Kidung Agung 3:11

Bahasa Indonesia Sehari-hari

puteri-puteri Sion, keluarlah dan tengoklah raja Salomo dengan mahkota yang dikenakan kepadanya oleh ibunya pada hari pernikahannya, pada hari kesukaan hatinya.

Parallel Translations

Alkitab Terjemahan Baru
puteri-puteri Sion, keluarlah dan tengoklah raja Salomo dengan mahkota yang dikenakan kepadanya oleh ibunya pada hari pernikahannya, pada hari kesukaan hatinya.

Contextual Overview

⁷ Beholde, about Solomons bedsteede there stande threescore valiaunt, of the most mightie in Israel: They holde swordes euery one, and are expert in warre. ⁸ Euery man also hath his sworde vpon his thigh, because of feare in the night. ⁹ Kyng Solomon had made him selfe a pallace of the wood of Libanus, ¹⁰ the pillers are of siluer, the couering of golde, the seate of purple, the grounde is pleasauntly paued with loue for the daughters of Hierusalem. ¹¹ Go foorth (O ye daughters of Sion) and beholde king Solomon in the crowne wherewith his mother crowned him in the day of his mariage, and in the day of the gladnesse of his heart.

Bible Verse Review
  from Treasury of Scripure Knowledge

Go: Song of Solomon 7:11, Hebrews 13:13

O ye: Song of Solomon 1:5, Song of Solomon 2:7, Psalms 9:14, Psalms 48:11

behold: Isaiah 9:6, Matthew 12:42, Philippians 2:9-11, Hebrews 2:9, Revelation 1:7, Revelation 19:12

his mother: Song of Solomon 8:5, Colossians 1:18, Revelation 5:9, Revelation 5:10

in the day of his: Isaiah 62:5, Jeremiah 2:2, Hosea 2:19, Hosea 2:20, John 3:29, Revelation 19:7, Revelation 22:9, Revelation 22:10

in the day of the: Isaiah 53:11, Jeremiah 32:41, Zephaniah 3:17, Luke 15:6, Luke 15:7, Luke 15:23, Luke 15:24, Luke 15:32, John 15:11

Reciprocal: Esther 2:18 - made a great Song of Solomon 4:9 - my spouse Isaiah 65:19 - I will Zechariah 6:11 - make Mark 2:20 - the bridegroom Luke 5:34 - the children

Cross-References

Genesis 4:10
And he sayde: What hast thou done? the voyce of thy brothers blood cryeth vnto me out of the grounde.

Psalms 50:21
These thynges hast thou done and I helde my tongue, thou thoughtest that I am euen such a one as thou thy selfe art: but I wyll reproue thee, and I wyll set foorth in order before thine eyes [all that thou hast done.]

Romans 3:20
Because that by the deedes of the lawe, there shall no flesshe be iustified in his syght. For by the lawe, commeth the knowledge of sinne.

Gill's Notes on the Bible

Go forth, O ye daughters of Zion,.... The same with the daughters of Jerusalem; the reason of the variation is, because Christ, here so gloriously described, is King of Zion, and they his subjects; these the church observing, being intent on looking at the bed and chariot she had described, calls them from those objects to look at a more glorious one; to whom Solomon in all his glory, on his coronation or marriage day, to which the allusion is, was not equal; wherefore she invites them to "go forth" and look at him, as people are forward to go out of their houses to see a crowned king pass along the streets, especially on his coronation day; and men never see any glory and excellency in Christ, until they go out of themselves, and look off of every other object to him alone;

and behold King Solomon with the crown wherewith his mother crowned him in the day of his espousals; alluding to a custom with the Jews g and other nations h, to put nuptial crowns on the heads Of married persons, both men and women, on the marriage day: Christ is undoubtedly here meant by Solomon, who is King of Zion, King of saints;

:-; by whose mother is meant either the church, the Jerusalem above, the mother of us all, of Christ mystical; or else every believer, who is not only his brother and sister, but his mother,

Matthew 12:50; and this may refer to the time when Christ is first made known unto and held by a sensible sinner, in the glory of his person, and the fulness of his grace, as sitting and riding in the chariot of the everlasting Gospel; when such honour him, and crown him by venturing on him, and believing in him; for every act of faith on Christ is putting the crown upon his head; and every submission to his ordinances is an acknowledging him King of saints; and every ascription of salvation to him and his grace by any, is casting their crowns at his and setting one on his head; and such a time is the time of his open espousals to them, when such consent to be his for ever, and give up their whole selves to him; there was a secret espousal of all the elect to Christ, upon the Father's grant of them to him in eternity; and there is an open espousal of them to him personally, at their conversion under the ministry of the word, when they are espoused as chaste virgins to Christ; at which time there is a large breaking forth of Christ's love to them, and of theirs to him: hence it is called "the love of their espousals"; see 2 Corinthians 11:2; and here

the day of the gladness of his heart; when Christ gladly and cheerfully receives such souls into his embraces, and rejoices over them as the bridegroom over the bride: now the church would have the daughters of "Jerusalem behold", look at this glorious person with an eye of faith and love, with attention and admiration; see Zechariah 9:9; there being such astonishing, incomparable, and transcendent excellencies in him, which require such looks as these;

g Misnah Sotah, c. 9. s. 14. h Vid. Paschalium de Coronis. l. 2. c. 16. p. 126. & Barthii Animadv. ad Claudian de Raptu Proserp. l. 2. v. 148. "Magnisque coronis conjugium fit", Claudian. Laus Serenae, v. 189, 190. στεφος

γαμηλιον, Bion. Idyl. 1. prope finem.

Barnes' Notes on the Bible

The principal and central action of the Song; the bride’s entry into the city of David, and her marriage there with the king. Jewish interpreters regard this part of the poem as symbolizing the “first” entrance of the Church of the Old Testament into the land of promise, and her spiritual espousals, and communion with the King of kings, through the erection of Solomon’s Temple and the institution of its acceptable worship. Christian fathers, in a like spirit, make most things here refer to the espousals of the Church with Christ in the Passion and Resurrection, or the communion of Christian souls with Him in meditation thereon.

Song of Solomon 3:6-11

Two or more citizens of Jerusalem, or the chorus of youths, companions of the bridegroom, describe the magnificent appearance of the bride borne in a royal litter, and then that of the king in festive joy wearing a nuptial crown.

Song of Solomon 3:6

“wilderness” is here pasture-land in contrast with the cultivated districts and garden-enclosures round the city. Compare Jeremiah 23:10; Joel 2:22; Isaiah 42:11; Psalms 65:12.

Pillars of smoke - Here an image of delight and pleasure. Frankincense and other perfumes are burned in such abundance round the bridal equipage that the whole procession appears from the distance to be one of moving wreaths and columns of smoke.

All powders of the merchant - Every kind of spice forming an article of commerce.

Song of Solomon 3:7

Bed - Probably the royal litter or palanquin in which the bride is borne, surrounded by his own body-guard consisting of sixty mighties of the mighty men of Israel.

Song of Solomon 3:8

Because of fear in the night - i. e., Against night alarms. Compare Psalms 91:5.

Song of Solomon 3:9, Song of Solomon 3:10

A stately bed hath king Solomon made for himself of woods (or trees) of the Lebanon. The word rendered “bed” occurs nowhere else in Scripture, and is of doubtful etymology and meaning. It may denote here

(1) the bride’s car or litter; or

(2) a more magnificent vehicle provided for her reception on her entrance into the city, and in which perhaps the king goes forth to meet her.

It has been made under Solomon’s own directions of the costliest woods (ceda and pine) of the Lebanon; it is furnished with “pillars of silver” supporting a “baldachin” or “canopy of gold” (not “bottom” as in the King James Version), and with “a seat (not ‘covering’) of purple cushions,” while “its interior is paved with (mosaic work, or tapestry of) love from (not ‘for’) the daughters of Jerusalem;” the meaning being that this part of the adornment is a gift of love, whereby the female chorus have testified their goodwill to the bride, and their desire to gratify the king.

Song of Solomon 3:11

Daughters of Zion - So called here to distinguish them from the bride’s companions, who are always addressed by her as “daughters of Jerusalem.”

His mother - Bathsheba 1 Kings 1:11. This is the last mention of her in sacred history.

Clarke's Notes on the Bible

Verse Song of Solomon 3:11. Go forth, O ye daughters of Zion — This is the exhortation of the companions of the bride to the females of the city to examine the superb appearance of the bridegroom, and especially the nuptial crown, which appears to have been made by Bathsheba, who it is supposed might have lived till the time of Solomon's marriage with the daughter of Pharaoh. It is conjectured that the prophet refers to a nuptial crown, Isaiah 61:10. But a crown, both on the bride and bridegroom, was common among most people on such occasions. The nuptial crown among the Greeks and Romans was only a chaplet or wreath of flowers.

In the day of the gladness of his heart. — The day in which all his wishes were crowned, by being united to that female whom beyond all others he loved.

Here the third day is supposed to end.