聖書注解書

この章では、I. イエス・キリストはご自身の教会を自分と婚約させた後(So 3:11)、その美しさをいくつもの表現で高く称え、彼女が美しく、全く美しいと結論される(So 4:1-5、また So 4:7)。II. 主は退かれ、彼女を恐れの山々から喜びの山々へ共に来ようと招かれる(So 4:6,8)。III. 主は彼女に対する愛と、彼女が主に抱く愛情への喜びを告白される(So 4:9-14)。IV. 彼女は自分にあるすべての尊いものは主から来たと帰し、主の恵みが絶えず働いて、自分をますます主に受け入れられる者としてくださることに依り頼む(So 4:15,16)。

The king in a lyric song of five stanzas commends the beauty of the bride:

The bridegroom's description of his bride, her person, her accomplishments, her chastity, and her general excellence, vv. 1-16.

INTRODUCTION TO SONG OF SOLOMON 4

In this chapter is contained a large commendation of the church's beauty by Christ; first, more particularly, by an enumeration of several parts, as her eyes, hair, teeth, lips, temples, neck, and breasts, Sol 4:1; and more generally, Sol 4:7; And having observed where he himself was determined to go, he invites her to go with him; which he enforces, partly from the danger she was exposed unto where she was Sol 4:6; and partly from the comeliness of her person and graces in his esteem; with which he was ravished, and therefore was extremely desirous of her company, Sol 4:9; And then enters into some new descriptions of her; as a garden and orchard, as a spring and fountain, Sol 4:12; all which she makes to be owing to him, Sol 4:15; And the chapter is closed with an order from Christ to the winds to blow on his garden, and cause the spices of it to flow out; and with an invitation of the church to Christ, to come into his garden, and relax there, Sol 4:16.

So 4:1-16.

1. 花嫁の本性による状態

(Isa 1:6)

と対照的な、恵みによる状態

(So 4:1-7)、

「彼の美しさが彼女の上に置かれたことによって完全」 (Eze 16:14; Joh 15:3)。

イエス・キリストのほめ言葉は、世のそれとは異なり、傷つけず、かえって建て上げる。栄光は彼らのものではなく、彼のものであるから

(Joh 5:44; Re 4:10, 11)。

七つの美の特徴が指定される

(So 4:1-5)

（「くちびる」と「話し言葉」は一つの特徴、

So 4:3）、

七は完全の数である。それぞれに自然からの比較が付されている。類似点は外見の似ていることよりも、これらの自然の対象を思い見ることで生じる喜びの複合的な感覚にある。

はと——シリアのばとの大きく潤んだ目は、その土地の木立の中で特に美しく見える。それゆえ花嫁の「おどれのうちにある」目もそうである

(Lu 7:44)。

MAURER は「おどれ」を「ベール」とするが、おどれの方が文脈に合う。ヘブル語もそのように訳されている

(Isa 47:2)。

ばとは犠牲として「清い」とされた唯一の鳥であった。かつて心は「すべての汚れた憎むべき鳥の籠」であった。恵みがその変化をもたらす。

目——

(Mt 6:22; Eph 1:18；

対比

Mt 5:28; Eph 4:18; 1Jo 2:16)。

貞潔で偽りのない（「純真」、

Mt 10:16、

傍注；

Joh 1:47)。

歴史的にバプテスマのヨハネは「山ばと」

(So 2:12)

であり、目は来るべき花婿に注がれていた。彼のナジル人の刈られない髪は「おどれ」に対応する

(Joh 1:29, 36)。

髪 . . . やぎ——東洋のやぎの毛は絹のように細い。長い髪は彼女の栄光であり、人への服従を示す

(1Co 11:6-15)、

同様にナジル人の髪は神への服従と聖別を示した。（比較

Jud 16:17

と 2Co 6:17; Tit 2:14; 1Pe 2:9。）

イエス・キリストはご自身の聖徒たちの最も細かな事を心にかける

(Mt 10:30)。

下って——文字通り「から伏して」。やぎが山腹に沿って伏せば、そこから懸かっているように見える。これは花嫁の垂れる髪の絵である。

ギレアデ——ヨルダンの向こう。そこに「あかしの堆」が立っていた

(Ge 31:48)。

Thou hast doves' eyes ... - Thine eyes are doves behind thy veil. So also in Sol 4:3; Sol 6:7; Isaiah 47:2, "veil" is better than "locks."

That appear from ... - Or, "that couch upon Mount Gilead." The point of comparison seems to be the multitudinousness of the flocks seen browsing on the verdant slopes of the rich pasture-lands Numbers 32:1; Micah 7:14.

Thou hast doves' eyes within thy locks - Perhaps this refers rather to a sort of veil worn by many of the Eastern women, but especially in Egypt. It is a species of black cloth made of the hair of some animal, probably the black goat; is suspended from the head by silken cords, one of which comes from the crown of the head, down the forehead, to the upper part of the nose, just under the eyes, at which place the veil begins; for the forehead and the eyes are uncovered, except the cord above mentioned, which is ornamented with gold, silver, and precious stones, according to the circumstances of the wearer. This partial veil not only covers all the face, the eyes and forehead excepted, but the neck also, and hangs loosely down over the bosom. One of them, lately brought from Egypt, now lies before me.

But the clause, within thy locks, מבעד למתך mibbaad letsammathech, is not well translated, either by ourselves or by the versions. Jerome's translation is an indication of the meaning: Absque eo quod intrinsecus latet; without that, or independently of that, which lies hidden within. The Septuagint, Syriac, and Arabic have, besides thy silence. Calmet contends that none of these gives the true meaning, and that the word tmu tsemath has not the meaning of hair or locks wherever it occurs, and has quite a different meaning in Isaiah 47:2. St. Jerome on this place expresses himself thus: Nolentibus gui interpretati sunt transferre nomen quod in Sancta Scriptura sonat turpitudinem - Ergo Ktmu tsammathech, quod Aquila posuit, verenda mulieris appellanatur cujus etymologia apud eos sonat sitiens tuus. Calmet translates: Vous etes toute belle, won amie; vous etes toute belle: vos yeux sont des yeux de colombe; sans ce que la pudeur et la modestie tiennent cache. I leave the translation of these to the learned reader. See another description under Sol 4:7 (note).

As a flock of goats - Because it was black and sleek, as the hair of the goats of Arabia and Palestine is known to be; which, with its fine undulation, is supposed to bear some resemblance to the curls or plaits of a woman's tresses. The mountains of Gilead were beyond Jordan, on the frontiers of Arabia Deserta.

Behold, thou art fair, my love; behold, thou art fair,.... The same as in Sol 1:15; here repeated by Christ, to introduce the following commendation; to express the greatness of his love to his church; and show that he had the same opinion of her, and esteem for her, notwithstanding what had passed between that time and this;

thou hast doves' eyes within thy locks; the same comparison; see Gill on Sol 1:15; only with this difference, here her eyes are said to be "within her locks": which, whether understood of the ministers of the Gospel; or of the eyes of the understanding, particularly of, the eye of faith, as has been observed on the above place; do not seem so much to design the imperfection of the sight of the one or of the other, in the present state, as eyes within or under locks and in some measure covered with them, hinder the sight of them; as the modesty of either of them; locks being decently tied up, as the word signifies (i), is a sign thereof, as the contrary is a sign of boldness and wantonness. Doves' eyes themselves are expressive of modesty and humility, and, this phrase added to them, increases the idea; such ministers, who have the largest gifts, greatest grace, light, and knowledge, are the most humble, witness the Apostle Paul; and this phrase expresses the beauty of them, not only in the eyes of Christ, but in the eyes of those to whom they publish the good tidings of salvation: and so it may denote what an exceeding modest grace faith is, which receives all from Christ, and gives him all the glory, and takes none to itself; and what a beauty there is in it, insomuch that Christ is ravished with it, Sol 4:9; and seems rather to be the sense here;

thy hair is as a flock of goats; like the hair of goats, so Ben Melech. Hair adds much to the comeliness of persons, and is therefore frequently mentioned, both with respect to the bride and bridegroom, in this song, Sol 5:1; and so in all poems of this kind (k); and one part of the comeliness of women lies in their hair;

"let a woman, says Apuleius (l), be adorned with ever such fine garments, and decked with gold and jewels, yet, without this ornament, she will not be pleasing; no, not Verus herself.''

The women (m) in Homer, are described by their beautiful hair; nor is it unusual to compare the hair of women, and represent it as superior to a fleece of the choicest flock (n). And here the church's hair is said to be like the hair of goats, for that is the sense of the expression; and which is thought to be most like to human hair, 1 Samuel 19:13; and it is compared to that, not so much for its length and sleekness, as for its colour, being yellowish; which, with women formerly, was in esteem, and reckoned graceful (o); this being the colour of the hair of some of the greatest beauties, as Helena, Philoxena, and others, whose hair was flaxen and yellow; hence great care was taken to make it look so, even as yellow as gold (p): the Jewish women used to have their perukes, or false hair, of goats' hair, and still have in some places to this day (q); and it should seem the Roman women also had, to which the poet (r) refers. And the church's hair here is said to be like the hair of a flock of goats,

that appear from Mount Gilead; or rather "on Mount Gilead", as Noldius: Gilead was a mountain in the land of Israel, beyond Jordan, famous for pasturage for cattle, where flocks of goats were fed, as was usual on mountains (s); and, being well fed, their hair was long, smooth, neat, and glistering; and so to spectators, at a distance, looked very beautiful and lovely; especially in the morning at sun rising, and, glancing on them with its bright and glittering rays, were delightful. So R. Jonah, from the use of the word in the Arabic language, which signifies the morning, interprets it, which "rise early in the morning"; and which, as Schultens (t) observes, some render,

"leading to water early in the morning;''

the Vulgate Latin version is, "that ascend from Mount Gilead", from a lower to a higher part of it; which is approved of by Bochart (u). Now the hair of the church may be interpreted either of believers, the several members of the church of Christ; the hairs of the head are numerous, grow upon the head, and have their nourishment from it; are weak in themselves, but depend upon the head, and are an ornament to it: so the saints, though few in comparison of the world, yet by themselves are a great number, which no man can number; these grow upon Christ, the Head of the church, and receive their nourishment from him; and, though weak in themselves, have strength from him, and have their dependence on him; and are an ornament and crown of glory to him; and who are cared for and numbered by him, so that no one can be lost; see Ezekiel 5:1. Or rather it may be interpreted of the outward conversation of the saints; hair is visible, is a covering, and an ornament, when taken care of, and managed aright, and has its dependence and is influenced by the head: the good conversation of the church and its members is visible to all, as the hair of the head, and as a flock of goats on Mount Gilead; and is a covering, though not from divine justice, yet from the reproaches of men; is ornamental to believers, and to the doctrine they profess; especially when their conversation is ordered aright, according to the weird of God, and is influenced by grace, communicated from Christ, the Head.

(i) "intra ligamina tua", some in Vatablus; "vittam suam", Cocceius; "constrictam comam tuam", Michaelis, so Jarchi. Vid. Horat. Carmin. l. 2. Ode 11. v. 23, 24. (k) Vid. Barthii Animadv. ad Claudian. Nupt. Honor. Ode 1. v. 12. (l) Metamorph. l. 2.((m) Juno, Iliad. 10. v. 5. Diana, Odyss. 20. v. 80. Minerva, Iliad. 6. v. 92. Latona, Iliad. 1. v. 36. & 19. v. 413. Circe, Odyss. 10. v. 136, 220, 310. Calypso, Odyss. 5. v. 30. Helena, Iliad. 3. v. 329. & passim; Thetis, Iliad. 18. v. 407. & 20. v. 207. Ceres, Odyss. 5. v. 125. Nymphs and others, Odyss. 6. v. 222, 238. & 12. v. 132. & 19. v. 542. So Venus is described by Claudian. de Nupt. Honor. v. 99. "Casariem tunc forte Venus subnixa corusco fingebat solio". (n) "Quae crine vincit Boetici gregis vellus", Martial. l. 5. Ephesians 38. (o) "Nondum illi flavum", &c. Virgil. Aeneid. 4. prope finem. Vid. Horat. Carmin. l. 1. Ode 5. v. 4. Martial. Epigr. l. 5. Ephesians 65. (p) "Aurea Caesaries", Virgil. Aeneid. 8. v. 659. Vid. Barthii Animadv. ad Claudian. de Rapt. Proserp. l. 3. v. 86. (q) Vid. Braunium de Vest. Sacerdot. l. 1. c. 9. p. 201. (r) "Hoedina tibi pelle", &c. Martial. Epigr. l. 12. Ephesians 38. (s) Theocrit. Idyll. 3. v. 1, 2.((t) Animadv. in loc. (u) Hierozoic. par. 1. l. 2. c. 5. col. 628.