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Selected Verse: Proverbs 7:16 - Strong Concordance

Verse	Translation	Text
Pr 7:16	Strong Concordance	I have decked [07234] my bed [06210] with coverings [04765] of tapestry, with carved [02405] works, with fine linen [0330] of Egypt [04714].
	King James	I have decked my bed with coverings of tapestry, with carved works, with fine linen of Egypt.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
my bed--or, "couch," adorned in the costliest manner.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

my bed--or, "couch," adorned in the costliest manner.

Notes on the Bible, by Albert Barnes, [1834]
The words point to the art and commerce which flourished under Solomon. Carved works - Most commentators take the original as meaning "striped coverlets of linen of Egypt."

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Thus she found him, and described to him the enjoyment which awaited him in eating and drinking, then in the pleasures of love. 16 "My bed have I spread with cushions, Variegated coverlets, Egyptian linen; 17 I have sprinkled my couch With myrrh, aloes, and cinnamon. 18 Come then, we will intoxicate ourselves with love till the morning, And will satisfy ourselves in love." The noun ערשׂ, from ערשׂ, = Arab. 'arash, aedificare, fabricari, signifies generally the wooden frame; thus not so much the bed within as the erected bed-place (cf. Arab. 'arsh, throne, and 'arysh, arbour). This bedstead she had richly and beautifully cushioned, that it might be soft and agreeable. רבד, from רב, signifies to lay on or apply closely, thus either vincire (whence the name of the necklace, Gen 41:42) or sternere (different from רפד, Job 17:13, which acquires the meaning sternere from the root-meaning to raise up from under, sublevare), whence מרבדּים, cushions, pillows, stragulae. Bttcher punctuates מרבדּים incorrectly; the ב remains aspirated, and the connection of the syllables is looser than in מרבּה, Ewald, 88d. The צטבות beginning the second half-verse is in no case an adjective to מרבדים, in every case only appos., probably an independent conception; not derived from חטב (cogn. חצב), to hew wood (whence Arab. ḥaṭab, fire-wood), according to which Kimchi, and with him the Graec. Venet. (περιξύστοις), understands it of the carefully polished bed-poles or bed-boards, but from חטב = Arab. khaṭeba, to be streaked, of diverse colours (vid., under Psa 144:12), whence the Syriac machṭabto, a figured (striped, checkered) garment. Hitzig finds the idea of coloured or variegated here unsuitable, but without justice; for the pleasantness of a bed is augmented not only by its softness, but also by the impression which its costliness makes on the eye. The following אטוּן מצרים stands in an appositional relation to חטבות, as when one says in Arabic taub-un dı̂bâg'-un, a garment brocade = of brocade. אטוּן (after the Syr. for אטוּן, as אמוּן) signifies in the Targum the cord (e.g., Jer 38:6), like the Arab. ṭunub, Syr. (e.g., Isa 54:2) tûnob; the root is טן, not in the sense of to bind, to wind (Deitr.), but in the sense of to stretch; the thread or cord is named from the extension in regard to length, and אטון is thus thread-work, whether in weaving or spinning. (Note: Hence perhaps the Greek ὀθόνη, which Fick in his Vergl. Wrterbuch connects with the Arab. verb-root vadh, to bind, wind, clothe, but not without making thereto interrogation marks.) The fame of Egyptian manufactures is still expressed in the Spanish aclabtea, fine linen cloth, which is equivalent to the modern Arabic el-ḳobṭı̂je (ḳibṭije); they had there particularly also an intimate acquaintance with the dye stuffs found in the plants and fossils of the country (Klemm's Culturgeschichte, v. 308-310). Pro 7:17-18 These verses remind us of expressions in the Canticles. There, at Pro 4:14, are found the three names for spicery as here, and one sees that מר אהלים are not to be connected genitively: there are three things, accented as in the title-verse Pro 1:3. The myrrh, מר (Balsamodendron myrrha), belongs, like the frankincense, to the species of the Amyris, which is an exotic in Palestine not less than with us; the aromatic quality in them does not arise from the flowers or leaves, so that Sol 1:13 leads us to think of a bunch of myrrh, but from the resin oozing through the bark (Gummi myrrhae or merely myrrha), consisting of bright glossy red or golden-yellow grains more or less transparent. אהלים (used by Balaam, Num 24:6) is the Semitic Old-Indian name of the alo, agaru or aguru; the aromatic quality is in the wood of the Aquilaria agallocha, especially its root (agallochum or lignum aloes) dried in the earth - in more modern use and commerce the inspissated juice of its leaves. קנּמון is κιννάμωμον (like מר, a Semitic word (Note: Myrrh has its name מר from the bitterness of its taste, and קנם appears to be a secondary formation from קנה, whence קנה, reed; cf. the names of the cinnamon, cannella, Fr. cannelle. Cinnamum (κίνναμον) is only a shorter form for cinnamomum. Pliny, Hist. Nat. xii. 19 (42), uses both forms indiscriminately.) that had come to the Greeks through the Phoenicians), the cinnamon, i.e., the inner rind of the Laurus cinnamomum. The myrrh is native to Arabia; the alo, as its name denotes, is Indian; the cinnamon in like manner came through Indian travellers from the east coast of Africa and Ceylon (Taprobane). All these three spices are drugs, i.e., are dry apothecaries' wares; but we are not on that account to conclude that she perfumed (Hitzig) her bed with spices, viz., burnt in a censer, an operation which, according to Sol 3:6, would rather be designated קטּרתּי. The verb נוּף (only here as Kal) signifies to lift oneself up (vid., under Psa 48:13), and transitively to raise and swing hither and thither (= חניף); here with a double accusative, to besprinkle anything out of a vessel moved hither and thither. According to this sense, we must think of the three aromas as essences in the state of solution; cf. Exo 30:22-33; Est 2:12. Hitzig's question, "Who would sprinkle bed-sheets with perfumed and thus impure water?" betrays little knowledge of the means by which even at the present day clean linen is made fragrant. The expression רוה דּודים sounds like שׁכר דודים, Sol 5:1, although there דודים is probably the voc., and not, as here, the accus.; רוה is the Kal of רוּה, Pro 5:19, and signifies to drink something copiously in full draughts. The verbal form עלס for עלץ is found besides only in Job 20:18; Job 39:13; the Hithpa. signifies to enjoy oneself greatly, perhaps (since the Hithpa. is sometimes used reciprocally, vid., under Gen 2:25) with the idea of reciprocity (Targ. חר לצד). We read boohabim with Chateph-Kametz after Ben-Asher (vid., Kimchi's Lex.); the punctuation בּאהבים is that of Ben-Naphtali.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Thus she found him, and described to him the enjoyment which awaited him in eating and drinking, then in the pleasures of love.

16 "My bed have I spread with cushions,

Variegated coverlets, Egyptian linen;

17 I have sprinkled my couch

With myrrh, aloes, and cinnamon.

18 Come then, we will intoxicate ourselves with love till the morning,

And will satisfy ourselves in love."

The noun ערשׂ, from ערשׂ, = Arab. 'arash, aedificare, fabricari, signifies generally the wooden frame; thus not so much the bed within as the erected bed-place (cf. Arab. 'arsh, throne, and 'arysh, arbour). This bedstead she had richly and beautifully cushioned, that it might be soft and agreeable. רבד, from רב, signifies to lay on or apply closely, thus either vincire (whence the name of the necklace, Gen 41:42) or sternere (different from רפד, Job 17:13, which acquires the meaning sternere from the root-meaning to raise up from under, sublevare), whence מרבדּים, cushions, pillows, stragulae. Bttcher punctuates מרבדּים incorrectly; the ב remains aspirated, and the connection of the syllables is looser than in מרבּה, Ewald, 88d. The צטבות beginning the second half-verse is in no case an adjective to מרבדים, in every case only appos., probably an independent conception; not derived from חטב (cogn. חצב), to hew wood (whence Arab. ḥaṭab, fire-wood), according to which Kimchi, and with him the Graec. Venet. (περιξύστοις), understands it of the carefully polished bed-poles or bed-boards, but from חטב = Arab. khaṭeba, to be streaked, of diverse colours (vid., under Psa 144:12), whence the Syriac machṭabto, a figured (striped, checkered) garment. Hitzig finds the idea of coloured or variegated here unsuitable, but without justice; for the pleasantness of a bed is augmented not only by its softness, but also by the impression which its costliness makes on the eye. The following אטוּן מצרים stands in an appositional relation to חטבות, as when one says in Arabic taub-un dı̂bâg'-un, a garment brocade = of brocade. אטוּן (after the Syr. for אטוּן, as אמוּן) signifies in the Targum the cord (e.g., Jer 38:6), like the Arab. ṭunub, Syr. (e.g., Isa 54:2) tûnob; the root is טן, not in the sense of to bind, to wind (Deitr.), but in the sense of to stretch; the thread or cord is named from the extension in regard to length, and אטון is thus thread-work, whether in weaving or spinning.

(Note: Hence perhaps the Greek ὀθόνη, which Fick in his Vergl. Wrterbuch connects with the Arab. verb-root vadh, to bind, wind, clothe, but not without making thereto interrogation marks.)

The fame of Egyptian manufactures is still expressed in the Spanish aclabtea, fine linen cloth, which is equivalent to the modern Arabic el-ḳobṭı̂je (ḳibṭije); they had there particularly also an intimate acquaintance with the dye stuffs found in the plants and fossils of the country (Klemm's Culturgeschichte, v. 308-310).

Pro 7:17-18

These verses remind us of expressions in the Canticles. There, at Pro 4:14, are found the three names for spicery as here, and one sees that מר אהלים are not to be connected genitively: there are three things, accented as in the title-verse Pro 1:3. The myrrh, מר (Balsamodendron myrrha), belongs, like the frankincense, to the species of the Amyris, which is an exotic in Palestine not less than with us; the aromatic quality in them does not arise from the flowers or leaves, so that Sol 1:13 leads us to think of a bunch of myrrh, but from the resin oozing through the bark (Gummi myrrhae or merely myrrha), consisting of bright glossy red or golden-yellow grains more or less transparent. אהלים (used by Balaam, Num 24:6) is the Semitic Old-Indian name of the alo, agaru or aguru; the aromatic quality is in the wood of the Aquilaria agallocha, especially its root (agallochum or lignum aloes) dried in the earth - in more modern use and commerce the inspissated juice of its leaves. קנּמון is κιννάμωμον (like מר, a Semitic word

(Note: Myrrh has its name מר from the bitterness of its taste, and קנם appears to be a secondary formation from קנה, whence קנה, reed; cf. the names of the cinnamon, cannella, Fr. cannelle. Cinnamum (κίνναμον) is only a shorter form for cinnamomum. Pliny, Hist. Nat. xii. 19 (42), uses both forms indiscriminately.)

that had come to the Greeks through the Phoenicians), the cinnamon, i.e., the inner rind of the Laurus cinnamomum. The myrrh is native to Arabia; the alo, as its name denotes, is Indian; the cinnamon in like manner came through Indian travellers from the east coast of Africa and Ceylon (Taprobane). All these three spices are drugs, i.e., are dry apothecaries' wares; but we are not on that account to conclude that she perfumed (Hitzig) her bed with spices, viz., burnt in a censer, an operation which, according to Sol 3:6, would rather be designated קטּרתּי. The verb נוּף (only here as Kal) signifies to lift oneself up (vid., under Psa 48:13), and transitively to raise and swing hither and thither (= חניף); here with a double accusative, to besprinkle anything out of a vessel moved hither and thither. According to this sense, we must think of the three aromas as essences in the state of solution; cf. Exo 30:22-33; Est 2:12. Hitzig's question, "Who would sprinkle bed-sheets with perfumed and thus impure water?" betrays little knowledge of the means by which even at the present day clean linen is made fragrant. The expression רוה דּודים sounds like שׁכר דודים, Sol 5:1, although there דודים is probably the voc., and not, as here, the accus.; רוה is the Kal of רוּה, Pro 5:19, and signifies to drink something copiously in full draughts. The verbal form עלס for עלץ is found besides only in Job 20:18; Job 39:13; the Hithpa. signifies to enjoy oneself greatly, perhaps (since the Hithpa. is sometimes used reciprocally, vid., under Gen 2:25) with the idea of reciprocity (Targ. חר לצד). We read boohabim with Chateph-Kametz after Ben-Asher (vid., Kimchi's Lex.); the punctuation בּאהבים is that of Ben-Naphtali.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
I have decked my bed - ערשי arsi, "my couch or sofa;" distinguished from משכבי mishcabi, "my bed," Pro 7:17, the place to sleep on, as the other was the place to recline on at meals. The tapestry, מרבדים marbaddim, mentioned here seems to refer to the covering of the sofa; exquisitely woven and figured cloth. חטבות אטון chatuboth etun, the Targum translates painted carpets, such as were manufactured in Egypt; some kind of embroidered or embossed stuff is apparently meant.

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²⁵ And they were both [08147] naked [06174], the man [0120] and his wife [0802], and were not ashamed [0954].

¹³ Gavest thou the goodly [07443] wings [03671] unto the peacocks [05965]? or wings [084] and feathers [02624] unto the ostrich [05133]?

¹⁸ That which he laboured [03022] for shall he restore [07725], and shall not swallow it down [01104]: according to his substance [02428] shall the restitution [08545] be, and he shall not rejoice [05965] therein.

¹⁹ Let her be as the loving [0158] hind [0365] and pleasant [02580] roe [03280]; let her breasts [01717] satisfy [07301] thee at all times [06256]; and be thou ravished [07686] always [08548] with her love [0160].

¹ I am come [0935] into my garden [01588], my sister [0269], my spouse [03618]: I have gathered [0717] my myrrh [04753] with my spice [01313]; I have eaten [0398] my honeycomb [03293] with my honey [01706]; I have drunk [08354] my wine [03196] with my milk [02461]: eat [0398], O friends [07453]; drink [08354], yea, drink abundantly [07937], O beloved [01730].

¹² Now when every maid's [05291] turn [08447] was come [05060] to go in [0935] to king [04428] Ahasuerus [0325], after [07093] that she had been twelve [08147] [06240] months [02320], according to the manner [01881] of the women [0802], (for so were the days [03117] of their purifications [04795] accomplished [04390], to wit, six [08337] months [02320] with oil [08081] of myrrh [04753], and six [08337] months [02320] with sweet odours [01314], and with other things for the purifying [08562] of the women [0802];)

²² Moreover the LORD [03068] spake [01696] unto Moses [04872], saying [0559],
²³ Take [03947] thou also unto thee principal [07218] spices [01314], of pure [01865] myrrh [04753] five [02568] hundred [03967] shekels, and of sweet [01314] cinnamon [07076] half [04276] so much [04276], even two hundred [03967] and fifty [02572] shekels, and of sweet [01314] calamus [07070] two hundred [03967] and fifty [02572] shekels,
²⁴ And of cassia [06916] five [02568] hundred [03967] shekels, after the shekel [08255] of the sanctuary [06944], and of oil [08081] olive [02132] an hin [01969]:
²⁵ And thou shalt make [06213] it an oil [08081] of holy [06944] ointment [04888], an ointment [07545] compound [04842] after the art [04639] of the apothecary [07543]: it shall be an holy [06944] anointing [04888] oil [08081].
²⁶ And thou shalt anoint [04886] the tabernacle [0168] of the congregation [04150] therewith, and the ark [0727] of the testimony [05715],
²⁷ And the table [07979] and all his vessels [03627], and the candlestick [04501] and his vessels [03627], and the altar [04196] of incense [07004],
²⁸ And the altar [04196] of burnt offering [05930] with all his vessels [03627], and the laver [03595] and his foot [03653].
²⁹ And thou shalt sanctify [06942] them, that they may be most [06944] holy [06944]: whatsoever toucheth [05060] them shall be holy [06942].
³⁰ And thou shalt anoint [04886] Aaron [0175] and his sons [01121], and consecrate [06942] them, that they may minister unto me in the priest's office [03547].
³¹ And thou shalt speak [01696] unto the children [01121] of Israel [03478], saying [0559], This shall be an holy [06944] anointing [04888] oil [08081] unto me throughout your generations [01755].
³² Upon man's [0120] flesh [01320] shall it not be poured [03251], neither shall ye make [06213] any other like it, after the composition [04971] of it: it is holy [06944], and it shall be holy [06944] unto you.
³³ Whosoever [0834] [0376] compoundeth [07543] any like it, or whosoever putteth [05414] any of it upon a stranger [02114], shall even be cut [03772] off from his people [05971].

¹³ Mark [07896] ye well [03820] her bulwarks [02430], consider [06448] her palaces [0759]; that ye may tell [05608] it to the generation [01755] following [0314].

⁶ Who is this that cometh [05927] out of the wilderness [04057] like pillars [08490] of smoke [06227], perfumed [06999] with myrrh [04753] and frankincense [03828], with all powders [081] of the merchant [07402]?

⁶ As the valleys [05158] are they spread forth [05186], as gardens [01593] by the river's side [05104], as the trees of lign aloes [0174] which the LORD [03068] hath planted [05193], and as cedar trees [0730] beside the waters [04325].

¹³ A bundle [06872] of myrrh [04753] is my wellbeloved [01730] unto me; he shall lie [03885] all night betwixt my breasts [07699].

³ To receive [03947] the instruction [04148] of wisdom [07919], justice [06664], and judgment [04941], and equity [04339];

¹⁴ Enter [0935] not into the path [0734] of the wicked [07563], and go [0833] not in the way [01870] of evil [07451] men.

¹⁷ I have perfumed [05130] my bed [04904] with myrrh [04753], aloes [0174], and cinnamon [07076].
¹⁸ Come [03212], let us take our fill [07301] of love [01730] until the morning [01242]: let us solace [05965] ourselves with loves [0159].

² Enlarge [07337] the place [04725] of thy tent [0168], and let them stretch forth [05186] the curtains [03407] of thine habitations [04908]: spare [02820] not, lengthen [0748] thy cords [04340], and strengthen [02388] thy stakes [03489];

⁶ Then took [03947] they Jeremiah [03414], and cast [07993] him into the dungeon [0953] of Malchiah [04441] the son [01121] of Hammelech [04428], that was in the court [02691] of the prison [04307]: and they let down [07971] Jeremiah [03414] with cords [02256]. And in the dungeon [0953] there was no water [04325], but mire [02916]: so Jeremiah [03414] sunk [02883] in the mire [02916].

¹² That our sons [01121] may be as plants [05195] grown up [01431] in their youth [05271]; that our daughters [01323] may be as corner stones [02106], polished [02404] after the similitude [08403] of a palace [01964]:

¹³ If I wait [06960], the grave [07585] is mine house [01004]: I have made [07502] my bed [03326] in the darkness [02822].

⁴² And Pharaoh [06547] took off [05493] his ring [02885] from his hand [03027], and put [05414] it upon Joseph's [03130] hand [03027], and arrayed [03847] him in vestures [0899] of fine linen [08336], and put [07760] a gold [02091] chain [07242] about his neck [06677];

¹⁷ I have perfumed [05130] my bed [04904] with myrrh [04753], aloes [0174], and cinnamon [07076].