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Bahasa Indonesia Sehari-hari
Kidung Agung 3:7
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- BridgewayEncyclopedias:
- InternationalParallel Translations
Lihat, itulah joli Salomo, dikelilingi oleh enam puluh pahlawan dari antara pahlawan-pahlawan Israel.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
his bed: Song of Solomon 3:9, *marg. Song of Solomon 1:16
threescore: 1 Samuel 8:16, 1 Samuel 14:52, 1 Samuel 28:2, 1 Kings 9:22, 1 Kings 14:27, 2 Kings 6:17, Hebrews 1:14
Reciprocal: 2 Samuel 17:10 - and they which 2 Chronicles 12:10 - the chief Nehemiah 3:16 - the house Nehemiah 4:13 - in the lower places Proverbs 7:16 - decked Song of Solomon 8:13 - the companions
Cross-References
And they were both naked the man and his wife, and were not ashamed.
For God doth knowe, that the same day that ye eate therof, your eyes shall be opened, and ye shalbe eue as gods, knowyng good and euyll.
Which sayde: I hearde thy voyce in the garden, and was afrayde because I was naked, and hyd my selfe.
And he sayde: Who tolde thee that thou wast naked? Hast thou not eaten of the same tree, concernyng the which I commaunded thee that thou shouldest not eate of it?
So that thou shalt be cleane beside thy self, for the sight of thine eyes which thou shalt see.
But it fortuned that when they were come to Samaria, Elisa sayde: Lorde, open their eyes that they may see. And the Lorde opened their eyes, and they sawe, & behold they were in the middes of Samaria.
For the bed is narrowe and not large, and the couering so small that a man can not winde him selfe [vnder it.]
Their webbe maketh no cloth, and they may not couer them with their labours: their deedes are the deedes of wickednesse, and the worke of robberie is in their handes.
And beyng in hell in tormentes, he lyft vp his eyes, and sawe Abraham a farre of, and Lazarus in his bosome,
Gill's Notes on the Bible
Behold his bed which [is] Solomon's,.... Not Solomon the son of David, and penman of this song, but a greater than he, the antitype of him; so it is interpreted of the Messiah by many Jewish writers q: they were both sons of David and sons of God, and kings and preachers in Jerusalem. Solomon was a type of Christ in his wisdom and wealth, in the largeness and peaceableness of his kingdom; in his marriage with Pharaoh's daughter, and in building the temple, a figure of the church: and by his bed is meant the place where saints meet together for religious worship, his church visible, which is his resting and dwelling place; where souls are begotten and born again, and have fellowship with Christ; and which he has a property in by gift and purchase: and a behold is prefixed to it as a note of attention, directing the daughters of Jerusalem to turn off the discourse from her, and from commendation of her, to consider the greatness of Christ her beloved; who might conclude, that if his bed was so stately as after described, bow great must he himself be; and as a note of admiration, to show how much she was affected with the greatness of his grace to her, and the privileges she enjoyed of having nearness to him, and fellowship with him;
threescore valiant men [are] about it, of the valiant of Israel; ministers of the Gospel, such as are Israelites indeed, faithful and upright; and who are valiant, and heartily concerned for the good and welfare of Christ's people, and are careful that nothing hurt them, nor disturb their rest and repose. In the number of them, the allusion may be to the guard about Solomon's bed; which might consist of so many, partly for the security of his royal person, and partly for grandeur and majesty: and were just double the number of his father's worthies, he excelling him in greatness and glory; though it may be a certain number is put for an uncertain; and this is a competent and sufficient one.
q Targum, Aben Ezra, Jarchi, Kimchi, Ben Melech, and Abendana.
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 3:7. Threescore valiant men — These were the guards about the pavilion of the bridegroom, who were placed there because of fear in the night. The security and state of the prince required such a guard as this, and the passage is to be literally understood.
