Pro 7:17 | KD | STEP | 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, ) or sternere (different from רפד, , which acquires the meaning sternere from the root-meaning to raise up from under, sublevare ), whence מרבדּים, cushions, pillows, stragulae . Böttcher 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 ), 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. , ), like the Arab. ṭunub, Syr. ( e.g. , ) 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. 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).

‏ Proverbs 7:17

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. Böttcher 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. ^{▼▼Hence perhaps the Greek ὀθόνη, which Fick in his Vergl. Wörterbuch 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).