Biblical Hebrew Forum

["Brett Casben" <Brett AT envirodoctor.com.au>]

B Hebrew,
I have been working through the Song of Songs using Fox as a reference 
complemented by the new Bloch translation. Recently I was referred to a 
commentary by Carlos Suares which raises several questions in relation to the 
actual translation of certain words in the original Hebrew which I would be 
grateful of some assistance in resolving if possible.

        1.   Suares translates the double dallet/yod as it appears in several 
places through the text as being 'nipples' where it is is generally referred 
to 'lovemaking' in other texts.
        2.      The root sheen/mem somehow equates to name, essence, being 
and the like and is varyingly interpreted in 1:3 as oils, your oils, your 
essence, your name in its various parts but there doesn't seem any clear 
analysis as to which means what. Any suggestions?
        3.      The word Turaq is interpreted in some cases as a name and 
sometimes as a verb, 'to pour out' surely there must be a clearer indication 
as to its meaning. Fox favours pour out but Suares states it as a name and 
indicates it is the name of the person who is being addressed whereas 
according to my enquiries it seems to be a place name. However it also crops 
up in the original Hebrew tav waw raysh quof as an alternative spelling for 
the Torah. Is this a possible interpretation, I mean, a reasonable meaning?
        4.      Suares interprets the 'chamber' in  1:4 as specifically 
referable to a place of religious study where almost all other commentators 
have it as a bedroom. Any thoughts?
        5.      In 1:6 Suares has the opening word order changed and 
translates Al as El extracting an interpretation 'toward God'. This is 
obviously totally at variance with most other translations.
        6.      Also in this verse the vineyard is varying interpreted as a 
symbol of 'a full life' (Suares), sexual development, (Fox), isn't there some 
more clear statement as to its imagery? Is this the same 'vineyard' referred 
to in Hosea 2:15?
        7.      In 1:7 Suares has sheen lamed mem hay as Shalomah (phonetic) 
not sallamah (lest/Fox) followed by aleph hay yod hay as it appears in 
Genesis for 'I am' as Yahweh describes himself. This seems extraordinarily 
divergent in meaning. Is there any support for the Suares interpretation or 
is it considered completely out of field.
        8.      Suares makes consistent use of tracking the root meaning to 
extract the idiom and this throws up two consistent interpretations at 
variance with the accepted translations. The first is ghimel dallet as it 
appears in 1:9 et seq which he interprets from its root 'goat' to mean new 
journey. How does this square off with his interpretation of ayn yod noun - 
ghimel dallet yod as a reference to 'a vine no longer wanted'.  
        9.      The second is dallet ghimel 2:4 et seq which he interprets 
from its root 'first borne of the sea' to mean a fish. In this regard can I 
also refer you to Ruth 3:9 where the same root word seems to appear and ask 
if this is the same referent.
        10.     In 2:7 et seq Suares rejects the interpretation Jerusalem 
insisting that it omits the customary yod in favour of 'peaceful city' which 
maybe all Jerusalem is anyway (although it has hardly ever been that, eh?).
        10A. In 2:9 the word commonly translated as 'gazelle' Suares 
identifies by its root as 'substance/thickness' and that for young stag as 
'dust'. Are you able to assist as to whether there is support for either of 
these translations?
        11.     In 4:3 Suares translates kaf hhayt waw tayt as sin and hay 
sheen noun yod as dull or foolish which stands rather at odds with the 
traditional interpretation. Again is their any other support for this 
interpretation?
        12.     Suares also identifies the word as it appears in 6:6 as hay 
mem waw raysh as derivative of mem waw raysh, to exchange not, as most often 
translated as myrrh which he points out is elsewhere identified in the Song 
as mem raysh without the interposed waw. If this is the case is the 
construction the same as that appearing in Hosea 4:13?
        13.     Suares identifies the season in 2:11 as autumn rather than 
spring as ayn bayt raysh he translates as 'prepare, rather than 'past'. Any 
comments?
        14.     In 2:13 Suares states that the fig tree is a 'well known 
symbol' but omits to tell us precisely for what, is it new life, is it the 
productive spirit, is it faithfulness, what?
        15.     In 4:1 Suares translates sheen ayn raysh khaf as price, value 
or measure. This is a long way away from the standard translation. Any 
support for this?
        16.     In 4:5 Suares translates the word usually interpreted as 
breasts, sheen dallet yod khaf, as a reference to 'the Almighty' Elohim. Now 
there is a leap I wouldn't want to make alone. Any help there?
        17.     In 5:1 yod ayn raysh yod - dallet bayt sheen is translated in 
Bloch as 'my honeycomb with my honey' whereas Suares gived the first word the 
meaning of either 'forest' or 'wilderness' and the second as a 'spoilt 
fermentation'.
I realise there is an awful lot to lay on you however if some of the issues 
could be addressed that would be very much appreciated.
Regards and best wishes to you all
Brett Casben
Sydney, Australia