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 Pi. in the sense of “to bring forth with sorrow” (חבלי היּלדה). The lxx further translates: ἐκεῖ ὠδίνησέ σε ἡ τεκοῦσά σε, in which the σε is inserted, and is thus, as also by the Syr., Jerome, and Venet., translated, with the obliteration of the finite ילדתך, as if the reading were ילדתּך. But not merely is the name of the mother intentionally changed, it is also carried forward from the labour, eniti, to the completed act of birth.

Verses 6-7
After Solomon has thus called to remembrance the commencement of their love-relation, which receives again a special consecration by the reference to Shulamith's parental home, and to her mother, Shulamith answers with a request to preserve for her this love. 6 Place me as a signet-ring on thy heart,    As a signet-ring on thine arm! For strong as death is love;    Inexorable as hell is jealousy:    Its flames are flames of fire,    A flame of Jah. 7 Mighty waters are unable to quench such love,    And rivers cannot overflow it. If a man would give    All the wealth of his house for love, -    He would only be contemned. The signet-ring, which is called חותם (חתם, to impress), was carried either by a string on the breast, Gen 38:18, or also, as that which is called טבּעת denotes (from טבע, to sink into), on the hand, Jer 22:24, cf. Gen 41:42; Est 3:12, but not on the arm, like a bracelet, 2Sa 1:10; and since it is certainly permissible to say “hand” for “finger,” but not “arm” for “hand,” so we may not refer “on thine arm” to the figure if the signet-ring, as if Shulamith had said, as the poet might also introduce her as saying: Make me like a signet-ring (כּחותם) on thy breast; make me like a signet-ring “on thy hand,” or “on thy right hand.” The words, “set me on thy heart,” and “(set me) on thine arm,” must thus also, without regard to “as a signet-ring,” express independent thoughts, although שׂימני is chosen (vid., Hag 2:23) instead of קחני, in view of the comparison. Thus, with right, Hitzig finds the