#song-of-songs — Public Fediverse posts

A quotation from The Bible

BELOVED: My love is fresh and ruddy,
      to be known among ten thousand.
   His head is golden, purest gold,
      his locks are palm fronds
      and black as the raven.
   His eyes are like doves
      beside the water-courses,
      bathing themselves in milk,
      perching on a fountain-rim.
   His cheeks are beds of spices,
      banks sweetly scented.
   His lips are lilies,
      distilling pure myrrh.
   His hands are golden, rounded,
      set with jewels of Tarshish.
   His belly a block of ivory
      covered with sapphires.
   His legs are alabaster columns
      set in sockets of pure gold.
   His appearance is that of Lebanon,
      unrivaled as the cedars.
   His conversation is sweetness itself,
      he is altogether lovable.
 
דּוֹדִ֥י צַח֙ וְאָד֔וֹם דָּג֖וּל מֵרְבָבָֽה׃
רֹאשׁ֖וֹ כֶּ֣תֶם פָּ֑ז קְוֻצּוֹתָיו֙ תַּלְתַּלִּ֔ים שְׁחֹר֖וֹת כָּעוֹרֵֽב׃
עֵינָ֕יו כְּיוֹנִ֖ים עַל־אֲפִ֣יקֵי מָ֑יִם רֹֽחֲצוֹת֙ בֶּֽחָלָ֔ב יֹשְׁב֖וֹת עַל־מִלֵּֽאת׃
לְחָיָו֙ כַּעֲרוּגַ֣ת הַבֹּ֔שֶׂם מִגְדְּל֖וֹת מֶרְקָחִ֑ים שִׂפְתוֹתָיו֙ שֽׁוֹשַׁנִּ֔ים נֹטְפ֖וֹת מ֥וֹר עֹבֵֽר׃
יָדָיו֙ גְּלִילֵ֣י זָהָ֔ב מְמֻלָּאִ֖ים בַּתַּרְשִׁ֑ישׁ מֵעָיו֙ עֶ֣שֶׁת שֵׁ֔ן מְעֻלֶּ֖פֶת סַפִּירִֽים׃
שׁוֹקָיו֙ עַמּ֣וּדֵי שֵׁ֔שׁ מְיֻסָּדִ֖ים עַל־אַדְנֵי־פָ֑ז מַרְאֵ֙הוּ֙ כַּלְּבָנ֔וֹן בָּח֖וּר כָּאֲרָזִֽים׃
חִכּוֹ֙ מַֽמְתַקִּ֔ים וְכֻלּ֖וֹ מַחֲמַדִּ֑ים זֶ֤ה דוֹדִי֙

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 5:10ff, Poem 4 (Song (Cant) 5:10-16) [tr. NJB (1985)]

More about (and translations of) this quote: wist.info/bible-ot/83983/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsolomon #songofsongs #beauty #beloved #description #handsomeness #lover #male #manliness

A quotation from The Bible

BELOVED: My love is fresh and ruddy,
      to be known among ten thousand.
   His head is golden, purest gold,
      his locks are palm fronds
      and black as the raven.
   His eyes are like doves
      beside the water-courses,
      bathing themselves in milk,
      perching on a fountain-rim.
   His cheeks are beds of spices,
      banks sweetly scented.
   His lips are lilies,
      distilling pure myrrh.
   His hands are golden, rounded,
      set with jewels of Tarshish.
   His belly a block of ivory
      covered with sapphires.
   His legs are alabaster columns
      set in sockets of pure gold.
   His appearance is that of Lebanon,
      unrivaled as the cedars.
   His conversation is sweetness itself,
      he is altogether lovable.
 
דּוֹדִ֥י צַח֙ וְאָד֔וֹם דָּג֖וּל מֵרְבָבָֽה׃
רֹאשׁ֖וֹ כֶּ֣תֶם פָּ֑ז קְוֻצּוֹתָיו֙ תַּלְתַּלִּ֔ים שְׁחֹר֖וֹת כָּעוֹרֵֽב׃
עֵינָ֕יו כְּיוֹנִ֖ים עַל־אֲפִ֣יקֵי מָ֑יִם רֹֽחֲצוֹת֙ בֶּֽחָלָ֔ב יֹשְׁב֖וֹת עַל־מִלֵּֽאת׃
לְחָיָו֙ כַּעֲרוּגַ֣ת הַבֹּ֔שֶׂם מִגְדְּל֖וֹת מֶרְקָחִ֑ים שִׂפְתוֹתָיו֙ שֽׁוֹשַׁנִּ֔ים נֹטְפ֖וֹת מ֥וֹר עֹבֵֽר׃
יָדָיו֙ גְּלִילֵ֣י זָהָ֔ב מְמֻלָּאִ֖ים בַּתַּרְשִׁ֑ישׁ מֵעָיו֙ עֶ֣שֶׁת שֵׁ֔ן מְעֻלֶּ֖פֶת סַפִּירִֽים׃
שׁוֹקָיו֙ עַמּ֣וּדֵי שֵׁ֔שׁ מְיֻסָּדִ֖ים עַל־אַדְנֵי־פָ֑ז מַרְאֵ֙הוּ֙ כַּלְּבָנ֔וֹן בָּח֖וּר כָּאֲרָזִֽים׃
חִכּוֹ֙ מַֽמְתַקִּ֔ים וְכֻלּ֖וֹ מַחֲמַדִּ֑ים זֶ֤ה דוֹדִי֙

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 5:10ff, Poem 4 (Song (Cant) 5:10-16) [tr. NJB (1985)]

More about (and translations of) this quote: wist.info/bible-ot/83983/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsolomon #songofsongs #beauty #beloved #description #handsomeness #lover #male #manliness

A quotation from The Bible

BELOVED: My love is fresh and ruddy,
      to be known among ten thousand.
   His head is golden, purest gold,
      his locks are palm fronds
      and black as the raven.
   His eyes are like doves
      beside the water-courses,
      bathing themselves in milk,
      perching on a fountain-rim.
   His cheeks are beds of spices,
      banks sweetly scented.
   His lips are lilies,
      distilling pure myrrh.
   His hands are golden, rounded,
      set with jewels of Tarshish.
   His belly a block of ivory
      covered with sapphires.
   His legs are alabaster columns
      set in sockets of pure gold.
   His appearance is that of Lebanon,
      unrivaled as the cedars.
   His conversation is sweetness itself,
      he is altogether lovable.
 
דּוֹדִ֥י צַח֙ וְאָד֔וֹם דָּג֖וּל מֵרְבָבָֽה׃
רֹאשׁ֖וֹ כֶּ֣תֶם פָּ֑ז קְוֻצּוֹתָיו֙ תַּלְתַּלִּ֔ים שְׁחֹר֖וֹת כָּעוֹרֵֽב׃
עֵינָ֕יו כְּיוֹנִ֖ים עַל־אֲפִ֣יקֵי מָ֑יִם רֹֽחֲצוֹת֙ בֶּֽחָלָ֔ב יֹשְׁב֖וֹת עַל־מִלֵּֽאת׃
לְחָיָו֙ כַּעֲרוּגַ֣ת הַבֹּ֔שֶׂם מִגְדְּל֖וֹת מֶרְקָחִ֑ים שִׂפְתוֹתָיו֙ שֽׁוֹשַׁנִּ֔ים נֹטְפ֖וֹת מ֥וֹר עֹבֵֽר׃
יָדָיו֙ גְּלִילֵ֣י זָהָ֔ב מְמֻלָּאִ֖ים בַּתַּרְשִׁ֑ישׁ מֵעָיו֙ עֶ֣שֶׁת שֵׁ֔ן מְעֻלֶּ֖פֶת סַפִּירִֽים׃
שׁוֹקָיו֙ עַמּ֣וּדֵי שֵׁ֔שׁ מְיֻסָּדִ֖ים עַל־אַדְנֵי־פָ֑ז מַרְאֵ֙הוּ֙ כַּלְּבָנ֔וֹן בָּח֖וּר כָּאֲרָזִֽים׃
חִכּוֹ֙ מַֽמְתַקִּ֔ים וְכֻלּ֖וֹ מַחֲמַדִּ֑ים זֶ֤ה דוֹדִי֙

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 5:10ff, Poem 4 (Song (Cant) 5:10-16) [tr. NJB (1985)]

More about (and translations of) this quote: wist.info/bible-ot/83983/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsolomon #songofsongs #beauty #beloved #description #handsomeness #lover #male #manliness

A quotation from The Bible

BELOVED: My love is fresh and ruddy,
      to be known among ten thousand.
   His head is golden, purest gold,
      his locks are palm fronds
      and black as the raven.
   His eyes are like doves
      beside the water-courses,
      bathing themselves in milk,
      perching on a fountain-rim.
   His cheeks are beds of spices,
      banks sweetly scented.
   His lips are lilies,
      distilling pure myrrh.
   His hands are golden, rounded,
      set with jewels of Tarshish.
   His belly a block of ivory
      covered with sapphires.
   His legs are alabaster columns
      set in sockets of pure gold.
   His appearance is that of Lebanon,
      unrivaled as the cedars.
   His conversation is sweetness itself,
      he is altogether lovable.
 
דּוֹדִ֥י צַח֙ וְאָד֔וֹם דָּג֖וּל מֵרְבָבָֽה׃
רֹאשׁ֖וֹ כֶּ֣תֶם פָּ֑ז קְוֻצּוֹתָיו֙ תַּלְתַּלִּ֔ים שְׁחֹר֖וֹת כָּעוֹרֵֽב׃
עֵינָ֕יו כְּיוֹנִ֖ים עַל־אֲפִ֣יקֵי מָ֑יִם רֹֽחֲצוֹת֙ בֶּֽחָלָ֔ב יֹשְׁב֖וֹת עַל־מִלֵּֽאת׃
לְחָיָו֙ כַּעֲרוּגַ֣ת הַבֹּ֔שֶׂם מִגְדְּל֖וֹת מֶרְקָחִ֑ים שִׂפְתוֹתָיו֙ שֽׁוֹשַׁנִּ֔ים נֹטְפ֖וֹת מ֥וֹר עֹבֵֽר׃
יָדָיו֙ גְּלִילֵ֣י זָהָ֔ב מְמֻלָּאִ֖ים בַּתַּרְשִׁ֑ישׁ מֵעָיו֙ עֶ֣שֶׁת שֵׁ֔ן מְעֻלֶּ֖פֶת סַפִּירִֽים׃
שׁוֹקָיו֙ עַמּ֣וּדֵי שֵׁ֔שׁ מְיֻסָּדִ֖ים עַל־אַדְנֵי־פָ֑ז מַרְאֵ֙הוּ֙ כַּלְּבָנ֔וֹן בָּח֖וּר כָּאֲרָזִֽים׃
חִכּוֹ֙ מַֽמְתַקִּ֔ים וְכֻלּ֖וֹ מַחֲמַדִּ֑ים זֶ֤ה דוֹדִי֙

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 5:10ff, Poem 4 (Song (Cant) 5:10-16) [tr. NJB (1985)]

More about (and translations of) this quote: wist.info/bible-ot/83983/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsolomon #songofsongs #beauty #beloved #description #handsomeness #lover #male #manliness

Immaculate Conception

This is the doctrine that the Virgin Mary was/is free from original sin from the moment of her conception. It’s 1 of the 4 Marian dogmas of the Catholic Church. The feast day of the Immaculate Conception is December 8.

It wasn’t defined as a dogma until 1854, by Pope Pius IX in the papal bull Ineffabilis Deus. While the Immaculate Conception asserts Mary’s freedom from original sin, the Council of Trent (1545-1563) had previously affirmed her freedom from personal sin non-dogmatically.

Many Protestant churches reject this doctrine as unscriptural. Some Anglicans accept this as a pious devotion. The teaching of the Immaculate Conception among Oriental Orthodoxy varies. The Eritrean Orthodox Tewahedo Church & the Ethiopian Orthodox Tewahedo Church accept it.

Anne (who eventually becomes a saint), the mom of the Virgin Mary & Jesus’ maternal grandma, shows up for the 1st time in the 2nd-century apocryphal Gospel of James. Anne & her husband Joachim (who also became a saint) were infertile. But God heard their prayers. Mary was then conceived.

Within the Gospel of James, Mary’s conception happens without physical sexual intercourse between Anne & Joachim. This is to demonstrate Mary’s purity. The Eastern Orthodox Church believes that Mary was conceived by her parents like we all were.

Justin Martyr, Irenaeus, & Cyrus of Jerusalem came up with the idea of Mary as the new Eve. While yet immaculate & incorrupt, she wasn’t subject to original sin. Ephraim the Syrian said she was as innocent as Eve before the Fall.

Ambrose asserted Mary’s incorruptibility, attributing her virginity to grace & immunity from sin. Severus, the Bishop of Antioch, agreed to affirm Mary’s purity & immaculateness. John of Damascus extended the supernatural influence of God to Mary’s parents. This suggests they were purified by the Holy Spirit during her generation. According to John of Damascus, even the material of Mary’s origin was deemed pure & holy.

By the 4th century, the idea of Mary being free from sin was more widespread. But her being free from original sin, passed down from the OGs Adam & Eve, raised questions. The question became more acute when the feast of Mary’s conception brought the objection that, as adult spicy time is sinful, & to celebrate Mary’s conception was to celebrate a sinful act. (Let’s get 1 thing straight: God doesn’t make married adult spicy time between 2 consenting MARRIED adults a sin! He (God) in fact encourages a healthy marital sex life. “Be fruitful & multiply,” ring any bells! And how exactly do we multiply? This is the conclusion of our TED talk.)

The feast of Mary’s conception came from the Eastern Church in the 7th century. It reached England in the 11th century. From there, it spread out to Europe. It was given official approval in 1477 & extended to the whole church in 1693. The word “immaculate” wasn’t used until 1854.

This doctrine caused a “civil war” between the Franciscans & the Dominicans during the Middle Ages. The Franciscan “Scotists” were in favor & the Dominican “Thomists” against it.

The English ecclesiastic & scholar Eadmer (circa 1060-circa 1126) reasoned that Mary might have been conceived without original sin because of God’s omnipotence. It was also appropriate for her role as Mother of God. Potuit, decuit, fecit: “it was possible, it was fitting, therefore it was done.”

Others, like St. Bernard of Clairvaux (of the St. Bernard dog breed fame, 1090-1153) & Thomas Aquinas (1225-1274) objected because if Mary were free of original sin at her superfluous conception. Then she would have no need of redemption. Thus making Christ’s saving redemption unneeded.

In 1439, the Council of Basel, in schism with Pope Eugene IV (who lived at the Council of Florence), declared the Immaculate Conception a “pious opinion” consistent with faith & Scripture. The Council of Trent made no explicit declaration on the topic. But did exempt her from the universality of original sin.

They also affirmed that she remained free from all stains of sin during her life, even the venial ones. By 1571, the revised Roman Breviary set out an elaborate celebration of the Feast of the Immaculate Conception on December 8.

Some devotees go so far as to hold that Anne had conceived Mary just by kissing her husband. They also believe that (St.) Anne’s dad & grandma had likewise been conceived without spicy adult time. However, (St.) Bridget of Sweden (circa 1303-1373) told how Mary herself had revealed to her that Anne & Joachim conceived their daughter through a spicy adult time, which was sinless because it was pure & free of sexual lust.

In the 16th & 17th centuries, Spain exploded with Immaculatist devotion. This led the Habsburg monarchs to demand the Holy See elevate this belief to the status of dogma.

In France in 1830, Catherine Laboure (May 2, 1806-December 31, 1876) saw a vision of Mary standing on a globe while a voice commanded her to have a medal made in imitation of what she saw. The medal said, “O Mary, conceived without sin, pray for us who have recourse to thee,” which was a confirmation from Mary herself that she was conceived without sin. Laboure’s vision marked the beginning of a great 19th-century Marian revival.

In 1849, Pope Pius IX issued the encyclical Ubi primum, soliciting the bishops of the church for their views on whether the doctrine should be defined as dogma. 90% of those who responded were supportive. Although the Archbishop of Paris, Marie-Dominique-Auguste Sibour, warned that the Immaculate Conception “could be proved neither from the Scriptures nor from tradition.”

In 1854, the Immaculate Conception dogma was proclaimed with the bull Ineffabilis Deus. Ineffabilis Deus found the Immaculate Conception in the Ark of Salvation (Noah’s Ark), Jacob’s Ladder, the Burning Bush at Sinai, the Enclosed Garden from the Song of Song/Song of Solomon, & many more passages.

The pope’s advisors singled out 2 Bible passages: Genesis 3:15 – “I’ll put enmity between you & the woman.” This is a prophecy which reached fulfillment in the figure of the Woman in Revelation, crowned with stars & trampling the Dragon underfoot. Luke 1:28 – Specifically the phrase “full of grace” by which Gabriel greeted Mary was another reference to her Immaculate Conception: “she was never subject to the curse & was, together with her Son, the only partaker of perpetual benediction.”

Four years after the proclamation of the dogma, in 1858, the young Bernadette Soubirous (of the Lourdes grotto fame) said that Mary appeared to her at Lourdes in southern France, to announce that she was the Immaculate Conception. The Catholic Church later endorsed the apparition as authentic. There are other “approved” Marian apparitions in which Mary identified herself as the Immaculate Conception. For example, Our Lady of Gietrzwald in 1877, Poland.

The feast day of the Immaculate Conception is December 8. The Roman Missal (which contains texts & rubrics (a set of rules)) & the Roman Rite Liturgy of the Hours (a set of Catholic prayers) include references to Mary’s Immaculate Conception in the feast of the Immaculate Conception.

Its celebration seems to have begun in the Eastern church in the 7th century & may have spread to Ireland by the 8th century. The earliest well-attested record in the Western Church is from England early in the 11th century. It was suppressed there after the Norman Conquest (1066). The 1st thorough exposition of the doctrine was a response to this suppression. It continued to spread through the 15th century despite accusations of heresy from the Thomists & strong objections from several prominent theologians.

Beginning around 1140, St. Bernard of Clairvaux (Yes, like the dog breed. That’s where the dog breed got its name.), a Cistercian monk (This is a religious order of monks & nuns that branched off from the Benedictines.), wrote to Lyons Cathedral to express his surprise & dissatisfaction that it had recently begun to be observed there.

But in 1477, Pope Lixtus IV, who was a devoted Immaculist, put it on the Roman calendar via the papal bull called Cum praexcelsa. In 1481 & 1483, Pope Sixtus IV published 2 more bulls which prohibited anyone from preaching or teaching against the Immaculate Conception, or for either side to accuse the other of heresy, under threats of excommunication.

Pope Pius V kept the Feast on the Tridentine calendar. But suppressed the word “Immaculate.” Pope Gregory XV, in 1622, prohibited any public or private assertion that Mary was conceived in sin. In 1624, Pope Urban VIII allowed the Franciscans to establish a military order dedicated to the Virgin of the Immaculate Conception.

The Ethiopian Orthodox Tewahedo & Eritrean Orthodox Tewahed Churches believe in the Immaculate Conception of the Theotokos. The Ethiopian Orthodox Tewahedo Church celebrates the Feast of the Immaculate Conception on August 13 (Nehasie 7).

Eastern Orthodoxy does not exempt Mary from original sin. But they do affirm Mary’s purity & preservation from personal sin.

In the mid-1800s, some Catholics who were unable to accept the doctrine of papal infallibility left the Roman Church & formed the Old Catholic Church. They reject the Immaculate Conception.

Protestants overwhelmingly condemned the announcement of Ineffabilis Deus. Protestants teach that Mary was a sinner, saved through grace, like everyone else.

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A quotation from The Bible

How fair and pleasant you are,
   O loved one, delectable maiden!
You are stately as a palm tree,
   and your breasts are like its clusters.
I said, “I will climb the palm tree
   and lay hold of its branches.”
O may your breasts be like clusters of the vine,
   and the scent of your breath like apples,
and your kisses like the best wine
   that goes down smoothly,
   gliding over lips and teeth.
   
מַה־יָּפִית֙ וּמַה־נָּעַ֔מְתְּ אַהֲבָ֖ה בַּתַּֽעֲנוּגִֽים׃
זֹ֤את קֽוֹמָתֵךְ֙ דָּֽמְתָ֣ה לְתָמָ֔ר וְשָׁדַ֖יִךְ לְאַשְׁכֹּלֽוֹת׃
אָמַ֙רְתִּי֙ אֶעֱלֶ֣ה בְתָמָ֔ר אֹֽחֲזָ֖ה בְּסַנְסִנָּ֑יו וְיִֽהְיוּ־נָ֤א שָׁדַ֙יִךְ֙ כְּאֶשְׁכְּל֣וֹת הַגֶּ֔פֶן וְרֵ֥יחַ אַפֵּ֖ךְ כַּתַּפּוּחִֽים׃
וְחִכֵּ֕ךְ כְּיֵ֥ין הַטּ֛וֹב הוֹלֵ֥ךְ לְדוֹדִ֖י לְמֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים׃

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 7: 6ff (Song (Cant) 7:6-9), Poem 5 [tr. NRSV (2021 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83824/

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A quotation from The Bible

How fair and pleasant you are,
   O loved one, delectable maiden!
You are stately as a palm tree,
   and your breasts are like its clusters.
I said, “I will climb the palm tree
   and lay hold of its branches.”
O may your breasts be like clusters of the vine,
   and the scent of your breath like apples,
and your kisses like the best wine
   that goes down smoothly,
   gliding over lips and teeth.
   
מַה־יָּפִית֙ וּמַה־נָּעַ֔מְתְּ אַהֲבָ֖ה בַּתַּֽעֲנוּגִֽים׃
זֹ֤את קֽוֹמָתֵךְ֙ דָּֽמְתָ֣ה לְתָמָ֔ר וְשָׁדַ֖יִךְ לְאַשְׁכֹּלֽוֹת׃
אָמַ֙רְתִּי֙ אֶעֱלֶ֣ה בְתָמָ֔ר אֹֽחֲזָ֖ה בְּסַנְסִנָּ֑יו וְיִֽהְיוּ־נָ֤א שָׁדַ֙יִךְ֙ כְּאֶשְׁכְּל֣וֹת הַגֶּ֔פֶן וְרֵ֥יחַ אַפֵּ֖ךְ כַּתַּפּוּחִֽים׃
וְחִכֵּ֕ךְ כְּיֵ֥ין הַטּ֛וֹב הוֹלֵ֥ךְ לְדוֹדִ֖י לְמֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים׃

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 7: 6ff (Song (Cant) 7:6-9), Poem 5 [tr. NRSV (2021 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83824/

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A quotation from The Bible

How fair and pleasant you are,
   O loved one, delectable maiden!
You are stately as a palm tree,
   and your breasts are like its clusters.
I said, “I will climb the palm tree
   and lay hold of its branches.”
O may your breasts be like clusters of the vine,
   and the scent of your breath like apples,
and your kisses like the best wine
   that goes down smoothly,
   gliding over lips and teeth.
   
מַה־יָּפִית֙ וּמַה־נָּעַ֔מְתְּ אַהֲבָ֖ה בַּתַּֽעֲנוּגִֽים׃
זֹ֤את קֽוֹמָתֵךְ֙ דָּֽמְתָ֣ה לְתָמָ֔ר וְשָׁדַ֖יִךְ לְאַשְׁכֹּלֽוֹת׃
אָמַ֙רְתִּי֙ אֶעֱלֶ֣ה בְתָמָ֔ר אֹֽחֲזָ֖ה בְּסַנְסִנָּ֑יו וְיִֽהְיוּ־נָ֤א שָׁדַ֙יִךְ֙ כְּאֶשְׁכְּל֣וֹת הַגֶּ֔פֶן וְרֵ֥יחַ אַפֵּ֖ךְ כַּתַּפּוּחִֽים׃
וְחִכֵּ֕ךְ כְּיֵ֥ין הַטּ֛וֹב הוֹלֵ֥ךְ לְדוֹדִ֖י לְמֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים׃

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 7: 6ff (Song (Cant) 7:6-9), Poem 5 [tr. NRSV (2021 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83824/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #beauty #breasts #embrace #kissing #lovers

A quotation from The Bible

How fair and pleasant you are,
   O loved one, delectable maiden!
You are stately as a palm tree,
   and your breasts are like its clusters.
I said, “I will climb the palm tree
   and lay hold of its branches.”
O may your breasts be like clusters of the vine,
   and the scent of your breath like apples,
and your kisses like the best wine
   that goes down smoothly,
   gliding over lips and teeth.
   
מַה־יָּפִית֙ וּמַה־נָּעַ֔מְתְּ אַהֲבָ֖ה בַּתַּֽעֲנוּגִֽים׃
זֹ֤את קֽוֹמָתֵךְ֙ דָּֽמְתָ֣ה לְתָמָ֔ר וְשָׁדַ֖יִךְ לְאַשְׁכֹּלֽוֹת׃
אָמַ֙רְתִּי֙ אֶעֱלֶ֣ה בְתָמָ֔ר אֹֽחֲזָ֖ה בְּסַנְסִנָּ֑יו וְיִֽהְיוּ־נָ֤א שָׁדַ֙יִךְ֙ כְּאֶשְׁכְּל֣וֹת הַגֶּ֔פֶן וְרֵ֥יחַ אַפֵּ֖ךְ כַּתַּפּוּחִֽים׃
וְחִכֵּ֕ךְ כְּיֵ֥ין הַטּ֛וֹב הוֹלֵ֥ךְ לְדוֹדִ֖י לְמֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים׃

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 7: 6ff (Song (Cant) 7:6-9), Poem 5 [tr. NRSV (2021 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83824/

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A quotation from The Bible

Set me as a seal upon thine heart,
   as a seal upon thine arm:
   for love is strong as death;
   jealousy is cruel as the grave:
   the coals thereof are coals of fire,
   which hath a most vehement flame.
Many waters cannot quench love,
   neither can the floods drown it:
   if a man would give all the substance of his house for love,
   it would utterly be contemned.
 
שִׂימֵ֨נִי כַֽחוֹתָ֜ם עַל־לִבֶּ֗ךָ כַּֽחוֹתָם֙ עַל־זְרוֹעֶ֔ךָ כִּֽי־עַזָּ֤ה כַמָּ֙וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִשְׁא֖וֹל קִנְאָ֑ה רְשָׁפֶ֕יהָ רִשְׁפֵּ֕י אֵ֖שׁ שַׁלְהֶ֥בֶתְיָֽה׃
מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְכַבּ֣וֹת אֶת־הָֽאַהֲבָ֔ה וּנְהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּהָ אִם־יִתֵּ֨ן אִ֜ישׁ אֶת־כׇּל־ה֤וֹן בֵּיתוֹ֙ בָּאַהֲבָ֔ה בּ֖וֹז יָב֥וּזוּ לֽוֹ׃ {ס}

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 8: 6ff, Poem 6 (Song (Cant) 8:6-7) [tr. KJV (1611)]

More about (and translations of) this quote: wist.info/bible-ot/83987/

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A quotation from The Bible

Set me as a seal upon thine heart,
   as a seal upon thine arm:
   for love is strong as death;
   jealousy is cruel as the grave:
   the coals thereof are coals of fire,
   which hath a most vehement flame.
Many waters cannot quench love,
   neither can the floods drown it:
   if a man would give all the substance of his house for love,
   it would utterly be contemned.
 
שִׂימֵ֨נִי כַֽחוֹתָ֜ם עַל־לִבֶּ֗ךָ כַּֽחוֹתָם֙ עַל־זְרוֹעֶ֔ךָ כִּֽי־עַזָּ֤ה כַמָּ֙וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִשְׁא֖וֹל קִנְאָ֑ה רְשָׁפֶ֕יהָ רִשְׁפֵּ֕י אֵ֖שׁ שַׁלְהֶ֥בֶתְיָֽה׃
מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְכַבּ֣וֹת אֶת־הָֽאַהֲבָ֔ה וּנְהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּהָ אִם־יִתֵּ֨ן אִ֜ישׁ אֶת־כׇּל־ה֤וֹן בֵּיתוֹ֙ בָּאַהֲבָ֔ה בּ֖וֹז יָב֥וּזוּ לֽוֹ׃ {ס}

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 8: 6ff, Poem 6 (Song (Cant) 8:6-7) [tr. KJV (1611)]

More about (and translations of) this quote: wist.info/bible-ot/83987/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #jealousy #love #passion #price #value

A quotation from The Bible

Set me as a seal upon thine heart,
   as a seal upon thine arm:
   for love is strong as death;
   jealousy is cruel as the grave:
   the coals thereof are coals of fire,
   which hath a most vehement flame.
Many waters cannot quench love,
   neither can the floods drown it:
   if a man would give all the substance of his house for love,
   it would utterly be contemned.
 
שִׂימֵ֨נִי כַֽחוֹתָ֜ם עַל־לִבֶּ֗ךָ כַּֽחוֹתָם֙ עַל־זְרוֹעֶ֔ךָ כִּֽי־עַזָּ֤ה כַמָּ֙וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִשְׁא֖וֹל קִנְאָ֑ה רְשָׁפֶ֕יהָ רִשְׁפֵּ֕י אֵ֖שׁ שַׁלְהֶ֥בֶתְיָֽה׃
מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְכַבּ֣וֹת אֶת־הָֽאַהֲבָ֔ה וּנְהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּהָ אִם־יִתֵּ֨ן אִ֜ישׁ אֶת־כׇּל־ה֤וֹן בֵּיתוֹ֙ בָּאַהֲבָ֔ה בּ֖וֹז יָב֥וּזוּ לֽוֹ׃ {ס}

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 8: 6ff, Poem 6 (Song (Cant) 8:6-7) [tr. KJV (1611)]

More about (and translations of) this quote: wist.info/bible-ot/83987/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #jealousy #love #passion #price #value

A quotation from The Bible

Set me as a seal upon thine heart,
   as a seal upon thine arm:
   for love is strong as death;
   jealousy is cruel as the grave:
   the coals thereof are coals of fire,
   which hath a most vehement flame.
Many waters cannot quench love,
   neither can the floods drown it:
   if a man would give all the substance of his house for love,
   it would utterly be contemned.
 
שִׂימֵ֨נִי כַֽחוֹתָ֜ם עַל־לִבֶּ֗ךָ כַּֽחוֹתָם֙ עַל־זְרוֹעֶ֔ךָ כִּֽי־עַזָּ֤ה כַמָּ֙וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִשְׁא֖וֹל קִנְאָ֑ה רְשָׁפֶ֕יהָ רִשְׁפֵּ֕י אֵ֖שׁ שַׁלְהֶ֥בֶתְיָֽה׃
מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְכַבּ֣וֹת אֶת־הָֽאַהֲבָ֔ה וּנְהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּהָ אִם־יִתֵּ֨ן אִ֜ישׁ אֶת־כׇּל־ה֤וֹן בֵּיתוֹ֙ בָּאַהֲבָ֔ה בּ֖וֹז יָב֥וּזוּ לֽוֹ׃ {ס}

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 8: 6ff, Poem 6 (Song (Cant) 8:6-7) [tr. KJV (1611)]

More about (and translations of) this quote: wist.info/bible-ot/83987/

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A quotation from The Bible

My beloved has gone down to his garden,
   to the beds of spices,
to pasture his flock in the gardens
   and to gather lilies.
I am my beloved’s, and my beloved is mine;
   he pastures his flock among the lilies.
 
דּוֹדִי֙ יָרַ֣ד לְגַנּ֔וֹ לַעֲרֻג֖וֹת הַבֹּ֑שֶׂם לִרְעוֹת֙ בַּגַּנִּ֔ים וְלִלְקֹ֖ט שֽׁוֹשַׁנִּֽים׃
אֲנִ֤י לְדוֹדִי֙ וְדוֹדִ֣י לִ֔י הָרֹעֶ֖ה בַּשּׁוֹשַׁנִּֽים׃ {ס}

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 6: 2ff (Song (Cant) 6:2-3), Poem 4 [tr. NRSV (2021 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83822/

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A quotation from The Bible

My beloved has gone down to his garden,
   to the beds of spices,
to pasture his flock in the gardens
   and to gather lilies.
I am my beloved’s, and my beloved is mine;
   he pastures his flock among the lilies.
 
דּוֹדִי֙ יָרַ֣ד לְגַנּ֔וֹ לַעֲרֻג֖וֹת הַבֹּ֑שֶׂם לִרְעוֹת֙ בַּגַּנִּ֔ים וְלִלְקֹ֖ט שֽׁוֹשַׁנִּֽים׃
אֲנִ֤י לְדוֹדִי֙ וְדוֹדִ֣י לִ֔י הָרֹעֶ֖ה בַּשּׁוֹשַׁנִּֽים׃ {ס}

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 6: 2ff (Song (Cant) 6:2-3), Poem 4 [tr. NRSV (2021 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83822/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #beloved #couple #lily #lover #visit

A quotation from The Bible

My beloved has gone down to his garden,
   to the beds of spices,
to pasture his flock in the gardens
   and to gather lilies.
I am my beloved’s, and my beloved is mine;
   he pastures his flock among the lilies.
 
דּוֹדִי֙ יָרַ֣ד לְגַנּ֔וֹ לַעֲרֻג֖וֹת הַבֹּ֑שֶׂם לִרְעוֹת֙ בַּגַּנִּ֔ים וְלִלְקֹ֖ט שֽׁוֹשַׁנִּֽים׃
אֲנִ֤י לְדוֹדִי֙ וְדוֹדִ֣י לִ֔י הָרֹעֶ֖ה בַּשּׁוֹשַׁנִּֽים׃ {ס}

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 6: 2ff (Song (Cant) 6:2-3), Poem 4 [tr. NRSV (2021 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83822/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #beloved #couple #lily #lover #visit

A quotation from The Bible

My beloved has gone down to his garden,
   to the beds of spices,
to pasture his flock in the gardens
   and to gather lilies.
I am my beloved’s, and my beloved is mine;
   he pastures his flock among the lilies.
 
דּוֹדִי֙ יָרַ֣ד לְגַנּ֔וֹ לַעֲרֻג֖וֹת הַבֹּ֑שֶׂם לִרְעוֹת֙ בַּגַּנִּ֔ים וְלִלְקֹ֖ט שֽׁוֹשַׁנִּֽים׃
אֲנִ֤י לְדוֹדִי֙ וְדוֹדִ֣י לִ֔י הָרֹעֶ֖ה בַּשּׁוֹשַׁנִּֽים׃ {ס}

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 6: 2ff (Song (Cant) 6:2-3), Poem 4 [tr. NRSV (2021 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83822/

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A quotation from The Bible

I have come to my garden,
My own, my bride;
I have plucked my myrrh and spice,
Eaten my honey and honeycomb,
Drunk my wine and my milk.
Eat, lovers, and drink:
Drink deep of love!
 
בָּ֣אתִי לְגַנִּי֮ אֲחֹתִ֣י כַלָּה֒ אָרִ֤יתִי מוֹרִי֙ עִם־בְּשָׂמִ֔י אָכַ֤לְתִּי יַעְרִי֙ עִם־דִּבְשִׁ֔י שָׁתִ֥יתִי יֵינִ֖י עִם־חֲלָבִ֑י אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְשִׁכְר֖וּ דּוֹדִֽים׃ {ס}

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 5: 1ff (Song (Cant) 5:1), Poem 3 [tr. RJPS (2023 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83700/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #bride #celebration #drink #drinking #food #groom #intoxication #lovers #wedding #wine

A quotation from The Bible

I have come to my garden,
My own, my bride;
I have plucked my myrrh and spice,
Eaten my honey and honeycomb,
Drunk my wine and my milk.
Eat, lovers, and drink:
Drink deep of love!
 
בָּ֣אתִי לְגַנִּי֮ אֲחֹתִ֣י כַלָּה֒ אָרִ֤יתִי מוֹרִי֙ עִם־בְּשָׂמִ֔י אָכַ֤לְתִּי יַעְרִי֙ עִם־דִּבְשִׁ֔י שָׁתִ֥יתִי יֵינִ֖י עִם־חֲלָבִ֑י אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְשִׁכְר֖וּ דּוֹדִֽים׃ {ס}

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 5: 1ff (Song (Cant) 5:1), Poem 3 [tr. RJPS (2023 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83700/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #bride #celebration #drink #drinking #food #groom #intoxication #lovers #wedding #wine

A quotation from The Bible

I have come to my garden,
My own, my bride;
I have plucked my myrrh and spice,
Eaten my honey and honeycomb,
Drunk my wine and my milk.
Eat, lovers, and drink:
Drink deep of love!
 
בָּ֣אתִי לְגַנִּי֮ אֲחֹתִ֣י כַלָּה֒ אָרִ֤יתִי מוֹרִי֙ עִם־בְּשָׂמִ֔י אָכַ֤לְתִּי יַעְרִי֙ עִם־דִּבְשִׁ֔י שָׁתִ֥יתִי יֵינִ֖י עִם־חֲלָבִ֑י אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְשִׁכְר֖וּ דּוֹדִֽים׃ {ס}

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 5: 1ff (Song (Cant) 5:1), Poem 3 [tr. RJPS (2023 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83700/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #bride #celebration #drink #drinking #food #groom #intoxication #lovers #wedding #wine

A quotation from The Bible

I have come to my garden,
My own, my bride;
I have plucked my myrrh and spice,
Eaten my honey and honeycomb,
Drunk my wine and my milk.
Eat, lovers, and drink:
Drink deep of love!
 
בָּ֣אתִי לְגַנִּי֮ אֲחֹתִ֣י כַלָּה֒ אָרִ֤יתִי מוֹרִי֙ עִם־בְּשָׂמִ֔י אָכַ֤לְתִּי יַעְרִי֙ עִם־דִּבְשִׁ֔י שָׁתִ֥יתִי יֵינִ֖י עִם־חֲלָבִ֑י אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְשִׁכְר֖וּ דּוֹדִֽים׃ {ס}

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 5: 1ff (Song (Cant) 5:1), Poem 3 [tr. RJPS (2023 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83700/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #bride #celebration #drink #drinking #food #groom #intoxication #lovers #wedding #wine

A quotation from The Bible

I have come to my garden,
My own, my bride;
I have plucked my myrrh and spice,
Eaten my honey and honeycomb,
Drunk my wine and my milk.
Eat, lovers, and drink:
Drink deep of love!
 
בָּ֣אתִי לְגַנִּי֮ אֲחֹתִ֣י כַלָּה֒ אָרִ֤יתִי מוֹרִי֙ עִם־בְּשָׂמִ֔י אָכַ֤לְתִּי יַעְרִי֙ עִם־דִּבְשִׁ֔י שָׁתִ֥יתִי יֵינִ֖י עִם־חֲלָבִ֑י אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְשִׁכְר֖וּ דּוֹדִֽים׃ {ס}

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 5: 1ff (Song (Cant) 5:1), Poem 3 [tr. RJPS (2023 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83700/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #bride #celebration #drink #drinking #food #groom #intoxication #lovers #wedding #wine

A quotation from The Bible

Ah, you are fair, my darling,
Ah, you are fair,
With your dove-like eyes!
And you, my beloved, are handsome,
Beautiful indeed!
Our couch is in a bower;
Cedars are the beams of our house,
Cypresses the rafters.
 
הִנָּ֤ךְ יָפָה֙ רַעְיָתִ֔י הִנָּ֥ךְ יָפָ֖ה עֵינַ֥יִךְ יוֹנִֽים׃
הִנְּךָ֨ יָפֶ֤ה דוֹדִי֙ אַ֣ף נָעִ֔ים אַף־עַרְשֵׂ֖נוּ רַעֲנָנָֽה׃
קֹר֤וֹת בָּתֵּ֙ינוּ֙ אֲרָזִ֔ים (רחיטנו) [רַהִיטֵ֖נוּ] בְּרוֹתִֽים׃

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 1:15ff (Song (Cant) 1:15-17) [tr. RJPS (2023 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83536/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #beauty #bed #bower #bride #bridegroom #couch #handsomeness #lovers #marriage

A quotation from The Bible

Ah, you are fair, my darling,
Ah, you are fair,
With your dove-like eyes!
And you, my beloved, are handsome,
Beautiful indeed!
Our couch is in a bower;
Cedars are the beams of our house,
Cypresses the rafters.
 
הִנָּ֤ךְ יָפָה֙ רַעְיָתִ֔י הִנָּ֥ךְ יָפָ֖ה עֵינַ֥יִךְ יוֹנִֽים׃
הִנְּךָ֨ יָפֶ֤ה דוֹדִי֙ אַ֣ף נָעִ֔ים אַף־עַרְשֵׂ֖נוּ רַעֲנָנָֽה׃
קֹר֤וֹת בָּתֵּ֙ינוּ֙ אֲרָזִ֔ים (רחיטנו) [רַהִיטֵ֖נוּ] בְּרוֹתִֽים׃

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 1:15ff (Song (Cant) 1:15-17) [tr. RJPS (2023 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83536/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #beauty #bed #bower #bride #bridegroom #couch #handsomeness #lovers #marriage

A quotation from The Bible

Ah, you are fair, my darling,
Ah, you are fair,
With your dove-like eyes!
And you, my beloved, are handsome,
Beautiful indeed!
Our couch is in a bower;
Cedars are the beams of our house,
Cypresses the rafters.
 
הִנָּ֤ךְ יָפָה֙ רַעְיָתִ֔י הִנָּ֥ךְ יָפָ֖ה עֵינַ֥יִךְ יוֹנִֽים׃
הִנְּךָ֨ יָפֶ֤ה דוֹדִי֙ אַ֣ף נָעִ֔ים אַף־עַרְשֵׂ֖נוּ רַעֲנָנָֽה׃
קֹר֤וֹת בָּתֵּ֙ינוּ֙ אֲרָזִ֔ים (רחיטנו) [רַהִיטֵ֖נוּ] בְּרוֹתִֽים׃

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 1:15ff (Song (Cant) 1:15-17) [tr. RJPS (2023 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83536/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #beauty #bed #bower #bride #bridegroom #couch #handsomeness #lovers #marriage

A quotation from The Bible

Ah, you are fair, my darling,
Ah, you are fair,
With your dove-like eyes!
And you, my beloved, are handsome,
Beautiful indeed!
Our couch is in a bower;
Cedars are the beams of our house,
Cypresses the rafters.
 
הִנָּ֤ךְ יָפָה֙ רַעְיָתִ֔י הִנָּ֥ךְ יָפָ֖ה עֵינַ֥יִךְ יוֹנִֽים׃
הִנְּךָ֨ יָפֶ֤ה דוֹדִי֙ אַ֣ף נָעִ֔ים אַף־עַרְשֵׂ֖נוּ רַעֲנָנָֽה׃
קֹר֤וֹת בָּתֵּ֙ינוּ֙ אֲרָזִ֔ים (רחיטנו) [רַהִיטֵ֖נוּ] בְּרוֹתִֽים׃

The Bible (The Old Testament) (14th - 2nd C BC) Judeo-Christian sacred scripture [Tanakh, Hebrew Bible], incl. the Apocrypha (Deuterocanonicals)
Book 22. Song of Songs (of Solomon; Canticles) 1:15ff (Song (Cant) 1:15-17) [tr. RJPS (2023 ed.)]

More about (and translations of) this quote: wist.info/bible-ot/83536/

#quote #quotes #quotation #qotd #bible #oldtestament #songofsongs #songofsolomon #beauty #bed #bower #bride #bridegroom #couch #handsomeness #lovers #marriage

Dive into the Song of Solomon, the Bible's sultry love poem celebrating desire, unity, and passion's fire. From garden odes to jealous vows, it's a timeless blueprint for intimacy. Explore its layers, literal and mystic.

https://assemblybethesda.com/unveiling-the-song-of-solomon-a-timeless-celebration-of-love/

#SongOfSongs #songofsolomon

textual dyads with Thoreau and Sophie Strand

#SongOfSongs #Dyads #Thoreau

textual dyads with Thoreau and Sophie Strand

#SongOfSongs #Dyads #Thoreau

textual dyads with Thoreau and Sophie Strand

#SongOfSongs #Dyads #Thoreau

textual dyads with Thoreau and Sophie Strand

#SongOfSongs #Dyads #Thoreau

textual dyads with Thoreau and Sophie Strand

#SongOfSongs #Dyads #Thoreau

SBL International: some talks I attended

(Live tweeting conferences is out; post hoc blogging about them is the new thing.)

Last week saw the 2024 Society of Biblical Literature International Meeting held at the Vrije Universiteit Amsterdam, advertised with pictures like this:

despite being held about an hour’s walk from where that picture was taken, at a place that looks like this:

It’s nicer on the inside.

As an International Meeting, this was considerably smaller than the SBL’s Annual Meetings in the US, with only(!) some 550 attendees. Unlike the gargantuan Annual Meeting I attended in 2018, I actually found this quite manageable and even enjoyable. And like the Annual Meeting, there were lots and lots of talks and other events. Here’s an overview of some of the ones I attended, in chronological order.

After some admirably concise and entertaining opening words by Steed Davidson (SBL Executive Director) and Bert-Jan Lietaert Peerbolte (VU Amsterdam), the conference kicked off on Sunday afternoon with a reception. Great snacks, 4/5, would be received again.

Monday talks:

• John Will Rice analyzed passages in the books of Kings on “the sin of Jeroboam” and argued that at an earlier stage, this was Jeroboam (I)’s establishment of a “Battei Bamoth” sanctuary at an unnamed location, with non-Levitical priests, and a different festival calendar. This was later conflated with a separate tradition on Josiah destroying an altar at Bethel to make Jeroboam responsible for building that altar and putting a golden calf idol there. Rice suggests this was done to avoid the awkwardness of having Josiah destroying an altar that was now believed to have been built by the patriarch Jacob.
• Jorik Groen gave a great talk (as his co-supervisor and one-time coauthor, I’m completely unbiased) exploring and explaining the different uses of Biblical Hebrew בּוֹא and English to come. Slides here.
• Drawing on previous work by Yochanan Breuer and new research, Yosef Ofer presented some cases where the cantillation of the Masoretic Text reflects a mix of competing traditions. The main case study was on Isaiah 45:1, where cantillators disagreed about whether God is calling the Persian king Cyrus his Messiah or not:

• A session on the Semantics of Ancient Hebrew Database talked about the semantics of עֶבֶד ‘slave’ or ‘servant’ (Cornelius Haposan Sinaga), חוֹתָם ‘seal’ (Marjo Korpel), and the hapax legomenon חַשְׁמַנִּים, possibly ‘amethysts’ (a posthumous suggestion by Meindert Dijkstra presented by Paul Sanders).
• Ivri Bunis and myself presented something we’ve been meaning to work on for a while now, connecting his observations on medial deixis pronouns with prefixed hallā- with some stuff I’ve done on similar-sounding presentatives in Hebrew and other Semitic languages. Slides here.
• In the same session, Dong-Hyuk Kim presented a recent analysis that says English “adverbs of time and place” like here, there, then, now and so forth should actually be seen as intransitive prepositions and applied it to Biblical Hebrew (which is harder, as adverbs are less clearly marked than in English). It sounds weird, but I was fully convinced.

Tuesday talks:

• Nili Samet asked: whose voice do we hear in the pessimistic, life-negating “Better Than” proverbs in Qohelet 7:1–9? Not Qohelet’s: it contradicts his philosophy elsewhere in the book. Not a later editor’s, either, as the passage is well integrated into the book and Qohelet comments on it. Nor that of classical wisdom, as it contradicts the world view of Proverbs, for example. Drawing on parallels in Tractate Avot and Ben Sira, Samet makes a plausible case that Qohelet is critically quoting another wisdom school from the Hellenistic period, that would end up influencing pre-Rabbinic and early Rabbinic wisdom literature.
• Kyle Young reconsidered Alexander Sperber’s choice of a manuscript on which to base his edition of Targum Onqelos and concludes that while it’s not perfect, it’s acceptable until something better comes along.
• In my second talk this conference, I went before the Pentateuch section to ask them why, if you believe the E source is a thing, Genesis 14 can’t be its missing beginning. For the (mostly European) scholars present, the answer is “we don’t believe in E so who cares lol” (to be fair, I’m not sure I do either). But they were very nice about it, had helpful methodological pointers, and seemed to be convinced by some possible connections I suggested between Genesis 14 and other texts. Slides here.
• The last session I attended on Tuesday focused on Qumran Cave 11, with non-Biblical texts that were published by a Dutch team. Eibert Tigchelaar (KU Leuven 🥳) gave us some historical background on two (given time constraints, mainly one) of the leading scholars, one of whom was problematic (as in publishing 1940 pamphlets on “The Jewish Question” problematic). David Shepherd showed that the Job “Targum” from Cave 11 does not yet employ a Targumic translation technique, like earlier translations into Aramaic. And Rebekka Luther also talked about the Job Targum (pace Shepherd), arguing that its translator purposefully edited it to change (improve?) the picture of Job it presents.

Wednesday talks:

• Charbel El-Khaissi presented his ongoing PhD research on the generalization of the definite article in Syriac, showing that this was a gradual development in some environments. I like the data-heavy approach.
• Margaretha Folmer (Leiden University 🥳) presented three marginal linguistic features in Targumei Onqelos (Pentateuch) and Jonathan (Prophets). Besides being very interesting in their own right, that they appear in the same way in both targumim supports the view that these are written in practically the same form of Aramaic, which bears on the history of their translation and transmission.
• Emanuel Tov, in his eighties now, is the doyen of Dead Sea Scrolls research, so it was cool to attend his talk on correctional practices at Qumran. Lots of ḋȯṫṡ and strikethroughs.
• Against the dominant (in Europe) view that the Priestly source ends in Leviticus or even Exodus, Bruna Velcic made a strong case that the spies narrative in Numbers 13 and 14 really is Priestly too (and not just post-Priestly), based both on form and contents. No conclusion on where P does end.
• I got to chair a session featuring four speakers from Scriptura (Elizabeth Robar, Ian Atkinson, Drew Longacre, and Joseph Habib), talking about poetry, mainly Psalm 68, a major source of headaches for everyone involved.

Thursday was a half day. I attended both of the sessions on the study of pre-modern Judaism in the Low Countries, including:

• Jonathan Stökl (Leiden University 🥳)’s enigmatically, even ominously titled talk “Elefantine…” considered different models for the religious identity of the Judean(?) community on the southern border of Achaemenid Egypt. Should we call them Jews, Yahwists, or something else altogether?
• Willem Smelik presented on the practice of adding cantillation marks to targum manuscripts and possible implications for liturgical and study practice.
• Joachim Yeshaya (until recently[?], KU Leuven 🥳) told us about Abraham Ibn Ezra, one of the great commentators and poets of Sepharad, and the connection between his poetry and his commentary on the Song of Songs.

Finally, a shoutout to Matthew Saunders, who attended the conference without presenting, but who also maintains a very in-depth blog on Semitic languages.

All in all, it was great to have so many people come hang out and present their work at a half-an-hour train ride from my house. They should do that more often. I look forward to seeing a lot of the ideas presented last week in print soon and, hopefully, the people presenting them too.

#Aramaic #Bible #conference #DeadSeaScrolls #Exodus #Genesis #Hebrew #Isaiah #Kings #linguistics #news #Numbers #Pentateuch #Psalms #Qohelet #SongOfSongs #Targum

SBL International: some talks I attended

(Live tweeting conferences is out; post hoc blogging about them is the new thing.)

Last week saw the 2024 Society of Biblical Literature International Meeting held at the Vrije Universiteit Amsterdam, advertised with pictures like this:

despite being held about an hour’s walk from where that picture was taken, at a place that looks like this:

It’s nicer on the inside.

As an International Meeting, this was considerably smaller than the SBL’s Annual Meetings in the US, with only(!) some 550 attendees. Unlike the gargantuan Annual Meeting I attended in 2018, I actually found this quite manageable and even enjoyable. And like the Annual Meeting, there were lots and lots of talks and other events. Here’s an overview of some of the ones I attended, in chronological order.

After some admirably concise and entertaining opening words by Steed Davidson (SBL Executive Director) and Bert-Jan Lietaert Peerbolte (VU Amsterdam), the conference kicked off on Sunday afternoon with a reception. Great snacks, 4/5, would be received again.

Monday talks:

• John Will Rice analyzed passages in the books of Kings on “the sin of Jeroboam” and argued that at an earlier stage, this was Jeroboam (I)’s establishment of a “Battei Bamoth” sanctuary at an unnamed location, with non-Levitical priests, and a different festival calendar. This was later conflated with a separate tradition on Josiah destroying an altar at Bethel to make Jeroboam responsible for building that altar and putting a golden calf idol there. Rice suggests this was done to avoid the awkwardness of having Josiah destroying an altar that was now believed to have been built by the patriarch Jacob.
• Jorik Groen gave a great talk (as his co-supervisor and one-time coauthor, I’m completely unbiased) exploring and explaining the different uses of Biblical Hebrew בּוֹא and English to come. Slides here.
• Drawing on previous work by Yochanan Breuer and new research, Yosef Ofer presented some cases where the cantillation of the Masoretic Text reflects a mix of competing traditions. The main case study was on Isaiah 45:1, where cantillators disagreed about whether God is calling the Persian king Cyrus his Messiah or not:

• A session on the Semantics of Ancient Hebrew Database talked about the semantics of עֶבֶד ‘slave’ or ‘servant’ (Cornelius Haposan Sinaga), חוֹתָם ‘seal’ (Marjo Korpel), and the hapax legomenon חַשְׁמַנִּים, possibly ‘amethysts’ (a posthumous suggestion by Meindert Dijkstra presented by Paul Sanders).
• Ivri Bunis and myself presented something we’ve been meaning to work on for a while now, connecting his observations on medial deixis pronouns with prefixed hallā- with some stuff I’ve done on similar-sounding presentatives in Hebrew and other Semitic languages. Slides here.
• In the same session, Dong-Hyuk Kim presented a recent analysis that says English “adverbs of time and place” like here, there, then, now and so forth should actually be seen as intransitive prepositions and applied it to Biblical Hebrew (which is harder, as adverbs are less clearly marked than in English). It sounds weird, but I was fully convinced.

Tuesday talks:

• Nili Samet asked: whose voice do we hear in the pessimistic, life-negating “Better Than” proverbs in Qohelet 7:1–9? Not Qohelet’s: it contradicts his philosophy elsewhere in the book. Not a later editor’s, either, as the passage is well integrated into the book and Qohelet comments on it. Nor that of classical wisdom, as it contradicts the world view of Proverbs, for example. Drawing on parallels in Tractate Avot and Ben Sira, Samet makes a plausible case that Qohelet is critically quoting another wisdom school from the Hellenistic period, that would end up influencing pre-Rabbinic and early Rabbinic wisdom literature.
• Kyle Young reconsidered Alexander Sperber’s choice of a manuscript on which to base his edition of Targum Onqelos and concludes that while it’s not perfect, it’s acceptable until something better comes along.
• In my second talk this conference, I went before the Pentateuch section to ask them why, if you believe the E source is a thing, Genesis 14 can’t be its missing beginning. For the (mostly European) scholars present, the answer is “we don’t believe in E so who cares lol” (to be fair, I’m not sure I do either). But they were very nice about it, had helpful methodological pointers, and seemed to be convinced by some possible connections I suggested between Genesis 14 and other texts. Slides here.
• The last session I attended on Tuesday focused on Qumran Cave 11, with non-Biblical texts that were published by a Dutch team. Eibert Tigchelaar (KU Leuven 🥳) gave us some historical background on two (given time constraints, mainly one) of the leading scholars, one of whom was problematic (as in publishing 1940 pamphlets on “The Jewish Question” problematic). David Shepherd showed that the Job “Targum” from Cave 11 does not yet employ a Targumic translation technique, like earlier translations into Aramaic. And Rebekka Luther also talked about the Job Targum (pace Shepherd), arguing that its translator purposefully edited it to change (improve?) the picture of Job it presents.

Wednesday talks:

• Charbel El-Khaissi presented his ongoing PhD research on the generalization of the definite article in Syriac, showing that this was a gradual development in some environments. I like the data-heavy approach.
• Margaretha Folmer (Leiden University 🥳) presented three marginal linguistic features in Targumei Onqelos (Pentateuch) and Jonathan (Prophets). Besides being very interesting in their own right, that they appear in the same way in both targumim supports the view that these are written in practically the same form of Aramaic, which bears on the history of their translation and transmission.
• Emanuel Tov, in his eighties now, is the doyen of Dead Sea Scrolls research, so it was cool to attend his talk on correctional practices at Qumran. Lots of ḋȯṫṡ and strikethroughs.
• Against the dominant (in Europe) view that the Priestly source ends in Leviticus or even Exodus, Bruna Velcic made a strong case that the spies narrative in Numbers 13 and 14 really is Priestly too (and not just post-Priestly), based both on form and contents. No conclusion on where P does end.
• I got to chair a session featuring four speakers from Scriptura (Elizabeth Robar, Ian Atkinson, Drew Longacre, and Joseph Habib), talking about poetry, mainly Psalm 68, a major source of headaches for everyone involved.

Thursday was a half day. I attended both of the sessions on the study of pre-modern Judaism in the Low Countries, including:

• Jonathan Stökl (Leiden University 🥳)’s enigmatically, even ominously titled talk “Elefantine…” considered different models for the religious identity of the Judean(?) community on the southern border of Achaemenid Egypt. Should we call them Jews, Yahwists, or something else altogether?
• Willem Smelik presented on the practice of adding cantillation marks to targum manuscripts and possible implications for liturgical and study practice.
• Joachim Yeshaya (until recently[?], KU Leuven 🥳) told us about Abraham Ibn Ezra, one of the great commentators and poets of Sepharad, and the connection between his poetry and his commentary on the Song of Songs.

Finally, a shoutout to Matthew Saunders, who attended the conference without presenting, but who also maintains a very in-depth blog on Semitic languages.

All in all, it was great to have so many people come hang out and present their work at a half-an-hour train ride from my house. They should do that more often. I look forward to seeing a lot of the ideas presented last week in print soon and, hopefully, the people presenting them too.

#Aramaic #Bible #conference #DeadSeaScrolls #Exodus #Genesis #Hebrew #Isaiah #Kings #linguistics #news #Numbers #Pentateuch #Psalms #Qohelet #SongOfSongs #Targum

Y'allllllllll I just finished reading Aimee Byrd's book on the #SongOfSongs and will never be the same. I felt like I was breathing the air of Paradise. Glory.

Buy. Request at your library. Read. Share. It's so good. Our Bridegroom is so good. #TheSexualReformation https://zondervanacademic.com/products/the-sexual-reformation

Y'allllllllll I just finished reading Aimee Byrd's book on the #SongOfSongs and will never be the same. I felt like I was breathing the air of Paradise. Glory.

Buy. Request at your library. Read. Share. It's so good. Our Bridegroom is so good. #TheSexualReformation https://zondervanacademic.com/products/the-sexual-reformation

Y'allllllllll I just finished reading Aimee Byrd's book on the #SongOfSongs and will never be the same. I felt like I was breathing the air of Paradise. Glory.

Buy. Request at your library. Read. Share. It's so good. Our Bridegroom is so good. #TheSexualReformation https://zondervanacademic.com/products/the-sexual-reformation

Shabbat Chagall, y'all
#MarcChagall #SongOfSongs #gutshabbes #ShabbatShalom

Shabbat Chagall, y'all
#MarcChagall #SongOfSongs #gutshabbes #ShabbatShalom

Shabbat Chagall, y'all
#MarcChagall #SongOfSongs #gutshabbes #ShabbatShalom

Shabbat Chagall, y'all
#MarcChagall #SongOfSongs #gutshabbes #ShabbatShalom

Shabbat Chagall, y'all
#MarcChagall #SongOfSongs #gutshabbes #ShabbatShalom

A calligraphic masterpiece, an 11-inch high piece of parchment that contains the entire biblical Song of Songs in Hebrew micrography (written in tiny letters). It is signed by the Lithuanian artist/scribe, Baruch ben Shemaryah, 1794. It renders the entire Song of Songs as a work of art, in letters that are at once text and illumination. Shir (song) is the central word around which the text revolves. - Yale University Judaica Collection https://campuspress.yale.edu/judaicacollection/2013/11/05/song-of-songs/ #SongofSongs #micrography

A calligraphic masterpiece, an 11-inch high piece of parchment that contains the entire biblical Song of Songs in Hebrew micrography (written in tiny letters). It is signed by the Lithuanian artist/scribe, Baruch ben Shemaryah, 1794. It renders the entire Song of Songs as a work of art, in letters that are at once text and illumination. Shir (song) is the central word around which the text revolves. - Yale University Judaica Collection https://campuspress.yale.edu/judaicacollection/2013/11/05/song-of-songs/ #SongofSongs #micrography

A calligraphic masterpiece, an 11-inch high piece of parchment that contains the entire biblical Song of Songs in Hebrew micrography (written in tiny letters). It is signed by the Lithuanian artist/scribe, Baruch ben Shemaryah, 1794. It renders the entire Song of Songs as a work of art, in letters that are at once text and illumination. Shir (song) is the central word around which the text revolves. - Yale University Judaica Collection https://campuspress.yale.edu/judaicacollection/2013/11/05/song-of-songs/ #SongofSongs #micrography

A calligraphic masterpiece, an 11-inch high piece of parchment that contains the entire biblical Song of Songs in Hebrew micrography (written in tiny letters). It is signed by the Lithuanian artist/scribe, Baruch ben Shemaryah, 1794. It renders the entire Song of Songs as a work of art, in letters that are at once text and illumination. Shir (song) is the central word around which the text revolves. - Yale University Judaica Collection https://campuspress.yale.edu/judaicacollection/2013/11/05/song-of-songs/ #SongofSongs #micrography

A calligraphic masterpiece, an 11-inch high piece of parchment that contains the entire biblical Song of Songs in Hebrew micrography (written in tiny letters). It is signed by the Lithuanian artist/scribe, Baruch ben Shemaryah, 1794. It renders the entire Song of Songs as a work of art, in letters that are at once text and illumination. Shir (song) is the central word around which the text revolves. - Yale University Judaica Collection https://campuspress.yale.edu/judaicacollection/2013/11/05/song-of-songs/ #SongofSongs #micrography

#MovieQuotes #RobertDeNiro #OnceUponATime #InAmerica #SongOfSongs

“How beautiful are your feet in sandals, O prince’s daughter. … Your navel is a bowl, well-rounded with no lack of wine.”