in hand, and answer Shulamith's question as to what will have to be done for the future safety of their little sister when the time comes that she shall be sought for:
Verse 9
Sol 8:9 9 If she be a wall, We will build upon her a pinnacle of silver; And if she be a door, We will block her up with a board of cedar-wood.
The brothers are the nearest guardians and counsellors of the sister, and, particularly in the matter of marriage, have the precedence even of the father and mother, Gen 24:50, Gen 24:55; Gen 34:6-8.. They suppose two cases which stand in contrast to each other, and announce their purpose with reference to each case. Hoelem. here affects a synonymous instead of the antithetic parallelism; for he maintains that אם (ואם) ... אם nowhere denotes a contrast, but, like sive ... sive, essential indifference. But examples such as Deu 18:3 (sive bovem, sive ovem) are not applicable here; for this correl. אם ... אם, denoting essential equality, never begins the antecedents of two principal sentences, but always stands in the component parts of one principal sentence. Wherever ואם ... אם commences two parallel conditional clauses, the parallelism is always, according to the contents of these clauses, either synonymous, Gen 31:50; Amo 9:2-4; Ecc 11:3 (where the first ואם signifies ac si, and the second sive), or antithetic, Num 16:29 f.; Job 36:11 f.; Isa 1:19 f. The contrast between חומה (from חמה, Arab. ḥaman, Modern Syr. chamo, to preserve, protect) and דּלת (from דּלל, to hang loose, of doors, Pro 26:14, which move hither and thither on their hinges) is obvious. A wall stands firm and withstands every assault if it serves its purpose (which is here presupposed, where it is used as a figure of firmness of character). A door, on the contrary, is moveable; and though it be for the present closed (דלת is intentionally used, and not פּתח, vid., Gen 19:6), yet it is so formed that it can be opened again. A maiden inaccessible to seduction is like a wall, and one accessible to it is like a door. In the apodosis, Sol 8:9, the lxx correctly renders טירת by ἐπάλξεις; Jerome, by propugnacula. But it is not necessary to read טירת. The verb טור, cogn. דור, signifies to surround, whence tirah (= Arab. duâr), a round encampment, Gen 25:16, and, generally, a habitation, Psa 69:25; and then also, to range together, whence תּוּר, a rank, row (cf. Arab. thur and daur, which, in the manifoldness of their meanings, are parallel with the French tour), or also tirah, which, Eze 46:23 (vid., Keil), denotes the row or layer of masonry, - in the passage before us, a row of battlements (Ew.), or a crown of the wall (Hitz.), i.e., battlements
