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ḥerekh

חֲרַכִּים

HebrewH2762lattice

Appears 1 time · tap a cell to see the verses

Sng 2:9
Root family
Word studyResearch-gradekhah-rah-KEEMnoun

What ḥerekh means

a lattice: the narrow slats or slits in the wall of a house, an opening small enough that a person can only peep through it.

TranslatabilityApproximateCertaintyStrong

This word turns up only once in the whole Bible, in Song of Songs 2:9, and it names a piece of ordinary house-building. The young man has come down over the hills, reached the outside wall, and put his eye to the slats to look in at the woman. Hebrew already had a general word for a house window (חַלּוֹן); this rarer word names something finer, the narrow screen of slats set into the opening, or the chinks between them.

No one is quite sure where the word came from, but the sense is not really in doubt, because four different kinds of evidence line up behind it:

  • it sits in the same line of poetry as the ordinary word for a window, so it must name something in the same family
  • the oldest translators reached for words meaning cross-bars, gratings, or woven netting
  • Aramaic and later Hebrew kept the word for a small chink, deliberately contrasted with a wider window
  • houses of the period had very few outside openings, and the ones they had were small, high slits, often screened with wood or reed for privacy and air

The verse's own wording fits that picture exactly. The man first gazes in at the windows, then peeps through the slats: the second verb is the one you use for pressing an eye to a crack. The whole line narrows like a camera closing in, from hills to wall to windows to slats, and stops at the thinnest barrier left before the invitation that follows in the next verses.

That narrow opening carries more weight than its size suggests. Elsewhere in the Hebrew Bible it is women who look out through windows, and it never ends well: Sisera's mother waiting for a son who will not come, Michal watching David and turning bitter, Jezebel thrown down from hers. Here the woman is the one inside, and she is the one speaking and watching, while the man is the figure framed at the slats. Many readers hear that as a deliberate flip of a familiar scene.

Sng 2:9

What scholars say about ḥerekh

Every major reference work glosses חֲרַכִּים as "lattice" or "small aperture," but they reach that gloss by different routes. BDB places the noun under a second, homonymous root II חרך, flags the root's meaning as unknown, glosses it "a lattice or other opening through which one may look," and explicitly declines to derive it from the verb חָרַךְ "to roast, singe" of Proverbs 12:27. HALOT and DCH follow the same conservative line, treating the noun as an independent lexeme glossed "lattice" (Gitter) with the sense fixed by the parallelism with חַלּוֹן and by the Aramaic and post-biblical evidence; TWOT (742a) and NIDOTTE concur. The older derivation from the verb, via a sense "to net, entangle" read into Proverbs 12:27 and apparently supported by the Septuagint's δίκτυα, goes back to C. B. Michaelis and Gesenius's Thesaurus; the eighteenth edition of Gesenius (2013) has withdrawn it and treats the noun as isolated. A connection with Arabic خرق "to pierce, tear" is semantically attractive but requires a phoneme correspondence not all accept, while Arabic حرك "to move, be agitated" belongs to a different root and bears only on the verb of Proverbs 12:27. The strongest comparative datum is Aramaic חֲרַכָּא "window, aperture," which in the Targums renders חַלּוֹן itself at Joshua 2:15, and which Jastrow, Pope and HALOT all invoke; Jastrow also records rabbinic חֶרֶךְ for a latticed opening explicitly contrasted with the wider חַלּוֹן in Numbers Rabbah 11 and parallels. Four independent versional traditions converge on cross-woven aperture: Septuagint δικτύων, Vulgate cancellos, Peshitta a term for openings, and the Targum's cognate חרכיא. Within the Hebrew vocabulary of openings, חֲרַכִּים is best read as the finest-meshed member alongside אֶשְׁנָב (Judges 5:28; Proverbs 7:6), אֲרֻבָּה and שְׂבָכָה, which matches the graded verbs of Song 2:9 (מַשְׁגִּיחַ suiting a broader opening, מֵצִיץ the darting glance through a chink) and the archaeology of small, high, screened openings in Iron Age four-room houses (King and Stager; Bunimovitz and Faust). Commentators are united on the plain sense and on the playful, anticipatory tone, and diverge only over background: Pope reads the verse against West Semitic erotic and mythic iconography, Fox against Egyptian love poetry (Papyrus Chester Beatty I; Papyrus Harris 500), Murphy and Longman keep it sober and domestic, and Keel, LaCocque and Noegel with Rendsburg read a deliberate inversion of the Phoenician-style "woman at the window" ivory motif catalogued by Barnett and reinterpreted by Winter. Bloch and Bloch count the word among the late, Mishnaic-flavored vocabulary of the Song and treat it as a dating indicator.

Where scholars disagree about ḥerekh

Whether this noun belongs to the same root as the Hebrew verb meaning "to roast, singe" (Proverbs 12:27) or is an independent word whose origin is unknown.

  • majorityThe noun is an independent word, listed under a separate root whose meaning cannot be recovered; the sense "lattice, narrow opening" is established from parallelism, the ancient versions, and the Aramaic and rabbinic evidence rather than from any etymology.; BDB, 355, s.v. חרך II; HALOT, s.v. חרך; DCH, vol. 3, s.v. חרך; TWOT, entry 742a; Gesenius, Hebraisches und Aramaisches Handworterbuch, 18th ed. (2013), s.v. חרך
  • minorityThe noun derives from the verb, whose Proverbs 12:27 use was read as "to net, entangle," so that the noun means "network"; the Septuagint's rendering "nets" was taken as support.; W. Gesenius, Thesaurus Philologico-Criticus Linguae Hebraeae et Chaldaeae Veteris Testamenti (1835-58), s.v. חרך, reporting C. B. Michaelis
  • minorityThe noun is cognate with the Arabic root meaning "to pierce, tear, make a hole," which suits the sense but requires a sound correspondence that not everyone accepts.; HALOT, s.v. חרך; Marvin H. Pope, Song of Songs, Anchor Bible 7C (1977), 391-92
In-depth research

This is a research paper, so it may be hard to read without scholarly background. It is useful if you want to dig even deeper into this word.

Sources

  • F. Brown, S. R. Driver and C. A. Briggs, A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon, 1907), 355, s.v. חרך IIlexicon
  • L. Koehler, W. Baumgartner and J. J. Stamm, The Hebrew and Aramaic Lexicon of the Old Testament (Leiden: Brill, 1994-2000), s.v. חרךlexicon
  • D. J. A. Clines, ed., The Dictionary of Classical Hebrew (Sheffield: Sheffield Academic, 1996), vol. 3, s.v. חרךlexicon
  • R. L. Harris, G. L. Archer and B. K. Waltke, Theological Wordbook of the Old Testament (Chicago: Moody, 1980), entry 742atheological dictionary
  • R. Meyer and H. Donner, eds., Wilhelm Gesenius: Hebraisches und Aramaisches Handworterbuch uber das Alte Testament, 18th ed. (Berlin: Springer, 2013), s.v. חרךlexicon
  • W. Gesenius, Thesaurus Philologico-Criticus Linguae Hebraeae et Chaldaeae Veteris Testamenti (Leipzig: Vogel, 1835-58), s.v. חרךlexicon
  • M. Jastrow, A Dictionary of the Targumim, the Talmud Babli and Yerushalmi, and the Midrashic Literature (London: Luzac, 1903), 503, s.v. חֲרָךְ Ilexicon
  • E. Klein, A Comprehensive Etymological Dictionary of the Hebrew Language for Readers of English (New York: Macmillan, 1987), s.v. חרךetymological dictionary
  • Marvin H. Pope, Song of Songs, Anchor Bible 7C (Garden City, NY: Doubleday, 1977), 388-95commentary
  • Michael V. Fox, The Song of Songs and the Ancient Egyptian Love Songs (Madison: University of Wisconsin Press, 1985), 110-14monograph
  • Roland E. Murphy, The Song of Songs, Hermeneia (Minneapolis: Fortress, 1990), 138-41commentary
  • Othmar Keel, The Song of Songs, Continental Commentary (Minneapolis: Fortress, 1994), on 2:8-9commentary
  • J. Cheryl Exum, Song of Songs, Old Testament Library (Louisville: Westminster John Knox, 2005), 119ff.commentary
  • Tremper Longman III, Song of Songs, NICOT (Grand Rapids: Eerdmans, 2001), ad Song 2:9commentary
  • Duane Garrett, Song of Songs, Word Biblical Commentary 23B (Nashville: Nelson, 2004), ad Song 2:9commentary
  • Scott B. Noegel and Gary A. Rendsburg, Solomon's Vineyard: Literary and Linguistic Studies in the Song of Songs, SBL Ancient Israel and Its Literature 1 (Atlanta: SBL, 2009)monograph
  • Andre LaCocque, Romance, She Wrote: A Hermeneutical Essay on the Song of Songs (Harrisburg: Trinity Press International, 1998)monograph
  • Ariel Bloch and Chana Bloch, The Song of Songs: A New Translation (New York: Random House, 1995), introductionmonograph
  • P. J. King and L. E. Stager, Life in Biblical Israel (Louisville: Westminster John Knox, 2001), chap. 2monograph
  • S. Bunimovitz and A. Faust, "The Four-Room House: Embodying Iron Age Israelite Society," Near Eastern Archaeology 66 (2003): 22-31journal article
  • Irene J. Winter, "The 'Woman at the Window': Iconography and Inferences of a Motif in First Millennium B.C. Levantine Ivory Carving," in Assyria to Iberia: Art and Culture in the Iron Age (New York: Metropolitan Museum of Art, 2016), 180-93article
  • R. D. Barnett, Ancient Ivories in the Middle East, Qedem 14 (Jerusalem: Hebrew University Institute of Archaeology, 1982), chap. 8monograph

All attested forms of חֲרַכִּים

m p absolute

חֲרַכִּים

Sng 2:9