Sapientiæ 7:4

Nova Vulgata

[7:5] collum tuum sicut turris eburnea. Oculi tui sicut piscinae in Hesebon, quae sunt ad portam Bathrabbim; nasus tuus sicut turris Libani, quae respicit contra Damascum.

Parallel Translations

Clementine Latin Vulgate (1592)
Cor sapientium ubi tristitia est, et cor stultorum ubi l�titia.

Jerome's Latin Vulgate (405)
Collum tuum sicut turris eburnea;
oculi tui sicut piscin� in Hesebon
qu� sunt in porta fili� multitudinis.
Nasus tuus sicut turris Libani,
qu� respicit contra Damascum.

Bible Verse Review
  from Treasury of Scripure Knowledge

neck: Song of Solomon 1:10, Song of Solomon 4:4

ivory: Song of Solomon 5:14, 1 Kings 10:18, 1 Kings 10:22, 1 Kings 22:39, Psalms 45:8, Psalms 144:12

thine eyes: That is, "Thine eyes are dark, deep, clear, and serene, as the fish-pools in Heshbon. " Song of Solomon 4:1, Song of Solomon 4:9, Song of Solomon 6:5, Ephesians 1:17, Ephesians 1:18, Ephesians 3:18, Ephesians 3:19

Heshbon: Numbers 21:25, Isaiah 54:4

thy nose: That is, "Thy nose is as finely formed as the tower of Lebanon." Philippians 1:9, Philippians 1:10, Hebrews 5:14

the tower: Song of Solomon 4:8, Song of Solomon 5:15, 1 Kings 7:2, 1 Kings 9:19, 2 Chronicles 8:6

Damascus: Genesis 15:2, 2 Samuel 8:6

Reciprocal: 1 Chronicles 6:81 - Heshbon Ecclesiastes 2:6 - pools Song of Solomon 8:10 - my

Gill's Notes on the Bible

Thy neck [is] as a tower of ivory,.... Two things recommend the neck, erectness and whiteness; both are here expressed, the one by a "tower", the other by "ivory"; hence a fine beautiful neck is called an ivory one t; and for the same reason it sometimes has the epithet of "snowy" u, and sometimes of "marble" w. Of the church's neck, as it may design either the ministers of the word, or the Scriptures of truth, :-; where it is compared to "the tower of David", and here to "a tower of ivory": Marckius conjectures that they may be the same, or that this is the name of, vine ancient structure known at this time; however, it is used as expressive of the purity of the lives of Gospel ministers, and the evenness of their doctrines, and of the purity, beauty, glory, axial harmony of the Scriptures;

thine eyes [like] the fish pools in Heshbon, by the gate of Bathrabbim; Heshbon was formerly the seat of Sihon, king of the Amorites, Numbers 22:26; of which Bathrabbim was one of its gates; so called, either because it led to Rabbath, a city near it, and mentioned with it, Jeremiah 49:3; or because of the great numbers that went in and out by it; for it may be rendered, "the daughter of many", or "of great ones" x: near this gate, it seems, were very delightful fish pools, to which the eyes of the church are compared. In the Hebrew language, the word for eyes and fountains is the same; the eyes having humours in them, and so fitly compared to fish pools. Of the eyes of the church, as they may design either the ministers of the word, or the eyes of her understanding, particularly faith, Jeremiah 49:3- :; here they are said to be like "fish pools", whose waters are clear, quiet, constant and immovable; and, seen at a distance, between trees and groves, look very beautiful: and, if applied to ministers, may denote the clearness of their sight in discerning the truths of the Gospel; and their being filled with the fulness of the blessing of the Gospel of Christ; and their being blessings to the churches of Christ, and to the souls of men the word for "fish pools" comes from a word which signifies "to bless" y; and such being observed as were near the gate of Bathrabbim, may have respect to the multitude that attend their ministry, and receive benefit by it; in which they are constant and invariable, and all of a piece, and appear very beautiful to those to whom they are useful. And if applied to the church's eyes of understanding, those of faith and knowledge, may denote the perspicuity of them, in the discernment of spiritual things; and the fixedness and immovableness of them on the person, blood, and righteousness of Christ; looking alone to him, and off of every other object, and so very attractive to him, and beautiful in his sight, as well as their abounding with the waters of evangelic repentance and humiliation; see Song of Solomon 4:9;

thy nose [is] as the tower of Lebanon, which looketh towards Damascus; a tower on that part of Mount Lebanon which faced Damascus, which lay in a plain, and so open to view, as well as exposed to winds; hence called, by Lucan z, Ventosa Damascus; which tower was so high, as Adrichomius a says, that from thence might be numbered the houses in Damascus: by which also may be meant the ministers of the word; nor need it seem strange that the same should be expressed by different metaphors, since the work of ministers is of different parts; who, as they are as eyes to see, so like the nose to smell; and having a spiritual discerning of Gospel truths, both savour them themselves, and diffuse the savour of them to others; and are both the ornament and defence of the church: the former is signified by the "nose", which is an ornament of the face, and the latter by the "tower of Lebanon", and this is looking towards Damascus, the inhabitants of which were always enemies to the people of Israel; and so may denote the vigilance and courage of faithful ministers, who watch the church's enemies, and their motions, and, with a manful courage, face and attack them. Moreover, this description may respect the majesty and magnanimity of the church herself; the former may be intimated by her nose, which, when of a good size, and well proportioned, adds much grace and majesty to the countenance; and the latter by its being compared to the impregnable tower of Lebanon, looking towards Damascus, signifying that she was not afraid to look her worst enemies in the face: or the whole may express her prudence and discretion in spiritual things: by which she can distinguish truth from error, and espy dangers afar off, and guard against them.

t "Eburnea cervix", Ovid. Epist. 20. v. 57. "Eburnea colla", ib. Metamorph. l. 3. Feb. 6. v. 422. l. 4. Fab. 5. v. 335. u Ovid. Amor. l. 2. Eleg. 4. v. 41. w Ib. Fasti, l. 4. v. 135. Virgil. Georgic. 4. in fine. x בת רבים θυγατρος πολλων Sept. "filiae muititudinis", V. L. "magnatum", Montanus "nobilium", Pagninus. y ברכות a rad. ברך "benedixit". z Pharsal. l. 3. v. 215. a Theatrum Terrae Sanctae, p. 100.

Barnes' Notes on the Bible

A tower of ivory - The tower of ivory, the allusion being to some particular tower, built probably by Solomon 1 Kings 10:21.

Fishpools in Heshbon - Or, simply pools. Among the ruins to the south of Heshbon still remain a number of deep wells cut in the rock, and a large reservoir of water. The simile well sets forth the appearance of a large clear liquid eye (compare Song of Solomon 5:12 note).

Gate of Bath-rabbim - Perhaps the gate looking toward Rabbath-Ammon on the north side of the city, though this does not agree with the wells above mentioned; or, the gate of the city “full of people” Lamentations 1:1; or, an expression indicating the gate itself as the scene of numerous gatherings.

Nose - Better perhaps “face “or “brow.”

The tower of Lebanon - Possibly “the house of the forest of Lebanon” or part of it 1 Kings 7:2; 1 Kings 9:19, built by Solomon in the early part of his reign; or possibly a watchtower erected by David to overawe Damascus after his war with Hadadezer 2 Samuel 8:6.

Clarke's Notes on the Bible

Verse Song of Solomon 7:4. Thy neck - as a tower of ivory — High, white, and ornamented with jewellery, as the tower of David was with bucklers. See on Song of Solomon 4:4.

The fish - pools in Heshbon — Clear, bright, and serene. These must have been very beautiful to have been introduced here in comparison. These two fountains appear to have been situated at the gate that led from Heshbon to Rabba, or Rabboth Ammon. There is a propriety in this metaphor, because fountains are considered to be the eyes of the earth.

Thy nose - as the tower of Lebanon — There was doubtless a propriety in this similitude also, which cannot now be discerned. If we are to understand the similitude as taken from the projecting form of the nose, even here I see nothing striking in the metaphor; for surely the tower of Lebanon did not project from the mountain as the human nose does from the face. It is better to acknowledge that there was undoubtedly some fit resemblances; but in what circumstance we know not. But some commentators are always extolling the correctness of the imagery in those very difficult places, where no soul sees the similitude but themselves.