Do not consider me that I am brown, because the sun hath altered my colour: the sons of my mother have fought against me, they have made me the keeper in the vineyards: my vineyard I have not kept.
Rashi
I am black but comely, etc. You, my friends, let me not be light in your eyes even if my husband has left me because of my blackness, for I am black because of the sun’s gaze, but I am comely with the shape of beautiful limbs, and if I am black as the tents of Kedar, which are blackened by the rain, for they are constantly spread out in the deserts, I am easily cleansed to be like the curtains of Solomon. The allegory is that the congregation of Israel says to the nations: I am black in my deeds, but I am comely in the deeds of my ancestors, and even some of my deeds are comely. If I am guilty of the iniquity of the [Golden] Calf, I can counter it with the merit of the acceptance of the Torah (Song Rabbah). He calls the nations the daughters of Jerusalem because she [Jerusalem] is destined to become the metropolis for them all, as Ezekiel prophesied (16:61): “and I shall give them to you for daughters,” like (Josh. 15:45): “Ekron, with her towns (וּבְנוֹהֶיהָ).”
Hebrew and Aramaic words are the commentator’s citations of the sacred text; the English translation that follows each is the translator’s.
Imported from an open dataset — not yet checked against the printed edition.