I Am Black But Comely

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Comely ; i. Kedar whether from the Arabic, meaning "powerful," or from the Hebrew, "black" designates the tribes of the North Arabian descendants of Ishmael Genesis ; Isaiah , Kedareens, referred to by Pliny, and remaining in Arabia until the time of the Mohammedans.

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The Bedouin still calls his tent his "hair house;" it is covered with goat's-hair cloth, mostly black or grey. Whether the reference is to the colour of the goat's hair or to the tents being browned or blackened by the heat of the sun, we cannot doubt that the allusion is to the complexion, and the rest of the simile would then be applicable to the lovely shape and features of the maiden, the curtains of Solomon being the curtains of a pavilion, or pleasure tent, spread out like "a shining butterfly," i. Egyptian hangings were particularly prized.

The custom prevailed among Eastern monarchs of sojourning once in the year in some lovely rural district, and at such times their tents would be very magnificent. The LXX. The word is derived from a root "to tremble," i.

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The simile is merely poetical. The soul realizes its own acceptance before God, but ascribes that acceptance to his grace. There is no immodesty in the consciousness of merit so long as that merit is ascribed to him from whom it comes. There is often more pride in the assumption of humility than in the claim to be acknowledged.

The same apostle who declared himself less than the least of all saints also maintained that he was not a whit behind the very chiefest apostles. Keil and Delitzsch Biblical Commentary on the Old Testament "The final result, after all is learned, is this : Fear God and keep His commandments; for this is the end of every man. We might explain: The end of the matter summa summarum , all is heard, when, viz. Or as Hoelem. This retrospective reference of hakol nishm'a is more natural than the prospective reference; but, on the other hand, it is also more probable that soph davar denotes the final resultat than that it denotes the conclusion of the discourse.

The right explanation will be that which combines the retrospective reference of nakol nishm'a and the resultative reference of soph davar. Accordingly, Mendelss.

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In the days of Israel, when the nation was still united under the sceptre of Solomon, there was this distinct ion between the true and the false. I am blacke, but comely, O ye daughters of Ierusalem as the tents of Kedar, as the curtaines of Solomon. The sufferings of our fathers at the hands of the Papacy need no enlargement here. I drew this piece in from a bible scripture Songs of Solomon "I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Eventually, the book was accepted as canonical because it was interpreted allegorically. Power is allowed to Satan to work his will against the Church, whose members are frequently tried to the utmost because of the slander of Satan that God is only served for the advantage which is gained thereby.

After the clause, soph The sentence, eth-naeolohim yera "fear God" , repeating itself from Ecclesiastes , is the kernel and the star of the whole book, the highest moral demand which mitigates its pessimism and hallows its eudaemonism. The admonition proceeding therefrom, "and keep His commandments," is included in lishmo'a, Ecclesiastes , which places the hearing of the divine word, viz. The connection of the clause, ki-zeh kol-haadam, Hitzig mediates in an unnecessary, roundabout way: "but not thou alone, but this ought every man.


It is also certainly suitable as the immediate confirmation of the rectitude of the double admonition finally expressing all. The clause has the form of a simple judgment, it is a substantival clause, the briefest expression for the thought which is intended. What is that thought?

Thus among the moderns, Herzf. Hofmann Schriftbew. II 2, p. Knobel also suggests for consideration this rendering: this is the all of man, i.

Song of Solomon 1:5

I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me, because I am black, because. "I am black but lovely, O daughters of Jerusalem, Like the tents of Kedar, Like the curtains of Solomon. King James Bible I am black, but comely, O ye daughters.

But against this there is the one fact, that kol-haadam never signifies the whole man, and as little anywhere the whole the all of a man. Continuing in the track of the usus loq. Or if, with Knobel, Hitz. We have here a case which is frequent in the Semitic languages, in which subj.

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In the same way we have here to explain: for that is every man, viz. With right, Hahn, like Bauer , regards the pronoun as pred.

Song of Solomon 1:5 “I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar”

Note: Hitz. Viewed 91 times.

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DonielF Maurice Mizrahi Maurice Mizrahi 4, 1 1 gold badge 4 4 silver badges 19 19 bronze badges. Looking at the Rashi to Chabad's translation, it has the "but", but he seems to indicate that it's allegorical, and can be cleansed washed off? Also-can you put some sources in that translate it as "but" and some as "and"?

So, but is better than and. As per judaism.

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If you meant to ask a different question, ask it separately. It was not a different question, but I won't argue. Danny Schoemann Danny Schoemann DonielF- not unusual. What is unusual is the almost 3 dozen meforshin who all seem to sing the same tune; couldn't find with a quick scroll any alternate reading. Was expecting something along the lines of Moshe's wife being as beautiful as black is black. Song of Solomon I charge you, O daughters of Jerusalem, if you find my beloved, that you tell him, that I am sick of love.

Song of Solomon His mouth is most sweet: yes, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem. Song of Solomon You are beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners. Song of Solomon I charge you, O daughters of Jerusalem, that you stir not up, nor awake my love, until he please.

Treasury of Scripture I am black, but comely, O you daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Matthew And Jesus answered and spoke to them again by parables, and said, Luke But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet: Romans But put you on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof. Ephesians That he might sanctify and cleanse it with the washing of water by the word, o ye Psalm Kings' daughters were among your honorable women: on your right hand did stand the queen in gold of Ophir.

Strong's Concordance I [am] black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.