all to_humans because name meum Matth. 10.. Like feet. Assembly/Church in/into/on himself carnal_(things) mortificans desires, and decorata virtues, indeed/however peaceful worthy fit dwelling/den. Therefore/For_that_reason flesh/meat Masterci of_man is_called pellis, because like tent over someone tendsur not from the_sun uratur, so/thus flesh/meat of_Christ in/into/on stake/cross extensa it_was us obumbratio of_vices.

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.

1:4a

Take me away with you—let us hurry!

Take me with you^(sing), and we^(incl) will hurry away.
Take me away with you^(sing) without delay.

Take me away with you—let us hurry!: Here the woman asked the man to hurry and take her with him. She said this because of her great desire to be alone with him. She did not imply that she wanted him to take her hand and lead her. The request also does not imply that she wanted them to elope (go away secretly to have sexual relations or to get married).

Other ways to translate her request are:

Take me with you; let’s run together. (NCV)

Let’s go. Lead me quickly!

1:4b

May the king bring me to his chambers.

Oh how I want my prince to take me to his bedchamber!
Be my king and bring me to the marriage bed.
Bring me to our^(incl) wedding chamber, King of love.

May the king bring me to his chambers: There are different ways to interpret the Hebrew verb form that the BSB translates as bring in this verse.The grammatical form of the verb is the perfect. There are many uses of the Hebrew perfective form. In this context it seems to express desire or wish. Another option is that it expresses a command, but this requires a slight change in the Hebrew text. This suggested textual change is from the ancient Syriac translation. Current linguistic thinking is moving away from the past tense use of the perfect. The two main options are:

The verb form expresses a desire or request. For example:
be my king and take me to your room. (GNT) (BSB, CEV, GNT, NET, NIV, REB)
The verb describes a completed action. For example:
The king has brought me into his bedroom. (NLT) (ESV, GW, NASB, NJB, NJPS, NLT, RSV)

It is recommended that you follow option (1). It repeats the theme of desire expressed in 1:2a. The woman thought or dreamed about the time when her desire to be with her beloved will be fulfilled.

the king…his: Here the woman referred to her beloved as the king. She was still referring to the same man as in 1:4a and in 1:2–3.This use of third person forms an “inclusio” and indicates the unity of 1:2–4. She probably spoke directly to the man or imagined what she wanted to say to him.

Use a natural way in your language to indicate that the king is the same man as in 1:2–3. In some languages it is necessary to make that clear by using forms like “you” and “your.” For example:

Hurry, my king! Let’s hurry.

Take me to your home. (CEV)

king: In this context the word king is a special term of affection that the woman used for her beloved.In the past, most scholars thought that king referred to King Solomon (or Yahweh or Christ in allegories). The figurative use of “king” has been found in recent studies of Egyptian love poetry. A study note in the NJB says that engaged couples were called “king” and “queen” in Syrian wedding songs. The word king is just one of several poetic ways that the woman used to refer to him. She also referred to him as a shepherd (1:7), an apple tree (2:3), a gazelle or stag (2:9), and a magnificent statue (5:14–15). She described him in poetic hyperboles as lovers often do. She probably spoke of her beloved as king to show her admiration. Other ways to say this are:

my Chief

my royal Darling

Show this admiration in a natural way in your language.

to his chambers: The phrase his chambers refers to the man’s bedroom (the room where he usually slept). The plural chambers may refer to one room that has different parts, rather than to more than one room. In this context chambers may have a figurative sense. It may actually refer to a meeting place under the trees. (See 1:16–17 where their bedroom seems to be under the trees in the forest.)

The word chambers may refer to the place where the man and woman experienced intimate union. It may imply here that the woman was thinking of the time when they will be married.

Paragraph 1:4c–d The women of Jerusalem praised the man that the woman loves

The original Hebrew does not identify the speaker or speakers in 1:4c–d. Scholars suggest two main options:

The speakers in 1:4c–d were a group (chorus) of young women who praised the man.Some scholars believe that it is the woman who is speaking here, but that she is quoting the young women. However, even if the woman is quoting the other young women, the words are theirs. Other scholars believe that the woman speaks along with the chorus in their praise of the man. (These were probably the maidens mentioned in 1:3c.) For example:
We rejoice and delight in you; we will praise your love more than wine. (NIV) (BSB, CEV, NCV, NET, NIV, NLT, ESV, GW, NASB, REB)
The speaker in 1:4c–d was the woman, and she spoke to the man. When she said “we,” she referred to herself and the man. She did not include the other young women mentioned in 1:3c and 1:4e. For example:
We will be happy together, drink deep, and lose ourselves in love. (GNT) (GNT)

It is recommended that you follow option (1). It provides the simplest explanation of the words in 1:4c–d. It seems less likely that the women spoke in 1:4e, since the text refers to them with a “they” form rather than with a “we” form.

1:4c

We will rejoice and delight in you;

We^(excl) will celebrate and be happy because of you^(masc,sing).
The young women said to the man, We^(excl) will rejoice in you^(masc,sing) with great delight.
You^(masc,sing) give us great pleasure, and we are thrilled with you^(masc,sing)!

1:4d

we will praise your love more than wine.

We^(excl) will praise your^(sing) love/loving more than we^(excl) praise the pleasures of wine.
Your^(sing) love for your beloved is more worthy of our praise than the finest wine!

1:4c–d

We will rejoice and delight in you; we will praise your love: Here the women told what they will do. They will rejoice because of the man, and they will praise his love.The Hebrew verbs in this verse part are cohortative in form. Verbs in the cohortative mood or form express encouragement or exhortation. Some other ways to translate this intention are:

We will exult and rejoice…will extol your love…. (RSV)

Let us rejoice and be glad….praise your love… (REB)

We are happy….we praise your love. (CEV)

rejoice and delight in you: The phrases rejoice in you and delight in you have similar meanings. The phrases indicate that the women will celebrate and praise the man because of his wonderful qualities, especially his love for the woman. When rejoice and delight are used together, they emphasize the meaning. Emphasize the meaning in a natural way in your language.

In some languages it may be more natural to use a different way to emphasize the meaning. For example:

greatly rejoiceUBS A Handbook on Song of Songs, page 24.

will praise your love: Some ancient versions say “your breasts” (see note under 1:2b). “Love” is the correct reading of the text. The Hebrew word that the BSB translates as love here was also used in 1:2b (see the explanation of love in 1:2b). In that context it refers to the man’s love toward the woman. The women of Jerusalem agreed with the woman’s opinion that the way her beloved showed his love for her was wonderful. They did not personally experience his love, but they agreed that it was wonderful.

It is also possible that the speech of the young women is a poetic way to emphasize how wonderful the man was. It may not imply that a particular group of women was speaking.

more than wine: This type of comparison was also used in 1:2b. Here it means:

we will praise your love more than we will praise the pleasures of drinking wine.

In Hebrew and in the BSB, the words “we will praise” are not stated twice because the second “we will praise” is already implied. In some languages it may be necessary to say it twice, as in the example above. Some languages may also need to include some of the other implied information in the example above.

1:4e

It is only right that they adore you.

The young women are so right to love you!^(sing)
It is natural that all the girls adore/admire you!^(sing)

It is only right that they adore you: At the end of 1:4d the women of Jerusalem stopped speaking, and here in 1:4e the woman addressed her beloved. She commented on the attitude of the daughters of Jerusalem. She told him that it was natural and right that they loved him.Some scholars believe that the women of Jerusalem are the ones who continue to praise the man in 1:4e. (This view is represented by the ESV, GW, NASB, and REB.)

Here the word right indicates that a response of love is the natural and correct response to someone so wonderful. For example:

How right they are to adore you!This interpretation is followed by most English versions, including BSB, CEV, ESV, GW, NASB, NCV, NET, NIV, NJB, NLT, RSV, and GNT. There are at least two other interpretations. Some scholars believe that the Hebrew word translated “rightly” means “smooth.” Scholars who take this view divide the previous sentence differently so that the last word “wine” is part of the sentence along with the word “smooth.” Then, line 1:4e reads “More than smooth wine do they love you.” The LXX has a word that means “upright,” and the KJV has followed that interpretation. (NIV)

they adore you: Here the Hebrew word that the BSB translates as adore is the same word that was used in 1:3c. The statement they adore you implies that the young women admired the man and were attracted to him.

UTN uW Translation Notes:

מָשְׁכֵ֖⁠נִי

draw,me

Alternate translation: [Lead me]

Note 1 topic: figures-of-speech / exclusive

נָּר֑וּצָה

run

The word us refers to the young woman and the man that she is addressing, so use the inclusive form of that word if your language marks that distinction. Alternate translation: [let you and me run]

Note 2 topic: figures-of-speech / explicit

נָּר֑וּצָה

run

Here the woman uses run as a poetic way of expressing her desire that she and the man she loves should quickly go away together. You could include this information if that would be helpful to your readers. Alternate translation: [let us hurry]

Note 3 topic: figures-of-speech / metaphor

הַ⁠מֶּ֜לֶךְ

the=king

Here the woman is speaking affectionately of the man she loves as if he were The king. She is not speaking of an actual king but using the word as a term of endearment. She is still speaking of the same man that she was speaking of in [1:2-3](../01/02.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: [He whom I love is like a king to me and] or [He who is like a king to me]

Note 4 topic: figures-of-speech / declarative

הֱבִיאַ֨⁠נִי הַ⁠מֶּ֜לֶךְ

he,has_brought_me the=king

The original language word which the ULT translates as The king has brought me could be describing: (1) a request or wish that the woman has. Alternate translation: [May the king bring me] (2) an action that has already happened. Alternate translation: [The king brought me]

Note 5 topic: figures-of-speech / go

הֱבִיאַ֨⁠נִי

he,has_brought_me

Your language may say “taken” rather than brought in a context such as this. Use whichever is more natural. Alternate translation: [has taken me]

Note 6 topic: figures-of-speech / exclusive

נָגִ֤ילָה וְ⁠נִשְׂמְחָה֙ בָּ֔⁠ךְ נַזְכִּ֤ירָה דֹדֶ֨י⁠ךָ֙ מִ⁠יַּ֔יִן

rejoice and,let_us_rejoice on/over=you(fs) extol love(s)_of,your more,than_wine

The us in these two lines could be: (1 )a group of young women speaking about the man. Alternate translation: [We will be glad and rejoice in you. We will profess your love more than wine] (2) the woman continuing to speak to the man she loves and using us to refer to herself. Alternate translation: [May I be glad and rejoice in you. May I profess your love more than wine]

Note 7 topic: figures-of-speech / exclusive

נָּר֑וּצָה & נָגִ֤ילָה & נַזְכִּ֤ירָה

run & rejoice & extol

The word us is inclusive all three times that it occurs in this verse. Use the inclusive form of this word if your language marks that distinction.

Note 8 topic: figures-of-speech / doublet

נָגִ֤ילָה וְ⁠נִשְׂמְחָה֙

rejoice and,let_us_rejoice

The terms be glad and rejoice mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: [Let us greatly rejoice] or [Let us rejoice greatly]

נַזְכִּ֤ירָה

extol

Alternate translation: [Let us proclaim]

מִ⁠יַּ֔יִן

more,than_wine

The phrase more than wine could mean: (1) that the women would profess that the man’s love was more delightful than wine. Alternate translation: [as being more delightful than wine] (2) that the women would profess the delightfulness of the man’s love more often than they would profess the delightfulness of wine. Alternate translation: [more often than we profess wine]

Note 9 topic: figures-of-speech / abstractnouns

דֹדֶ֨י⁠ךָ֙ מִ⁠יַּ֔יִן

love(s)_of,your more,than_wine

If your language does not use an abstract noun for the idea of love, you could express the same idea in another way. Alternate translation: [that the way you love is better than wine] or [that the way you love me is better than wine]

מֵישָׁרִ֖ים אֲהֵבֽוּ⁠ךָ

rightly they,love_you

Here the speaker could be: (1) the woman speaking to the man about the young women who admire him. Alternate translation: [rightly do the young women love you] (2) the young women speaking of other women who admire the man. Alternate translation: [rightly do the other young women love you]. You may wish to indicate who the presumed speaker is here by placing a heading above this section, as modeled by the UST.