ENDE | Hitam, namun eloklah aku, hai puteri2 Jerusjalem, bagaikan kemah dari Kedar, laksana kain bulu kambing dari Salma. | TB | Memang hitam aku, tetapi cantik, hai puteri-puteri Yerusalem, seperti kemah orang Kedar, seperti tirai-tirai orang Salma. | BIS | Biar hitam, aku cantik, hai putri-putri Yerusalem; hitam seperti kemah-kemah Kedar, tapi indah seperti tirai-tirai di istana Salomo! | FAYH | "Hai Gadis-gadis Yerusalem, aku hitam tetapi cantik, seperti kemah orang Kedar." "Indah seperti tirai-tirai di istana Raja Salomo!"
| DRFT_WBTC | | TL | Bahwa akulah hitam, tetapi manis, hai puteri-puteri Yeruzalem! seperti kemah Kedar dan seperti tirai kelambu Sulaiman. | KSI | | DRFT_SB | Hai segala anak perempuan Yerusalem sungguhpun aku hitam tetapi elok juga seperti segala seperti kemah Kedar dan seperti tirai kelambu Salma. | BABA | | KL1863 | | KL1870 | | DRFT_LDK | | TB_ITL_DRF | Memang hitam <07838> aku <0589>, tetapi cantik <05000>, hai puteri-puteri <01323> Yerusalem <03389>, seperti kemah <0168> orang Kedar <06938>, seperti tirai-tirai <03407> orang Salma <08010>. | TL_ITL_DRF | Bahwa akulah <0589> hitam <07838>, tetapi manis, hai puteri-puteri <01323> puteri-puteri <05000> Yeruzalem <03389>! seperti kemah <0168> Kedar <06938> dan seperti tirai kelambu <03407> Sulaiman <08010>. | AV# | I [am] black <07838>, but comely <05000>, O ye daughters <01323> of Jerusalem <03389>, as the tents <0168> of Kedar <06938>, as the curtains <03407> of Solomon <08010>. | BBE | I am dark, but fair of form, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. | MESSAGE | I am weathered but still elegant, oh, dear sisters in Jerusalem, Weather-darkened like Kedar desert tents, time-softened like Solomon's Temple hangings. | NKJV | I [am] dark, but lovely, O daughters of Jerusalem, Like the tents of Kedar, Like the curtains of Solomon. | PHILIPS | | RWEBSTR | I [am] black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. | GWV | [Bride] Young women of Jerusalem, I am dark and lovely like Kedar's tents, like Solomon's curtains. | NET | The Beloved to the Maidens: I am dark but lovely, O maidens* of Jerusalem, dark* like the tents of Qedar,* lovely* like the tent curtains* of Salmah.* | NET | 1:5 I am dark but lovely, O maidens30 tn Heb “O daughters of Jerusalem.” of Jerusalem,
dark31 sn The term “dark” does not appear in the Hebrew in this line but is supplied in the translation from the preceding line for the sake of clarity. The poetic structure of this tricolon is an example of redistribution. The terms “black but beautiful” in the A-line are broken up – the B-line picks up on “black” and the C-line picks up on “beautiful.” The Beloved was “black” like the rugged tents of Qedar woven from the wool of black goats, but “beautiful” as the decorative inner tent-curtains of King Solomon (J. L. Kugel, The Idea of Biblical Poetry, 40; W. G. E. Watson, Classical Hebrew Poetry [JSOTSup], 181). like the tents of Qedar,32 sn The comparison of her dark, outdoors appearance to the “tents of Qedar” is quite fitting for two reasons. First, the name “Qedar” refers to an ancient Arabian tribe of bedouin who lived in tents and inhabited a region in northern Arabia. Their tents were traditionally woven from the wool of black goats. They were not beautiful to look at; they were rough, rustic, rugged, and weather-beaten. Second, the terms שְׁחוֹרָה (sh˙khorah, “black”) and קֵדָר (qedar, “Qedar”) create a wordplay because the root קָדַר (qadar) means “dark, dirty” (HALOT 1072 s.v. קדר). The point of the comparison is that the Beloved had dark skin and a rugged outdoors appearance because she had been forced to work outdoors, and so her skin had become dark as 1:6 states.
lovely33 tn The term “lovely” does not appear in the Hebrew in this line but is supplied in the translation from the first line in this verse for the sake of clarity. like the tent curtains34 sn There is debate whether the terms “tents” אָהֳלֵי (’ahale, “tents”) and יְרִיעוֹת (y˙ri’ot, “tent-curtains”) used here as synonyms or antonyms. The term אֹהֶל (’ohel, “tent”) is often used in reference to an overall tent assembly, with particular emphasis on the external structure (e.g., Gen 4:20; 18:1; 31:33; Exod 26:13; 40:19; Judg 4:17; Isa 54:2; Jer 37:10) (HALOT 19 s.v. I אֹהֶל). The term “tent-curtains” (יְרִיעוֹה) is used to refer to (1) inner hanging curtains, such as decorative hangings or tapestries inside a tent (e.g., Exod 26:1-2, 7; Num 4:25) and (2) a tent as a whole (e.g., 2 Sam 7:2; Jer 4:20; 10:20; Hab 3:7) (HALOT 439 s.v. יְרִיעוֹת). The two terms are often used in parallelism as an A-B word pair (Isa 54:2; Jer 4:20; 10:20; 49:29; Hab 3:7). Like the “tents” (אֹהָלִים) of Qedar which were made from the wool of black goats, “tent-curtains” (יְרִיעוֹה) also were sometimes made from goat hair (Exod 26:7). If the two are synonymous, the point is that the tents of Qedar and the tent-curtains of Salmah were both black but beautiful. If the two terms are antonyms, the point is that the tents of Qedar are black but the tent-curtains of Salmah are beautiful. In either case, her point is that she is black, but nonetheless beautiful. Rabbinic midrash misses the point; it views the metaphor as contrasting her swarthy outward appearance with her inner beauty: “Just as the tents of Kedar, although from outside they look ugly, black, and ragged, yet inside contain precious stones and pearls, so the disciples of the wise, although they look repulsive and swarthy in this world, yet have within them knowledge of the Torah, Scriptures, Mishnah, Midrash, Halachoth, Talmud, Toseftas and Haggadah” (Midrash Rabbah 4:54-55). of Salmah.35 tc The MT vocalizes שׁלמה as שְׁלֹמֹה (sh˙lomoh, “Solomon”); however, the BHS editors suggest the vocalization שַׁלְמָה (shalmah); cf. NAB “Salma.” Salmah is the name of an ancient Arabian tribe mentioned in Assyrian and South Arabic sources, as well as Targum Onqelos (Gen 15:19; Num 24:21; Judg 4:17). Like the tribe of Qedar, Salmah was an Arabian nomadic tribe which inhabited a region in northern Arabia and the region of Petra. The proposed revocalization produces tighter parallelism between Qedar and Salmah, than Qedar and Solomon. This also creates a striking wordplay on the name שְׁלֹמֹה (M. H. Pope, Song of Songs [AB], 320).
| BHSSTR | <08010> hmls <03407> tweyryk <06938> rdq <0168> ylhak <03389> Mlswry <01323> twnb <05000> hwanw <0589> yna <07838> hrwxs (1:5) | LXXM | melaina {<3189> A-NSF} eimi {<1510> V-PAI-1S} kai {<2532> CONJ} kalh {<2570> A-NSF} yugaterev {<2364> N-VPF} ierousalhm {<2419> N-PRI} wv {<3739> CONJ} skhnwmata {<4638> N-NPN} khdar {N-PRI} wv {<3739> CONJ} derreiv {N-NPF} salwmwn {N-PRI} | IGNT | | WH | | TR | |
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