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Bahasa Indonesia Sehari-hari
Kidung Agung 3:8
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
Semua membawa pedang, terlatih dalam perang, masing-masing dengan pedang pada pinggang karena kedahsyatan malam.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
all: Psalms 45:3, Psalms 149:5-9, Isaiah 27:3, Ephesians 6:16-18
because: Nehemiah 4:21, Nehemiah 4:22, 1 Thessalonians 5:6-8
Reciprocal: Judges 3:16 - upon 2 Chronicles 12:10 - the chief Nehemiah 4:13 - in the lower places Job 34:25 - in the
Cross-References
And the serpent was suttiller then euery beast of the fielde which ye lord God hadde made, and he sayde vnto the woman: yea, hath God saide, ye shall not eate of euery tree of the garden?
And the woman sayde vnto the serpent: We eate of ye fruite of the trees of the garden.
But as for the fruite of the tree which is in the myddes of the garden, God hath sayde, ye shall not eate of it, neither shal ye touche of it, lest peraduenture ye dye.
And the Lorde called Adam, & sayde vnto hym: where art thou?
Which sayde: I hearde thy voyce in the garden, and was afrayde because I was naked, and hyd my selfe.
And Adam said: The woman whom thou gauest [to be] with me, she gaue me of the tree, and I dyd eate.
Unto Adam also and to his wyfe dyd the Lorde God make garments of skynnes, and he put them on.
And the Lorde God sayde: Beholde, the man is become as one of vs, in knowing good and euyll: And now lest peraduenture he put foorth his hande, and take also of the tree of lyfe and eate, and lyue for euer.
Dyd euer any people heare the voyce of God speakyng out of the middes of a fire, as thou hast hearde, and yet lyued?
Nowe therfore why shoulde we dye? that this great fire shoulde consume vs: If we heare the voyce of the Lord our God any more, we shall dye:
Gill's Notes on the Bible
They all hold swords,.... Or a "sword" r; the word is singular, which designs the word of God, called the sword of the Spirit, and said to be sharper than a twoedged sword, Ephesians 6:17 Hebrews 4:12; which everyone of the ministers of the Gospel hold in their hands; and which denotes not only their apprehension, but their retention of it, and firm adherence to it; it cleaves to them, and they to that; they and their sword cannot be parted, as Gussetius s observes the word signifies; these ministers could not be prevailed upon to drop it, or part with it, but retained it to the last; which shows them to be valiant men;
[being] expert in war; in military straits, in the spiritual war against sin, Satan, and the world, in common with other Christians; and in fighting the good fight of faith, against all opposers of the doctrines of the Gospel; knowing how to use to the best advantage the spiritual sword, the Scriptures of truth, to defend the Gospel, and refute error;
every man [hath] his sword upon his thigh; as a preparation for war, and an indication of readiness to engage in it, Psalms 45:3; for, being on the thigh, it is near, easy to come at, at once upon occasion, and so always in a posture of defence; all which expresses the familiar acquaintance ministers have with the word of God, its nearness, so that they can easily come at it, and furnish themselves with a sufficient proof of truth, and with proper arguments for the refutation of error. And this is done
because of fear in the night: when there is most danger; hence Cyrus considering that men are most easily taken when eating and drinking, and in the bath, and in bed, and in sleep, looked out for the most faithful men to be his bodyguard t. By "night" or "nights" u may be meant the nights of desertion, temptation, affliction, and persecution; when saints are in fear of their spiritual enemies, and of being overcome and destroyed by them: now Christ has provided a guard for his people, to prevent or remove these fears, and defend them from such as would make inroads upon their faith and comfort; namely, his ministers, that by their ministerings they may be a means of securing their peace and comfort, and of freeing them from all terrible apprehensions of things; which, as it shows the safety and security of the saints, so the tender care and concern of Christ for them.
r ρομφαιαν Sept. "gladium", Pagninus, Junius & Tremellius, Cocceius. s Ebr. Comment. p. 23. t Xenophon. Cyropaedia, l. 6. c. 29. u בלילות "in noctibus", Pagninus, Montanus, Piscator, Marckius, Michaelis.
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 3:8. They all hold swords — They are swordsmen. Every man has a sword, and is well instructed how to use it.
