² tn Heb “it [i.e., the doorway] gives.”

³ tn Heb “guarders of the threshold”; NIV “who guarded the doorway.”

¹ tn Heb “to the doorway of”; KJV, ASV “unto the door of.”

¹ sn The sprinkling of the blood refers here to the application of the blood to the doorways of the Israelite houses (cf. Exod 12:7, 13).

¹ tn Heb “the doorway of your words gives light.” God’s “words” refer here to the instructions in his law (see vv. 9, 57).

² tn Heb “door” (so KJV, ASV); NASB “doorway” (likewise throughout the book of Leviticus). The translation “door” or “doorway” may suggest a framed door in a casing to the modern reader, but here the term refers to the entrance to a tent.

² tn Heb “door” or “doorway”; cf. NLT “gateway.” Unlike the days of Joshua, when Achan’s sin jeopardized Israel’s mission and cast a dark shadow over the nation, Israel’s future return to the land will be marked by renewed hope.

¹ tn Smr and LXX add after “tent of meeting” the following: “to make it a burnt offering or a peace offering to the Lord for your acceptance as a soothing aroma, and slaughters it outside, and at the doorway of the tent of meeting has not brought it.”

² sn Her comparison of their love to fruit stored “over our door” reflects an ancient Near Eastern practice of storing fruit on a shelf above the door of a house. In the ancient Near East, fruits were stored away on shelves or cupboards above doorways where they were out of reach and left to dry until they became very sweet and delectable. The point of comparison in this figurative expression seems to be two-fold: (1) She was treasuring up special expressions of her sexual love to give to him, and (2) All these good things were for him alone to enjoy. See M. H. Pope, The Song of Songs [AB], 650.