Verses 11-12
It now lies near, at least rather so than remote, that Shulamith, thinking of her brothers, presents her request before her royal husband: 11 Solomon had a vineyard in Baal-hamon; He committed the vineyard to the keepers, That each should bring for its fruit A thousand in silv. 12 I myself disposed of my own vineyard: The thousand is thine, Solomon, And two hundred for the keepers of its fruit!
The words לשׁ היה כּרם are to be translated after כרמוגו, 1Ki 21:1, and לידידי ... , Isa 5:1, “Solomon had a vineyard” (cf. 1Sa 9:2; 2Sa 6:23; 2Sa 12:2; 2Ki 1:17; 1Ch 23:17; 1Ch 26:10), not “Solomon has a vineyard,” which would have required the words לשׁ כרם, with the omission of היה. I formerly explained, as also Böttcher: a vineyard became his, thus at present is his possession; and thus explaining, one could suppose that it fell to him, on his taking possession of his government, as a component part of his domain; but although in itself לו היה can mean, “this or that has become one's own” (e.g., Lev 21:3), as well as “it became his own,” yet here the historical sense is necessarily connected by היה with the נתן foll.: Solomon has had ... , he has given; and since Solomon, after possession the vineyard, would probably also preserve it, Hitzig draws from this the conclusion, that the poet thereby betrays the fact that he lived after the time of Solomon. But these are certainly words which he puts into Shulamith's mouth, and he cannot at least have forgotten that the heroine of his drama is a contemporary of Solomon; and supposing that he had forgotten this for a moment, he must have at least once read over what he had written, and could not have been so blind as to have allowed this היה which had escaped him to stand. We must thus assume that he did not in reality retain the vineyard, which, as Hitzig supposes, if he possessed it, he also “probably” retained, whether he gave it away or exchanged it, or sold it, we know not; but the poet might suppose that Shulamith knew it, since it refers to a piece of land lying not far from her home. For המון בּעל, lxx Βεελαμών, is certainly the same as that mentioned in Judith 8:3, according to which Judith's husband died from sunstroke in Bethulia, and was buried beside his fathers “between Dothaim and Balamoon”[1]
- ↑ This is certainly not the Baal-meon (now Maïn) lying half an hour to the south of Heshbon; there is also, however, a Meon (now Maïn) on this the west side of Jordan, Nabal's Maon, near to Carmel. Vid., art. “Maon,” by Kleuker in Schenkel'sBibl. Lex.
