SNG 1:7 Parallel Verse View

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Text critical issues=minor/spelling Clarity of original=clear Importance to us=normal (All still tentative.)

OET (OET-RV) Declare to me, you who my heart loves.
⇔ Where do you graze?
⇔ Where do you make your flocks lie down at noontime?
⇔ Why should I be like a woman who covers herself beside your companions’ flocks?

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 Ἀπάγγειλόν μοι ὃν ἠγάπησεν ἡ ψυχή μου, ποῦ ποιμαίνεις, ποῦ κοιτάζεις ἐν μεσημβρίᾳ, μήποτε γένωμαι ὡς περιβαλλομένη ἐπʼ ἀγέλαις ἑταίρων σου.
(Apangeilon moi hon aʸgapaʸsen haʸ psuⱪaʸ mou, pou poimaineis, pou koitazeis en mesaʸmbria, maʸpote genōmai hōs periballomenaʸ epʼ agelais hetairōn sou. )

BrTr Tell me, thou whom my soul loves, where thou tendest thy flock, where thou causest them to rest at noon, lest I become as one that is veiled by the flocks of thy companions.

ULT Declare to me, you whom my soul loves:
⇔ where do you graze?
⇔ Where do you make your flocks lie down at noontime?
⇔ For why should I be like a woman who covers herself
⇔ beside the flocks of your companions?
⇔ 

UST You whom I love, where will you take your flock of sheep today?
⇔ Where will you allow them to rest at noontime?
⇔ I want to know because it is not right for me to wander around like a prostitute,
⇔ looking for you among the flocks that belong to your friends.

OEB No OEB SNG book available

WEBBE Tell me, you whom my soul loves,
⇔ where you graze your flock,
⇔ where you rest them at noon;
⇔ for why should I be as one who is veiled
⇔ beside the flocks of your companions?

WMBB (Same as above)

NET Tell me, O you whom my heart loves,
⇔ where do you pasture your sheep?
⇔ Where do you rest your sheep during the midday heat?
⇔ Tell me lest I wander around
⇔ beside the flocks of your companions!

LSV Declare to me, you whom my soul has loved,
Where you delight,
Where you lie down at noon,
For why am I as one veiled,
By the ranks of your companions?

FBV My love, please tell me where you're taking your flock. Where will you rest them at noon? For why should I have to wear a veil while looking for you[fn] among the flocks of your companions?[fn]

1:7 “Looking for you”: implied.

1:7 The idea seems to be that the woman may have to hide herself during her search if she does not know where her love will be. Some have suggested that wearing a veil in such circumstances may have been like prostitutes who wished to keep their identity secret. Others suggest that the woman thinks other men may be attracted to her and she wishes to avoid that. Yet others suggest emending the text from “wear a veil” to “wander.”

T4T ⇔ You whom I [SYN] love, where will you take your flock of sheep today?
⇔ Where will you allow them to rest at noontime?
⇔ I want to know because it is not right [RHQ] for me to wander around like a prostitute
⇔ looking for you among the flocks that belong to your friends.

LEB   • Tell me, you whom my heart[fn] loves, where do you pasture your flock,
   • where do your sheep lie down at the noon?
• For why should I be like[fn] one who is veiled[fn]
  • beside the flocks of your companions?

1:? Literally “soul”

1:? Literally “For to what will I be like”

1:? The reading of the MT (“like one who is veiled”) is supported by the LXX. However, several ancient versions (Syriac Peshitta, Latin Vulgate, Symmachus) reflect an alternate Hebrew textual tradition in which two letters are transposed, resulting in the reading “like one who wanders about.” This makes good sense contextually, since the maiden does not know where her beloved would be at noon

BBE Say, O love of my soul, where you give food to your flock, and where you make them take their rest in the heat of the day; why have I to be as one wandering by the flocks of your friends?

Moff Tell me, love of my soul,
⇔ where do you rest your flock at noon;
⇔ for why should I go roamin
⇔ from flock to flock of your mates?

JPS Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon; for why should I be as one that veileth herself beside the flocks of thy companions?

ASV Tell me, O thou whom my soul loveth,
⇔ Where thou feedest thy flock,
⇔ Where thou makest it to rest at noon:
⇔ For why should I be as one that is veiled
⇔ Beside the flocks of thy companions?

DRA If thou know not thyself, O fairest among women, go forth, and follow after the steps of the flocks, and feed thy kids beside the tents of the shepherds.

YLT Declare to me, thou whom my soul hath loved, Where thou delightest, Where thou liest down at noon, For why am I as one veiled, By the ranks of thy companions?

Drby Tell me, thou whom my soul loveth, Where thou feedest [thy flock], Where thou makest it to rest at noon; For why should I be as one veiled Beside the flocks of thy companions?

RV Tell me, O thou whom my soul loveth, where thou feedest thy flock, where thou makest it to rest at noon: for why should I be as one that is veiled beside the flocks of thy companions?
(Tell me, Oh thou/you whom my soul loveth/loves, where thou/you feedest thy/your flock, where thou/you makest/make it to rest at noon: for why should I be as one that is veiled beside the flocks of thy/your companions? )

SLT Announce to me, thou whom my soul loved, where thou wilt feed, where thou wilt lie down at noon: wherefore shall I be as he covered by the herds of thy companions.

Wbstr Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?

KJB-1769 Tell me, O thou whom my soul loveth, where thou feedest, where thou makest thy flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?[fn]
(Tell me, Oh thou/you whom my soul loveth/loves, where thou/you feedest, where thou/you makest/make thy/your flock to rest at noon: for why should I be as one that turneth aside by the flocks of thy/your companions? )

1.7 as one…: or, as one that is veiled

KJB-1611 Tell me, (O thou whom my soule loueth) where thou feedest, where thou makest thy flocke to rest at noone: for why should I be [fn]as one that turneth aside by the flockes of thy companions?
(Tell me, (Oh thou/you whom my soul loveth/loves) where thou/you feedest, where thou/you makest/make thy/your flock to rest at noone: for why should I be as one that turneth aside by the flocks of thy/your companions?)

1:7 Or, as one that is vailed.

Bshps Tell me O thou whom my soule loueth, where thou feedest the sheepe, where thou makest them rest at the noone day: for why shall I be like hym that goeth wrong about the flockes of thy companions?
(Tell me Oh thou/you whom my soul loveth/loves, where thou/you feedest the sheep, where thou/you makest/make them rest at the noon day: for why shall I be like him that goeth/goes wrong about the flocks of thy/your companions?)

Gnva If thou knowe not, O thou the fairest among women, get thee foorth by the steps of the flocke, and feede thy kiddes by the tents of the shepheards.
(If thou/you know not, Oh thou/you the fairest among women, get thee/you forth by the steps of the flock, and feed thy/your kids/young_goats by the tents of the shepherds. )

Cvdl Tell me (o thou whom my soule loueth) where thou fedest, where thou restest at the noone daye: lest I go wronge, and come vnto the flockes of thy companyons,
(Tell me (o thou/you whom my soul loveth/loves) where thou/you fedest, where thou/you restest at the noon day: lest I go wrong, and come unto the flocks of thy/your companions,)

Wycl A! thou fairest among wymmen, if thou knowist not thi silf, go thou out, and go forth aftir the steppis of thi flockis; and feede thi kidis, bisidis the tabernaclis of scheepherdis.
(A! thou/you fairest among women, if thou/you knowest/know not thyself/yourself, go thou/you out, and go forth after the steps of thy/your flocks; and feed thy/your kids/young_goats, besides the tabernacles/tents of shepherds.)

Luth Sage mir an, du, den meine SeeLE liebet, wo du weidest, wo du ruhest im Mittage, daß ich nicht hin und her gehen müsse bei den Herden deiner Gesellen.
(Say_to to_me an, you(sg), the my soul loves, where you(sg) graze/feed, where you(sg) ruhest in_the lunch, that I not there/therefore and her go must at/in the herds your(s) companions.)

ClVg Sponsus Si ignoras te, o pulcherrima inter mulieres, egredere, et abi post vestigia gregum, et pasce hædos tuos juxta tabernacula pastorum.[fn]
(The_spouse When/But_if ignoras you(sg), o beautifulrima between women, to_go_out, and abi after footsteps flock, and pasce thesedos yours next_to shelters/tents shepherds. )

1.7 Si ignoras. Quia sponsa dum auxilia præsentiæ Dei requireret in tribulationibus, ex persona infirmantium subjunxerat, Ne vagari incipiam: statim eamdem trepidationem illius sponsus imploratus benigna increpatione redarguit, secundum illud Evangelii, Modicæ fidei Matth. 14., quasi dicat, tu times in tribulatione a me deleri, et in fervore denigratam te conquereris: sed ego per tribulationes te pulchriorem efficere constitui. Quod si forte hoc ignoras, nec reminisceris quod nemo coronatur, nisi qui legitime certaverit, egredere a meo consortio. GREG., lib. XVI Moral, c. 21. Semetipsam cognoscit, quando animo inter peccatores posita, ad auctoris sui imaginem se conditam meminit et juxta perceptæ similitudinis ordinem incedit; quod si non cognoscit, egreditur a secreto cordis in exteriores concupiscentias, et ad latam viam ducta, sequitur exempla populorum. Dominus objurgans Ecclesiam paventem, admonet datæ sibi gratiæ adversus hostium insidias. Hædos tuos. Quia non juxta mandatorum meorum regulam, sed juxta tuos errores instituuntur. Juxta, in vestigiis pastorum novissima fies, non inter oves, sed hædos. Vel juxta, id est ut sis similis veris pastoribus, quia hypocritæ sequi bonos videntur viros.

1.7 When/But_if ignoras. Because bride while auxilia present of_God would_require in/into/on tribulations, from person weakntium subyunxerat, Don't to_wander I_will_begin: immediately the_same trepidationem of_that groom imploratus benigna rebuke redarguit, after/second it/this/that of_the_Gospels, Modicæ of_faith Matth. 14., as_if let_him_say, you(sg) times in/into/on tribulation from me deleri, and in/into/on fervore denigratam you(sg) conquereris: but I through tribulations you(sg) more_beautifulem efficere to_establish. That when/but_if perhaps this ignoras, but_not reminisceris that nobody/no_one coronatur, except who/which legitime certaverit, to_go_out from mine consortio. GREG., lib. 15I Moral, c. 21. Semetipsam knows, when in_mind between sinners placed, to authoris self image himself conditam meminit and next_to perceptæ similarity order incedit; that when/but_if not/no knows, goes_out from secretly of_the_heart in/into/on exteriores desires, and to latam way/road drawn, follows examples of_the_peoples. Master obyurgans assembly/church paventem, reminds given to_himself thanks against enemy ambush. Thesedos yours. Because not/no next_to of_commands of_mine rule, but next_to yours errors instituuntur. According_to/Near, in/into/on vestigiis shepherds latest fies, not/no between sheep, but thesedos. Or next_to, that it_is as you_are similar in_spring shepherds, because hypocrites to_follow goods they_seem men.

SOTN SIL Open Translation 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 1:7–8 The woman spoke and the man replied

There are some difficult interpretation issues in 1:7–8. One issue is the attitude of the man and woman. In 1:7, did the woman ask for information in a serious manner or did she speak in a flirting way? In 1:8, did the man scold the woman or did he reply in a flirting way? Possibly, the woman was more serious in 1:7, while the man replied in a flirting way in 1:8.

The Song uses several figurative themes that occur at different places in the book. The theme of 1:5–6 was the vineyard. In 1:7–8 the focus shifts to the theme of shepherds and pastures.

1:7a–c

There are parallel parts in 1:7a–c. The woman asked her beloved where he pastured his flock and where he made them lie down at noon. The Hebrew text is more literally:

^7aTell me…

^7bwhere you pasture your flock

^7cwhere you cause it/them to rest at noon?

Other ways to translate this request are:

My love, please tell me where you take your sheep to graze and where you will let them rest at noon.

Tell me, my love, where will you lead your flock to graze? Where will they rest from the noonday sun?

1:7a

Tell me, O one I love,

Tell^(sing) me, you^(sing) whom I love,
Darling/Beloved, tell me

Tell me, O one I love: Here the woman used the phrase O one I love like a name for her beloved. In Hebrew the phrase is only two words which sound poetic together. In some languages it may be more natural to put the direct address first in the sentence. For example:

O one I love, tell me

In some languages it may be more natural not to use direct address. For example:

You are the one I love. Tell me

Tell me: The phrase Tell me is a request and an indirect question. Some other ways to translate it are:

Please tell me (GW)

I would like you to let me know

O one I love: The phrase O one I love is a term of affection that the woman used as she spoke to the man. Languages often have a special term of affection that is natural for the woman to use in this context. For example:

my love (GNT)

My darling (CEV)

sweetheart (NJB)

1:7b

where do you pasture your sheep?

where do you^(sing) pasture your flock of sheep?
where are you^(sing) going to feed your sheep today?
where you take your^(sing) animals to graze,

where do you pasture your sheep: This phrase refers to the place where the man usually led his flock to graze. On some days he might lead them to a different place, so the woman wanted to be sure exactly where her beloved planned to be. Some other ways to translate the phrase are:

Where will you lead your flock to graze (GNT)

where do you feed your sheep (NCV)

where you plan to lead your flock to eat today?

pasture your sheep: The Hebrew verb that the BSB translates as pasture refers to caring for animals like sheep and goats. It especially refers to leading them to areas where they will be able to eat grass or other plants. The BSB supplies the implied phrase your sheep, which is not in the Hebrew text.

Some other ways to translate the meaning are:

feed your sheep (CEV)

take your animals to graze/eat

1:7c

Where do you rest them at midday?

Where do you^(sing) let them rest at noontime?
Where will they/your^(sing) sheep lie down today during the noontime heat?
and where you^(sing) let them rest at noon.

Where do you rest them at midday: This clause is parallel to the clause in 1:7b. It has basically the same meaning. The woman was still asking the man where he would take his flock (them). However, it adds the meaning rest and the time of day (midday). Some other ways to translate the clause are:

At noon, where will you make your sheep lie down?

Where do you let them rest at noon? (NCV)

In this verse it is important to understand that the woman was not primarily interested in the sheep. She asked the question because she wanted to know where her beloved planned to be.

1:7d

Why should I be like a veiled woman

Why should I have to walk around like a prostitute
Why should I have to walk aimlessly around
Tell^(sing) me so that I will not wander

1:7d–e

In 1:7a–c, the woman asked the man to tell her where he usually led his flock to graze. Here in 1:7d–e, she gave her reason for wanting to know where he will be. She wanted to know so that she did not need to search for him near the other shepherds. If she wandered around the shepherds’ tents, they might think that she was an immoral woman looking for pleasure.

In some languages it may be necessary to repeat part of the request from 1:7a to make the connection clear. For example:

Tell me so that I will not have to wander around beside the flocks of your companions! (similarly, the NET)

Why should I be like a veiled woman beside the flocks of your companions: Here the woman asked a rhetorical question. The question indicates that she did not want to be like a woman who wanders around the shepherds’ tents. If she did that, others might think that she was a prostitute. In some languages it is necessary to make this explicit in some way. For example:

For why should I wander like a prostitute among your friends and their flocks? (NLT)

Some other ways to translate this meaning are:

As a rhetorical question:
Why should I need to look for you among the flocks of the other shepherds? (GNT)
Will it be good/proper if I walk here and there looking for you where the other shepherds pasture their flocks?
As a request:
Let me not be as one who strays
Beside the flocks of your fellows. (NJPS)
Please don’t cause me to wander around looking for you where other men take their sheep.
As a statement:
I do not want to wander around looking for you where other men take their sheep.

Translate the meaning in a natural way in your language.

veiled: The Hebrew word that the BSB translates as veiled can also mean “wander.”In ancient Israel, a prostitute sometimes wore a veil. (See Genesis 38:13–15.) That may be a reason for the different interpretation options “veiled” and “like a prostitute” here. There is also a third option which interprets the word as “picking lice.” It is followed by the REB and a few scholars, including Garrett. This interpretation seems unlikely. These two meanings are more similar than they seem. In that culture a prostitute often wore a veil over her face, so the BSB has “like a veiled woman.” However, it is better to translate the meaning “wanders,” since there are other reasons for wearing a veil.

The woman wanted to know where the man was going so that she did not have to wander around searching for him when she came to meet him at noon (1:7c).In 1:7a–c the woman asked where to find the man. She asked this because if she did not know where to find him she might need to wander around looking for him. This might imply that she was an immoral woman, and that would humiliate her. However, the context does not necessarily explain why the woman wanted to avoid being like a “veiled” woman because it was not only prostitutes who wore veils. Women in mourning or women who did not wish to be recognized for some reason often wore veils. It is logical that if the woman does not know where the man is, she must wander around in order to find him. There are several reasons why this might make her feel uneasy, including a fear that the shepherds might think she was an immoral (veiled) woman. The theme of searching for a person and finding him is common in the Song.

1:7e

beside the flocks of your companions?

near the flocks of your^(sing) friends?
around the sheep/animals of the other shepherds.

beside the flocks of your companions: The phrase beside the flocks of your companions implies that the man often pastured his flocks near other shepherds. They were probably his friends or a group of shepherds who went out together to graze their flocks. The woman implied here that she did not want to go near those other shepherds to search for her beloved. She was afraid that she might be mistaken for an immoral woman.

Other ways to translate this phrase are:

among your friends and their flocks (NLT)

near your friends’ sheep (NCV)

UTN uW Translation Notes:

Note 1 topic: figures-of-speech / synecdoche

שֶׁ֤⁠אָהֲבָה֙ נַפְשִׁ֔⁠י

O,[the_one]_whom_it_loves self_of,my

The woman is using one part of herself, her soul, to represent all of her. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: [you, the man whom I love]

Note 2 topic: figures-of-speech / ellipsis

אֵיכָ֣ה תִרְעֶ֔ה

where pasture

The woman is leaving out some of the words that in many languages a sentence would need to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: [where do you graze your flock] or [where do you graze your sheep]

Note 3 topic: figures-of-speech / rquestion

שַׁ⁠לָּ⁠מָ֤ה אֶֽהְיֶה֙ כְּ⁠עֹ֣טְיָ֔ה עַ֖ל עֶדְרֵ֥י חֲבֵרֶֽי⁠ךָ

,which,why? be like,a_veiled_[woman] on/upon/above/on_account_of//he/it_went_in flocks_of your(pl)_companions_of,of

Here the woman is not asking for information but is using the question form for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate her words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: [I do not want to be like a woman who covers herself beside the flocks of your companions] or [Tell me so that I will not be like a woman who covers herself beside the flocks of your companions]

Note 4 topic: figures-of-speech / explicit

כְּ⁠עֹ֣טְיָ֔ה עַ֖ל עֶדְרֵ֥י חֲבֵרֶֽי⁠ךָ

like,a_veiled_[woman] on/upon/above/on_account_of//he/it_went_in flocks_of your(pl)_companions_of,of

The author assumes that his readers will understand that covers herself means “covers herself with a veil.” The phrase your companions refers to the other shepherds who pastured their animals near the flocks of the man; they were probably his friends. You could include this information if that would be helpful to your readers. Alternate translation: [like a woman who covers herself with a veil beside the flocks of the other shepherds]

Note 5 topic: figures-of-speech / simile