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לילה רסיסי קוצות י טל נמלא ש ראש י תמת י יונת י רעית י אחת י ל י פתחי דופק דוד י קול ׀ ער ו לב י ישנה אני
her nightdropsmy thornsdewhe was filled upwhich is my headmy perfect one/I have finishedmy dovemy companionmy sisterto myselfopen!he who knocksbeloved of myselfvoiceawakeand the heart of myselfshe has sleptmyself
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RBT Hebrew Literal:
myself she has slept and the heart of myself awake voice beloved of myself he who knocks open! to myself my sister my companion my dove my perfect one/I have finished which is my head he was filled up dew my thorns drops her night
RBT Paraphrase:
I stand at the door and knock
Myself, she has slept! And the heart of myself is awake! the voice of the beloved of myself is he who knocks! Open to myself, sister of myself, companion of myself, dove of myself! Perfect one of myself, who is the head of myself filled of the night-dew!1 The clipped locks2 of myself with the drops of night!
Dew of the night
Julia Smith Literal 1876 Translation:
I slept and my heart waked: the voice of my beloved knocks at the door; Open to me, my sister, my friend, my dove, my perfect one: my head was filled with dew, my locks with the drops of the night.
LITV Translation:
I sleep, but my heart is awake. It is the sound of my Beloved that knocks, saying , Open to Me, My sister, My love, My dove, My undefiled. For My head is filled with dew, My locks with the drops of the night.
ESV Translation:
She I slept, but my heart was awake. A sound! My beloved is knocking. “Open to me, my sister, my love, my dove, my perfect one, for my head is wet with dew, my locks with the drops of the night.”
Brenton Septuagint Translation:
I sleep, but my heart is awake: The voice of my kinsman knocks at the door, saying, Open, open to me, my companion, my sister, My dove, my perfect one: For my head is filled with dew, And my locks with the drops of the night.

Footnotes

Sng. 5:2

Given the information from Gesenius' discussion on relative clauses, the term שראשי (sheroshi) can be reexamined in light of its syntactical and morphological components.

  1. שֶׁ: As explained by Gesenius, this form can be considered a relative pronoun, similar in function to אשר, but it often appears in more colloquial or later developments of the language, influenced by Aramaic and the vernacular. In this context, it acts as a relative particle introducing the clause, functioning to link the noun it qualifies with additional information.

  2. ראשי: This is a possessive form of the noun ראש (rosh), meaning "head." The suffix י- indicates the first-person possessive, translating to "my head."

Putting it together:

  • שראשי can be understood as "that which is my head" or "the one whose head is mine." The ש introduces a relative clause modifying ראשי (my head). This could imply an identification or qualification of the speaker's head, suggesting the clause is providing further definition or clarification.

The construction follows the pattern of relative clauses seen in Gesenius' analysis, where שֶׁ introduces a defining or explanatory relative clause that further specifies the head as belonging to the speaker. The syntactical structure is consistent with the usage of שֶׁ in more familiar, colloquial constructions, where the relative pronoun links a noun with additional description or clarification, even though אשר might appear in more formal texts.

In this case, שֶׁ serves to connect the notion of "head" to a specific quality or possession, reinforcing its role as a relative pronoun that introduces a dependent clause modifying ראשי.

Sng. 5:2

See #6795 קוֹץ in the feminine plural, from the root קוּץ which means clipped or shorn off (cf. Strong's #6972, Gesenius)