Song of Songs 5.16 maḥămadîm meaning / שִׁיר הַשִּׁירִים 5.16 משמעות של מַחֲמַדִּים

Beyond the speculations that the prophet Muhammad صلّى الله عليه وسلّم was announced in the tanakh, revealing rather the intention of the speculator, let us see the meaning of the root חמד thus حمد in arabic, same phones, and we'll see for the meaning.

5.16 שִׁיר הַשִּׁירִים
חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲמַדִּים זֶה דוֹדִי וְזֶה רֵעִי בְּנוֹת יְרוּשָׁלִָם
His mouth is most sweet, and he is altogether desirable. This is my beloved and this is my friend, O daughters of Jerusalem.

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Morphology


- Root חמד translated by desire, pleasure, delight.
- מַחֲמַדִּים (maḥămadîm) is a masculine plural.
It is a plural because the previous noun כֻלּ (all) كل in arabic, same phones and meaning.
- Prefixed מַ in מַחֲמַדִּים indicates a place, an object for the root חמד.

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Etymology


For the hebrew root חמד and meaning, like in the arabic حمد, there is the etyma حم, so חמ heat, hot.
Then to this etyma came the د ד (d) which is the archetyp of an extension forward, here carrying the meaning of toward. Thus we have in details what is about when it's desire חמד in hebrew, a warm directed, an affection toward.

In arabic, حمد is translated by to praise, eulogize, or spoke well of, mention with approbation. We have here more details about חמד.

In resum, in hebrew or arabic, we understand now it's about a sweet warm directed toward something of someone.
We could considere also the arabic word خمد which is now a very hot action, fire, this one to annihilate.

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Next study, we'll see إن شاء الله the syntagma מַמְתַקִּים because there is an evident misundertanding of its morphology by hebrew grammarians. The science of arabic morphology helps to restitute its root and meaning.

Let us continue the etymological approach of this verse, word by word, using the science of morphology developed in the language of the Qur'an.

 

שִׁיר הַשִּׁירִים 5.16
חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲמַדִּים זֶה דוֹדִי וְזֶה רֵעִי בְּנוֹת יְרוּשָׁלִָם

Let's see this sequence:

• חִכּ : Noun, masculine singular; וֹ : third person masculine singular;
  
• מַֽמְתַקִּ֔ים : noun masculine; ים : plural. The first ם could be a preposition, מִן (min) from with the n elided for the connexion to the noun following מְתַקִּ֔ים. We'll see this hypothesis bellow.
  

Let's take into account that all the diacritical marks are late additions and added in the 4th century AD, to stabilize the pronunciation, and probably interpretations of the meaning of these words. We then have originally:


Let's admit that ו is indeed a 3rd person singular pronoun, let's focus on the two nouns and translations:

חכ : palate, jaws, lower part of mouth, lower jaw, mouth.
מתק : sweetness,  sweet thing.

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Etymology


חכ

- Archetyp ח ح (rought h) expresses the limite and privacy;
- Archetyp ך ك (k) expresses the Similarity.

With these 2 semantical infos, which part of the face is about with this noun ? The ך ك indicates that is about symmetry, thus the correct meaning would be the jaws, or the lips of the mouth, both used to deliver a speech, to talk.
Both archetyps are used also in the arabic in حكك symmetry expresses in حُكَاكٌ A thing that is rubbed, or grated, upon another thing, so as to produce حُكَاكَة or ambiguous, doubtful for احكّ, the act of scratching between two things, like chewing. But for the jaw, the arabic added a semantic unit as infix : حنك The part beneath the chin; lower jaw; the palate; the lower part, from the extremity of the fore part of the two jaws, below these.
The archetyp ن (n) of the Unity, so it's about dual things united, again we are oriented by the jaws clearly, not any more toward a mouth and it's two lips which can't be chewing, nor rubb or scratch.

Another clue, the arabic word حكو thus חכו in hebrew, it's about talking, through the movement of the jaws.

מתק 

- Archetyp מ م (m) expresses the matter a place or an object;
- Archetyp ת ت expresses the reflexivity. This letter is one of the main affix used in grammar, and it has various meaning according its place in a word. In case of the word studied here, it's about reflexivity, on oneself.
- Archetyp ק ق (q) expresses the positionning.

Thus the meaning given by hebrew dictionaries makes not really sens, sweetness.

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Morphology


מתק


Here I see various problems, morphological ones, and then its meaning. Let us explore a morphology other than that imposed by diacritical signs and interpretation of this term.

It would be not a plural, but the ים (ym) would be part of the very root, מתקים, and the prefixed ם indicates a place, an object qualified, thus the noun should be תקים, and the ת beeing an affix, so the root should be קים and its infinitive form קום (qwm), to Stand, to Draw up, Straigh. Then, with the prefixed ת, the word תקים it's about an exercise, a way to be oneself Stand up, Right and Straight.

So we keep for know the hebrew noun קים from root קום, and in arabic قوم, and with the affix י it indicates a maintained action, Standing up, Straight. In arabic دِينٌ قِيَمٌ A right religion, دِينٌ in hebrew דינ justice.

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Exegesis


Through these analysis, we came to the fact :

1) the first noun is about talking חִכּוֹ;
2) preposition from מ;
3) a noun qualifying something Standing up Right for itself : מתקּים.


We understand now that it's about Words which are coming from righteousness. Then the following sentence :


We saw the meaning in the previous post, all is euloge, praise, something to honore in the best way from the tongue, the mouth or the jaws. See here the meaning of Muhammad's name.

We will see that the translation reflects little of what the Hebrew version says. From there, the meaning of the Semitic terms had to adjust to the meaning of the receiving languages, Greek, Latin, and here, English, and thus create dictionaries.
Here we will compare the meaning of the Hebrew vocabulary of the Tanakh, and a later text, the Qur'an, in Arabic.

3.9 צְפַנְיָה
כִּי אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם יְהוָה לְעָבְדוֹ שְׁכֶם אֶחָד
For then will I turn to the peoples a pure language, that they may all call upon the name of the LORD, to serve Him with one consent.

First, who was the writter, and what does this name mean.


He is said to have been an individual who lived during the reign of Josiah, King of Judah, and was a contemporary of the prophet Jeremiah in the 7th century BC. He is the author of the Book of Zephaniah, which is part of the Tanakh or Old Testament. We will see it is not a name for an individual, and the interpretation given, Concealed of/is YHWH or or Yah lies in wait, make no sens, morphologically and semantically.

The root צףנ (TzFN) in arabic صفن.

צָפַן : to hide, store up, treasure up. In arabic صفن it's also to store up, stack something side by side.

Etymology

This word is built upon 3 archetypes :

- צ or ص the Essence ;
- ף or ف the Gap ;
- נ or ن the Unity.

The semantic field will then placing side by side, separately ף, something of same nature צ, and forming a unity ن.

The root צףנ and صفن are built on an etyma, an archaic root : צף and صف.
- צָף : floating, flat ;
- صَفٌّ A rank, row, or line.
In both words, we understand the concept of line, floating line, flat, rank.

- צָפָה : to lay out, lay over, overlay, cover, plate, stud ; צָפָה  to look out or about, spy, keep watch, observe ; צִפָּה  a cover ; צָפָה   lay out, lay over ;
- صَفًا : stones that are broad and smooth.
In both words, we understand the concept of flat, that could be in rank.

- צוּף : to come to the surface, float, to lie in a conspicuous place (on a stone, pillar &c.) ; 
- صُوفٌ : related to wool, for the line we make from it, for clothes. This word is root of the word Sufi, sect from Islam. Some say it's because the rank they were sit down for their discussion, some other because a supposed clothes they weared, but the original meaning, it's to put in line, making layers, to clarify a matter, a philosophic subject. Probably the etymology of the greek word Philo-sophy. Hence, we find this meaning with צָפָה to observe, to identify clearly, a word we saw above.

צְפַת (Zephath) : watch-tower, and a city צְפַת  Safed, near Tiberias.


Conclusion

How it could be Concealed of/is YHWH ? We saw it's about lines, to float, to be apparent, and not hidden.
How it could be Yah lies in wait ? Here we are closed to the meaning, to lie. But there is no morphological mark of any wait in the word. We saw essentially, צף it is something in line, in rank, and used in arabic to mean qualify and the noun صِفة qualifying, used in arabic grammar for a class of word, and also the Names of God.

Hence צְפַנְיָה should mean God's descriptions.

3.9 צְפַנְיָה
כִּי אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם יְהוָה לְעָבְדוֹ שְׁכֶם אֶחָד
For then will I turn to the peoples a pure language, that they may all call upon the name of the Eternal, to serve Him with one consent.

3.9 צְפַנְיָה
כִּי אָז אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם יְהוָה לְעָבְדוֹ שְׁכֶם אֶחָד
For then will I turn to the peoples a pure language, that they may all call upon the name of the LORD, to serve Him with one consent.

כִּי is the first is a conjonction offering a comparison with the previous sentences, previous verse, and אָז an adverbe which invits to extract a reflexion from an event, strictly the arabic إِذ same letters and meaning. The hebrew ז is the arabic ز but also with the hidden ذ.

אֶהְפֹּךְ אֶל עַמִּים שָׂפָה בְרוּרָה לִקְרֹא כֻלָּם בְּשֵׁם יְהוָה לְעָבְדוֹ שְׁכֶם אֶחָד could be divided in :

• אֶהְפֹּךְ אֶל עַמִּים verb with indirect object ;
  
• אֶהְפֹּךְ שָׂפָה בְרוּרָה verb with direct object ;
  
• לִקְרֹא כֻלָּם בְּשֵׁם with the first intent or consequence of the verb ;
  
• לְעָבְדוֹ שְׁכֶם אֶחָד with the second intent or consequence of the verb.
  

The verb אֶהְפֹּךְ :
Imperfect tense, with prefixed the agent first singular person, from root הףכ in arabic ءفك. Generally, the arabic ء comes as an hebrew א and the ה comes a s long a, the ى or ا. We could think the verb הףכ expresses the arabic verb form III, someone acting front another one or ones.
הףכ and ءفك means to overthrow, overturn, change, to turn a state of beeing or manner.
The archaic root should be ףכ like in arabic, فك it's about a container, a flask, a jar in hebrew, and to separe, to open , or to empty, in arabic. Hence הףכ seems to express tha act to free something from a container to let go that is within, turning it.

אֶל or إِلى :
A preposition with meaning of a dedication with the ל or ل and the previous letter indicates an exercice, translated by toward, to, directed to.

עַמִּים :
Masculine noun, plural form suffixed,from root עממ like in arabic عمم which indicates an aggregation of something, here individuals, a group, people, a party, a nation.

שָׂפָה :
Singular feminine noun, and comes indefinite, without deteminant. It indicates something produced from the mouth פֶּה. The פּ or ف is the archetype of the gap, means what are doing the lips. The prefixed שָ indicates an effort, a strengh operating. Same archetypes for the arabic words سفى and شفى, the act to push away.
Hence, the meaning of שָׂפָה is the sounds coming forth (a mouth).

בְרוּרָה :
Feminine adjective for the previous noun שָׂפָה, indefinite aswell, built on root ברר as passive participle. Same root found in arabic برّ with same meaning, pious, but clean, purify for the hebrew meaning, arabic adds a suffix برء with the meaning of departed from something, separated from something.
The etyma בר and بر indicates a transition, a transmission, something going and coming back.

Let see the following syntagma לִקְרֹא כֻלָּם בְּשֵׁם יְהוָה starting with the preposition ל or ل the archetype of the dedication, here it indicates what is following it's the intend of the action of the verb אֶהְפֹּךְ.

קְרֹא כֻלָּם :
We have the verb, which is followed by a word כֻלָּם that is ambiguous in its syntactic relationship to the verb. And this depends on the meaning that one applies to כֻלָּם.
The verb קְרֹא or قرء which is about to spell, to recite, to name (see genesis 1.5 קָרָא לָיְלָה).
כֻלָּם is supposed to be כלָ or كلّ means all in a category, in a kind, and suffixed the pronoun 3rd person masculine plural ם.
But the root כלמ or كلم is about a speech, a gathering of words, or a word belonging to a lexic. In hebrew, it is associated to a cursing, an outrage, beeing consumed, with bad words (see the subject here) :

20.34 שְׁמוּאֵל
וַיָּקָם יְהוֹנָתָן מֵעִם הַשֻּׁלְחָן בָּחֳרִי אָף וְלֹא אָכַל בְּיוֹם הַחֹדֶשׁ הַשֵּׁנִי, לֶחֶם כִּי נֶעְצַב אֶל דָּוִד כִּי הִכְלִמוֹ אָבִיו
So Jonathan arose from the table in fierce anger, and did eat no food the second day of the month; for he was grieved for David, and because his father had put him to shame.

בְּשֵׁם יְהוָה this syntagma is compound by the preposition בְּ or بِ, the archetype of the acces, and in grammar to something or to somehow.
שֵׁם יְהוָה both words are in a genitive relation, the Name of The Eternal.

שֵׁם :
Or اسم in arabic, the first arabic letter ا is said to be absorbable according to any word or particle coming before it.
The root of both hebrew or arabic is שמא and سمو.
The meaning could be translated by name, but this root is also for that is elevated, the Sky :

1.1 בְּרֵאשִׁית
בְּרֵאשִׁית בָּרָא אֱלֹהִים אֵת הַשָּׁמַיִם וְאֵת הָאָרֶץ
In the beginning God created the Skies and the earth.

[3.5] آل عمران
إِنَّ اللَّهَ لَا يَخْفَىٰ عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ
Indeed, from Allah nothing is hidden in the earth nor in the sky.

יְהוָה : see the topic here (in french).

לְעָבְדוֹ שְׁכֶם אֶחָד is the second syntagma added to the previous one, and both linked to the verb, and starting with the preposition ל or ل the archetype of the dedication, here it indicates what is following it's the intend of the action of the verb אֶהְפֹּךְ.

עָבְדוֹ :
With suffixed pronoun 3rd masculine singular וֹ for יְהוָה. It comes as an infinitive noun, to obey, to observe, from root עבד like in arabic عبد both mean slave, servant, from etyma בד بد prefixed with the archetype ע or ع which is the sem of the Perception, and the etyma is about commitment, hence the meaning To see-heard and follow. See the topic here.

שְׁכֶם or شكم :
The semantical field is about a task, a burden, a responsability, something which is about a requitation, compensation. In hebrew it could mean the back or the shoulder, a place to carry something.

אֶחָד or أَحَد :
The number one. This word indicates unification, integration, for עָבְדוֹ שְׁכֶם. The archaic root חד or both indicate a restrained matter, built on the archetype ח or ح which indicates by itself a limit, a wrap, and the archetype ד or د its extension.

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Conclusion

This verse can be related to :

7.14 יְשַׁעְיָהוּ
לָכֵן יִתֵּן אֲדֹנָי הוּא לָכֶם אוֹת הִנֵּה הָעַלְמָה הָרָה וְיֹלֶדֶת בֵּן וְקָרָאת שְׁמוֹ עִמָּנוּ אֵל
Therefore the Lord Himself shall give you a sign: behold, the young woman shall conceive, and bear a son, and shall call his name Immanuel.

עִמָּנוּ אֵל : unlike what we heard every where, אֵל doesn't mean God, nor a splitted part of His name, but the service toward Him. This is why this morphem ended the name of the Angels, all fully submitted to God's will.
The core Name for god is the h ending אלה or الله. The prefixed אל or ءل it's about the dedication toward, the service. The first letter of Immanuel, the עִ or عِ carries the i vowel, means it's an exercice ; the suffixed -an of Immanuel means the whole of a thing, here the nation עממ or عمم we saw above. And the וּ in this context is the conjonction particle, this the translation should be "the practize of all nations dedicated to the service", of God.