Text -- The Song of Songs 5:2-16 (NET)

The Trials of Love: The Beloved’s Dream of Losing Her Lover

5:2 The Beloved about Her Lover: I was asleep, but my mind was dreaming. Listen! My lover is knocking at the door! The Lover to His Beloved: “Open for me, my sister, my darling, my dove, my flawless one! My head is drenched with dew, my hair with the dampness of the night.” 5:3 The Beloved to Her Lover: “I have already taken off my robe– must I put it on again? I have already washed my feet– must I soil them again?” 5:4 My lover thrust his hand through the hole, and my feelings were stirred for him. 5:5 I arose to open for my beloved; my hands dripped with myrrh– my fingers flowed with myrrh on the handles of the lock. 5:6 I opened for my beloved, but my lover had already turned and gone away. I fell into despair when he departed. I looked for him but did not find him; I called him but he did not answer me. 5:7 The watchmen found me as they made their rounds in the city. They beat me, they bruised me; they took away my cloak, those watchmen on the walls!

The Triumph of Love: The Beloved Praises Her Lover

5:8 The Beloved to the Maidens: O maidens of Jerusalem, I command you– If you find my beloved, what will you tell him? Tell him that I am lovesick! 5:9 The Maidens to The Beloved: Why is your beloved better than others, O most beautiful of women? Why is your beloved better than others, that you would command us in this manner? 5:10 The Beloved to the Maidens: My beloved is dazzling and ruddy; he stands out in comparison to all other men. 5:11 His head is like the most pure gold. His hair is curly– black like a raven. 5:12 His eyes are like doves by streams of water, washed in milk, mounted like jewels. 5:13 His cheeks are like garden beds full of balsam trees yielding perfume. His lips are like lilies dripping with drops of myrrh. 5:14 His arms are like rods of gold set with chrysolite. His abdomen is like polished ivory inlaid with sapphires. 5:15 His legs are like pillars of marble set on bases of pure gold. His appearance is like Lebanon, choice as its cedars. 5:16 His mouth is very sweet; he is totally desirable. This is my beloved! This is my companion, O maidens of Jerusalem!

Commentary -- Word/Phrase Notes (per phrase)

Wesley: Sos 5:2

I was dull, and sluggish.

Wesley: Sos 5:2

Yet in my very sleep my thoughts were running upon my beloved.

Wesley: Sos 5:2

Between sleeping and waking, I heard his voice.

Wesley: Sos 5:2

By his word, and providence, and spirit, at the door of my heart.

Wesley: Sos 5:2

Inviting me to let him into my soul.

Wesley: Sos 5:2

This heap of kind compellations signifies Christ's fervent affection to his people.

Wesley: Sos 5:2

While I wait without thy door, which signifies his sufferings for the church's good.

Wesley: Sos 5:2

The dew which falls in the night.

Wesley: Sos 5:3

My day clothes, as persons use to do when they go to rest.

Wesley: Sos 5:3

It is inconvenient and troublesome to do it at this time.

Wesley: Sos 5:3

Which the eastern people commonly did when they went to bed.

Wesley: Sos 5:4

He assayed to open the door. When his word would not prevail, his spirit, which is called the finger of God, Luk 11:20, wrought inwardly upon my conscience.

Wesley: Sos 5:4

With compassion for him and his sufferings, and with affection to him.

Wesley: Sos 5:5

I went forth to receive him.

Wesley: Sos 5:5

With oil or ointment made of myrrh, which dropped from the bridegroom's hand upon the door in great abundance, when he put it into the hole of the door, and consequently upon her hands and fingers when she touched the door to open it. By which she signifies, that Christ, though he withdrew himself from her, yet left a sweet savour behind him.

Wesley: Sos 5:5

Heb. with myrrh passing or flowing upon the handles of the lock, which place the bridegroom had touched when he attempted to open it.

Wesley: Sos 5:6

drawn - Denied me his comfortable presence, as a just punishment for my former neglect.

Wesley: Sos 5:6

Heb. went out of me: I fainted and was ready to die away, for those endearing expressions related, Son 5:2, which then I did not heed.

Wesley: Sos 5:6

By diligent enquiry and importunate prayer.

Wesley: Sos 5:7

men - The governors of the church, who, though by their place they are obliged to comfort the faithful, do frequently discourage them.

Wesley: Sos 5:7

With bitter calumnies and persecutions.

Wesley: Sos 5:7

The same with the watchmen, whose office it is to keep the gates and walls of the city.

Wesley: Sos 5:7

Which was an ornament of her sex, and an ensign of her relation to Christ. And so the taking of this veil away, signifies their contemptuous usage of her, and endeavours to represent her, as one that had no relation to Christ.

Wesley: Sos 5:8

The church having passed the watchmen, proceeds in the pursuit of her beloved, and enquires of every particular believer whom she meets concerning him.

Wesley: Sos 5:8

That I am ready to faint for want of his presence.

Wesley: Sos 5:9

Wherein doth he excel them? Believers might ask this, that they might be more fully informed of it.

Wesley: Sos 5:10

The white may denote his pure and spotless innocency, and the ruddy colour his bloody passion.

Wesley: Sos 5:11

It shines like gold, by reason of the crown of pure gold upon his head. We need not aim at a distinct application of this and the following particulars, unto some special excellency of Christ, because such things are mere conjectures, and the only design of this description is, to set forth the beauty of Christ under the notion of a most amiable person, in whom there is no defect or blemish, from the crown of his head to the sole of his feet.

Wesley: Sos 5:12

Lovely and pleasant, chaste and innocent.

Wesley: Sos 5:12

Where they delight to abide.

Wesley: Sos 5:12

Doves of a milk white colour.

Wesley: Sos 5:13

His face or countenance, an eminent part whereof is the cheeks.

Wesley: Sos 5:13

Of aromatic flowers which delight both the eye with a pleasant prospect, and the smell with their fragrancy.

Wesley: Sos 5:13

Beautiful and pleasant.

Wesley: Sos 5:14

Beautiful, and precious, and richly adorned, as it were with gold rings set with precious stones.

Wesley: Sos 5:14

Which seems to be here used, for the whole body, reaching from the neck to the bottom of the belly.

Wesley: Sos 5:14

Of a pure and bright white colour, intermixt with blue veins; for some saphires are of a bright blue colour.

Wesley: Sos 5:15

White, and strait, and well shaped and strong.

Wesley: Sos 5:15

His feet are compared to gold, for their singular brightness, for which they are compared to fine - brass, Rev 1:15.

Wesley: Sos 5:15

Heb. his aspect or appearance, his form or person.

Wesley: Sos 5:15

In respect of its cedars, tall, and upright, and stately.

Wesley: Sos 5:16

Not to run out into more particulars.

JFB: Sos 5:2

(CANTICLE IV)--FROM THE AGONY OF GETHSEMANE TO THE CONVERSION OF SAMARIA. (Son. 5:2-8:4)

Sudden change of scene from evening to midnight, from a betrothal feast to cold repulse. He has gone from the feast alone; night is come; He knocks at the door of His espoused; she hears, but in sloth does not shake off half-conscious drowsiness; namely, the disciples' torpor (Mat 26:40-43), "the spirit willing, the flesh weak" (compare Rom 7:18-25; Gal 5:16-17, Gal 5:24). Not total sleep. The lamp was burning beside the slumbering wise virgin, but wanted trimming (Mat 25:5-7). It is His voice that rouses her (Jon 1:6; Eph 5:14; Rev 3:20). Instead of bitter reproaches, He addresses her by the most endearing titles, "my sister, my love," &c. Compare His thought of Peter after the denial (Mar 16:7).

JFB: Sos 5:2

Which falls heavily in summer nights in the East (see Luk 9:58).

JFB: Sos 5:2

(Psa 22:2; Luk 22:44). His death is not expressed, as unsuitable to the allegory, a song of love and joy; Son 5:4 refers to the scene in the judgment hall of Caiaphas, when Jesus Christ employed the cock-crowing and look of love to awaken Peter's sleeping conscience, so that his "bowels were moved" (Luk 22:61-62); Son 5:5-6, the disciples with "myrrh," &c. (Luk 24:1, Luk 24:5), seeking Jesus Christ in the tomb, but finding Him not, for He has "withdrawn Himself" (Joh 7:34; Joh 13:33); Son 5:7, the trials by watchmen extend through the whole night of His withdrawal from Gethsemane to the resurrection; they took off the "veil" of Peter's disguise; also, literally the linen cloth from the young man (Mar 14:51); Son 5:8, the sympathy of friends (Luk 23:27).

JFB: Sos 5:2

Not polluted by spiritual adultery (Rev 14:4; Jam 4:4).

JFB: Sos 5:3

Trivial excuses (Luk 14:18).

JFB: Sos 5:3

Rather, the inmost vest, next the skin, taken off before going to bed.

JFB: Sos 5:3

Before going to rest, for they had been soiled, from the Eastern custom of wearing sandals, not shoes. Sloth (Luk 11:7) and despondency (Deu 7:17-19).

JFB: Sos 5:4

A key in the East is usually a piece of wood with pegs in it corresponding to small holes in a wooden bolt within, and is put through a hole in the door, and thus draws the bolt. So Jesus Christ "puts forth His hand (namely, His Spirit, Eze 3:14), by (Hebrew, 'from,' so in Son 2:9) the hole"; in "chastening" (Psa 38:2; Rev 3:14-22, singularly similar to this passage), and other unexpected ways letting Himself in (Luk 22:61-62).

JFB: Sos 5:4

It is His which are first troubled for us, and which cause ours to be troubled for Him (Jer 31:20; Hos 11:8).

JFB: Sos 5:5

The best proof a bride could give her lover of welcome was to anoint herself (the back of the hands especially, as being the coolest part of the body) profusely with the best perfumes (Exo 30:23; Est 2:12; Pro 7:17); "sweet-smelling" is in the Hebrew rather, "spontaneously exuding" from the tree, and therefore the best. She designed also to anoint Him, whose "head was filled with the drops of night" (Luk 24:1). The myrrh typifies bitter repentance, the fruit of the Spirit's unction (2Co 1:21-22).

JFB: Sos 5:5

Sins which closed the heart against Him.

JFB: Sos 5:6

He knocked when she was sleeping; for to have left her then would have ended in the death sleep; He withdraws now that she is roused, as she needs correction (Jer 2:17, Jer 2:19), and can appreciate and safely bear it now, which she could not then. "The strong He'll strongly try" (1Co 10:13).

JFB: Sos 5:6

Rather, "because of His speaking"; at the remembrance of His tender words (Job 29:2-3; Psa 27:13; Psa 142:7), or till He should speak.

JFB: Sos 5:6

(Job 23:3-9; Job 30:20; Job 34:29; Lam 3:44). Weak faith receives immediate comfort (Luk 8:44, Luk 8:47-48); strong faith is tried with delay (Mat 15:22-23).

JFB: Sos 5:7

Historically, the Jewish priests, &c. (see on Son 5:2); spiritually, ministers (Isa 62:6; Heb 13:17), faithful in "smiting" (Psalm 141. 5), but (as she leaves them, v. 8) too harsh; or, perhaps, unfaithful; disliking her zeal wherewith she sought Jesus Christ, first, with spiritual prayer, "opening" her heart to Him, and then in charitable works "about the city"; miscalling it fanaticism (Isa 66:5), and taking away her veil (the greatest indignity to an Eastern lady), as though she were positively immodest. She had before sought Him by night in the streets, under strong affection (Son 3:2-4), and so without rebuff from "the watchmen," found Him immediately; but now after sinful neglect, she encounters pain and delay. God forgives believers, but it is a serious thing to draw on His forgiveness; so the growing reserve of God towards Israel observable in Judges, as His people repeat their demands on His grace.

JFB: Sos 5:8

She turns from the unsympathizing watchmen to humbler persons, not yet themselves knowing Him, but in the way towards it. Historically, His secret friends in the night of His withdrawal (Luk 23:27-28). Inquirers may find ("if ye find") Jesus Christ before she who has grieved His Spirit finds Him again.

JFB: Sos 5:8

In prayer (Jam 5:16).

JFB: Sos 5:8

From an opposite cause (Son 2:5) than through excess of delight at His presence; now excess of pain at His absence.

JFB: Sos 5:9

Her own beauty (Eze 16:14), and lovesickness for Him, elicit now their enquiry (Mat 5:16); heretofore "other lords besides Him had dominion over them"; thus they had seen "no beauty in Him" (Isa 26:13; Isa 53:2).

JFB: Sos 5:10

(1Pe 3:15).

JFB: Sos 5:10

Health and beauty. So David (equivalent to beloved), His forefather after the flesh, and type (1Sa 17:42). "The Lamb" is at once His nuptial and sacrificial name (1Pe 1:19; Rev 19:7), characterized by white and red; white, His spotless manhood (Rev 1:14). The Hebrew for white is properly "illuminated by the sun," white as the light" (compare Mat 17:2); red, in His blood-dyed garment as slain (Isa 63:1-3; Rev 5:6; Rev 19:13). Angels are white, not red; the blood of martyrs does not enter heaven; His alone is seen there.

JFB: Sos 5:10

Literally, "a standard bearer"; that is, as conspicuous above all others, as a standard bearer is among hosts (Psa 45:7; Psa 89:6; Isa 11:10; Isa 55:4; Heb 2:10; compare 2Sa 18:3; Job 33:23; Phi 2:9-11; Rev 1:5). The chief of sinners needs the "chiefest" of Saviours.

JFB: Sos 5:11

The Godhead of Jesus Christ, as distinguished from His heel, that is, His manhood, which was "bruised" by Satan; both together being one Christ (1Co 11:3). Also His sovereignty, as Nebuchadnezzar, the supreme king was "the head of gold" (Dan 2:32-38; Col 1:18), the highest creature, compared with Him, is brass, iron, and clay. "Preciousness" (Greek, 1Pe 2:7).

JFB: Sos 5:11

Curled, token of Headship. In contrast with her flowing locks (Son 4:1), the token of her subjection to Him (Psa 8:4-8; 1Co 11:3, 1Co 11:6-15). The Hebrew is (pendulous as) the branches of a palm, which, when in leaf, resemble waving plumes of feathers.

JFB: Sos 5:11

Implying youth; no "gray hairs" (Psa 102:27; Psa 110:3-4; Hos 7:9). Jesus Christ was crucified in the prime of vigor and manliness. In heaven, on the other hand, His hair is "white," He being the Ancient of days (Dan 7:9). These contrasts often concur in Him (Son 5:10), "white and ruddy"; here the "raven" (Son 5:12), the "dove," as both with Noah in the ark (Gen 8:11); emblems of judgment and mercy.

JFB: Sos 5:12

Rather, "as doves" (Psa 68:13); bathing in "the rivers"; so combining in their "silver" feathers the whiteness of milk with the sparkling brightness of the water trickling over them (Mat 3:16). The "milk" may allude to the white around the pupil of the eye. The "waters" refer to the eye as the fountain of tears of sympathy (Eze 16:5-6; Luk 19:41). Vivacity, purity, and love, are the three features typified.

JFB: Sos 5:12

As a gem in a ring; as the precious stones in the high priest's breastplate. Rather, translate as Vulgate (the doves), sitting at the fulness of the stream; by the full stream; or, as MAURER (the eyes) set in fulness, not sunk in their sockets (Rev 5:6), ("seven," expressing full perfection), (Zec 3:9; Zec 4:10).

JFB: Sos 5:13

The seat of beauty, according to the Hebrew meaning [GESENIUS]. Yet men smote and spat on them (Isa 50:6).

JFB: Sos 5:13

Full, like the raised surface of the garden bed; fragrant with ointments, as beds with aromatic plants (literally, "balsam").

JFB: Sos 5:13

Rather, "terraces of aromatic herbs"--"high-raised parterres of sweet plants," in parallelism to "bed," which comes from a Hebrew root, meaning "elevation."

JFB: Sos 5:13

(Psa 45:2; Joh 7:46).

JFB: Sos 5:13

Red lilies. Soft and gentle (1Pe 2:22-23). How different lips were man's (Psa 22:7)!

JFB: Sos 5:13

Namely, His lips, just as the sweet dewdrops which hang in the calyx of the lily.

JFB: Sos 5:14

Hebrew, Tarshish, so called from the city. The ancient chrysolite, gold in color (Septuagint), our topaz, one of the stones on the high priest's breastplate, also in the foundation of New Jerusalem (Rev 21:19-20; also Dan 10:6). "Are as," is plainly to be supplied, see in Son 5:13 a similiar ellipsis; not as MOODY STUART: "have gold rings." The hands bent in are compared to beautiful rings, in which beryl is set, as the nails are in the fingers. BURROWES explains the rings as cylinders used as signets, such as are found in Nineveh, and which resemble fingers. A ring is the token of sonship (Luk 15:22). A slave was not allowed to wear a gold ring. He imparts His sonship and freedom to us (Gal 4:7); also of authority (Gen 41:42; compare Joh 6:27). He seals us in the name of God with His signet (Rev 7:2-4), compare below, Son 8:6, where she desires to be herself a signet-ring on His arms; so "graven on the palms," &c., that is, on the signet-ring in His hand (Isa 49:16; contrast Hag 2:23, with Jer 22:24).

JFB: Sos 5:14

BURROWES and MOODY STUART translate, "body." NEWTON, as it is elsewhere, "bowels"; namely, His compassion (Psa 22:14; Isa 63:15; Jer 31:20; Hos 11:8).

JFB: Sos 5:14

Literally, "elaborately wrought so as to shine," so His "prepared" body (Heb 10:5); the "ivory palace" of the king (Psa 45:8); spotless, pure, so the bride's "neck is as to tower of ivory" (Son 7:4).

JFB: Sos 5:14

Spangling in the girdle around Him (Dan 10:5). "To the pure all things are pure." As in statuary to the artist the partly undraped figure is suggestive only of beauty, free from indelicacy, so to the saint the personal excellencies of Jesus Christ, typified under the ideal of the noblest human form. As, however, the bride and bridegroom are in public, the usual robes on the person, richly ornamented, are presupposed (Isa 11:5). Sapphires indicate His heavenly nature (so Joh 3:13, "is in heaven"), even in His humiliation, overlaying or cast "over" His ivory human body (Exo 24:10). Sky-blue in color, the height and depth of the love of Jesus Christ (Eph 3:18).

JFB: Sos 5:15

Strength and steadfastness. Contrast man's "legs" (Ecc 12:3). Allusion to the temple (1Ki 5:8-9; 1Ki 7:21), the "cedars" of "Lebanon" (Psa 147:10). Jesus Christ's "legs" were not broken on the cross, though the thieves' were; on them rests the weight of our salvation (Psa 75:3).

JFB: Sos 5:15

His sandals, answering to the bases of the pillars; "set up from everlasting" (Pro 8:22-23). From the head (Son 5:11) to the feet, "of fine gold." He was tried in the fire and found without alloy.

JFB: Sos 5:15

Rather, "His aspect," including both mien and stature (compare 2Sa 23:21, Margin; with 1Ch 11:23). From the several parts, she proceeds to the general effect of the whole person of Jesus Christ.

JFB: Sos 5:15

So called from its white limestone rocks.

JFB: Sos 5:15

Literally, "choice," that is, fair and tall as the cedars on Lebanon (Eze 31:3, &c.). Majesty is the prominent thought (Psa 21:5). Also the cedars' duration (Heb 1:11); greenness (Luk 23:31), and refuge afforded by it (Eze 17:22-23).

JFB: Sos 5:16

Literally, "His palate is sweetness, yea, all over loveliness," that is, He is the essence of these qualities.

JFB: Sos 5:16

So Son 1:2, not the same as "lips" (Son 5:13), His breath (Isa 11:4; Joh 20:22). "All over," all the beauties scattered among creatures are transcendently concentrated in Him (Col 1:19; Col 2:9).

JFB: Sos 5:16

For I love Him.

JFB: Sos 5:16

For He loves me (Pro 18:24). Holy boasting (Psa 34:2; 1Co 1:31).

Clarke: Sos 5:2

I sleep, but my heart waketh - This is a new part; and some suppose that the fifth day’ s solemnity begins here. Though I sleep, yet so impressed is may heart with the excellences of my beloved, that my imagination presents him to me in the most pleasing dreams throughout the night. I doubt whether the whole, from this verse to the end of the seventh, be not a dream: several parts of it bear this resemblance; and I confess there are some parts of it, such as her hesitating to rise, his sudden disappearance, etc., which would be of easier solution on this supposition. Or part of the transactions mentioned might be the effects of the dream she had, as rising up suddenly, and going out into the street, meeting with the watchmen, etc., before she was well awake. And her being in so much disorder and dishabille might have induced them to treat her as a suspiciovs person, or one of questionable character. But it is most likely the whole was a dream

Clarke: Sos 5:2

For my head is filled with dew - She supposed he had come in the night, and was standing without, wet, and exposed to the inclemency of the weather.

Clarke: Sos 5:3

I have put off my coat - The bride must have been in a dream or in much disorder of mind to have made the frivolous excuses here mentioned. The words relate to the case of a person who had gone to take rest on his bed. As they wore nothing but sandals, they were obliged to wash their feet previously to their lying down. I have washed my feet, taken off my clothes, and am gone to bed: I cannot therefore be disturbed. A Hindoo always washes his feet before he goes to bed. If called from his bed, he often makes this excuse, I shall daub my feet; and the excuse is reasonable, as the floors are of earth; and they do not wear shoes in the house - Ward.

Clarke: Sos 5:4

My beloved put in his hand - If it were a real scene, which is mentioned in this and the two following verses, it must refer, from the well-known use of the metaphors, to matrimonial endearments. Or, it may refer to his attempts to open the door, when she hesitated to arise, on the grounds mentioned Son 5:3. But this also bears every evidence of a dream.

Clarke: Sos 5:5

My hands dropped with myrrh - It was a custom among the Romans, as Brissonius, Isidore, and others relate, to conduct the bride to the house of the bridegroom with lighted torches; and those who brought her anointed the door-posts with fragant oils, whence the name uxor, or as it was formerly written unxor, for a wife or married woman, because of the anointing which took place on the occasion; for sometimes the bride herself anointed the door-posts, and sometimes those who brought her; probably both at the same time. The same custom might have existed among the Jews. See Vossius’ Etymologicon.

Clarke: Sos 5:7

Took away my veil - They tore it off rudely, to discover who she was. See on Son 5:2 (note). To tear the veil signifies, in Eastern phrase, to deflower or dishonor a woman.

Clarke: Sos 5:8

I am sick of love - " I am exceedingly concerned for his absence; and am distressed on account of my thoughtless carriage towards him."The latter clause may be well translated, "What should ye tell him?"Why, "that I am sick of love."This ends the transactions of the third day and night.

Clarke: Sos 5:9

What is thy beloved more than another beloved - This question gives the bride an opportunity to break out into a highly wrought description of the beauty and perfections of her spouse.

Clarke: Sos 5:10

My beloved is white and ruddy - Red and white, properly mixed, are essential to a fine complexion; and this is what is intimated: he has the finest complexion among ten thousand persons; not one in that number is equal to him. Literally, "He bears the standard among ten thousand men;"or "He is one before whom a standard is borne,"i.e., he is captain or chief of the whole.

Clarke: Sos 5:11

His head is as the most fine gold - He has the most beautiful head, fine and majestic. Gold is here used to express excellence

Clarke: Sos 5:11

His locks are bushy - Crisped or curled. This may refer to his mustachios

Clarke: Sos 5:11

Black as a raven - His hair is black and glossy.

Clarke: Sos 5:12

His eyes are as the eyes of doves - See on Son 4:1 (note)

Clarke: Sos 5:12

Washed with milk - The white of the eye, exceedingly white. By the use of stibium, in the East, the eye is rendered very beautiful; and receives such a lustre from the use of this article, that, to borrow the expression of a late traveler, "their eyes appear to be swimming in bliss."I believe this expression to be the meaning of the text

Clarke: Sos 5:12

Fitly set - Or, as the margin, very properly, sitting in fullness; not sunk, not contracted.

Clarke: Sos 5:13

His cheeks are as a bed of spices - Possibly meaning a bed in the garden, where odoriferous herbs grew. But it has been supposed to refer to his beard, which in a young well-made man is exceedingly beautiful. I have seen young Turks, who had taken much care of their beards, mustachios, etc., look majestic. Scarcely any thing serves to set off the human face to greater advantage than the beard, when kept in proper order. Females admire it in their suitors and husbands. I have known cases, where they not only despised but execrated Europeans, whose faces were close shaved. The men perfume their beards often; and this may be what is intended by spices and sweet-smelling myrrh

Clarke: Sos 5:13

His lips like lilies - The שושנם shoshannim may mean any flower of the lily kind, such as the rubens lilium , mentioned by Pliny, or something of the tulip kind. There are tints in such flowers that bear a very near resemblance to a fine ruby lip.

Clarke: Sos 5:14

His hands - gold rings set with the beryl - This really seems to refer to gold rings set with precious stones on the fingers, and perhaps to circlets or bracelets about the wrists. Some suppose it to refer to the roundness and exquisite symmetry of the hand and fingers. תרשיש tarshish , which we translate beryl, a gem of a sea-green tint, had better be translated chrysolite, which is of a gold color

Clarke: Sos 5:14

His belly - bright ivory overlaid with sapphires - This must refer to some garment set with precious stones which went round his waist, and was peculiarly remarkable. If we take it literally, the sense is plain enough. His belly was beautifully white, and the blue veins appearing under the skin resembled the sapphire stone. But one can hardly think that this was intended.

Clarke: Sos 5:15

His legs are as pillars of marble - Exquisitely turned and well-shaped; the sockets of gold may refer to his slippers. On these a profusion of gold and ornaments are still lavished in Asiatic countries

Clarke: Sos 5:15

His countenance is as Lebanon - As Lebanon exalts its head beyond all the other mountains near Jerusalem, so my beloved is tall and majestic, and surpasses in stature and majesty all other men. He is also as straight and as firm as the cedars.

Clarke: Sos 5:16

His mouth is most sweet - His eloquence is great, and his voice is charming. Every word he speaks is sweetness, mildness, and benevolence itself. Then, her powers of description failing, and metaphor exhausted she cries out, "The whole of him is loveliness. This is my beloved, and this is my companion, O ye daughters of Jerusalem."

Defender: Sos 5:2

The experience of the bride described in Son 5:2-7 seems to be a second dream (Son 3:1), again reflecting an unrecognized concern that something was beginning to come between her and the king. She first seemed to question his unannounced intrusion into her rest, then found he had departed when she bestirred herself to admit him. She again, in her dream, went in search of him, but instead encountered only crude watchmen, who hurt and shamed her. The latter could only have happened to the king's wife in a dream, but the dream would surely have alarmed her and caused her quickly to seek her husband the next morning, or as soon as possible."

Defender: Sos 5:8

The bride, seeing the maiden attendants at the court, asks them to help her find Solomon, and to tell him that she is "lovesick" because of her separation from him."

Defender: Sos 5:9

The other maidens (like most people even today) find it hard to understand why Christians as the bride of Christ are so enamored of him. But this question gives now, as it did then opportunity to testify about Him."

Defender: Sos 5:10

This remarkable description of her "beloved," with all due allowance for exaggeration because of her love for him, certainly indicates that Solomon was, at this time, a most elegant and handsome young man. At the same time, we are also able to see in her description a wonderful recital of the spiritual beauties of the heavenly bridegroom, as seen through the spiritual eyes of His future bride, the church.

Defender: Sos 5:10

"White and ruddy" is literally "dazzling white and red." As applied to Christ, this phrase must speak of both His sinlessness and His blood offered in sacrifice for us who are sinners.

Defender: Sos 5:10

This was a common expression meaning "greatest of all," a description applicable for a while to the great King Solomon, but applicable always to Jesus Christ, King of kings, and Lord of Lords."

Defender: Sos 5:11

The regal appearance of Solomon's head was appropriate for a king; his wavy black hair likewise. We know nothing of the features of Jesus, as the gospel writers are silent concerning his physical appearance. The prophet, however, predicted that, outwardly, He would have "no form nor comeliness" and "no beauty" (Isa 53:2). However, after His resurrection and glorification, we are told that, instead of black hair speaking of youthful vigor, "His head and His hairs were white like wool, as white as snow" (Rev 1:14), speaking of Him as "the Ancient of days" (Dan 7:9)."

Defender: Sos 5:12

In His human incarnation, Jesus' eyes were often wet with tears; in His body of glory, "His eyes (were) as a flame of fire" (Rev 1:14; Rev 19:12)."

Defender: Sos 5:13

In Christ's humiliation, "His visage was so marred more than any man" (Isa 52:14), as His cheeks were given "to them that plucked off the hair" (Isa 50:6), bearing little resemblance to "a bed of spices, as sweet flowers." But when He comes in glory, we shall see "His face as the appearance of lightning" (Dan 10:6).

Defender: Sos 5:13

"Never man spake like this man," they said of Jesus (Joh 7:46), even as Solomon was famed for His wisdom of speech. The day will come, however, when men will hear "His voice as the sound as many waters" (Rev 1:15) and "like the voice of a multitude" (Dan 10:6)."

Defender: Sos 5:14

His hands blessed little children and healed the sick, but then they were nailed with cruel spikes to the cross. In His reigning hand, He will hold the seven stars representing the angels guarding and guiding all His churches.

Defender: Sos 5:14

His "body" (better than "belly") was so wounded and beaten that "his form" was disfigured "more than the sons of men" (Isa 52:14). But He "bare our sins in His own body on the tree" (1Pe 2:24), and He now has a "glorious body" (Phi 3:21)."

Defender: Sos 5:15

In the coming day, His legs and feet will be "like unto fine brass" and will be set astride both land and sea (Rev 1:15; Rev 10:2).

Defender: Sos 5:15

"His countenance," when He comes in power, will be "as the sun shineth in his strength" (Rev 1:16)."

Defender: Sos 5:16

In the days of His flesh, "grace was poured into (thy) lips" (Psa 45:2). When He returns in judgment, "out of His mouth goeth a sharp sword, that with it he should smite the nations" (Rev 19:15).

Defender: Sos 5:16

In His humanity, He was altogether lovely, with no fault in Him, and so will He be throughout eternity to all who love Him. But all who reject or ignore him will one day cry in vain for the very rocks and mountains of the earth to "fall on us, and hide us from the face of Him that sitteth on the throne, and from the wrath of the Lamb" (Rev 6:16)."

TSK: Sos 5:2

sleep : Son 3:1, Son 7:9; Dan 8:18; Zec 4:1; Mat 25:4, Mat 25:5, Mat 26:40, Mat 26:41; Luk 9:32; Eph 5:14

the voice : Son 2:8, Son 2:10; Joh 10:4

knocketh : Rev 3:20

Open : Psa 24:7-10, Psa 81:10; Pro 23:26

my dove : Son 2:14, Son 6:9; Psa 119:1; Rev 3:4, Rev 14:4

my head : Son 8:7; Gen 29:20, Gen 31:40, Gen 31:41; Isa 50:6, Isa 52:14, Isa 53:3-5; Mat 8:17, Mat 25:35-45; Mar 1:35; Luk 6:12, Luk 22:44; 2Co 5:14, 2Co 5:15; Gal 2:20

TSK: Sos 5:3

have put : Pro 3:28, Pro 13:4, Pro 22:13; Mat 25:5, Mat 26:38-43; Luk 11:7; Rom 7:22, Rom 7:23

I have washed : As the Orientals only wear sandals, they are obliged to wash their feet previously to their lying down. Hence a Hindoo, if called from his bed, often makes his excuse that he shall daub his feet.

TSK: Sos 5:4

put : Son 1:4; Psa 110:3; Act 16:14; 2Co 8:1, 2Co 8:2, 2Co 8:16; Phi 2:13

my bowels : Gen 43:30; 1Ki 3:26; Isa 26:8, Isa 26:9; 1Jo 3:16, 1Jo 3:17

for him : or (as some read) in me

TSK: Sos 5:5

rose : Son 5:2; Luk 12:36; Eph 3:17; Rev 3:20

my hands : Son 5:13, Son 3:6, Son 4:13, Son 4:14; 2Co 7:7, 2Co 7:9-11

sweet smelling : Heb. passing, or running about

TSK: Sos 5:6

but my : Psa 30:7; Isa 8:17, Isa 12:1, Isa 50:2, Isa 54:6-8; Hos 5:6, Hos 5:15; Mat 15:22-28; Rev 3:19

my soul : Son 5:2, Son 5:4; Gen 42:28; 2Sa 16:10; Psa 69:3, Psa 77:3; Isa 57:16; Mat 26:75; Mar 14:72; Luk 22:61, Luk 22:62

I sought : Son 3:1, Son 3:2; 1Sa 28:6; Psa 22:1, Psa 22:2, Psa 28:1, Psa 80:4, Psa 88:9-14; Isa 58:2-4, Isa 58:7-9; Lam 3:8; Zec 7:13

TSK: Sos 5:7

watchmen : Son 3:3; Isa 6:10, Isa 6:11; Hos 9:7, Hos 9:8; Act 20:29, Act 20:30; 2Co 11:13

they smote : Psa 141:5; Hos 6:5; Joh 16:2; Act 26:9, Act 26:10; Phi 3:6; Rev 17:5, Rev 17:6

the keepers : Son 8:11; Isa 62:6; Mat 21:33-41, Mat 23:2, Mat 23:29-36

took : Luk 6:22; Act 5:40, Act 5:41; 1Co 4:10-13; Heb 11:36, Heb 11:37, Heb 12:2; 1Pe 4:14-16

TSK: Sos 5:8

charge : Son 2:7, Son 8:4

if ye : Rom 15:30; Gal 6:1, Gal 6:2; Jam 5:16

that ye : Heb. what ye

I am : Psa 42:1-3, Psa 63:1-3, Psa 77:1-3, Psa 119:81-83

TSK: Sos 5:9

What is : Isa 53:2; Mat 16:13-17, Mat 21:10; Joh 1:14; 2Co 4:3-6

O thou : Son 1:8, Son 6:1, Son 6:9, Son 6:10; Psa 45:13, Psa 87:3

TSK: Sos 5:10

beloved : Son 2:1; Deu 32:31; Psa 45:17; Isa 66:19; Heb 7:26

the chiefest : Heb. a standard bearer, Isa 10:18, Isa 59:19; Rom 9:5; Phi 2:9-11; Col 1:18; Heb 2:10

TSK: Sos 5:11

head : Dan 2:37, Dan 2:38; Eph 1:21, Eph 1:22

his locks : Son 7:5; Dan 7:9; Rev 1:14

bushy : or, curled

TSK: Sos 5:12

His eyes : Rather, ""His eyes are as doves;""the deep blue pigeon, the common dove in the East, whose brilliant plumage vibrates around his neck every sparkling hue, every dazzling flash of colour. And this pigeon standing amid ""the torrents of water,""or the foam of a waterfall, would be a blue centre with a bright space like the iris of the eye, surrounded by the white. Son 1:15, Son 4:1; Heb 4:13

fitly set : Heb. sitting in fulness, that is, fitly placed, and set as a precious stone in the foil of a ring.

TSK: Sos 5:13

cheeks : Son 1:10; Isa 50:6

as a : Psa 4:6, Psa 4:7, Psa 27:4, Psa 89:15; Rev 21:23

sweet flowers : or, towers of perfumes, Son 3:6

his lips : Son 4:11; Psa 45:2; Isa 50:4; Luk 4:22

dropping : Son 5:5

TSK: Sos 5:14

hands : Exo 15:6; Psa 44:4-7, Psa 99:4; Isa 9:7, Isa 52:13

his belly : Son 7:2; Exo 24:10; Isa 54:11; Eze 1:26-28

TSK: Sos 5:15

legs : Rev 1:15

sockets : Exo 26:19

his countenance : Son 2:14; Jdg 13:6; Mat 17:2, Mat 28:3; Act 2:28; Rev 1:16

as Lebanon : Son 4:11; Psa 92:12; Hos 14:7; Zec 9:17; 1Ti 3:16

TSK: Sos 5:16

mouth : Heb. palate, Son 1:2; Psa 19:10, Psa 119:103; Jer 15:16

most : Son 1:16, Son 2:1, Son 2:3; Psa 45:2, Psa 89:6, Psa 148:13; Isa 9:6, Isa 9:7; Phi 3:8; 1Pe 2:6, 1Pe 2:7

my beloved : Son 2:16, Son 6:3; Gal 2:20

friend : Jer 3:20 *marg. Hos 3:1; Jam 2:23, Jam 4:4

Commentary -- Word/Phrase Notes (per Verse)

Barnes: Sos 5:2

Some time may be supposed to have elapsed since the bride’ s solemn espousals with the king Cant. 4:7\endash 5:1. A transient cloud of doubt or estrangement is now passing over her soul, as by the relation of this dream she intimates to her friends. Ancient allegorical interpreters find here a symbol of the condition and feelings of Israel during the Babylonian captivity, when the glories and privileges of Solomon’ s Temple were no more, and the manifested presence of the Holy One had been withdrawn. Israel in exile seeks the Lord Son 5:8, and will find Him again in the second temple Son 6:3-9.

I sleep, but my heart waketh - A poetical periphrasis for "I dream."Compare the ancient saying: "Dreams are the vigils of those who slumber, hopes are waking dreams."

The voice - Or, "sound."Compare Son 2:8, note. She hears him knocking before he speaks.

My undefiled - literally, "my perfect one."Vulgate "immaculata mea."Compare Son 4:7.

Barnes: Sos 5:3

She makes trivial excuses, as one in a dream.

Barnes: Sos 5:4

Put in his hand - Through (literally "from") the hole (of the lock), in order to raise the pins by which the bolt was fastened. The Oriental lock is a hollow piece of wood attached to the doorpost, into which a sliding-bolt is made to run. As soon as the bolt has been driven home a number of pins drop into holes prepared in it for their reception. To raise these pins, and so enable the bolt to be withdrawn, is to unfasten the lock. This is commonly done by means of the key (literally "opener"), but may often be accomplished by the fingers if dipped in paste or some other adhesive substance. For such a purpose the beloved inserts his fingers here anointed with the costly unguent, which will presently distil on those of the bride when she rises to open to him.

Barnes: Sos 5:5

Sweet smelling myrrh - Or (as in the margin) "running myrrh,"that which first and spontaneously exudes, i. e., the freshest, finest myrrh. Even in withdrawing he has left this token of his unchanged love.

Barnes: Sos 5:8

The bride, now awake, is seeking her beloved. The dream of his departure and her feelings under it have symbolized a real emotion of her waking heart.

Barnes: Sos 5:9

Section 5:9\endash 6:3: The bride’ s commendation of the beloved. In the allegorical interpretations of Jewish expositors all is here spoken by exiled Israel of the Holy One whose praise she sings "by the waters of Babylon"Psa 137:1. Christian interpreters apply the description directly to the Incarnate Son, partly in His Eternal Godhead, but chiefly in His risen and glorified Humanity.

Barnes: Sos 5:10

My beloved is white and ruddy - Compare 1Sa 16:12; Dan 7:9. The complexion most admired in youth. Jewish interpreters remark that he who is elsewhere called "the Ancient of Days"is here described as the Ever-Young. "White in His virgin-purity,"says Jerome, "and ruddy in His Passion."

The chiefest among ten thousand - literally, "a bannered one among a myriad;"hence one signalized, a leader of ten thousand warriors.

Barnes: Sos 5:11

His head is as the most fine gold - Perhaps in the sense of noble and precious as the finest gold. Lam 4:2.

Bushy - Waving like branches of the palm.

Barnes: Sos 5:12

Or, His eyes are doves. The comparison is to doves seen by streams of water washing in milk (i. e., milk-white), and sitting on fulness (i. e., on the full or abundant water-flood).

Fitly set - This rendering supposes that the eyes within their sockets are compared to precious stones set in the foil of a ring (see the margin); but the other rendering is preferable. The milk-white doves themselves, sitting by full streams of water, or reflected in their flittings athwart the glassy surface, present images of the calm repose and vivid glances of the full pure lustrous eyes of the beloved.

Barnes: Sos 5:13

Sweet flowers - Better as in the margin, i. e., plants with fragrant leaves and flowers trained on trellis-work.

Like lilies - Are lilies dropping liquid myrrh (see the Son 5:5 note). Perhaps the fragrance of the flowers, or the delicate curl of the lip-like petals, is here the point of comparison, rather than the color.

Barnes: Sos 5:14

His hands ... - Are golden rings or cylinders. The fingers of the bent or closed hand are compared to a massive ring or set of rings; or, if outstretched or straightened, to a row of golden rods or cylinders.

The beryl - The "tarshish"(compare Exo 28:20), probably the chrysolite of the ancients (so called from its gold color), the modern topaz.

His belly ... - His body (the Hebrew term applies to the whole body, from the shoulders to the thighs) is a piece of ivory workmanship overlaid with sapphires. The sapphire of the ancients seems to have been the lapis lazuli.

Barnes: Sos 5:15

His countenance - Or, his appearance (his whole port and mien, but especially head and countenance) "is as the Lebanon."

Barnes: Sos 5:16

He is altogether lovely - literally, the whole of him desires or delights; the plural substantive expressing the notion of the superlative. Theodoret, applying to our Lord the whole description, interprets well its last term: "Why should I endeavor to express His beauty piecemeal when He is in Himself and altogether the One longed-for, drawing all to love, compelling all to love, and inspiring with a longing (for His company) not only those who see, but also those who hear?"

Poole: Sos 5:2

I sleep Heb. I was asleep , i.e. I was dull, and sluggish, and insensible of his kind expressions and offers of grace.

But my heart waketh yet in my very sleep my thoughts were running upon my Beloved, as is not unusual in such cases, which at last awakened me. Thus she implies the conflict which was between the flesh and the Spirit, and the Spirit’ s victory in the combat.

It is the voice of my Beloved between sleeping and waking I fancied that I heard his voice.

That knocketh by his word, and providence, and Spirit, at the door of mine heart, desirous that I would receive him by faith and love. Compare Rev 3:20 . Saying,

Open to me inviting me to accept of his gracious offers, and to let him in to my soul.

My sister, my love, my dove, my undefiled: this heap of kind compellations signifies Christ’ s sincere and fervent affection to his people, notwithstanding her manifold imperfections and infirmities. The title of

dove signifies her chastity and constant faithfulness to her Husband, for which doves are famous. How she is undefiled, See Poole "Son 4:7" .

My head is filled with dew whilst I wait without thy door. He alludes to the custom of lovers, which oft and willingly suffer such inconveniences for their hopes and desires of enjoying their beloved, and signifies his sufferings for the church’ s good.

The drops of the night the dew which falls in the end of the night, or towards the morning, whence it is called morning dew , Hos 6:4 .

Poole: Sos 5:3

I have put off my coat my day clothes, as persons use to do when they go to rest.

How shall I put it on? it is inconvenient and troublesome to do it at this time. Thus she tacitly reflects upon the Bridegroom for coming to her so unseasonably, and giving her such disturbance, and puts him off to another time, and excuseth her non-admission of him by her present indisposition, and the difficulty of the thing required of her.

I have washed my feet which the Eastern people commonly did when they went to bed, partly to cool their feet, and partly to cleanse them from that dust and sweat which they had contracted in the day time by labour and travel, as being used to go barefoot.

Poole: Sos 5:4

My Beloved put in his hand by the hole of the door he assayed to open the door. When his word would not prevail, his Spirit, which is called the finger of God, Luk 11:20 , compared with Mat 12:28 , wrought inwardly upon my conscience, and affected mine heart. My bowels were moved for him, with compassion for him and his sufferings, and with affection to him; for both these ways is this phrase off used, as Job 37:1 Phi 2:1,2 , &c.

Poole: Sos 5:5

I rose up to open to my Beloved I repented of my former drowsiness and neglect, and went forth to receive him.

My hands dropped with myrrh i.e. with oil or ointment made of myrrh, which either,

1. She had taken out of her own stock to prepare herself for the entertainment of the Bridegroom; or rather,

2. Dropped from the Bridegroom’ s hand upon the door in great abundance, when he put it into the hole of the door, Son 5:4 , and consequently upon her hands and fingers when she touched the door to open it. By which she signifies that Christ, though he withdrew himself from her, yet left a sweet savour behind him, infusing into her, and stirring up in her, the graces of the Spirit, such as repentance, which is bitter as myrrh, earnest desire after Christ, &c.

With sweet-smelling myrrh, upon the handles of the lock Heb. with myrrh passing or flowing upon the handles of the lock , which place the Bridegroom had touched when he attempted to open it.

Poole: Sos 5:6

Withdrawn himself denied me his gracious and comfortable presence, as a just punishment for my former neglect and folly.

And was gone either she repeats the same thing to show how deeply she was affected with it; or this is added to imply that he had not only stepped aside, but was quite gone away.

My soul failed Heb. went out of me . I fainted and was ready to die away through excessive passion, as this phrase is used, Gen 35:18 42:28 , and elsewhere.

When he spake or, for what he spoke; for those endearing expressions related Son 5:2 , which then I did not heed, but this sad occasion brings them to my remembrance; as ofttimes that word which is ineffectual when it is preached, is afterwards brought to a man’ s mind, and, produceth blessed effects.

I sought him by diligent inquiry and importunate prayer. He gave me no answer; that so he might both chastise her folly, and quicken her desires, and prepare the way for a more hearty welcome, and his longer abode with her.

Poole: Sos 5:7

The watchmen that went about the city the governors of the church, as Son 3:3 , who, though by their place and office they be obliged, to comfort and protect the faithful, do frequently discourage and oppress them, as they manifestly did both in the days of Isaiah, and Jeremiah, and the other holy prophets, and in the time of Christ and his apostles, and in divers other ages.

They wounded me with bitter calumnies and persecutions.

The keepers of the walls the same with the watchmen, whose office is to keep the gates and walls of the city.

Took away my veil which was an ornament of her sex, Isa 3:23 , and a badge of her modesty, Gen 24:65 , or an ensign of her relation and subjection to Christ, Gen 20:16 1Co 11:5 . And so the taking of this veil away signifies their contemptuous and injurious usage of her, their endeavours to blast her reputation, and to represent and treat her as a common and impudent prostitute, and as one that had no relation to Christ.

Poole: Sos 5:8

Daughters of Jerusalem of whom See Poole "Son 1:5" , See Poole "Son 2:7" . The church having passed the watchmen, and patiently borne, and in a manner forgotten, their injuries, proceeds in the pursuit of her Beloved, and inquires of every particular believer or professor whom she meets concerning him.

That I am sick of love that I am ready to faint for want of his presence, and the tokens of his favour. Use all your interest and importunity with him on my behalf.

Poole: Sos 5:9

What is thy Beloved more than another beloved? wherein doth he excel them? which professors of religion might ask, because they were ignorant of Christ’ s excellency; and true believers might ask it, that they might be more fully informed of it, and might give the spouse occasion to discourse of that subject which was very grateful to them.

O thou fairest among women whose beauty may command the respects and affections of the most worthy persons; and therefore we conclude it must be some person of transcendent excellency with whom thou art so highly enamoured.

Poole: Sos 5:10

White and ruddy which two colours rightly mixed together make a face beautiful. Or the white may note his pure and spotless innocency, and the brightness of his glory and majesty, and the ruddy colour may intimate his bloody passion, which made him amiable both to God and men.

The chiefest Heb. the standard-bearer ; for such are usually persons of great eminency, both for stature, and courage, and dignity.

Among ten thousand among all persons, angels or men. A certain number is put for an uncertain. There are other kings, and priests, and prophets, but none to be compared with him.

Poole: Sos 5:11

His head is as the most fine gold it shines like gold, not in respect of the hair, which is black, as it followeth, but by reason of his crown of pure gold upon his head, Rev 14:14 ; whereby she implies that her Bridegroom was a King, which she declared above, Son 5:11 .

His locks in which a part of man’ s beauty consists. I shall not trouble my reader with a distinct application of this and the following particulars unto some special part or excellency of Christ, because such things are mere conjectures without any solid grounds, and the only design of this description seems to be this, to set forth the beauty of Christ under the notion of a most complete and amiable person, in whom there is no defect nor blemish, from the crown of his head to the sole of his feet.

Black as a raven which is mentioned, partly because this was esteemed a beauty, and partly because it was an evidence of his youth and rigour, as grey hairs are characters of age and infirmity, Hos 7:9 .

Poole: Sos 5:12

His eyes are as the eyes of doves lovely and pleasant, chaste and innocent.

By the rivers of waters where they delight to abide, and wherewith they bathe themselves, and wash their eyes; where also their eyes are most lively and beautiful, both by the reflection of the waters, and from that pleasure which they take in such places.

Washed with milk which may belong either,

1. To the eyes, which are supposed to be washed with water, as white and pure as milk; or,

2. To the doves, which are intimated to be of a milk-white colour, which in those parts was most esteemed, which colour also made the eyes appear more lovely.

Fitly set neither sinking into the head, nor standing out too much, but in a moderate and comely situation. Heb. sitting in fulness ; which may note a full and competently large eye, which is esteemed one beauty of the eye.

Poole: Sos 5:13

His cheeks his face or countenance, an eminent part whereof is the cheeks, in which the beauty or deformity of a face doth much consist.

As a bed which being higher than other parts of the garden, fitly represents the cheeks, which are higher than other parts of the face.

Of spices not of dry spices, for they are not in beds; but of aromatical flowers, which delight both the eye with a pleasant prospect, and the smell with their fragrancy. This may also signify the down or hair upon the Bridegroom’ s cheeks, which is the evidence of his mature and vigorous age, and may denote that Christ’ s sweetness and gentleness is accompanied with majesty, and gravity, and just severity.

Sweet flowers: this may be added to explain the former phrase. Or,

towers of perfumes i.e. boxes in which perfumes were put, which by their height or form had some resemblance to a turret.

His lips like lilies beautiful and pleasant. Or this is meant of that sort of lilies which were of a red or purple colour, as ancient writers affirm, and so signify the grateful colour of the lips. This may note that grace which was poured into Christ’ s lips, and which flowed from them in sweet and excellent discourses.

Dropping sweet smelling myrrh not only graceful to the eye, as lilies are, but also fragrant to the smell.

Poole: Sos 5:14

His hands the instruments of action and of distribution, which may design the actions of Christ, and particularly his distributing gifts and graces to his members.

As gold rings set with the beryl beautiful and precious, and richly adorned, as it were with gold rings set with precious stones.

His belly which seems to be here used, either,

1. Metonymically for the bowels, which are contained in the belly. Or rather,

2. Synecdochically, for the whole body, reaching from the neck, to the bottom of the belly, which is distinguished from the face and the joints, which are described in the other clauses. For he speaks here of those parts which are visible to the eye. And thus here is a complete description of Christ’ s beauty in all parts, from his head to his feet.

As bright ivory overlaid with sapphires of a pure and bright white colour, intermixed with blue veins; for some sapphires are of a bright blue colour.

Poole: Sos 5:15

His legs the instruments of local motion, and the supporters of the body.

As pillars of marble white, and straight, and well shaped, and strong; which may note the firmness and stability of Christ’ s kingdom in spite of all opposition.

Set upon sockets of fine gold which add both beauty and strength to them. These may note his feet compared to gold, either for their great price and worth, or for their singular brightness, for which they are compared to fine brass , Rev 1:15 ; or, as others, for his golden shoes, wherewith they were covered or adorned, as the spouse is commended from her shoes, Son 7:1 .

His countenance Heb. his aspect or appearance ; his form or person, as this Hebrew word is elsewhere used.

As Lebanon in respect of its cedars, as the next words explain it, to wit, tall, and upright, and stately, and withal pleasant to the eye.

Poole: Sos 5:16

His mouth is most sweet which was said before in other words, Son 5:13 , and is here justly repeated, because it was a principal part of Christ’ s beauty, and the chief instrument of the spouse’ s comfort and happiness, which wholly depends upon his sweet and excellent speeches, his holy precepts and gracious offers and promises contained in the gospel. He is altogether lovely; not to run out into more particulars, in one word, there is no part of him which is not exquisitely beautiful.

This is my Beloved, and this is my Friend, O daughters of Jerusalem and therefore you have no cause to wonder or to blame me if I am transported with love to so excellent a personage.

PBC: Sos 5:2

See PB: Ps 30:7

PBC: Sos 5:6

See PB: Ps 30:7

Haydock: Sos 5:2

Knocking. The spouse had retired to rest, as her beloved delayed longer than usual. But love is ever on the watch. (Calmet) ---

She wished to meditate, but is called upon to assist others, and excited by Christ's own example. (Worthington) ---

Dew. Having been out in the evening, preceding this fourth night. This denotes imperfect Christians, who remain, indeed, attached to the head, but are a disgrace to it, by their scandalous lives. (St. Augustine, tr. 37 in John) (St. Gregory) (Calmet) ---

Such was the state of many in the days of Luther, who accordingly joined the first reformers. See Philips's Life of Card. Pole. p. 364. (Haydock) ---

Nights. Anacreon (ode 1.) has something similar. Christ knocks by his inspirations and chastisements, and he is better heard in the night of tribulation, Apocalypse iii. 20. (Calmet) ---

Heretics began to blaspheme Christ, after the Church had only enjoyed a short peace, (Menochius) after the ten persecutions.

Haydock: Sos 5:3

Garment. By this is designated the tunic, which was undermost. (Haydock) ---

Feet. People in that climate had their feet bare in the house, and even on journies only wore sandals: so that frequent washing was requisite, Genesis xviii. 4., and 1 Timothy v. 10. These excuses were vain, and Christ would not regard them, Matthew xxv. 1., and Luke xii. 35. (Theodoret) (Calmet) ---

The care of souls brings on many external occupations, which contemplative men would decline. (St. Gregory) (Menochius)

Haydock: Sos 5:4

Touch. Of me, (Cassiodorus ) or rather of the door or window. I was grieved that I had made him wait so long. (Calmet) ---

Hebrew, "were moved for him." Protestants' marginal note, "or (as some read) in me." Pagnin prefers this; Septuagint and Montanus the former explanation of halaiv. (Haydock) ---

Grace moves us to begin and prosecute good works. (St. Gregory of Nyssa) (Theodoret) ---

Christ gives it more abundantly, to make the champions of the Church contend with adversity. (Menochius)

Haydock: Sos 5:5

Arose. The Church employs herself in active life, still retaining a desire to return to contemplation, ver. 8. (Worthington)

Haydock: Sos 5:8

Love. She seems insensible to the insults received. (Calmet) ---

The Church prays to the saints on earth, and in heaven. (Menochius)

Haydock: Sos 5:10

Ruddy. Or shining. Et color in niveo corpore purpureus. The divine and human nature, or the conception and sufferings of Christ are thus described. (Calmet) ---

The spouse gives this admirable description of her beloved. (Haydock)

Haydock: Sos 5:11

Gold. God is the head of Christ, (1 Corinthians xi. 3.) and is most pure. (N.[Menochius?]) ---

The guards of Solomon were powdered with gold dust. (Josephus, Antiquities) ---

Branches. Elatæ, or fruits of the male palm-tree. (Theodoret) (Pliny, [Natural History?] xiii. 4.)

Haydock: Sos 5:13

Set by. Protestants, " as sweet flowers." ---

Choice. Literally, "the first," ver. 5. (Haydock) ---

The modesty and words of Christ excited admiration, 1 Peter ii. 21., and John vii. 46. (Calmet) ---

He exhorted sinners to repent, and rebuked the obstinate. (Menochius)

Haydock: Sos 5:14

Hyacinths. Or purple veins. (Calmet) ---

Protestants, "hands are as gold rings set with the beryl." Hebrew, "full of Tharsis," (Haydock) or precious stones, (Menochius) from that country, (Exodus xxviii.) with which his rings were ornamented. (Calmet) ---

Sapphires. His belt or garment is thus ornamented. (Sanchez) ---

The works of Christ proceeded from his infinite charity for mankind, whose salvation he greatly desired, (Mark vii. 37., and 1 Corinthians xv. 22., and 1 Timothy ii. 4.) so that none can perish but by their own fault. (Calmet)

Gill: Sos 5:2

I sleep, but my heart waketh,.... Like persons that are half awake, half asleep, whom Cicero ^x calls "semisomni". Christ and the church having feasted together at his invitation, she soon after fell asleep, as the disciples did after a repast with their Lord; yet not so fast asleep but that she was sensible of it; for this was not the dead sleep of sin, in which unconverted men are, and are insensible of; nor a judicial slumber some are given up unto, and perceive it not, yet a frame of spirit unbecoming saints, and displeasing to Christ; though consistent with grace, which at such a time is not, or very little, in exercise; they are slothful in duty, and backward to it; the phrase is sometimes used to describe a sluggish, slothful man ^y; they are indifferent and lukewarm about divine things, content themselves with the bare externals of religion, without the lively exercise of grace, and without fervency and spirituality in them, and seem willing to continue so; See Gill on Mat 25:6; but the church here was not so overcome with sleep but her "heart was awake". Jarchi, and some ancient Jewish writers ^z, interpret this and the former clause of different persons; the former, "I sleep", of the bride; this, "my heart waketh", of the bridegroom; and then the sense is, though I am in a sleepy frame, he who is "my heart", a phrase used by lovers ^a, my soul, my life, my all, he never slumbers nor sleeps, he watches over me night and day, lest any hurt me; but both clauses are rather to be understood of the same person differently considered, as having two principles of grace and corruption, as the church has, which are represented as two persons; see Rom 7:18; as the carnal part in her prevailed, she was the "sleeping I"; as the new man, or principle of grace appeared, her "heart was awake"; for, notwithstanding her sleepy frame, she had some thoughts of Christ, and stirring of affection to him; Some convictions of her sin, and some desires of being in her duty perhaps, though overpowered by the fleshly part; the spirit was willing, but the flesh weak. Christ's response to his church in this case follows, and is observed by her; he spoke to her so loud, that though sleepy she heard him, and owns it,

it is the voice of my beloved: in the ministration of the Gospel, which is to be distinguished from the voice of a stranger, even when dull and sleepy under hearing it, and little affected with it. Christ was the church's beloved still, had an affection for him, though not thoroughly awaked by his voice, but sleeps on still; this method failing, he takes another, or repeats the same with an additional circumstance,

that knocketh, saying, "open to me": which is to be understood not so much of his knocking by the ministry of the word to awaken her out of sleep, but in a providential way, by taking in his hand the rod of affliction, or scourge of persecution, and lashing therewith in order to bring her out of her carnal security; see Rev 3:20; and he not only knocked but called,

saying, open to me, open the door unto me, and let me in; so lovers are represented as at the door or gate to get admittance, and know not which to call most hard and cruel, the door or their lover ^b: there is an emphasis on the word "me"; me, thy Lord, thy head, thy husband, thy friend, that loves thee so dearly; to whom her heart was shut, her affections contracted, her desires towards him languid; wherefore he importunes her to "open" to him, which denotes an enlarging of her affections to him, an exercise of grace on him, an expression of the desires of her soul unto him; which yet could not be done without efficacious grace exerted, as in Son 5:4; but, the more to win upon her, he gives her good words, and the most endearing titles, expressive of love and relation,

my sister, my love, my dove, my undefiled, which are all made use of before, excepting the last; see Son 1:9; that is, "my undefiled", which she was, not as a descendant of Adam, nor as in herself, but as washed in the blood of Christ, justified by his righteousness, and sanctified by his Spirit; and as having been enabled by divine grace to preserve her chastity, and keep the "bed undefiled", Heb 13:4; not guilty of spiritual adultery among all her infirmities, even idolatry and superstition; see Rev 14:4; or "my perfect one" ^c; not in a legal, but in an evangelical sense, being completely redeemed, perfectly justified, fully pardoned, and sanctified in every part, though not to the highest degree; and perfect in Christ, though not in herself: other arguments follow to engage her attention to his request;

for head is filled with dew, and my locks with the drops of the night; through standing so long at the door, in the night season, waiting to be let in; so lovers represent their case in such circumstances, as dealt very hardly with ^d: by which may be meant the sufferings of Christ, either in the persons of his ministers, who are exposed to the rage and reproach of men for ministering in his name to the church; or which he endured in his own person, in his estate of humiliation; and particularly in the night he was betrayed, and during the time of darkness he hung upon the cross, when he bore the sins of his people, and his Father's wrath; compared to "dew", and "drops of the night", because of the multitude of them he endured in soul and body, and because so uncomfortable to human nature; though as dew is useful and fructifying to the earth, so were these the means of many fruits and blessings of grace, and of bringing many souls to glory; now though these arguments were expressed in the most strong, moving, and melting language, yet were ineffectual.

Gill: Sos 5:3

I have put off my coat,.... In order to lie down on her bed at night, and take her ease; meaning her conversation garments, which she had not been careful of to keep, but had betook herself to carnal ease and rest, and was off her watch and guard, Neh 4:23; and being at ease, and free from trouble, affliction, and persecution, was unwilling to arise and go with her beloved, lest she should meet with the same trials and sufferings as before, for the sake of him and his Gospel; which may be greatly the sense of her next words;

how shall I put it on? which suggests an apprehension of difficulty in doing it, it being easier to drop the performance of duty than to take it up again; and shows slothfulness and sluggishness, being loath and not knowing how to bring herself to it; and an aversion of the carnal and fleshly part unto it; yea, as if she thought it was unreasonable in Christ to desire it of her, when it was but her reasonable service; or as if she imagined it was dangerous, and would be detrimental to her rest, and prejudicial to her health;

I have washed my feet; as persons used to do when come off of a journey, and about to go to bed ^e, being weary; as she was of spiritual exercises, and of the observance of ordinances and duties, and so betook herself to carnal ease, and from which being called argues,

how shall I defile them? by rising out of bed, and treading on the floor, and going to the door to let her beloved in; as if hearkening to the voice of Christ, obeying his commands, and taking every proper step to enjoy communion with him, would be a defiling her; whereas it was the reverse of these that did it: from the whole it appears, that not only these excuses were idle and frivolous, but sinful; she slighted the means Christ made use of to awaken her, by calling and knocking; she sinned against light and knowledge, sleeping on, when she knew it was the voice of her beloved; she acted a disingenuous part in inviting Christ into his garden, and then presently fell asleep; and then endeavoured to shift the blame from herself, as if she was no ways culpable, but what was desired was either difficult, or unreasonable, or unlawful; she appears guilty of great ingratitude, and discovers the height of folly in preferring her present ease to the company of Christ.

Gill: Sos 5:4

My beloved put in his hand by the hole of the door,.... To remove the bolt or bar which kept him from entering in. By the "door" is meant the door of her heart, which was in a great measure shut against Christ, through the prevalence of corruption; and the "hole" in it shows that it was not entirely shut up, there was a little love broke out from her to him; a little light broke in from him upon her; but her heart was much narrowed and straitened, her grace low in exercise, yet there were some faith, some love, &c. wherefore Christ takes the advantage of the little hole or crevice there was, and "put in his hand"; which is to be understood of powerful and efficacious grace, and the exertion of it on her; which is as necessary to awake a drowsy saint, and reclaim a backsliding professor, and to quicken to the exercise of grace, and performance of duty, as to the conversion of a sinner, Act 11:22; and this is a proof of the greatness of Christ's love to his church; that notwithstanding her rude carriage to him, he does not utterly forsake her, but left something behind that wrought upon her; as well as of his mighty power, in that what calls, knocks, raps, good words, and melting language, could not do, his hand did at once;

and my bowels were moved for him; the passions of her soul; her grief and sorrow for sin, in using him in so ill a manner; her shame for being guilty of such ingratitude; her fear lest he should utterly depart from her; her love, which had been chill and cold, now began to kindle and appear in flames; her heart, and the desires of it, were in motion towards him; and a hearty concern appeared that he should be used so unfriendly by her; that his company and communion with him should be slighted, who had so greatly loved her, and endured so much for her; other effects follow.

Gill: Sos 5:5

I rose up to open to my beloved,.... As soon as touched by the hand of mighty grace, she not only resolved to rise, but actually rose, and that directly, not being easy to lie any longer on her bed of carnal security; being now made heartily and thoroughly willing to let in her beloved, who she supposed was still at the door; but in that she was mistaken; however she met with a rich experience of his grace and goodness;

and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock; when she put her hand upon it to draw it back, and let her beloved in; the myrrh, which he had gathered, Son 5:1, and left there when he put in his hand at the hole of the door: the allusion seems to be to lovers shut out, who used to cover the threshold of the door with flowers, and anoint the door posts with sweet smelling ointment ^f: as by the "door" is meant the heart of the church, so by the "lock", which fastened and kept it shut, unbelief may be designed; and by the "handles" of it lukewarmness and sluggishness, which strengthen unbelief, and keep the heart closer shut against Christ; and by her "hands" and "fingers", faith in exercise, attended with the fruits of it, attempting to draw back the lock of unbelief; which while the church was trying to do, she met with some fresh experience of the grace of Christ: her "hands and fingers dropped with sweet smelling myrrh, passing" or "current" ^g; such as weeps and drops from the tree of itself, and, being liquid, runs upon and overflows the hands and fingers; and being excellent and valuable, is passing or current as money; and the odour of it diffusive, it passes afar off: now this is either to be understood of myrrh brought by the church, a pot of ointment of it to anoint her beloved with, who had been long waiting at her door in the night season, to refresh him with it; and this pot being broke unawares, or designedly, or being in a panic her hands shook, the myrrh run over her hands and fingers as she was drawing back the lock; which may denote that her grace was now in exercise and on the flow, in great abundance; which put her on her duty, and which became odorous and acceptable to Christ: or it may signify myrrh brought and left there by Christ; and may express the abundance of grace from him, communicated by him, to draw and allure her to him, to supple and soften her hard heart, to take off the stiffness of her will, and the rustiness of her affections, and make the lock of unbelief draw back easier, and so open a way for himself into her heart; and to excite grace in her, her faith and love, and cause her to come forth in exercise on him: and her hands and fingers "dropping" herewith shows that all the grace a believer has is from Christ, from whom, in the way of his duty, he receives a large measure of it: while the church was on her bed of sloth there was no flow of sweet smelling myrrh; but, now she is up and doing her duty, her hands and fingers are overflowed with it.

Gill: Sos 5:6

I opened to my beloved,.... Which was what he desired, and was done in virtue of his putting in his hand by the hole of the door; or by the exertion of his efficacious grace, working in her both to will and to do, without which it would not have been done; namely, her heart dilated, the desires and affections of her soul enlarged towards Christ, and every grace drawn forth and exercised on him; and though the heart of a believer is sometimes shut to Christ, yet when it is opened, it is only patent to him; the church thought Christ was still at the door, and might be the more confirmed in it by what she found on the handles of the lock; but lo her mistake,

but my beloved had withdrawn himself, and was gone: a sad disappointment this! she expected to have seen him, and been received in his arms and embraced in his bosom; but instead of that, he was gone out of sight and hearing: this withdrawing was to chastise her for her former carriage, and to show her more the evil of her sin, and his resentment of it; to try the truth and strength of her grace to inflame her love the more, and sharpen her desires after his presence, to prize it more when she had it, and be careful not to lose it: her using two words of the same import, "he turned himself" ^h, and was gone, signifies that he was really gone, and not in her imagination only; and that he was gone suddenly, at an unawares, and, as she might fear, would never return; and these words being without a copulative, "had withdrawn himself, he was gone", show her haste in speaking, the confusion she was in, thee strength of her passion, the greatness of her disappointment and sorrow; it is as if she was represented wringing her hands and crying, He is gone, he is gone, he is gone;

my soul failed when he spake; or "went out" ⁱ; not out of her body, but she fell into a swoon, and was as one dead; for a while; and this was "at" or "through his word" ^k, as it may be rendered; through what he said when he turned about and departed, expressing his resentment at her behavior; or rather at the remembrance of his kind and tender language he used when he first called her to arise, "saying, open to me, my sister, my spouse", &c. Son 5:2; and when she called to mind how sadly she had slighted and neglected him, it cut her to the heart, and threw her into this fainting fit;

I sought him, but I could not find him; in the public ordinances of his house; See Gill on Son 3:2;

I called him, but he gave me no answer; called him by his name as she went along the streets and broad ways of the city, where she supposed he might be; praying aloud, and most earnestly and fervently, that he would return to her; but had no answer, at least not immediately, and thus be treated her in the same manner she had treated him; he had called to her and she disregarded him, and now she calls to him, and he takes no notice of her; but this was not in a way of vindictive wrath and punishment, as in Pro 1:24; but of chastisement and correction.

Gill: Sos 5:7

The watchmen that went about the city, found me,.... Of the city and the watchmen in it, and of their finding the church; see Gill on Son 3:2; See Gill on Son 3:3;

they smote me, they wounded me; taking her for a night walker, they gave her ill words and hard blows this was not very becoming watchmen to use those of the city in this manner; for, as Plato ^l says, keepers of cities should be mild and gentle towards their own, but to enemies rough and severe: if these were true ministers of Christ, this they did by reproaching her for and upbraiding her with her lukewarmness and unkindness to Christ, sharply reproving her for them; and, instead of comforting her with the doctrines of grace, cut and wounded her with the terrors of the law; or else hearing some sweet discourses from them concerning the person and grace of Christ, her heart was smitten and wounded therewith; and hence she charges the daughters of Jerusalem, in Son 5:8, that if they found her beloved, that they would tell him, that she was "sick of" or "wounded with love": but as they rather appear to be false teachers, since the church would have shunned them, nor did she make any application to them, nor any inquiry of them about her beloved, and met with cruel and unkind usage from them, they may be said to smite and wounded her by their false doctrines and scandalous lives, by the divisions they made, and by the censures and reproaches they cast upon her, the odious names they gave her, and by stirring up the civil magistrates against her; all which agree with antichristian ministers;

the keepers of the walls took away my veil from me; there were two sorts of watchmen in a city, one that went about to see that all was right and safe within; and others placed on the walls of it, who kept their stand, and whose business it was to give notice of an enemy approaching, and to defend the city from outward attacks upon it; and such are the ministers of the word, Isa 62:6; but here false teachers are meant as before, as appears from their abuse of the church, taking away her veil from her, such as women wore for ornament, or as a sign of modesty or as a token of subjection to their husbands, Isa 3:23, Gen 24:65; and may here design either their falsely accusing her good conduct, which was her outward covering; or their attempt to take away from her the doctrine of Christ's imputed righteousness, which is her covering, the wedding garment, the nuptial robe, as Gregory Nyssene ^m calls the veil here: and such a veil was given by the bridegroom with the Romans, and was called "flammeum", from its being of a flame colour ⁿ, either yellow or red, expressive of the blushing modesty of the newly married bride ^o; and the like custom might obtain with the Jews.

Gill: Sos 5:8

I charge you, O daughters of Jerusalem,.... Young converts, as before observed; who, upon the hideous outcry the church made in the streets, came to her to know what was the matter, whom she addressed as after related; this shows the humility and condescension of the church, in desiring the assistance of weaker saints in her present case, and her earnestness and resolution to make use of all ways and means she could to find her beloved; and it becomes saints to be assisting to one another; and conversation with one another, even with weak believers, is often useful. And these the church "adjures", or "causes to swear" ^p; charged them on oath, as they would answer it to God; which shows the strength of her love, her sincerity, and seriousness in her inquiry after him:

if ye find my beloved; who had but little knowledge of him, and communion with him, since at present he was yet to be found by them; and it was possible, notwithstanding, that they might find him before she did, as Christ showed himself to Mary Magdalene, before he did to the disciples. The charge she gave them is,

that ye tell him that I am sick of love; or, "what shall ye", or "should ye tell him?" ^q not her blows and wounds, the injuries and affronts she had received from the watchmen and keepers of the wall; nor many things, only this one thing, which was most on her heart, uppermost in her mind, and under which she must die, if not relieved, "tell him that I am sick of love"; and that for him, through his absence, and her eager longing after him, and the discoveries of his love to her; and which, though not incurable, nor a sickness unto death, for Christ suffers none to die through love to him, yet is a very painful one; and is to be known by a soul's panting after Christ, and its prodigious jealousy of his love, and by its carefulness, diligence, and industry, to enjoy the manifestations of it. Of this love sickness; see Gill on Son 2:5.

Gill: Sos 5:9

What is thy beloved more than another beloved, O thou fairest among women?.... The same title Christ gives her, Son 1:8; and from whom these daughters seem to have taken it; and, in giving it to her, might be assured they were right, since he, who knew her perfectly well, so calls her; in what sense she was so fair; see Gill on Son 1:8, and this they used, to show their esteem of her, and that they were willing to do all the service they could for her; and what made them so attentive to her charge, and so desirous of knowing her beloved; since they concluded he must be some extraordinary person that one so fair and beautiful as she was should make the object of her love and choice: for this question they put, not in a scornful and disdainful way; nor to shift off any trouble from themselves, through the charge she gave them; nor as altogether ignorant of her beloved, for some knowledge they had, though but small; but as desirous of knowing more of him, and of hearing his excellencies set forth, and especially those which distinguished him from the beloveds of all others: with some, the world, its riches and grandeur, are their beloved; with others, the sinful lusts and pleasures of this life; with others, the praises and applause of men; and with others near and dear relations; and, with all, self: but with a true believer in Christ, he is preferable to them all; to riches, pleasures, honours; to all creatures, and creature enjoyments; and self, in every sense of it, is parted with for him; he is fairer, wiser, and richer, than all others. And this question is repeated by the daughters,

what is thy beloved more than another beloved? to show their surprise it the charge given them; the suspicion they had of peculiar excellencies in her beloved; and to declare their seriousness and earnestness to know more of Christ; and their importunity to have a speedy answer; and the rather for what follows:

that thou dost so charge us? so awfully and solemnly, so seriously and strictly, with so much warmth and vehemence.

Gill: Sos 5:10

My beloved is white and ruddy,.... This, and the following verses, contain the church's answer to the question of the daughters; she first gives a general description of her beloved, and then descends to particulars: the description of him in general is, that he is "white and ruddy"; having the whiteness of the lily, and the redness of the rose, Son 2:1; which make a perfect beauty. Some understand this of the two natures in Christ, divine and human; with respect to his divine nature, "white", expressive of his simplicity, purity and holiness; which colour, Cicero says ^r, is chiefly becoming God, it being simple, and having no mixture and composition in it: with respect to his human nature, "red", being a partaker of the same flesh and blood with his people. Others, only of the human nature; "white" denoting the purity and holiness of it, being without either original or actual sin; "red", or "ruddy", his bloody sufferings in it for the sins of his people. But it may denote, in general, his fairness, beauty, and glory; being, as a divine Person, the brightness of his Father's glory; as man; fairer than the children of men; as the Mediator, full of grace and truth; and in all his offices, as Prophet, Priest, and King, and in all the relations he stands in to his, as Father, Husband, Brother, and Friend, he appears most lovely and amiable;

the chiefest among ten thousand; whether angels or men; he is the Creator of angels, the object of their worship; and has a more excellent name and nature than they, to whom they are subject, and are ministering spirits; he is superior to men, good and bad, high and low; Lord of all, King of kings, and Head of saints, and has the pre-eminence over all creatures. The Septuagint version is, "chosen out of" or "from ten thousand"; Christ, as man, is chosen of God, from among the myriads of the individuals of human nature, to union with the divine Word, or Son of God; see Psa 89:19; as God-man and Mediator, to be the alone Saviour and Redeemer of his people; to be the Head of the body, the church; and to be the Judge of quick and dead; and he is chosen by sensible sinners to be the object of their love; to be their only Saviour; and to be their Ruler and Governor, whose laws, commands, and ordinances, they choose to obey; see Psa 73:24; The words may be rendered, "the standard bearer", or "one standarded by" or "over ten thousand" ^s; the church is militant, and has many enemies; in the name of the Lord, she sets up her banners against them, and the banner over her is the "love" of Christ, Son 2:4; and he is the standard bearer, who has a multitude of angels and saints under his standard; and how stately and majestic does he look, and what a noble sight is it to see him bearing the standard before such a company! Rev 7:9. Or the sense is, Christ is a more excellent standard bearer than all others ^t; there may be ten thousand persons that carry a flag, but none to be compared with him, for comeliness, strength, and courage: or he is lifted up, as a standard, above others, angels and men; as he was upon the cross, and now, in the ministry of the word, that souls may gather unto him, and enlist themselves in his service; see Isa 11:10.

Gill: Sos 5:11

His head is as the most fine gold,.... Here the church enters into a particular description and commendation of her beloved, which continues to the end of the chapter; and she begins with his "head", which she compares to the most fine gold. Some think that some ornament of the head is meant, as a diadem or crown of gold; or else the hair of the head, which, though afterwards said to be black, yet being powdered with gold dust, looked of the colour of gold, especially in the rays of the sun upon it; as did the hair of Solomon's youths that attended him, being thus decorated, as Josephus ^u relates; and which custom of powdering the hair with gold dust was used by some of the Roman emperors ^w. The gold here is called "gold of Phaz", or "Uphaz", as in Dan 10:5. "Fez", with the Arabs, signifies gold; the city of Fez had its name from hence; in a place where it was built, a quantity of gold was found in it, which gave it its name ^x: according to Schultens ^y, gold is called "phaz", from its leaping as it were out of the clods of the earth, and shining forth and glistering after a shower of rain falling on the earth, where there is a mine of it, by which means it is discovered; and of such gold, as the finest and purest, Diodorus Siculus ^z speaks, as found in Arabia; and which, from the purity of it, was called "apyron", because it needed no purifying by fire: and this being the best and finest, is used to express the superlative excellence of Christ; for it may be rendered, "the gold of gold" ^a, there is none like it. By Christ's "head" some understand the Father of Christ, said to be the Head of Christ, 1Co 11:3 not as Christ is a divine Person, but as man and Mediator; who, as such, was subject to his Father, supported and upheld by him; and who, for his excellent glory, is compared to the most fine gold, there being no glory like his. Or else the divine nature in Christ may be meant, which is the head, the chief and principal nature in him; which puts a glory on him, and an efficacy in all he did and suffered; and which is like pure, fine, shining gold, in which all the perfections of deity shine resplendently. Or rather the headship of Christ over his church is meant; as Nebuchadnezzar's monarchy is represented by a head of gold, Dan 2:32; so Christ's, because his kingdom is great and glorious, pure and spiritual, solid and substantial, lasting and durable, yea, everlasting;

his locks are bushy, and black as a raven; which figures are used to set forth the beauty and comeliness of Christ: thick, bushy, well set hair, or "pendulous" ^b, as some render the word, hanging down upon the forehead and cheeks in a beautiful manner, makes very comely; and black hair was reckoned comely ^c; and the blackness of a raven is accounted a very fine black: and naturalists ^d say, that the eggs, brains, and blood of ravens, have been used to make the hair black. By these "bushy and black locks" of Christ some understand the thoughts and purposes of God, the Head of Christ; which, like hair, and like black bushy hair, are intricate, dark, and obscure, unsearchable and incomprehensible; and yet, so far as known, are beautiful and delightful; especially as they appear in the scheme of salvation, drawn in the eternal mind: or rather, as by others, believers in Christ are meant, for their numbers, dependence on Christ, and nourishment from him; See Gill on Son 4:1; and, being like "locks" of hair beautifully set, as when congregated and united together in Gospel order, are an ornament to Christ the Head, and afford a delightful sight to spectators, Col 2:5; and these being like "crisped" or "curled" hair ^e, as some render the word, may denote the hardiness and strength of believers, to perform duty, withstand enemies, and endure hardness, as good soldiers of Christ; curled hair being the hardest and strongest ^f. But it seems best to understand by them the administrations of Christ's kingly office; which are executed with the utmost prudence, vigour, and strength; for curled hair is a sign of a dry brain ^g, which produces acuteness and sharpness of wit, as well as of vigour, strength, and courage; and which, how dark and obscure they may seem to be, and to carry in them severity to enemies; yet being managed with wisdom, as before observed, and also according to the rules of justice and equity, look very beautiful when made manifest, and are admired by the saints, Rev 15:3.

Gill: Sos 5:12

His eyes are as the eyes of doves,.... the church's eyes are said to be, Son 1:15; which are her ministers, endowed with dove like gifts in measure, as Christ is without measure, in fulness; but these are Christ's eyes, which may signify his omniscience, who has seven eyes, Zec 3:9; especially as that has respect unto and is concerned with his people in a way of grace and mercy, and so must look very beautiful in their view: his eyes are like "doves' eyes"; not fierce and furious, but loving and lovely; looking upon his people, under all their trials and afflictions, with sympathy and concern, to deliver them out of them: and like the eyes of doves

by rivers of waters: Sanctius thinks the allusion is to the humours in which the eye is enclosed, and, as it were, swims in; hence the eyes are called "natantia lumina", by Virgil ^h; but it denotes eyes like those of doves, quick and lively, as clean as milk white doves, as if they had been "washed in milk"; clear and perspicuous, sharp sighted, and behold all persons and things, in all places, and at once; and as doves look only to their mates, so Christ's eyes of love are only on his church; he looks to none but her with his eye of special and peculiar love. Moreover, his eyes are like the eyes of doves "by the rivers of waters"; which denotes the fixedness and constancy of them: doves, by the river side, keep their eyes fixed on the purling streams, and in drinking, as Pliny ⁱ observes, do not erect their necks, and lift up their heads, but, keeping their eyes upon the water, drink a large draught, in the manner the beasts do; and they delight in clean water, of which they drink, and with which they wash ^k: Christ, being greatly delighted with his people, has fixed his eyes on them, and he never withdraws them from them; for these waters may point at the object of Christ's love, even Gospel churches, consisting of such as are justified and sanctified by his grace, compared to "clean water"; among whom the doctrines of the Gospel are powerfully preached, the ordinances purely administered, the waters of the sanctuary flow, by which souls are delighted and refreshed; and to these Christ looks, Isa 66:2; and his eyes being like doves' eyes,

washed with milk, may denote the purity of them, being purer eyes than to behold iniquity; and the meekness and mildness of them, not red and wrathful, but full of mercy, pity, and compassion, as if they had been washed with milk. And they are said to be,

fitly set; or "sitting in fulness" ^l; such as exactly fill up their holes; are set neither too, high nor too low; neither sunk in too much, nor stand out too far; but are like precious stones, in an enclosure of gold or silver, to which the allusion is; as diamonds set in a ring; or as the precious stones in the high priest's breast plate, which exactly filled the cavities made for them, and hence are called "stones of fulness", Exo 25:7; or, "set by fulness" ^m; that is, by full channels of water, where doves delight to be; and may denote the fulness of grace, and the flows of it, by which Christ sits and dwells, and leads his people to, Rev 7:17; or, "setting upon fulness" ⁿ; on the world, and the fulness of it, which is his, and he gives as much of it to his people as he think fit; and on the vast numbers of persons and things in it, and the vast variety of actions done therein; which shows the extensiveness of his omniscience: and on the "fulness" of time, fixed by him and his Father, for his coming into the world, to do the great work of redemption in it; and which, before it came, he was looking, waiting, and watching, and as it were longing till it came: and on his "fulness", the church, which is the fulness of him that filleth all in all, until he has gathered them all in, and filled them with all the gifts and graces of the Spirit, designed for them: and on the "fulness" of the Gentiles, until they are all brought in: and on his own "fulness"; both personal, "the fulness of the Godhead", which he had his eyes upon, when he undertook the work of redemption, and which supported him in it, and carried him through it; and upon his dispensatory "fulness", or fulness of grace, as Mediator, to supply the wants of his people, under all their straits and difficulties, temptations and afflictions: all which must make him exceeding lovely in the eyes of his people.

Gill: Sos 5:13

His cheeks are as a bed of spices, as sweet flowers,.... Which may intend the presence of Christ with his people in his word and ordinances; often called his "face", which he shows, and they seek after, than which nothing is more desirable; walking in the light of his countenance is preferable to walking among spicy beds, where fragrant plants and odoriferous flowers grow: or the cheeks, being the seat of modesty and blushing, may denote the great humility of Christ, seen in his assumption of our nature, throughout the whole course of his life, and especially at his death, and which renders him very delightful to his people; how lovely does the meek and lowly Jesus look! how beautiful are those blushing cheeks of his, who, being equal with God, took upon him the form of a servant! The cheeks may intend not bare cheeks, but with the hair growing upon them, the hair of the beard; which puts forth itself, and grows upon the cheeks or "jaws" ^o, as it may be rendered, which makes a man look graceful and majestic; so Aben Ezra interprets the word of the beard, and so many Christian ^p interpreters, which puts out like aromatic plants on spicy beds. This was literally true of Christ, who was a grown man when he suffered, and gave his cheeks to the smiters, and who plucked off the hair of his beard: and in a mystical sense it may intend either believers in Christ, who are the hair of his cheeks, as well as of his head; and who, like spicy beds and fragrant flowers, are odoriferous to Christ and to one another; or " as towers of perfumes" ^q as some, which ascend upwards in the exercise of faith, hope, and love: or rather the graces of the Spirit in Christ, as man and Mediator; which, like the hair of the beard, are in Christ, in great numbers, without measure, and make him very lovely and graceful; and are like beds of spices and sweet flowers, for the variety and sweet smelling savour of them. Though it seems, best of all, to be expressive of the manliness, courage, prudence, gravity, and majesty of Christ; of which the beard, thick set and well grown, is an indication; all which appeared in the whole conduct and deportment of Christ among men; in his ministry, in his life and conversation, at his apprehension, arraignment, condemnation, sufferings, and death. The cheeks rising, and being a little elevated, are fitly described by beds in a garden, by "towers of perfumes", or fragrant flowers and fruit trees, reared up in the form of towers, or pyramids; or by a dish of fruit preserves, placed in such a figure: and the hair of the cheeks, or beard, are aptly represented by spices, rising up from a bed of them; and all denote the beauty, savour, and majesty of Christ. Or, as the Vulgate Latin version, "as beds of spices set by confectioners"; not as aromatic plants, set in rows by the gardener; but the spices themselves, set in rows by the confectioner in vessels ^r, placed in his shop in rows to be sold; which being of various colours, especially white and red, the cheeks, for colour and eminence, are compared unto them;

his lips like lilies dropping sweet smelling myrrh; by which are meant the words of Christ, which drop from his lips; which are like lilies, for their purity, thinness, and beautiful colour: the words of Christ are pure words, free from all pollution, deceit, and human mixtures; nor are his lips big with his own praises, but with expressions of regard for his Father's glory; and are very pleasant, gracious, and graceful. But then the comparison is not between them and white lilies, for not white, but red lips, are accounted the most beautiful; see Son 4:3; wherefore rather red or purple lilies are respected, such as Pliny ^s, and other writers ^t, speak of; such as grew in Syria ^u, a neighbouring country; and also in Egypt ^w grew lilies like to roses. Some ^x think the allusion is to crowns, made of red or purple lilies, wore at nuptial festivals, on which were poured oil of myrrh, and so dropped from them; but the phrase, "dropping sweet smelling myrrh", is not in construction with "lilies", but with "lips": signifying, that the lips or words of Christ were like to lilies; not so much or not only for their thinness and colour, as for the sweet smell of them, very odorous, grateful, and acceptable; as are the doctrines of peace, pardon, righteousness, life, and salvation, to sensible souls, delivered in the ministry of the word: the manner of which delivery of them is expressed by "dropping"; gradually, by little and little, as Christ's church and people can bear them; seasonably, and at proper times, as their wants require constantly, as while Christ was here or, earth, so now he is in heaven, by his ministers, in all ages, to the end of the world; and yet sweetly and gently refreshing, and making fruitful; see Deu 32:2. Moreover, the kisses of Christ's lips, or the manifestations of his love, may be taken into the sense of this clause; which together with the grateful matter and graceful manner of his words, render him very acceptable to his church; see Son 1:2; and such a sentiment is expressed, in much the same language, by others ^y.

Gill: Sos 5:14

His hands are as gold rings, set with the beryl,.... Beryl is with great propriety mentioned, because it was usual to wear it on the fingers ^z. This was one of the precious stones in the breastplate of the high priest, a type of Christ, Exo 28:20; one of the pearl foundations of the New Jerusalem, Rev 21:20; the appearance of the wheels in Ezekiel's vision was like it, Eze 1:16; the body of the glorious person, seen by Daniel, is said to be as that, Dan 10:6; so that it is no wonder the hands of Christ should be compared to gold rings set with it. The word "tarshish", here rendered by "beryl", is sometimes used for the "sea"; and naturalists ^a tell us, that the best beryl is that which most resembles the colour of the sea; so all the three Targums, on Exo 28:20; call it כרום ימא, from its sea colour; and some versions have it here, "the sea coloured beryl" ^b. Some think the chrysolite is meant, so called from Tarshish, a city in the Indian sea, from whence it was brought, 1Ki 10:22; which is a precious stone, of a golden colour. Others take it to be the "hyacinth", or "jacinth", which is of a violet or purple colour. Cocceius is of opinion that the "sardonyx" in intended, a composition of the "sardius" and "onyx" stones; and is of a white and ruddy colour, and much resembles the nail of a man's hand; which it was usual to set in rings wore on the hand; and a hand adorned with a ring set with a sardonyx, Martial calls "sardonychata manus" ^c. Now Christ's hands, which are the instruments of action, may be compared to "gold rings", set with one or other of these stones; because of the variety of his works in nature, providence, and grace; and because of the preciousness and value of them; and because of their perfection and completeness; the circular form being reckoned the most perfect: and never do the hands of Christ appear as thus described, and look more beautiful and lovely, than when he is beheld as grasping, holding, and retaining his people in his hands, out of which they never be plucked; and who are as so many gold rings, jewels, pearls, and precious stories, in his esteem; and as holding the bright stars, the ministers of the word, in there, who sparkle in their gifts and graces, like so many gems there: and particularly this may be expressive of the munificence and liberality of Christ, in the distribution of his gifts and graces to his people, so freely and generously, so largely and plenteously, and so wisely and faithfully, as he does; and a beautiful sight it is, to the eye of faith, to behold him with his hands full of grace, and a heart ready to distribute it;

his belly is as bright ivory, overlaid with sapphires: which most of the ancient interpreters understand of the human nature of Christ, described by one part of it, because of its frailty and weakness in itself; and is compared to bright ivory, partly because of its firmness and constancy in suffering, and partly because of its purity, holiness, and innocence; and is said to be "overlaid with sapphires", because of its exaltation and glory at the right hand of God. The words may be rendered, "his bowels are as bright ivory", &c. ^d; as in Son 5:4; and may express the love, grace, mercy, pity, compassion of Christ to the sons of men; compared to "ivory", or the elephant's teeth, for the excellency of it, Christ's love being better than life itself; and for the purity and sincerity of it, there being no hypocrisy in it; and for the firmness, constancy, and duration of it, it being from everlasting to everlasting, without any change or variation; and to an overlay or enamel of "sapphires", for the riches, worth and value of it, it being preferable to all precious stones, or that can be desired. Some interpreters are of opinion, that not any part of the body, the belly or bowels, are here meant, but rather some covering of the same; for seems not so agreeable with the rules of decency, nor consistent with the spouse's modesty, to describe her beloved by those parts to the daughters of Jerusalem; nor with the scope of the narration, which is to give distinguishing marks and characters, by which they might know him from another. Aben Ezra thinks the girdle is meant; which either may be his royal girdle, the girdle of righteousness and faithfulness; or his priestly girdle, said to be of gold; see Isa 11:5; or his prophetic girdle, the girdle of truth. The allusion may be to the embroidered coat of the high priest: in the holes and incisures of which, as Jarchi says, were put jewels and precious stones: or rather to the ephod with the breastplate, in which were twelve precious stones, and among these the sapphire; and which may represent Christ, as the great High Priest, bearing all his elect upon his heart in heaven; having entered there, in their name, to take possession of it for them, until they are brought into the actual enjoyment of it.

Gill: Sos 5:15

His legs are as pillars of marble, set upon sockets of fine gold,.... The allusion may be to the "femoralia", or garments on the thighs of the high priest when he ministered in holy things, who was a type of Christ; which were made of thee twined linen, and, as the Rabbins say ^e, of thread six times doubled; and so must sit very full and stiff, and be like pillars of marble, for colour, firmness, and stiffness; and below which was the hem of the holy robe: and, round about that, were pomegranates and golden bells, and which may be alluded to in the next clause, "set upon sockets of fine gold"; or else the allusion may be to the custom ^f of the eastern countries, where they sandals, bound about the feet with golden ribbons; or had their shoes adorned with gold and precious stones; or were made of gold, as were those which Demetrius wore: snow white feet, with golden knots, as Manilius ^g expresses it, must look very beautiful; and marble legs or feet, as the poet ^h calls them, with golden shoes, suggest the same idea. Now if a covering of the thighs is alluded to, this may respect the pure and spotless righteousness of Christ, and the glory and excellency of it; which covers the nakedness of saints; hides all their impurities, their sins, original and actual; and renders them acceptable in the sight of God: or the legs of Christ being thus compared may denote the strength and power of Christ, to bear up and support what has been or is laid upon him; as the whole universe, the earth, and all that is in it; the covenant of grace, its blessings and promises, which he is the basis and foundation of; the whole church, the persons of all the elect, whom he represented in eternity, and now in time; all their sins and transgressions, laid upon him and bore by him, in his body on the cross; the government of his people on his shoulder; their burdens, and them under all their trials, temptations, and afflictions; and as all the vessels, so all the glory of his Father's house: and these may set forth also the power of Christ, in treading under and trampling upon all his and his people's enemies, both when on the cross, and now in heaven, where he must reign until all enemies are put under his feet. Or legs, being the instruments of walking, may intend either his ways of love, grace, and mercy, in the covenant before time, in favour of his people; and which, like marble pillars, are pure, firm, and constant, and like such, in golden sockets, glorious and excellent: or his walk and conversation, when incarnate and in his state of humiliation; which was always upright, even, and constant; and upon which were a beauty, glory, and lustre, answerable to the metaphors here used: or his walks in the churches, his golden candlesticks; among whom he delights to be, and to whom his presence is desirable, beautiful, and glorious: or his providential dispensations towards his people; which are straight, upright, and equal, holy and righteous, firm and sure; the basis of which are his eternal purposes and decrees;

his countenance is as Lebanon: his shape, form, personage, appearance, and mien; which was a goodly mountain on the north of Judea, high, pleasant, and set with fruitful and fragrant trees, and made a very delightful appearance; to which Christ may be compared for his height, being higher than the kings of the earth, than the angels of heaven, and than the heavens themselves; and for pleasantness, being more glorious and excellent than that or any other mountain; and for the fruitful and fragrant trees of righteousness that grow upon him, have their root in him, and their fruitfulness from him; and which diffuse a grateful odour, by their graces and good works, to Christ and his saints; and who himself more especially, like this mountain, emits a fragrant smell, in his person, grace, righteousness, and sacrifice, to all passers-by, and true believers in him. It is added,

excellent as the cedars; which grew on Lebanon; being the choicest, and preferable to all others: to which Christ may be compared, for tallness, stateliness, fragrancy, and durableness ⁱ; especially the former, which is always thought to add gracefulness and majesty to men; See Gill on 1Sa 9:2.

Gill: Sos 5:16

His mouth is most sweet,.... Or sweetness itself ^k; yea, "sweetnesses" ^l; exceeding sweet. That is, the words of his month, the doctrines of the Gospel, the precious promises of it, the kind invitations given, and the comfortable things spoken in it; yea, the commands of Christ in his word are not grievous, but pleasant and delightful: or the kisses of his mouth may be meant, the sensible manifestations of his love, Son 1:2; Some think the voice of Christ is intended, and the sound of it ^m, whether the word be translated "mouth", "throat", or "roof of the mouth", as it may signify either; all which are instruments of the voice, and nothing is more common with lovers than to admire each other's voice; see Son 2:14; and may be applied to the voice of the Gospel, which is sweet, delightful, charming, and alluring, being a voice of love, grace, and mercy, peace, pardon, life, and salvation. The word may be rendered "taste", as in Son 2:3; and which may be taken, either actively, for the distinguishing taste of Christ between things perverse and good, and between carnal and spiritual ones, and so for the provision of savoury food he makes for his people; or passively, of his being, in his person, offices, and grace, sweet to the taste of a believer. Some interpret it of the breath of his mouth; which being "most sweet", recommends him to the affections of his people; and may design the expressions of his love to them, and his intercession for them;

yea, he is altogether lovely; in his person, offices, people, word, and ordinances; his loveliness is perfect, nothing wanting in it; he is so to all, to his Father, angels, and saints: or, he is "all desires" ⁿ; exceeding desirable, having all excellencies, perfections, and fulness in him; and being so in all his characters, offices, and relations, he stands in to his people; to whom he is all things ^o, even all in all; they desire none but him. And now, by this description of him, the daughters of Jerusalem could not be at a loss to know who he was, and that he must be preferable to all other beloveds. And the church closes the account by claiming interest in him; her faith in him, and love to him, being increased, while she was speaking of him:

this is my beloved; whom she had often called so; and still was her beloved; for though she had suffered much for him, nothing could separate from her love to him: and she adds another endearing character,

and this is my friend: which appeared by his espousal of her; by his becoming a surety for her; by his assumption of her nature, and suffering in her room and stead; by paying her debts, and purchasing her person; by entering into heaven in her name, taking possession of it for her, and acting the part of an advocate on her account; by gracious visits to her, and familiar converse with her; by granting her large supplies of grace, and affording her help and relief in, all times of need; by giving good and wholesome counsel to her, and by disclosing the secrets of his heart unto her, Joh 15:15; and he is such a friend that sticks closer than a brother; that loves at all times; is constant and faithful, and always to be confided in; he is a rich, powerful, everlasting, and unchangeable friend. All this the church says, in the strength of faith, with the greatest affection, in the most exulting strains, and as glorying in him, and boasting of him: and now, as if she should say,

O ye daughters of Jerusalem, is not this enough to describe my beloved to you, to distinguish him from all others? can you blame me for my affection to him, making such a strict inquiry after him, and giving such a solemn charge to you concerning him? is it not enough to draw out your love unto him, and set you a seeking after him with me? And such an effect it had upon them, as appears from the following chapter.

Commentary -- Verse Notes / Footnotes

NET Notes: Sos 5:2

¹ tn Heb “my heart.” The term לִבִּי (livvi, “my heart”) is a metonymy of association for emotions (e.g., Prov 15:13; Song 3:11) or thoughts (e.g., Ps 90:12; Prov 18:15) or a synecdoche of part for the whole. If this verse is introducing a dream sequence in 5:2-8, this is a metonymy for the Beloved’s thoughts in her dream: “I was sleeping but my mind was dreaming.” If this verse depicts the Beloved beginning to doze off to sleep – only to be awakened by his knocking at her door – then it is a synecdoche of part for the whole: “I was about to fall asleep when I was suddenly awakened.”

² tn Heb “but my heart was awake.” Scholars have interpreted 5:2a in two basic ways: (1) The Beloved had been asleep or was just about to fall asleep when she was awakened by the sound of him knocking on the door of her bedroom chambers. The term לִבִּי (livvi, “my heart”) is a synecdoche of part for the whole: “my heart” = “I.” The participle עֵר (’er) functions verbally, describing a past ingressive state: “was awakened.” The line would be rendered: “I was sleeping when I (= my heart) was awakened.” (2) The Beloved was sleeping, but her mind was dreaming (in her dream she heard him knocking on her door). In this case, לִבִּי (“my heart”) is a metonymy of association for the thoughts (e.g., Ps 90:12; Prov 18:15) and emotions (e.g., Prov 15:13; Song 3:11) she experienced during her dream: “my heart” = “my mind.” The participle עֵר functions verbally, describing a past progressive state: “was awake.” The line could be nuanced, “I was asleep, but my mind was dreaming.” Many translations adopt this approach: “I was asleep but my heart waketh” (KJV), “I was asleep but my heart was awake” (NASB, NIV), and “I was asleep, but my heart was wakeful” (NJPS).

³ sn The noun קוֹל (qol, literally, “sound, noise, voice”) is used as an exclamation: “Listen!” or “Hark!” (e.g., Gen 4:10; Isa 13:4; 40:3; 52:8; Jer 3:21; 4:15; 10:22; 31:51; 50:28; 51:54; Mic 6:9; Zeph 1:14; 2:14; Song 2:8; 5:2) (HALOT 1085 s.v. קוֹל 8b; BDB 877 s.v. קוֹל 1.f; Joüon 2:614 §162.e; GKC 467 §146.b). The term often refers to a loud or unexpected sound that arrests the attention of a character in a narrative. The speaker/writer uses it as a rhetorical device to dramatically portray his/her own startled reaction to an unexpected sound that called his/her attention. The Beloved is startled from her sleep by the unexpected sound of him loudly knocking at her bedroom door late at night.

⁴ sn The phrase קוֹל דּוֹדִי (qol dodi, “Listen! My lover …!”) that introduces this scene in 5:2-8 is the exact same phrase used in 2:8 to introduce the courtship section 2:8-11. In 2:8-11, the Beloved was excited about his unexpected arrival; however, in 5:2-8 she is apathetic about his unexpected approach. One should not miss the dramatic contrast between the Beloved’s eagerness to see her lover in 2:8-11 and her apathy about his approach on this evening in 5:2-8. The repetition of קוֹל דּוֹדִי (“Listen! My lover …!”) in 2:8 and 5:2 is designed to draw out the parallels and contrasts between 2:8-11 and 5:2-8.

⁵ sn The participle דוֹפֵק (dofeq) connotes present progressive or iterative action. The verb דָּפַק (dafaq, “to knock, pound, beat”) occurs only three times in biblical Hebrew, twice in reference to knocking at a door (Judg 19:22; Song 5:2) and once of beating cattle in order to drive them along (Gen 33:13). The Qal stem depicts the normal action of knocking at a door, while the Hitpael denotes a more intensive pounding, e.g., Qal: “to knock at the door” (Song 5:2) and Hitpael: “to beat violently against the door” (Judg 19:22) (HALOT 229 s.v. דפק; BDB 200 s.v. דָּפַק). The same connotations are seen in Mishnaic Hebrew, e.g., the verbs דָּפַק and דְּפַק (dÿfaq), “to knock at the door” (Jastrow 317 s.v. דָּפַק), and the nouns דּוֹפֵק “door frame (= what someone knocks on), movable tomb stone,” and דּוֹפְקָנִין (dofÿqanin, “knockers”; Jastrow 287 s.v. דּוֹפְקָנִין). The collocation of the verb פתח “to open” a door (HALOT 986-87 s.v. פתח; BDB 835 s.v. פָּתַח) clearly suggests that he is at the Beloved’s bedroom door.

⁶ tn The phrase “at the door” does not appear in the Hebrew but is supplied in the translation for clarity.

⁷ tn Heb “Open to me!” Alternately, “Let me in!” The imperatival form of פִּתְחִי (pitkhi, “to open”) connotes a polite, but earnest request. The verb פָּתַח (patakh) refers to the action of opening various objects, e.g., sack (Gen 42:27), skin bottle (Judg 4:19), hamper (Exod 2:6), pit (Exod 21:33), mouth of a cave (Josh 10:22), grave (Ezek 37:12, 13), city gates (Neh 13:19; Isa 45:1), gate of a land (Nah 3:13), window (2 Kgs 13:17). When used with the accusative דֶּלֶת (delet, “door”), it refers to opening a door (e.g., Judg 3:25; 19:27; 1 Sam 3:15; 2 Kgs 9:3, 10; 2 Chr 29:3; Job 31:32) (HALOT 986-87 s.v. פתח; BDB 835 s.v. פָּתַח). Although the object דֶּלֶת (“door”) is here omitted, a bedroom door is clearly in mind in 5:2, as indicated by the collocated verb דָּפַק (dafaq, “to knock on a door”) in the preceding line. Translators have often rendered this line woodenly: “Open to me!” (KJV, NASB, NIV); however, NJPS nuances it well: “Let me in!”

sn The three-fold repetition of the verb פָּתַח (patakh, “to open”) (Song 5:2, 5, 6) indicates that it is a key word (Leitwort) in this section. While it is clear that the verb describes her action of opening the door of her bedroom chamber in 5:2, some suggest that in 5:5-6 it is used figuratively (hypocatastasis: implied comparison) of the Beloved “opening” her female genitalia for sexual intercourse (but see study notes below).

NET Notes: Sos 5:4

¹ tn Possibly a euphemism (double entendre). The term יָד (yad, “hand”) normally refers simply to the physical hand (HALOT 386 s.v. I יָד 1; BDB 388 s.v. יָד 1). There are, however, at least three occasions when יָד refers to tall stone pillars (translated “monument” or “pillar”), such as those used in Canaanite fertility-cults in the form of phallic representations (1 Sam 15:12; 2 Sam 18:18; Isa 56:5). It is clearly used as a euphemism for the male copulative organ in Isa 57:8, 10. It is now an established fact that yad is sometimes used as a euphemism for the male sexual organ in Ugaritic literature (e.g., text no. 52:33-35) (UT 1072). The noun יָד is also used in the Qumran literature in this sense in a list of penalties for indecent exposure (Manual of Discipline 7:12-15). Thus, several scholars suggest that a subtle double entendre in 5:4-6. The imagery of the man thrusting his “hand” through the “hole” in the door, and the Beloved “opening” to her lover, with her fingers dripped with “myrrh” on the “handles of the lock,” might have a double reference to the literal attempt to gain entry to her bedroom and his desire to make love to her. See M. Delcour, “Two Special Meanings of the Word yd in Biblical Hebrew,” JSS 12 (1967): 230-40.

² tn Heb “sent his hand through.” Most scholars suggest that it denotes “to send through,” that is, “to thrust through” or “to extend through.” For example, BDB 1018 s.v. שָׁלַח 3.a proposes that מִן + שָׁלַח (shalakh + min) means “to stretch out (his hand) from the outside, inward.” He was attempting to open the door from the outside by extending his hand inside the door through some kind of latch-opening: “he put in his hand by the opening of the door” (KJV), “he extended his hand through the opening” (NASB), “he thrust his hand through the latch-opening” (NIV). Others, however, suggest that the construction.
מִן + שָׁלַח denotes “to withdraw from” (e.g., 1 Kgs 13:4). The preposition מִן is taken to mean, not “through,” but “away from.” Thus, he was withdrawing his hand from the latch-opening, that is, he had given up and was leaving. This approach is adopted by NJPS: “My beloved took his hand off the latch.” His departure is clearly stated in 5:6, “I opened [the door] for my beloved, but my beloved had already turned and gone away; my heart sank at his departure!” (see study notes below on 5:6).

³ tn Heb “hole.” Probably “latch-hole” or “key-hole,” but possibly a euphemism (double entendre). The noun חֹר (khor, “hole”) is used in OT in a literal and metaphorical sense: (1) literal sense: hole bored in the lid of a chest (2 Kgs 12:10); hole in a wall (Ezek 8:7); hole in the ground or cave used as hiding places for men (1 Sam 13:6; 14:11; Isa 42:23); hole in the ground, as the dwelling place of an asp (Isa 11:8); and a hole in a mountain, as the den of lions (Nah 2:13); and (2) figurative sense: hole of an eye (metonymy of association), that is, eye-socket (Zech 14:12) (HALOT 348 s.v. II חֹר; BDB 359 s.v. III חֹר). While the meaning of חֹר in Song 5:4 is clear – “hole” – there is a debate whether it is used in a literal or figurative sense. (1) Literal sense: The lexicons suggest that it denotes “hole of a door, that is, key-hole or latch-opening” (HALOT 348; BDB 359). Most commentators suggest that it refers to a hole bored through the bedroom door to provide access to the latch or lock. The mention in 5:5 of כַּפּוֹת הַמַּנְעוּל (kaffot hamman’ul, “latches of the door-bolt”) suggests that the term refers to some kind of opening associated with the latch of the bedroom door. This approach is followed by most translations: “the hole in the door” (JB), “the latch-hole” (NEB), “the latch-opening” (NIV), “the latch-hole” (NEB), “the latch” (RSV, NJPS), and “the opening of the door” (KJV). The assumption that the hole in question was a latch-hole in the door is reflected in Midrash Rabbah: Rabbi Abba ben Kahana said, “Why is the hole of the door mentioned here, seeing that it is a place where vermin swarm?” The situation envisaged by his actions are often depicted thus: In ancient Near Eastern villages, the bolting systems of doors utilized door-bolts and keys made of wood. The keys were often stored either on the outside (!) or inside of the door. If the key was placed on the inside of the door, a small hole was bored through the door so that a person could reach through the hole with the key to unlock the door. The key was often over a foot in length, and the keyhole large enough for a man’s hand. Apparently, he extended his hand through the hole from the outside to try to unbolt the door latch on the inside. He could put his hand through the hole, but could not open the door without the key. (2) Figurative sense: Because of the presence of several erotic motifs in 5:2-8 and the possibility that a double entendre is present (see notes below), several scholars suggest that the term is a euphemism for the female vagina (HALOT 348). They suggest that חֹר (“hole”) is the female counterpart for the euphemistic usage of יָד (“hand”) in 5:4. See A. S. Cook, The Root of the Thing: A Study of Job and the Song of Songs, 110, 123; Cheryl Exum, “A Literary and Structural Analysis of the Song of Songs,” ZAW 85 (1973): 50-51; M. H. Pope, Song of Songs (AB), 518-19.

⁴ tn Heb “my inward parts,” “my intestines,” or “my bowels.” Alternately, “my feelings” or “my emotions.” The term מֵעֶה (me’eh) is used of the internal organs in general (“inward parts”) (e.g., 2 Sam 20:10; 2 Chr 21:15, 18; Pss 22:14; 40:9) or the digestive organs in particular (“intestines, bowels, stomach”) (e.g., Num 5:22; Job 20:14; Ezek 3:3; 7:19; Jonah 2:1-2). It is frequently used as a metonymy of adjunct for the emotions which Hebrew psychology associated with these internal organs (see H. W. Wolff, Anthropology of the Old Testament, 63-66). These include pity (Isa 16:11), lamentation (Jer 48:36), distress (Jer 4:19; Lam 1:20; 2:11), and compassion (Isa 63:15; Jer 31:20) (HALOT 610-11 s.v. מֵעֶה 3; BDB 589 s.v. מֵעֶה 5). Most scholars suggest that the Beloved’s feelings of love were revived – a reversal of her feelings of indifference and apathy in 5:3. This is reflected in many translations which use equivalent English idioms: “the core of my being” (JB) and “my heart” (NIV, NJPS) over the woodenly literal “my bowels” (KJV, NEB, AV). On the other hand, the term is also used to refer to the procreative organs, both male (e.g., Gen 15:4; 2 Sam 7:12; 16:11; Isa 48:19; 2 Chr 32:21) and female (e.g., Gen 25:23; Ruth 1:11; Ps 71:6; Isa 49:1). NASB well renders the line, “my feelings were aroused for him” (NASB).

⁵ tn The exact meaning of this Hebrew verb is uncertain. The exact connotation of the verb הָמוּ (hamu) in 5:4 is debated. The verb הָמָה (hamah, “to murmur, growl, roar, be boisterous”) is related to the noun הָמוֹן (hamon, “sound, murmur, roar, noisy crowd”), הֶמְיָה (hemyah, “sound, music”), and perhaps even הָמֻלָה (hamulah, “noise, noisy crowd, crowd”). The Hebrew root המה is related to Aramaic המא (“to roar; to be agitated”). The Hebrew verb הָמָה has a basic two-fold range of meanings: (1) literal: “to make a noise” of some kind and (2) figurative: “to be in commotion, uproar” (e.g., often associated with noise or a noisy crowd). The lexicons suggest six distinct categories: (1) “to make a noise” or “to be in commotion,” particularly by a tumultuous crowd (1 Kgs 1:41; Pss 39:7; 46:7; Prov 1:21; Is 22:2; Mic 2:12); (2) “to roar,” of the sea and sea-waves (Isa 17:12; 51:15; Jer 5:22; 6:23; 31:35; 50:42; 51:55; Ps 46:4); (3) “to make a sound,” e.g., bear growling (Isa 59:11), dog barking (Ps 59:7, 15), bird chirping (Ps 102:8), dove cooing (Ezek 7:16); (4) “to moan,” (Ps 39:7; 55:18; Prov 1:21; Lam 2:18; Ezek 7:16; Zech 9:15); (5) “to be turbulent, boisterous” (Prov 7:11; 9:13; 20:1; Zech 9:5); and (6) figuratively of the internal organs: “to murmur, be restless, be turbulent,” used in reference to pity (Isa 16:11; Jer 4:19; 31:20; 48:36), discouragement (Ps 42:6, 12; 43:5), and murmuring in prayer (Pss 55:18; 77:4) (HALOT 250 s.v. המה; BDB 242 s.v. הָמָה). HALOT suggests “to be turbulent” for Song 5:4 (HALOT 250 s.v. 4), while BDB suggests “the thrill of deep-felt compassion or sympathy” (BDB 242 s.v. 2). Commentators offer a spectrum of opinions from the Beloved feeling agitation, pity, compassion, sexual arousal, or a revival of her love for him. A survey of the translations reveals the same lack of consensus: “my bowels were moved for him” (KJV), “my bowels stirred within me” (NEB), “my heart was thrilled within me” (RSV), “I trembled to the core of my being” (JB), “my heart trembled within me” (NAB), “my heart was stirred for him” (JPS, NJPS), “my feelings were aroused for him” (NASB), and “my heart began to pound for him” (NIV). While the precise meaning may never be agreed upon, whatever she was feeling she roused herself from her indifferent apathetic inactivity to arise and open for her beloved in 5:5. The phrase is used similarly elsewhere in OT, rousing the subject to irresistible action (Jer 4:19). The simplest course of action is to nuance this term metonymically (cause for effect), e.g., “my feelings were stirred up for him.”

NET Notes: Sos 5:6

¹ tn The verb חָמַק (khamaq) occurs only in Song 5:6 (Qal: “to turn away, go leave”) and in Jer 31:22 (Hitpael: “to turn hither and thither”) (HALOT 330 s.v. חמק; BDB 330 s.v. חָמַק). It is related to the noun חָמוּק (“curve, curved lines” of a woman’s hips) which appears only in Song 7:2. This root does not appear in Mishnaic Hebrew nor has it yet been attested in any cognate language. However, it was understood in this sense by LXX παρῆλθεν (parhlqen, “he turned aside”), and also handled in a similar manner in Aquila, Symmachus, Peshitta, and Vulgate.

² tn The verbs עָבָר חָמַק (khamaq ’avar, “he turned away, he went away”) may form a verbal hendiadys. Normally, the first verb will function as an adverb modifying the second which functions in its full verbal sense. Each functions as a perfect of recent past perfect action, describing a past event that took place shortly before another past event: “I opened [past action] for my beloved, but my lover had already turned and gone away [past perfect action].”

³ tn Heb “my soul went out.” The term נַפְשִׁי (nafshi, “my soul”) is a synecdoche of part for the whole person. The term נֶפֶשׁ (nefesh, “soul”) is used over 150 times as a metonymy of association with feelings: sorrow and distress, joy, love, desire, passion, hatred, loathing, avarice (HALOT 713 s.v. נֶפֶשׁ 8; BDB 660 s.v. נֶפֶשׁ 6). The phrase נַפְשִׁי יָצְאָה (nafshi yats’ah, literally, “my soul went out”) is a Hebrew idiom connoting great despair (e.g., Gen 35:18; Jer 15:9). The phrase is well rendered by NIV: “my heart sank at his departure.” Verses 6-7 clearly indicate that the Beloved fell into despair when he had departed: She searched desperately for him, but could not find him; she called for him, but he did not answer.

⁴ tn Alternately, “spoke.” Traditionally, the term בְדַבְּרוֹ (bÿdabbÿro) has been related to the common root דָּבַר (davar, “to speak”) which occurs nearly 1150 times in verbal forms and nearly 1500 times as a noun. This approach is seen as early as the LXX (although the LXX treated דָּבָר as a noun rather than an infinitive construct because it was working with an unpointed text): ἐν λογῷ αὐτοῦ (en logw autou, “in his word”). Although they differ on whether the preposition בְ (bÿ) is temporal (“when”) or respect (“at”), many translations adopt the same basic approach as the LXX: “when he spake” (KJV), “as he spoke” (NASB), “when he spoke” (NIV margin), “at what he said” (JPS, NJPS). However, many recent scholars relate בְדַבְּרוֹ to the homonymic root דָּבַר (“to turn away, depart”) which is related to Akkadian dabaru D “to go away,” Dt “to drive away, push back” (CAD 3:186ff), and Arabic dabara “to turn one’s back, be behind, depart, retreat” (HALOT 209 s.v. II דבר). Several examples of this root have been found (Pss 18:48; 47:4; 56:6; 75:6; 116:10; 127:5; 2 Chr 22:10; Job 19:18; Song 5:6; Isa 32:7) (HALOT 209-10 s.v. I). Several recent translations take this approach: “when he turned his back” (NEB), “at his flight” (JB), and “at his departure” (NIV). This makes better sense contextually (Solomon did not say anything after 5:2a), and it provides a tighter parallelism with the preceding line that also describes his departure: “My beloved had turned away (חָמַק, khamaq); he was gone (עָבַר, ’avar)” (NIV).

NET Notes: Sos 5:8

¹ tn The genitive construct חוֹלַת אַהֲבָה (kholat ’ahavah, “sick of love”) denotes “lovesick.” This is an example of a genitive of cause, that is, the Beloved was (physically/emotionally) sick because of her unrequited love for him. See study note on Song 2:5.

NET Notes: Sos 5:9

¹ tn Heb “How is your beloved [better] than [another] lover?”

NET Notes: Sos 5:10

¹ sn The Beloved’s praise of his appearance follows the typical literary structure of the ancient Near Eastern wasfs song: (1) introductory summary praise (5:10), (2) detailed descriptive praise from head to foot (5:11-16a), and (3) concluding summary praise (5:16b). There are several striking features about this song that are unique from the typical wasfs. (1) The ordinary setting of the ancient Near Eastern wasfs songs was the wedding night. (2) They were ordinarily sung only by a man in praise of his bride. (3) Normally, the wasfs song will conclude with the feet after the legs; however, the Beloved concludes by praising his mouth after his legs.

² sn The term צַח (tsakh, “dazzling”) is ordinarily used to describe the shining surface of jewelry or of smoothed rocks (Ezek 24:7-8; 26:4, 14; Neh 4:7). Likewise, אָדֹם (’adom, “ruddy”) can describe the redness of rubies (Lam 4:7). Throughout 5:11-15 she compares his appearance to valuable jewels, gems, and precious metals.

³ tn The adjective אָדֹם (’adom) denotes either “manly” or “ruddy,” depending upon whether it is derived from אָדָם (’adam, “man”; HALOT 14 s.v. I אָדָם) or אָדֹם (“red”; HALOT 14 s.v. אָדֹם). If it is “manly,” the idea is that he is the epitome of masculinity and virility. On the other hand, the emphasis would be upon his health and virility, evidenced by his ruddy complexion, or it could be a comparison between his ruddy coloring and the redness of rubies (Lam 4:7).

⁴ tn Heb “outstanding.” The participle דָּגוּל (dagul) functions as a predicate adjective: “My beloved is…outstanding among ten thousand.” The verb דָּגַל (dagal) is relatively rare, being derived from the noun דֶּגֶל (degel, “banner”) which often refers to a military standard which, when lifted up, was conspicuous for all to see (Num 2:3-4; 10:14-15). The verb דָּגַל only occurs three other times, all referring to raising military banners for all to see (Ps 20:6; Song 6:4, 10). Song 5:10 uses the term figuratively (hypocatastasis) to denote “outstanding” (HALOT 213 s.v. דֶּגֶל). This sense is closely related to the cognate Akkadian verb dagalu “to look, contemplate” and the noun diglu “eyesight, view (what is looked at).” Like a banner lifted high, he attracted the attention of all who looked at him.

⁵ tn Heb “from, among.” The preposition מִן (min) prefixed to רְבָבָה (rÿvavah, “ten thousand”) is taken in a comparative, locative sense: “outstanding among ten thousand” (e.g., KJV, RSV, NASB, NIV, NJPS).

⁶ tn Heb “among ten thousand.” The numeral “ten thousand” is the highest number used in comparisons in Hebrew poetry (1 Sam 18:7-8; 21:12; 29:5; Ps 91:7). It is not used to mark out a specific number, but to denote an indefinite number of persons of the largest possible proportions (Gen 24:60; Num 10:36; Deut 33:2; Ps 3:7). Her point is simply this: no other man could possibly compare to him in appearance, even if he were in a group of an infinite number of men.

NET Notes: Sos 5:11

¹ tn Heb “his head is gold of pure gold.” In the genitive construct phrase כֶּתֶם פָּז (ketem paz, literally, “gold of pure gold”) the genitive noun פָּז (paz, “pure gold”) functions as an adjectival genitive modifying כֶּתֶם (“gold”), that is, “pure gold.” The repetition of two different words for “gold” suggests that the phrase should be nuanced “the most pure gold.” This phrase is a predicate nominate in a metaphorical statement: “his head is (like) the most pure gold.” In the OT gold is frequently used in comparisons to emphasize the idea of beauty, value, or rarity (Job 28:12-19; Pss 19:11; 119:127; Prov 8:19; Isa 13:12; Lam 4:2). Palestine had no known sources of gold, but had to import it, making it a rare and precious commodity (Ruth V. Wright and R. L. Chadbourne, The Gems and Minerals of the Bible, 65).

² tn Literally “his locks [of hair] are curls.” The Hebrew adjective תַּלְתָּל (taltal) is a hapax legomenon whose meaning is somewhat unclear. BDB suggests that תַּלְתָּל is from the root תּלל (“mound, heap”; BDB 1068 s.v. I תּלל) which is related to Arabic tl “mound, hill, top” (E. W. Lane, Arabic-English Dictionary, 311) and Akkadian tilu “hill, mound” (AHw 3:1358). On the other hand, HALOT suggests that תַּלְתָּל means “date-panicle” and that it is related to the Akkadian noun taltallu “pollen of date-palm” (HALOT 1741 s.v. תַּלְתַּלִּים). The term occurs in Mishnaic Hebrew as תַּלְתָּל “curls, locks” (Jastrow 1674 s.v. תַּלְתָּל). It is used in the same way in the Song. The form tltl is a reduplicated pattern used for adjectives denoting an intense characteristic (S. Moscati, Comparative Grammar, 78-79, §12.9-13). It functions as a predicate adjective to the subjective nominative קוּצוֹתָיו (qutsotav, “his locks of hair”).

NET Notes: Sos 5:13

¹ sn In the genitive construct phrase עֲרוּגַת הַבֹּשֶׂם (’arugat havvosem, literally, “beds of balsam”) the term בֹּשֶׂם (bosem) is a genitive of composition, identifying what these gardens were composed of. The term עֲרוּגַת (“garden-beds”) refers to a private garden terrace or garden bed, a rare luxury in Palestine and very expensive to own (Ezek 17:7, 10) (BDB 788 s.v. עֲרוּגָה). The term בֹּשֶׂם (bosem, “balsam”) refers to balsam trees which yielded sweet-smelling oils from which perfumes were produced. The balsam trees should be identified either as Astragalus tragacantha which grew everywhere in Palestine and exude resin from its thorns, or as Commiphora opobalsamum which was not native to Israel but to South Arabia from whence it had to be imported at great cost (2 Chr 9:1) (Fauna and Flora of the Bible, 177-78). She is comparing the beautiful scent of his cologned cheeks to fragrant beds of spice.

² tn Alternately, “towers of perfume.” The MT reads מִגְדְּלוֹת (migdÿlot) which yields the awkward “towers of perfume.” The term מִגְדָּל (migdal, “tower”) is normally used in reference to (1) watch-towers, defended towers along the city wall, and individual towers in the countryside to protect the borders, (2) storehouses, and (3) a tower in a vineyard (HALOT 543-44 s.v. I מִגְדָּל). It is never used in OT in association with a flower garden. On the other hand, LXX reads φυουσαι (fuousai, “yielding”) which reflects an alternate vocalization tradition of מְגַדְּלוֹת (mÿgaddÿlot; Piel participle feminine plural from גָּדַל, gadal, “to increase, produce”). This makes good sense contextually because the Piel stem of גָּדַל means “to grow” plants and trees (Isa 44:14; Ezek 31:4; Jonah 4:10) (HALOT 179 s.v. I גדל 2). This revocalization is suggested by BHS editors, as well as the Hebrew lexicographers (HALOT 544 s.v. 2; 179 s.v. I 2; BDB 152 s.v. גָּדַל 1). Several translations follow LXX and revocalize the text (RSV, NIV, NJPS margin): “His cheeks are like beds of spice yielding perfume” (NIV) and “His cheeks are like beds of spice producing perfume” (NJPS margin). The other translations struggle to make sense of the MT, but are forced to abandon a literal rendering of מִגְדְּלוֹת (“towers”): “banks sweet herbs” (ASV), “banks sweetly scented” (JB), “treasure-chambers full of perfume” (NEB), “banks of sweet scented herbs” (NASB), and “banks of perfume” (JPS, NJPS).

NET Notes: Sos 5:14

¹ tn The term מֵעֶה (me’eh) is used in reference to several things in the Old Testament: (1) the womb of a woman (Gen 25:23; Isa 49:1; Ps 71:6; Ruth 1:11), (2) a man’s loins (Gen 15:4; 2 Sam 7:12; Isa 48:19; 2 Chr 32:21), (3) the “inward parts” of a person, such as the stomach or intestines which are used to digest food (Num 5:22; Job 20:14; Ezek 3:3; Jonah 2:1-2), and (4) the external stomach or abdominal muscles: “abdomen” (Song 5:14).

NET Notes: Sos 5:16

¹ tn Heb “sweetnesses.” Alternately, “very delicious.” The term מַמְתַקִּים (mamtaqqim, “sweetness”; HALOT 596 s.v. מַמְתַקִּים; BDB 609 s.v. מַמְתַקִּים) is the plural form of the noun מֹתֶק (moteq, “sweetness”). This may be an example of the plural of intensity, that is, “very sweet” (e.g., IBHS 122 §7.4.3a). The rhetorical use of the plural is indicated by the fact that מַמְתַקִּים (“sweetness”) is functioning as a predicate nominative relative to the singular subjective nominative חִכּוֹ (khikko, “his mouth”).

² tn The term מַחֲמַדִּים (makhmaddim, “desirable”) is the plural form of the noun מַחְמַד (makhmad, “desire, desirable thing, precious object”; HALOT 570 s.v. מַחְמָד 1; BDB 326 s.v. מַחְמַד). Like the plural מַמְתַקִּים (“sweetness”) in the preceding parallel line, this use of the plural is probably an example of the plural of intensity: “very desirable.”

Geneva Bible: Sos 5:2

^{( b )} I sleep, but my heart waketh: [it is] the voice of my beloved that knocketh, [saying], Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, [and] my locks with the drops of the ^{( c )} night.

^{( b )} The spouse says that she is troubled with the cares of worldly things, which is meant by sleeping.

^{( c )} Declaring the long patience of the Lord toward sinners.

Geneva Bible: Sos 5:3

I have put off my ^{( d )} coat; how shall I put it on? I have washed my feet; how shall I defile them?

^{( d )} The spouse confesses her nakedness, and that of herself she has nothing, or seeing that she is once made clean she promises not to defile herself again.

Geneva Bible: Sos 5:5

I rose up to open to my beloved; and my hands flowed [with] myrrh, and my ^{( e )} fingers [with] sweet smelling myrrh, upon the handles of the lock.

^{( e )} The spouse who should be anointed by Christ will not find him if she thinks to anoint him with her good works.

Geneva Bible: Sos 5:7

The ^{( f )} watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me.

^{( f )} These are the false teachers who wound the conscience with their traditions.

Geneva Bible: Sos 5:8

I charge you, ^{( g )} O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I [am] sick with love.

^{( g )} She asks of them who are godly (as the law and salvation should come out of Zion and Jerusalem) that they would direct her to Christ.

Geneva Bible: Sos 5:9

^{( h )} What [is] thy beloved more than [another] beloved, O thou fairest among women? what [is] thy beloved more than [another] beloved, that thou dost so charge us?

^{( h )} Thus say they of Jerusalem.

Geneva Bible: Sos 5:11

His ^{( i )} head [is as] the most fine gold, his locks [are] bushy, [and] black as a raven.

^{( i )} She describes Christ to be of perfect beauty and comeliness.

Commentary -- Verse Range Notes

TSK Synopsis: Sos 5:1-16

1 Christ awakes the church with his calling.

2 The church having a taste of Christ's love, is sick of love.

9 A description of Christ by his graces.

MHCC: Sos 5:2-8

Churches and believers, by carelessness and security, provoke Christ to withdraw. We ought to notice our spiritual slumbers and distempers. Christ knocks to awaken us, knocks by his word and Spirit, knocks by afflictions and by our consciences; thus, Rev 3:20. When we are unmindful of Christ, still he thinks of us. Christ's love to us should engage ours to him, even in the most self-denying instances; and we only can be gainers by it. Careless souls put slights on Jesus Christ. Another could not be sent to open the door. Christ calls to us, but we have no mind, or pretend we have no strength, or we have no time, and think we may be excused. Making excuses is making light of Christ. Those put contempt upon Christ, who cannot find in their hearts to bear a cold blast, or to leave a warm bed for him. See the powerful influences of Divine grace. He put in his hand to unbolt the door, as one weary of waiting. This betokens a work of the Spirit upon the soul. The believer's rising above self-indulgence, seeking by prayer for the consolations of Christ, and to remove every hinderance to communion with him; these actings of the soul are represented by the hands dropping sweet-smelling myrrh upon the handles of the locks. But the Beloved was gone! By absenting himself, Christ will teach his people to value his gracious visits more highly. Observe, the soul still calls Christ her Beloved. Every desertion is not despair. Lord, I believe, though I must say, Lord, help my unbelief. His words melted me, yet, wretch that I was, I made excuses. The smothering and stifling of convictions will be very bitter to think of, when God opens our eyes. The soul went in pursuit of him; not only prayed, but used means, sought him in the ways wherein he used to be found. The watchmen wounded me. Some refer it to those who misapply the word to awakened consciences. The charge to the daughters of Jerusalem, seems to mean the distressed believer's desire of the prayers of the feeblest Christian. Awakened souls are more sensible of Christ's withdrawings than of any other trouble.

MHCC: Sos 5:9-16

Even those who have little acquaintance with Christ, cannot but see amiable beauty in others who bear his image. There are hopes of those who begin to inquire concerning Christ and his perfections. Christians, who are well acquainted with Christ themselves, should do all they can to make others know something of him. Divine glory makes him truly lovely in the eyes of all who are enlightened to discern spiritual things. He is white in the spotless innocence of his life, ruddy in the bleeding sufferings he went through at his death. This description of the person of the Beloved, would form, in the figurative language of those times, a portrait of beauty of person and of grace of manners; but the aptness of some of the allusions may not appear to us. He shall come to be glorified in his saints, and to be admired in all that believe. May his love constrain us to live to his glory.

Matthew Henry: Sos 5:2-8

In this song of loves and joys we have here a very melancholy scene; the spouse here speaks, not to her beloved (as before, for he has withdrawn), but of him, and it is a sad story she tells of her own folly and ill conduct towards him, notwithstanding his kindness, and of the just rebukes she fell under for it. Perhaps it may refer to Solomon's own apostasy from God, and the sad effects of that apostasy after God had come into his garden, had taken possession of the temple he had built, and he had feasted with God upon the sacrifices (Son 5:1); however, it is applicable to the too common case both of the churches and particular believers, who by their carelessness and security provoke Christ to withdraw from them. Observe,

I. The indisposition that the spouse was under, and the listlessness that had seized her (Son 5:2): I sleep, but my heart wakes. Here is, 1. Corruption appearing in the actings of it: I sleep. The wise virgins slumbered. She was on her bed (Son 3:1), but now she sleeps. Spiritual distempers, if not striven against at first, are apt to grow upon us and to get ground. She slept, that is, pious affections cooled, she neglected her duty and grew remiss in it, she indulged herself in her ease, was secure and off her watch. This is sometimes the bad effect of more than ordinary enlargements - a good cause. St. Paul himself was in danger of being puffed up with abundant revelations, and of saying, Soul, take thy ease, which made a thorn in the flesh necessary for him, to keep him from sleeping. Christ's disciples, when he had come into his garden, the garden of his agony, were heavy with sleep, and could not watch with him. True Christians are not always alike lively and vigorous in religion. 2. Grace remaining, notwithstanding, in the habit of it: " My heart wakes; my own conscience reproaches me for it, and ceases not to rouse me out of my sluggishness. The spirit is willing, and, after the inner man, I delight in the law of God, and with my mind I serve that. I am, for the present, overpowered by temptation, but all does not go one way in me. I sleep, but it is not a dead sleep; I strive against it; it is not a sound sleep; I cannot be easy under this indisposition."Note, (1.) We ought to take notice of our own spiritual slumbers and distempers, and to reflect upon it with sorrow and shame that we have fallen asleep when Christ has been nigh us in his garden. (2.) When we are lamenting what is amiss in us, we must not overlook the good that is wrought in us, and preserved alive: "My heart wakes in Christ, who is dear to me as my own heart, and is my life; when I sleep, he neither slumbers nor sleeps. "

II. The call that Christ gave to her, when she was under this indisposition: It is the voice of my beloved; she knew it to be so, and was soon aware of it, which was a sign that her heart was awake. Like the child Samuel, she heard at the first call, but did not, like him, mistake the person; she knew it to be the voice of Christ. He knocks, to awaken us to come and let him in, knocks by his word and Spirit, knocks by afflictions and by our own consciences; though this is not expressly quoted, yet probably it is referred to (Rev 3:20), Behold, I stand at the door, and knock. He calls sinners into covenant with him and saints into communion with him. Those whom he loves he will not let alone in their carelessness, but will find some way or other to awaken them, to rebuke and chasten them. When we are unmindful of Christ he thinks of us, and provides that our faith fail not. Peter denied Christ, but the Lord turned and looked upon him, and so brought him to himself again. Observe how moving the call is: Open to me, my sister, my love. 1. He sues for entrance who may demand it; he knocks who could easily knock the door down. 2. He gives her all the kind and most endearing titles imaginable: My sister, my love, my dove, my undefiled; he not only gives her no hard names, nor upbraids her with unkindness in not sitting up for him, but, on the contrary, studies how to express his tender affection to her still. His loving-kindness he will not utterly take away. Those that by faith are espoused to Christ he looks upon as his sisters, his loves, his doves, and all that is dear; and, being clothed with his righteousness, they are undefiled. This consideration should induce her to open to him. Christ's love to us should engage ours to him, even in the most self-denying instances. Open to me. Can we deny entrance to such a friend, to such a guest? Shall we not converse more with one that is infinitely worthy of our acquaintance, and so affectionately desirous of it, though we only can be gainers by it? 3. He pleads distress, and begs to be admitted sub formâ pauperis - under the character of a poor traveller that wants a lodging: " My head is wet with the dew, with the cold drops of the night; consider what hardships I have undergone, to merit thee, which surely may merit from thee so small a kindness as this."When Christ was crowned with thorns, which no doubt fetched blood from his blessed head, then was his head wet with the dew. "Consider what a grief it is to me to be thus unkindly used, as much as it would be to a tender husband to be kept out of doors by his wife in a rainy stormy night."Do we thus require him for his love? The slights which careless souls put upon Jesus Christ are him as a continual dropping in a very rainy day.

III. The excuse she made to put off her compliance with this call (Son 5:3): I have put off my coat; how shall I put it on again? She is half asleep; she knows the voice of her beloved; she knows his knock, but cannot find in her heart to open to him. She was undressed, and would not be at the pains to dress herself again; she had washed her feet, and would not have occasion to wash them again. She could not send another to open the door (it must be our own act and deed to let Christ into our hearts), and yet she was loth to go herself; she did not say, I will not open, but, How shall I? Note, Frivolous excuses are the language of prevailing slothfulness in religion; Christ calls to us to open to him, but we pretend we have no mind, or we have no strength, or we have no time, and therefore think we may be excused, as the sluggard that will not plough by reason of cold. And those who ought to watch for the Lord's coming with their loins girt, if they ungird themselves and put off their coat, will find it difficult to recover their former resolution and to put it on again; it is best therefore to keep tight. Making excuses ( Luk 14:18) is interpreted making light of Christ (Mat 22:5), and so it is. Those put a great contempt upon Christ that cannot find in their hearts to bear a cold blast for him, or get out of a warm bed.

IV. The powerful influences of divine grace, by which she was made willing to rise and open to her beloved. When he could not prevail with her by persuasion he put in his hand by the hole in the door, to unbolt it, as one weary of waiting, Son 5:4. This intimates a work of the Spirit upon her soul, by which she was unwilling made willing, Psa 110:3. The conversion of Lydia is represented by the opening of her heart (Act 16:14) and Christ is said to open his disciples' understandings, Luk 24:45. He that formed the spirit of man within him knows all the avenues to it, and which way to enter into it; he can find the hole of the door at which to put in his hand for the conquering of prejudices and the introducing of his own doctrine and law. He has the key of David (Rev 3:7), with which he opens the door of the heart in such a way as is suited to it, as the key is fitted to the wards of the lock, in such a way as not to put a force upon its nature, but only upon its ill nature.

V. Her compliance with these methods of divine grace at last: My bowels were moved for him. The will was gained by a good work wrought upon the affections: My bowels were moved for him, as those of the two disciples were when Christ made their hearts to burn within them. She was moved with compassion to her beloved, because his head was wet with dew. Note, Tenderness of spirit, and a heart of flesh, prepare the soul for the reception of Christ into it; and therefore his love to us is represented in such a way as is most affecting. Did Christ redeem us in his pity? Let us in pity receive him, and, for his sake, those that are his, when at any time they are in distress. This good work, wrought upon her affections, raised her up, and made her ashamed of her dulness and slothfulness (Son 5:5, I rose up, to open to my beloved ), his grace inclining her to do it and conquering the opposition of unbelief. It was her own act, and yet he wrought it in her. And now her hands dropped with myrrh upon the handles of the lock. Either, 1. She found it there when she applied her hand to the lock, to shoot it back; he that put in his hand by the hole of the door left it there as an evidence that he had been there. When Christ has wrought powerfully upon a soul he leaves a blessed sweetness in it, which is very delightful to it. With this he oiled the lock, to make it go easy. Note, When we apply ourselves to our duty, in the lively exercises of faith, under the influence of divine grace, we shall find it will go on much more readily and sweetly than we expected. If we will but rise up, to open to Christ, we shall find the difficulty we apprehended in it strangely overcome, and shall say with Daniel, Now let my Lord speak, for thou hast strengthened me, Dan 10:19. Or, 2. She brought it thither. Her bowels being moved for her beloved, who had stood so long in the cold and wet, when she came to open to him she prepared to anoint his head, and so to refresh and comfort him, and perhaps to prevent his catching cold; she was in such haste to meet him that she would not stay to make the usual preparation, but dipped her hand in her box of ointment, that she might readily anoint his head at his first coming in. Those that open the doors of their hearts to Christ, those everlasting doors, must meet him with the lively exercises of faith and other graces, and with these must anoint him.

VI. Her said disappointment when she did open to her beloved. And here is the most melancholy part of the story: I opened to my beloved, as I intended, but, alas! my beloved had withdrawn himself, and was gone. My beloved was gone, was gone, so the word is.

1. She did not open to him at his first knock, and now she came too late, when afterwards she would have inherited this blessing. Christ will be sought while he may be found; if we slip our time, we may lose our passage. Note, (1.) Christ justly rebukes our delays with his denials, and suspends the communications of comfort from those that are remiss and drowsy in their duty. (2.) Christ's departures are matter of great grief and lamentation to believers. The royal psalmist never complains of any thing with such sorrowful accents as God's hiding his face from him, and casting him off, and forsaking him. The spouse here is ready to tear her hair, and rend her clothes, and wring her hands, crying, He is gone, he is gone; and that which cuts her to the heart is that she may thank herself, she provoked him to withdraw. If Christ departs, it is because he takes something unkindly.

2. Now observe what she does, in this case, and what befel her. (1.) She still calls him her beloved, being resolved, how cloudy and dark soever the day be, she will not quit her relation to him and interest in him. It is a weakness, upon every apprehension either of our own failings or of God's withdrawings, to conclude hardly as to our spiritual state. Every desertion is not despair. I will say, Lord, I believe, though I must say, Lord, help my unbelief. Though he leave me, I love him; he is mine. (2.) She now remembers the words he said to her when he called her, and what impressions they made upon her, reproaching herself for her folly in not complying sooner with her convictions: " My soul failed when he spoke; his words melted me when he said, My head is wet with dew; and yet, wretch that I was, I lay still, and made excuses, and did not open to him."The smothering and stifling of our convictions is a thing that will be very bitter in the reflection, when God opens our eyes. Sometimes the word has not its effect immediately upon the heart, but it melts it afterwards, upon second thoughts. My soul now melted because of his words which he had spoken before. (3.) She did not go to bed again, but went in pursuit of him: I sought him; I called him. She might have saved herself this labour if she would but have bestirred herself when he first called; but we cut ourselves out a great deal of work, and create ourselves a great deal of trouble, by our own slothfulness and carelessness in improving our opportunities. Yet it is her praise that, when her beloved has withdrawn, she continues seeking him; her desires toward him are made more strong, and her enquiries after him more solicitous, by his withdrawings. She calls him by prayer, calls after him, and begs of him to return; and she not only prays but uses means, she seeks him in the ways wherein she used to find him. (4.) Yet still she missed of him: I could not find him; he gave me no answer. She had no evidence of his favour, no sensible comforts, but was altogether in the dark, and in doubt concerning his love towards her. Note, There are those who have a true love for Christ, and yet have not immediate answers to their prayers for his smiles; but he gives them an equivalent if he strengthens them with the strength in their souls to continue seeking him, Psa 138:3. St. Paul could not prevail for the removing of the thorn in the flesh, but was answered with grace sufficient for him. (5.) She was ill-treated by the watchmen; They found me; they smote me; they wounded me, Son 5:7. They took her for a lewd woman (because she went about the streets at that time of night, when they were walking their rounds), and beat her accordingly. Disconsolate saints are taken for sinners, and are censured and reproached as such. Thus Hannah, when she was praying in the bitterness of her soul, was wounded and smitten by Eli, one of the prime watchmen, when he said to her, How long wilt thou be drunken? so counting her a daughter of Belial, 1Sa 1:14, 1Sa 1:15. It is no new thing for those that are of the loyal loving subjects of Zion's King to be misrepresented by the watchmen of Zion, as enemies or scandals to his kingdom; they could not abuse and persecute them but by putting them into an ill name. Some apply it to those ministers who, though watchmen by office, yet misapply the word to awakened consciences, and through unskillfulness, or contempt of their griefs, add affliction to the afflicted, and make the hearts of the righteous sad whom God would not have made sad (Eze 13:22), discouraging those who ought to be encouraged and talking to the grief of those whom God has wounded, Psa 69:26. Those watchmen were bad enough that could not, or would not, assist the spouse in her enquiries after her beloved (Son 3:3); but these were much worse, that hindered her with their severe and uncharitable censures, smote her and wounded her with their reproaches, and though they were the keepers of the wall of Jerusalem, as if they had been the breakers of it, took away her veil, from her rudely and barbarously, as if it had been only a pretence of modesty, but a cover of the contrary. Those whose outward appearances are all good, and who yet are invidiously condemned and run down as hypocrites, have reason to complain, as the spouse here, of the taking away of their veil from them. (6.) When she was disabled by the abuses the watchmen gave her to prosecute her enquiry herself she gave charge to those about her to assist her in the enquiry (Son 5:8): I charge you, O you daughters of Jerusalem! all my friends and acquaintance, if you find my beloved, it may be you may meet with him before I shall, what shall you tell him? so some read. "Speak a good word for me; tell him that I am sick of love. "Observe here, [1.] What her condition was. She loved Jesus Christ to such a degree that his absence made her sick, extremely sick, she could not bear it, and she was in pain for his return as a woman in travail, as Ahab for Naboth's vineyard, which he so passionately coveted. This is a sickness which is a sign of a healthy constitution of soul, and will certainly end well, a sickness that will not be death, but life. It is better to be sick of love to Christ than at ease in love to the world. (2.) What course she took in this condition. She did not sink into despair, and conclude that she should die of her disease, but she sent after her beloved; she asked the advice of her neighbours, and begged their prayers for her, that they would intercede with him on her behalf. "Tell him, though I was careless, and foolish, and slothful, and rose not up so soon as I should have done to open to him, yet I love him; he knows all things, he knows that I do. Represent me to him as sincere, though in many instances coming short of my duty; nay, represent me to him as sincere, though in many instances coming short of my duty; nay, represent me as an object of his pity, that he may have compassion on me and help me."She does not bid them tell him how the watchmen had abused her; how unrighteous soever they were in it, she acknowledges that the Lord is righteous, and therefore bears it patiently. "But tell him that I am wounded with love to him."Gracious souls are more sensible of Christ's withdrawings than of any other trouble whatsoever.

Languet amaus, non languet amor -

The lover languishes, but not his love.

Matthew Henry: Sos 5:9-16

Here is, I. The question which the daughters of Jerusalem put to the spouse concerning her beloved, in answer to the charge she had given them, Son 5:9. Observe, 1. The respectful title they give to the spouse: O thou fairest among women! Our Lord Jesus makes his spouse truly amiable, not only in his eyes, but in the eyes of all the daughters of Jerusalem. The church is the most excellent society in the world, the communion of saints the best communion, and the beauty of the sanctuary a transcendent beauty. The saints are the most excellent people; holiness is the symmetry of the soul; it is its agreement with itself; it recommends itself to all that are competent judges of it. Even those that have little acquaintance with Christ, as those daughters of Jerusalem here, cannot but see an amiable beauty in those that bear his image, which we should love wherever we see it, though in different dresses. 2. Their enquiry concerning her beloved: " What is thy beloved more than another beloved? If thou wilt have us to find him for thee, give us his marks, that we may know him when we see him."(1.) Some take it for a scornful question, blaming her for making such ado about him: "Why shouldst thou be so passionate in enquiring after thy beloved, more than others are after theirs? Why shouldst thou be so set upon him, more than others that yet have a kindness for him?"Those that are zealous in religion are men wondered at by such as are indifferent to it. The many careless ones laugh at the few that are solicitous and serious. "What is there in him that is so very charming, more than in another person? If he be gone, thou, who art the fairest among women, wilt soon have another with an equal flame."Note, Carnal hearts see nothing excellent or extraordinary in the Lord Jesus, in his person or offices, in his doctrine or in his favours; as if there were no more in the knowledge of Christ, and in communion with him, than in the knowledge of the world and in its conversation. (2.) Others rather take it for a serious question, and suppose that those who put it intended, [1.] To comfort the spouse, who, they knew, would recover new spirits if she did but talk awhile of her beloved; nothing would please her better, nor give a more powerful diversion to her grief, than to be put upon the pleasing task of describing the beauties of her beloved. [2.] To inform themselves; they had heard, in general, that he was excellent and glorious, but they desired to know more particularly. They wondered what moved the spouse to charge them concerning her beloved with so much vehemence and concern, and therefore concluded there must be something more in him than in another beloved, which they are willing to be convinced of. Then there begin to be some hopes of people when they begin to enquire concerning Christ and his transcendent perfections. And sometimes the extraordinary zeal of one, in enquiring after Christ, may be a means to provoke many (2Co 9:2), as the apostle, by the faith of the Gentiles, would stir up the Jews to a holy emulation, Rom 11:14. See Joh 4:10.

II. The account which the spouse gives of her beloved in answer to this question. We should always be ready to instruct and assist those that are enquiring after Christ. Experienced Christians, who are well acquainted with Christ themselves, should do all they can to make others acquainted with him.

1. She assures them, in general, that he is one of incomparable perfections and unparalleled worth (Son 5:10): "Do not you know my beloved? Can the daughters of Jerusalem be ignorant of him that is Jerusalem's crown and crowned head? Let me tell you then,"(1.) That he has every thing in him that is lovely and amiable: My beloved is white and ruddy, the colours that make up a complete beauty. This points not at any extraordinary beauty of his body, when he should be incarnate (it was never said of the child Jesus, as of the child Moses, when he was born, that he was exceedingly fair, Act 7:20; nay, he had no form nor comeliness, Isa 53:2); but his divine glory, and the concurrence of every thing in him as Mediator, to make him truly lovely in the eyes of those that are enlightened to discern spiritual things. In him we may behold the beauty of the Lord; he was the holy child Jesus; that was his fairness. If we look upon him as made to us wisdom, righteousness, sanctification, and redemption, he appears, in all, very amiable. His love to us renders him lovely. He is white in the spotless innocency of his life, ruddy in the bloody sufferings he went through at his death, - white in his glory, as God (when he was transfigured his raiment was white as the light ), ruddy in his assuming the nature of man, Adam - red earth, - white in his tenderness towards his people, ruddy in his terrible appearances against his and their enemies. His complexion is a very happy composition. (2.) That he has that loveliness in him which is not to be found in any other: He is the chief among ten thousand, a nonsuch for beauty, fairer than the children of men, than any of them, than all of them; there is none like him, nor any to be compared with him; every thing else is to be accounted loss and dung in comparison of him, Phi 3:8. He is higher than the kings of the earth (Psa 89:27) and has obtained a more excellent name than any of the principalities and powers of the upper or lower world, Phi 2:9; Heb 1:1-14, 4. He is a standard-bearer among ten thousand (so the word is), the tallest and comeliest of the company. He is himself lifted up as an ensign (Isa 11:10), to whom we must be gathered and must always have an eye. And there is all the reason in the world why he should have the innermost and uppermost place in our souls who is the fairest of ten thousands in himself and the fittest of twenty thousands for us.

2. She gives a particular detail of his accomplishments, conceals not his power or comely proportion. Every thing in Christ is amiable. Ten instances she here gives of his beauty, which we need not be nice in the application of, lest the wringing of them bring forth blood and prove the wresting of them. The design, in general, is to show that he is every way qualified for his undertaking, and has all that in him which may recommend him to our esteem, love, and confidence. Christ's appearance to John (Rev 1:13, etc.) may be compared with the description which the spouse gives of him here, the scope of both being to represent him transcendently glorious, that is, both great and gracious, made lovely in the eyes of believers and making them happy in himself. (1.) His head is as the most fine gold. The head of Christ is God (1Co 11:3), and it is promised to the saints that the Almighty shall be their gold (Job 22:25), their defence, their treasure; much more was he so to Christ, in whom dwells all the fulness of the Godhead bodily, Col 2:9. Christ's head bespeaks his sovereign dominion over all and his vital influence upon his church and all its members. This is as gold, gold; the former word in the original signifies shining gold, the latter strong solid gold; Christ's sovereignty is both beautiful and powerful. Nebuchadnezzar's monarchy is compared to a head of gold (Dan 2:38), because it excelled all the other monarchies, and so does Christ's government. (2.) His locks are bushy and black, not black as the tents of Kedar, whose blackness was their deformity, to which therefore the church compares herself (Son 1:5), but black as a raven, whose blackness is his beauty. Sometimes Christ's hair is represented as white (Rev 1:14), denoting his eternity, that he is the ancient of days; but here as black and bushy, denoting that he is ever young and that there is in him no decay, nothing that waxes old. Every thing that belongs to Christ is amiable in the eyes of a believer, even his hair is so; it was pity that it should be wet, as it was, with the dew, and these locks with the drops of the night, while he waited to be gracious, Son 5:2. (3.) His eyes are as the eyes of doves, fair and clear, and chaste and kind, by the rivers of waters, which doves delight in, and in which, as in a glass, they see themselves. They are washed, to make them clean, washed with milk, to make them white, and fitly set, neither starting out nor sunk in. Christ is of purer eyes than to behold iniquity, for they are doves' eyes, Hab 1:13. All believers speak with pleasure of the omniscience of Christ, as the spouse here of his eyes; for, though it be terrible to his enemies as a flame of fire (Rev 1:14), yet it is amiable and comfortable to his friends, as doves' eyes, for it is a witness to their integrity. Thou knowest all things, thou knowest that I love thee. Blessed and holy are those that walk always as under the eye of Christ. (4.) His cheeks (the rising of the face) are as a bed of spices, raised in the gardens, which are the beauty and wealth of them, and as sweet flowers, or towers of sweetness. There is that in Christ's countenance which is amiable in the eyes of all the saints, in the least glimpse of him, for the cheek is but a part of the face. The half discoveries Christ makes of himself to the soul are reviving and refreshing, fragrant above the richest flowers and perfumes. (5.) His lips are like lilies, not white like lilies, but sweet and pleasant. Such are the words of his lips to all that are sanctified, sweeter than honey and the honey-comb; such are the kisses of his lips, all the communications of his grace; grace is poured into his lips, and those that heard him wondered at the gracious words which proceeded out of his mouth. His lips are as lilies, dropping sweet-smelling myrrh. Never any lilies in nature dropped myrrh, but nothing in nature can fully set forth the beauty and excellence of Christ, and therefore, to do it by comparison, there must be a composition of images. (6.) His hands are as gold rings set with the beryl, a noted precious stone, Son 5:14. Great men had their hands adorned with gold rings on their fingers, set with diamonds or other precious stones, but, in her eye, his hands themselves were as gold rings; all the instances of his power, the works of his hands, all the performances of his providence and grace, are all rich, and pure, and precious, as gold, as the precious onyx and the sapphire, all fitted to the purpose for which they were designed as gold rings to the finger, and all beautiful and very becoming, as rings set with beryl. His hands, which are stretched forth both to receive his people and to give to them, are thus rich and comely. (7.) His bowels are as bright ivory, for so it should be rendered, rather than his belly, for it is the same word that was used for bowels (Son 5:4) and is often ascribed to God (as Isa 63:15; Jer 31:20), and so it denotes his tender compassion and affection for his spouse, and the love he has to her even in her desolate and deserted state. This love of his is like bright ivory, finely polished, and richly overlaid with sapphires. The love itself is strong and firm, and the instances and circumstances of it are bright and sparkling, and add much to the inestimable value of it. (8.) His legs are as pillars of marble, so strong, and stately, and no disgrace, no, not to the sockets of fine gold upon which they are set, Son 5:15. This bespeaks his stability and stedfastness; where he sets his foot he will fix it; he is able to bear all the weight of the government that is upon his shoulders, and his legs will never fail under him. This sets forth the stateliness and magnificence of the goings of our God, our King, in his sanctuary (Psa 68:24), and the steadiness and evenness of all his dispensations towards his people. The ways of the Lord are equal; they are all mercy and truth; these are the pillars of marble, more lasting than the pillars of heaven. (9.) His countenance (his port and mien) is as Lebanon, that stately hill; his aspect beautiful and charming, like the prospect of that pleasant forest or park, excellent as the cedars, which, in height and strength, excel other trees, and are of excellent use. Christ is a goodly person; the more we look upon him the more beauty we shall see in him. (10.) His mouth is most sweet; it is sweetness itself; it is sweetnesses (so the word is); it is pure essence, nay, it is the quintessence of all delights, Son 5:16. The words of his mouth are all sweet to a believer, sweet as milk to babes (to whom it is agreeable), as honey to those that are grown up (Psa 119:103), to whom it is delicious. The kisses of his mouth, all the tokens of his love, have a transcendent sweetness in them, and are most delightful to those who have their spiritual senses exercised. To you that believe he is precious.

3. She concludes with a full assurance both of faith and hope, and so gets the mastery of her trouble. (1.) Here is a full assurance of faith concerning the complete beauty of the Lord Jesus: " He is altogether lovely. Why should I stand to mention particulars, when throughout there is nothing amiss?"She is sensible she does him wrong in the particular descriptions of him, and comes far short of the dignity and merit of the subject, and therefore she breaks off with the general encomium: He is truly lovely, he is wholly so; there is nothing in him but what is amiable, and nothing amiable but what is in him. He is all desires; he has all in him that one can desire. And therefore all her desire is towards him, and she seeks him thus carefully and cannot rest contented in the want of him. Who can but love him who is so lovely? (2.) Here is a full assurance of hope concerning her own interest in him: " This is my beloved, and this is my friend; and therefore wonder not that I thus long after him."See with what a holy boldness she claims relation to him, and then with what a holy triumph she proclaims it. It is property that sweetens excellency. To see Christ, and not to see him as ours, would be rather a torture than a happiness; but to see one that is thus lovely, and to see him as ours, is a complete satisfaction. Here is a true believer, [1.] Giving an entire consent to Christ: "He is mine, my Lord and my God (Joh 20:28), mine according to the tenour of the gospel-covenant, mine in all relations, bestowed upon me, to be all that to me that my poor soul stands in need of."[2.] Taking an entire complacency in Christ. It is spoken of here with an air of triumph: "This is he whom I have chosen, and to whom I have given up myself. None but Christ, none but Christ. This is he on whom my heart is, for he is my best-beloved; this is he in whom I trust, and from whom I expect all good, for this is my friend. "Note, Those that make Christ their beloved shall have him their friend; he has been, is, and will be, a special friend to all believers. He loves those that love him; and those that have him their friend have reason to glory in him, and speak of him with delight. "Let others be governed by the love of the world, and seek their happiness in its friendship and favours, This is my beloved and this is my friend. Others may do as they please, but this is my soul's choice, my soul's rest, my life, my joy, my all; this is he whom I desire to live and die with."

Keil-Delitzsch: Sos 5:2

2 I sleep, but my heart keeps waking-

Hearken! my beloved is knocking:

Open to me, my sister, my love,

My dove, my perfect one;

For my head is filled with dew,

My locks (are) full of the drops of the night.

The partic. subst. clauses, Son 5:2 , indicate the circumstances under which that which is related in Son 5:2 occurred. In the principal sentence in hist. prose ויּדפּק would be used; here, in the dramatic vivacity of the description, is found in its stead the interject. vocem = ausculta with the gen. foll., and a word designating

(Note: דּופק is knocking is not an attribute to the determinate דּודי my beloved which it follows, but a designation of state or condition, and thus acc., as the Beirut translation renders it: "hear my beloved in the condition of one knocking."On the other hand, דוד דופק signifies "a beloved one knocking."But "hear a beloved one knocking"would also be expressed acc. In classical language, the designation of state, if the subst. to which it belongs is indeterminate, is placed before it, e.g. , "at the gate stood a beloved one knocking.")

state or condition added, thought of as accus. according to the Semitic syntax (like Gen 4:10; Jer 10:22; cf. 1Ki 14:6). To sleep while the heart wakes signifies to dream, for sleep and distinct consciousness cannot be coexistent; the movements of thought either remain in obscurity or are projected as dreams. ער = ‛awir is formed from עוּר , to be awake (in its root cogn. to the Aryan gar , of like import in γρηγορεῖν , ἐγείρειν ), in the same way as מת = mawith from מוּת . The שׁ has here the conj. sense of "steplang7 dieweil "(because), like asher in Ecc 6:12; Ecc 8:15. The ר dag ., which occurs several times elsewhere ( vid ., under Pro 3:8; Pro 14:10), is one of the inconsistencies of the system of punctuation, which in other instances does not double the ר ; perhaps a relic of the Babylonian idiom, which was herein more accordant with the lingual nature of the r than the Tiberian, which treated it as a semi-guttural. קוצּה , a lock of hair, from קץ = קיץ , abscîdit , follows in the formation of the idea, the analogy of קציר , in the sense of branch, from קצר , desecuit ; one so names a part which is removed without injury to the whole, and which presents itself conveniently for removal; cf. the oath sworn by Egyptian women, laḥajât muḳṣu̇si , "by the life of my separated," i.e. , "of my locks"(Lane, Egypt , etc., I 38). The word still survives in the Talmud dialect. Of a beautiful young man who proposed to become a Nazarite, Nedarim 9 a says the same as the Jer. Horajoth iii. 4 of a man who was a prostitute in Rome: his locks were arranged in separate masses, like heap upon heap; in Bereshith rabba c. lxv., under Gen 27:11, קוּץ , curly-haired, is placed over against קרח , bald-headed, and the Syr. also has ḳauṣoto as the designation of locks of hair-a word used by the Peshito as the rendering of the Heb. קוצּות , as the Syro-Hexap. Job 16:12, the Greek κόμη . טל , from טלל (Arab. ṭll , to moisten, viz., the ground; to squirt, viz., blood), is in Arabic drizzling rain, in Heb. dew; the drops of the night ( רסיסי , from רסס , to sprinkle, to drizzle)

(Note: According to the primary idea: to break that which is solid or fluid into little pieces, wherefore רסיסים means also broken pieces. To this root appertains also the Arab. rashh , to trickle through, to sweat through, II to moisten ( e.g. , the mouth of a suckling with milk), and the Aethiop. rasěḥa , to be stained. Drops scattered with a sprinkling brush the Arabs call rashaḥât ; in the mystical writings, rashaḥât el -uns (dew-drops of intimacy) is the designation of sporadic gracious glances of the deity.)

are just drops of dew, for the precipitation of the damp air assumes this form in nights which are not so cold as to become frosty. Shulamith thus dreams that her beloved seeks admission to her. He comes a long way and at night. In the most tender words he entreats for that which he expects without delay. He addresses her, "my sister,"as one of equal rank with himself, and familiar as a sister with a brother; "my love"( רע ), as one freely chosen by him to intimate fellowship; "my dove,"as beloved and prized by him on account of her purity, simplicity, and loveliness. The meaning of the fourth designation used by him, תּמּתי , is shown by the Arab. tam to be "wholly devoted,"whence teim , "one devoted"= a servant, and mutajjam , desperately in love with one. In addressing her tmty, he thus designates this love as wholly undivided, devoting itself without evasion and without reserve. But on this occasion this love did not approve itself, at least not at once.

Keil-Delitzsch: Sos 5:3

3 I have put off my dress,

How shall I put it on again?

I have washed my feet,

How shall I defile them again?

She now lies unclothed in bed. כּתּנת is the χιτών worn next to the body, from כתן , linen (diff. from the Arab. ḳuṭun , cotton, whence French coton , calico = cotton-stuff). She had already washed her feet, from which it is supposed that she had throughout the day walked barefooted, - how ( איככה , how? both times with the tone on the penult .;

(Note: That it has the tone on the penult ., like כּכה , e.g. , Son 5:9, is in conformity with the paragog. nature of . ה The tone, however, when the following word in close connection begins with , א goes to the ult ., Est 7:6. That this does not occur in איך אל , is explained from the circumstance that the word has the disjunctive Tifcha . But why not in איך אט ? I think it is for the sake of the rhythm. Pinsker, Einl . p. 184, seeks to change the accentuation in order that the penult . accent might be on the second איך , but that is not necessary. Cf. Psa 137:7.)

cf. איכה , where ? Son 1:7) should she again put on her dress, which she had already put off and laid aside ( פּשׁט )? why should she soil ( אטנּפם , relating to the fem. רגלי , for אטנפן ) again her feet, that had been washed clean? Shulamith is here brought back to the customs as well as to the home of her earlier rural life; but although she should thus have been enabled to reach a deeper and more lively consciousness of the grace of the king, who stoops to an equality with her, yet she does not meet his love with an equal requital. She is unwilling for his sake to put herself to trouble, or to do that which is disagreeable to her. It cannot be thought that such an interview actually took place; and yet what she here dreamed had not only inward reality, but also full reality. For in a dream, that which is natural to us or that which belongs to our very constitution becomes manifest, and much that is kept down during our waking hours by the power of the will, by a sense of propriety, and by the activities of life, comes to light during sleep; for fancy then stirs up the ground of our nature and brings it forth in dreams, and thus exposes us to ourselves in such a way as oftentimes, when we waken, to make us ashamed and alarmed. Thus it was with Shulamith. In the dream it was inwardly manifest that she had lost her first love. She relates it with sorrow; for scarcely had she rejected him with these unworthy deceitful pretences when she comes to herself again.

Keil-Delitzsch: Sos 5:4

4 My beloved stretched his hand through the opening,

And my heart was moved for him.

חוּר ,

(Note: Cf. the Arab. ghawr (ghôr ), as a sinking of the earth, and khawr (khôr ), as a breaking through, and, as it were, a piercing. The mouth of a river is also called khôr , because there the sea breaks into the riv.)

from the verb חוּר , in the sense of to break through (R. חר , whence also חרז , Son 1:10, and חרם , Arab. kharam , part. broken through, e.g. , of a lattice-window), signifies foramen , a hole, also caverna (whence the name of the Troglodytes, חרי , and the Haurân, חורן ), here the loophole in the door above (like khawkht , the little door for the admission of individuals in the street or house-door). It does not properly mean a window, but a part of the door pierced through at the upper part of the lock of the door (the door-bolt). מן־החור is understood from the standpoint of one who is within; "by the opening from without to within,"thus "through the opening;"stretching his hand through the door-opening as if to open the door, if possible, by the pressing back of the lock from within, he shows how greatly he longed after Shulamith. And she was again very deeply moved when she perceived this longing, which she had so coldly responded to: the interior of her body, with the organs which, after the bibl. idea, are the seat of the tenderest emotions, or rather, in which they reflect themselves, both such as are agreeable and such as are sorrowful, groaned within her, - an expression of deep sympathy so common, that "the sounding of the bowels,"Isa 63:15, an expression used, and that anthropopathically of God Himself, is a direct designation of sympathy or inner participation. The phrase here wavers between עליו and עלי (thus, e.g. , Nissel, 1662). Both forms are admissible. It is true we say elsewhere only naphshi 'ālai , ruhi 'ālai , libbi 'ālai , for the Ego distinguishes itself from its substance (cf. System d. bibl. Psychologie , p. 151f.); meai 'alai , instead of bi ( בּקרבּ ), would, however, be also explained from this, that the bowels are meant, not anatomically, but as psychical organs. But the old translators (lxx, Targ., Syr., Jerome, Venet.) rendered עליו , which rests on later MS authority ( vid ., Norzi, and de Rossi), and is also more appropriate: her bowels are stirred, viz., over him, i.e. , on account of him (Alkabez: בעבורו ). As she will now open to him, she is inwardly more ashamed, as he has come so full of love and longing to make her glad.

Keil-Delitzsch: Sos 5:5

5 I arose to open to my beloved,

And my hands dropped with myrrh,

And my fingers with liquid myrrh,

On the handle of the bolt.

The personal pron. אני stands without emphasis before the verb which already contains it; the common language of the people delights in such particularity. The Book of Hosea, the Ephraimite prophet's work, is marked by such a style. עבר מור , with which the parallel clause goes beyond the simple mōr , is myrrh flowing over, dropping out of itself, i.e. , that which breaks through the bark of the balsamodendron myrrha , or which flows out if an incision is made in it; myrrha stacte , of which Pliny (xii. 35) says: cui nulla praefertur , otherwise דּרור מר , from דּרר , to gush out, to pour itself forth in rich jets. He has come perfumed as if for a festival, and the costly ointment which he brought with him has dropped on the handles of the bolts ( מנעוּל , keeping locked, after the form מלבּוּשׁ , drawing on), viz., the inner bolt, which he wished to withdraw. A classical parallel is found in Lucretius, iv. 1171:

"At lacrimans exclusus amator limina saepe

Floribus et sertis operit postesque superbos

Unguit amaracino"...

Böttch. here puts to Hitzig the question, "Did the shepherd, the peasant of Engedi, bring with him oil of myrrh?"Rejecting this reasonable explanation, he supposes that the Shulamitess, still in Solomon's care, on rising up quickly dipped her hand in the oil of myrrh, that she might refresh her beloved. She thus had it near her before her bed, as a sick person her decoction. The right answer was, that the visitant by night is not that imaginary personage, but it is Solomon. She had dreamed that he stood before her door and knocked. But finding no response, he again in a moment withdrew, when it was proved that Shulamith did not requite his love and come forth to meet it in its fulness as she ought.

Keil-Delitzsch: Sos 5:6

6 I opened to my beloved;

And my beloved had withdrawn, was gone:

My soul departed when he spake -

I sought him, and found him not;

I called him, and he answered me not.

As the disciples at Emmaus, when the Lord had vanished from the midst of them, said to one another: Did not our heart burn within us when He spake with us? so Shulamith says that when he spake, i.e. , sought admission to her, she was filled with alarm, and almost terrified to death.

Love-ecstasy ( ἐκστῆναι , as contrast to γενέσθαι ἐν ἑαυτῷ ) is not here understood, for in such a state she would have flown to meet him; but a sinking of the soul, such as is described by Terence ( And . I 5. 16):

"Oratio haec me miseram exanimavit metu."

The voice of her beloved struck her heart; but in the consciousness that she had estranged herself from him, she could not openly meet him and offer empty excuses. But now she recognises it with sorrow that she had not replied to the deep impression of his loving words; and seeing him disappear without finding him, she calls after him whom she had slighted, but he answers her not. The words: "My soul departed when he spake,"are the reason why she now sought him and called upon him, and they are not a supplementary remark (Zöckl.); nor is there need for the correction of the text בּדברו , which should mean: (my soul departed) when he turned his back (Ewald), or, behind him (Hitz., Böttch.), from דּבר = (Arab.) dabara , tergum vertere , praeterire , - the Heb. has the word דּביר , the hinder part, and as it appears, דּבּר , to act from behind (treacherously) and destroy, 2Ch 22:10; cf. under Gen 34:13, but not the Kal דּבר , in that Arab. signification. The meaning of חמק has been hit upon by Aquila ( ἔκλινεν ), Symmachus ( ἀπονεύσας ), and Jerome ( declinaverat ); it signifies to turn aside, to take a different direction, as the Hithpa . Jer 31:22 : to turn oneself away; cf. חמּוּקים , turnings, bendings, Son 7:2. חבק and אבק (cf. Gen 32:25), Aethiop. ḥaḳafa , Amhar. aḳafa (reminding us of נקץ , Hiph . הקּיף ), are usually compared; all of these, however, signify to "encompass;"but חמק does not denote a moving in a circle after something, but a half circular motion away from something; so that in the Arab. the prevailing reference to fools, aḥamḳ , does not appear to proceed from the idea of closeness, but of the oblique direction, pushed sideways. Turning himself away, he proceeded farther. In vain she sought him; she called without receiving any answer. ענני is the correct pausal form of ענני , vid ., under Psa 118:5. But something worse than even this seeking and calling in vain happened to her.

Keil-Delitzsch: Sos 5:7

7 The watchmen who go about in the city found me,

They beat me, wounded me;

My upper garment took away from me,

The watchmen of the walls.

She sought her beloved, not "in the midbar "(open field), nor "in the kepharim "(villages), but בעיר , "in the city,"- a circumstance which is fatal to the shepherd-hypothesis here, as in the other dream. There in the city she is found by the watchmen who patrol the city, and have their proper posts on the walls to watch those who approach the city and depart from it (cf. Isa 62:6). These rough, regardless men, - her story returns at the close like a palindrome to those previously named, - who judge only according to that which is external, and have neither an eye nor a heart for the sorrow of a loving soul, struck ( הכה , from נכה , to pierce, hit, strike) and wounded ( פּצע , R. פץ , to divide, to inflict wounds in the flesh) the royal spouse as a common woman, and so treated her, that, in order to escape being made a prisoner, she was constrained to leave her upper robe in their hands (Gen 39:12). This upper robe, not the veil which at Son 4:1, Son 4:3 we found was called tsammā , is called רדיד . Aben Ezra compares with it the Arab. ridâ , a plaid-like over-garment, which was thrown over the shoulders and veiled the upper parts of the body. But the words have not the same derivation. The ridâ has its name from its reaching downward, - probably from the circumstance that, originally, it hung down to the feet, so that one could tread on it; but the (Heb.) redid (in Syr. the dalmatica of the deacons), from רדד , Hiph ., 1Ki 6:32, Targ., Talm., Syr., רדד , to make broad and thin, as expansum , i.e. , a thin and light upper robe, viz., over the cuttoněth , 3a. The lxx suitably translates it here and at Gen 24:65 (hatstsaiph , from tsa'aph , to lay together, to fold, to make double or many-fold) by θέριστρον , a summer overdress. A modern painter, who represents Shulamith as stripped naked by the watchmen, follows his own sensual taste, without being able to distinguish between tunica and pallium ; for neither Luther, who renders by schleier (veil), nor Jerome, who has pallium (cf. the saying of Plautus: tunica propior pallio est ), gives any countenance to such a freak of imagination. The city watchmen tore from off her the upper garment, without knowing and without caring to know what might be the motive and the aim of this her nocturnal walk.

Keil-Delitzsch: Sos 5:8

All this Shulamith dreamed; but the painful feeling of repentance, of separation and misapprehension, which the dream left behind, entered as deeply into her soul as if it had been an actual external experience. Therefore she besought the daughters of Jerusalem:

8 I adjure you, ye daughters of Jerusalem,

If ye find my beloved, -

What shall ye then say to him?

"That I am sick of love."

That אם is here not to be interpreted as the negative particle of adjuration (Böttch.), as at Son 2:7; Son 3:5, at once appears from the absurdity arising from such an interpretation. The or. directa , following "I adjure you,"can also begin (Num 5:19.) with the usual אם , which is followed by its conclusion. Instead of "that ye say to him I am sick of love,"she asks the question: What shall ye say to him: and adds the answer: quod aegra sum amore , or, as Jerome rightly renders, in conformity with the root-idea of חלה : quia amore langueo ; while, on the other hand, the lxx: ὃτι τετροομένη ( saucia ) ἀγάπης ἐγώ εἰμι , as if the word were חללת , from חלל . The question proposed, with its answer, inculcates in a naive manner that which is to be said, as one examines beforehand a child who has to order something. She turns to the daughters of Jerusalem, because she can presuppose in them, in contrast with those cruel watchmen, a sympathy with her love-sorrow, on the ground of their having had similar experiences. They were also witnesses of the origin of this covenant of love, and graced the marriage festival by their sympathetic love.

Keil-Delitzsch: Sos 5:9

When, therefore, they put to her the question:

9 What is thy beloved before another (beloved),

Thou fairest of women?

What is thy beloved before another (beloved),

That thou dost adjure us thus?

the question thus asked cannot proceed from ignorance; it can only have the object of giving them the opportunity of hearing from Shulamith's own mouth and heart her laudatory description of him, whom they also loved, although they were not deemed worthy to stand so near to him as she did who was thus questioned. Böttch. and Ewald, secs. 325 a , 326 a , interpret the מן in מדּור partitively: quid amati (as in Cicero: quod hominis ) amatus tuus ; but then the words would have been מה־מדוד דודך , if such a phrase were admissible; for מה־דוד certainly of itself alone means quid amati , what kind of a beloved. Thus the מן is the comparative ( prae amato ), and דּוד the sing., representing the idea of species or kind; מדּודים , here easily misunderstood, is purposely avoided. The use of the form השׁבעתנו for השׁבעתּינו is one of the many instances of the disregard of the generic distinction occurring in this Song, which purposely, after the manner of the vulgar language, ignores pedantic regularity.

Keil-Delitzsch: Sos 5:10

Hereupon Shulamith describes to them who ask what her beloved is. He is the fairest of men. Everything that is glorious in the kingdom of nature, and, so far as her look extends, everything in the sphere of art, she appropriates, so as to present a picture of his external appearance. Whatever is precious, lovely, and grand, is all combined in the living beauty of his person.

(Note: Hengstenberg finds in this eulogium, on the supposition that Solomon is the author, and is the person who is here described, incomprehensible self-praise. But he does not certainly say all this immediately of himself, but puts it into the mouth of Shulamith, whose love he gained. But love idealizes; she sees him whom she loves, not as others see him, - she sees him in her own transforming light.)

She first praises the mingling of colours in the countenance of her beloved.

10 My beloved is dazzling white and ruddy,

Distinguised above ten thousand.

The verbal root צח has the primary idea of purity, i.e. , freedom from disturbance and muddiness, which, in the stems springing from it, and in their manifold uses, is transferred to undisturbed health (Arab. ṣaḥḥ , cf. baria , of smoothness of the skin), a temperate stomach and clear head, but particularly to the clearness and sunny brightness of the heavens, to dazzling whiteness ( צחח , Lam 4:7; cf. צחר ), and then to parched dryness, resulting from the intense and continued rays of the sun; צח is here adj. from צחח , Lam 4:7, bearing almost the same relation to לבן as λαμπρός to λευκός , cogn. with lucere . אדום , R. דם , to condense, is properly dark-red, called by the Turks kuju kirmesi (from kuju , thick, close, dark), by the French rouge foncé , of the same root as דּם , the name for blood, or a thick and dark fluid. White, and indeed a dazzling white, is the colour of his flesh, and redness, deep redness, the colour of his blood tinging his flesh. Whiteness among all the race-colours is the one which best accords with the dignity of man; pure delicate whiteness is among the Caucasian races a mark of high rank, of superior training, of hereditary nobility; wherefore, Lam 4:7, the appearance of the nobles of Jerusalem is likened in whiteness to snow and milk, in redness to corals; and Homer, Il . iv. 141, says of Menelaus that he appeared stained with gore, "as when some woman tinges ivory with purple colour."In this mingling of white and red, this fulness of life and beauty, he is דּגוּל , distinguished above myriads. The old translators render dagul by "chosen"(Aquila, Symm., Syr., Jerome, Luther), the lxx by ἐκλελοχισμένος , e cohorte selectus ; but it means "bannered"(degel , Son 2:4), as the Venet.: σεσημαιωμένος , i.e. , thus distinguished, as that which is furnished with a degel , a banner, a pennon. Grätz takes dagul as the Greek σημειωτός (noted). With רבבן , as a designation of an inconceivable number, Rashi rightly compares Eze 16:7. Since the "ten thousand"are here though of, not in the same manner as דגולים , the particle min is not the compar. magis quam , but, as at Gen 3:14; Jdg 5:24; Isa 52:14, prae , making conspicuous (cf. Virgil, Aen . v. 435, prae omnibus unum ). After this praise of the bright blooming countenance, which in general distinguished the personal appearance of her beloved, so far as it was directly visible, there now follows a detailed description, beginning with his head.

Keil-Delitzsch: Sos 5:11

11 His head is precious fine gold,

His locks hill upon hill,

Black as the raven.

The word-connection פּז כּתם , occurring only here, serves as a designation of the very finest pure gold; for כּתם (hiding, then that which is hidden), from כתם , R. כת ( vid ., concerning the words appertaining to this root, under Psa 87:6), is the name of fine gold, which was guarded as a jewel (cf. Pro 25:12), and פּז (with long ā ), is pure gold freed from inferior metals, from פּזז , to set free, and generally violently to free (cf. zahav muphaz , 1Ki 10:18, with zahav tahor , 2Ch 9:17). The Targ. to the Hagiog. translate פז by אובריזא ( e.g. , Psa 119:127), or אובריזין ( e.g. , Psa 19:11), ὄβρυζον , i.e. , gold which has stood the fire-proof ( obrussa ) of the cupel or the crucible. Grammatically regarded, the word-connection kethem paz is not genit., like kethem ophir , but appositional, like narrah bethulah , Deu 22:28, zevahim shelamim , Exo 24:5, etc. The point of comparison is the imposing nobility of the fine form and noble carriage of his head. In the description of the locks of his hair the lxx render תלתלים by ἐλάται , Jerome by sicut elatae palmarum , like the young twigs, the young shoots of the palm. Ewald regards it as a harder parall. form of זלזלּים , Isa 18:5, vine-branches; and Hitzig compares the Thousand and One Nights , iii. 180, where the loose hair of a maiden is likened to twisted clusters of grapes. The possibility of this meaning is indisputable, although (Arab.) taltalat , a drinking-vessel made of the inner bark of palm-branches, is named, not from taltalah , as the name of the palm-branch, but from taltala , to shake down, viz., in the throat. The palm-branch, or the vine-branch, would be named from תּלתּל , pendulum esse , to hang loosely and with a wavering motion, the freq. of תּלה , pendere . The Syr. also think on תלה , for it translates "spread out," i.e. , a waving downward; and the Venet., which translates by ἀπαιωρήματα . The point of comparison would be the freshness and flexibility of the abundant long hair of the head, in contrast to motionless close-lying smoothness. One may think of Jupiter, who, when he shakes his head, moves heaven and earth. But, as against this, we have the fact: (1) That the language has other names for palm-branches and vine-branches; the former are called in the Son 7:9, sansinnim . (2) That תלתלים , immediately referred to the hair, but not in the sense of "hanging locks"(Böttch.), is still in use in the post-bibl. Heb. ( vid ., under Son 5:2 ); the Targ. also, in translating דּגוּרין דּגורין , cumuli cumuli , thinks תלתלים = תּלּין תּלּין , Menachoth 29 b . A hill is called תל , (Arab.) tall, from טלל , prosternere , to throw along, as of earth thrown out, sand, or rubbish; and תּלתּל , after the form גּלגּל , in use probably only in the plur., is a hilly country which rises like steps, or presents an undulating appearance. Seen fro his neck upwards, his hair forms in undulating lines, hill upon hill. In colour, these locks of hair are black as a raven, which bears the Semitic name עורב from its blackness ( ערב ), but in India is called kârava from its croaking. The raven-blackness of the hair contrasts with the whiteness and redness of the countenance, which shines forth as from a dark ground, from a black border. The eyes are next described.

Keil-Delitzsch: Sos 5:12

12 His eyes like doves by the water-brooks,

Bathing in milk, stones beautifully set

The eyes in their glancing moistness (cf. ὑγρότης τῶν ὀμμάτων , in Plutarch, of a languishing look), and in the movement of their pupils, are like doves which sip at the water-brooks, and move to and fro beside them. אפיק , from אפק , continere , is a watercourse, and then also the water itself flowing in it ( vid ., under Psa 18:16), as (Arab.) wadin , a valley, and then the river flowing in the valley, bahr , the sea-basin (properly the cleft), and then also the sea itself. The pred. "bathing"refers to the eyes (cf. Son 4:9), not to the doves, if this figure is continued. The pupils of the eyes, thus compared with doves, seem as if bathing in milk, in that they swim, as it were, in the white in the eye. But it is a question whether the figure of the doves is continued also in ישׁבות על־מלּאת . It would be the case of milleth meant "fulness of water,"as it is understood, after the example of the lxx, also by Aquila ( ἐκχύσεις ). Jerome ( fluenta plenissima ), and the Arab. ( piscinas aqua refertas ); among the moderns, by Döpke, Gesen., Hengst., and others. But this pred. would then bring nothing new to Son 5:12 ; and although in the Syr. derivatives from melā' signify flood and high waters, yet the form milleth does not seem, especially without מים , to be capable of bearing this signification. Luther's translation also, although in substance correct: steplang7 und stehen in der fülle (and stand in fulness) (milleth , like שׁלמותא of the Syr., πληρώσεως of the Gr. Venet., still defended by Hitz.), yet does not bring out the full force of milleth , which, after the analogy of כּסּא , רצפה , appears to have a concrete signification which is seen from a comparison of Exo 25:7; Exo 27:17, Exo 27:20; Exo 39:13. There מלּאה and מלּאים signify not the border with precious stones, but, as rightly maintained by Keil, against Knobel, their filling in, i.e. , their bordering, setting. Accordingly, milleth will be a synon. technical expression: the description, passing from the figure of the dove, says further of the eyes, that they are firm on (in) their setting; על is suitable, for the precious stone is laid within the casket in which it is contained. Hitzig has, on the contrary, objected that מלאת and מלאים denote filling up, and thus that milleth cannot be a filling up, and still less the place thereof. But as in the Talm. מוּליתא signifies not only fulness, but also stuffed fowls or pies, and as πλήρωμα in its manifold aspects is used not only of that with which anything is filled, but also of that which is filled ( e.g. , of a ship that is manned, and Eph 1:23 of the church in which Christ, as in His body, is immanent), - thus also milleth , like the German "steplang7 Fassung ,"may be used of a ring-casket (steplang7 funda or steplang7 pala ) in which the precious stone is put. That the eyes are like a precious stone in its casket, does not merely signify that they fill the sockets, - for the bulbus of the eye in every one fills the orbita , - but that they are not sunk like the eyes of one who is sick, which fall back on their supporting edges in the orbita , and that they appear full and large as they press forward from wide and open eyelids. The cheeks are next described.

Keil-Delitzsch: Sos 5:13

13 a His cheeks like a bed of sweet herbs,

Towers of spicy plants.

A flower-bed is called ערוּגה , from ערג , to be oblique, inclined. His cheeks are like such a soft raised bed, and the impression their appearance makes is like the fragrance which flows from such a bed planted with sweet-scented flowers. Migedaloth are the tower-like or pyramidal mounds, and merkahhim are the plants used in spicery. The point of comparison here is thus the soft elevation; perhaps with reference to the mingling of colours, but the word chosen (merkahhim ) rather refers to the lovely, attractive, heart-refreshing character of the impression. The Venet., keeping close to the existing text: αἱ σιαγόνες αὐτοῦ ὡς πρασιὰ τοῦ ἀρώματος πύργοι ἀρωματισμῶν (thus not a ̓ρωματιστῶν ] according to Gebhardt's just conjecture). But is the punctuation here correct? The sing. כערוגת is explained from this, that the bed is presented as sloping from its height downward on two parallel sides; but the height would then be the nose dividing the face, and the plur. would thus be more suitable; and the lxx, Symm., and other ancient translators have, in fact, read כערוגת . But still less is the phrase migdeloth merkahhim to be comprehended; for a tower, however diminutive it may be, it not a proper figure for a soft elevation, nor even a graduated flowery walk, or a terraced flowery hill, - a tower always presents, however round one may conceive it, too much the idea of a natural chubbiness, or of a diseased tumour. Therefore the expression used by the lxx, φύουσαι μυρεψικά , i.e. , מרק ' מהדּלות , commends itself. Thus also Jerome: sicut areolae aromatum consitae a pigmentariis , and the Targ. (which refers לחיים allegorically to the לוּחי of the law, and merkahhim to the refinements of the Halacha): "like the rows of a garden of aromatic plants which produce ( gignentes ) deep, penetrating sciences, even as a (magnificent) garden, aromatic plants."Since we read מגדּלות כערוגת , we do not refer migadloth , as Hitzig, who retains כערוגת , to the cheeks, although their name, like that of the other members ( e.g. , the ear, hand, foot), may be fem. (Böttch. §649), but to the beds of spices; but in this carrying forward of the figure we find, as he does, a reference to the beard and down on the cheeks. גּדּל is used of suffering the hair to grow, Num 6:5, as well as of cultivating plants; and it is a similar figure when Pindar, Nem . v. 11, compares the milk-hair of a young man to the fine woolly down of the expanding vine-leaves ( vid ., Passow). In merkahhim there scarcely lies anything further than that this flos juventae on the blooming cheeks gives the impression of the young shoots of aromatic plants; at all events, the merkahhim , even although we refer this feature in the figure to the fragrance of the unguents on the beard, are not the perfumes themselves, to which megadloth is not appropriate, but fragrant plants, so that in the first instance the growth of the beard is in view with the impression of its natural beauty.

13 b His lips lilies,

Dropping with liquid myrrh.

Lilies, viz., red lilies ( vid ., under Son 2:1), unless the point of comparison is merely loveliness associated with dignity. She thinks of the lips as speaking. All that comes forth from them, the breath in itself, and the breath formed into words, is עבר מור , most precious myrrh, viz., such as of itself wells forth from the bark of the balsamodendron . עבר , the running over of the eyes (cf. myrrha in lacrimis , the most highly esteemed sort, as distinguished from myrrha in granis ), with which Dillmann combines the Aethiop. name for myrrh, karbê ( vid ., under Song _Num 5:5).

Keil-Delitzsch: Sos 5:14

14 a His hands golden cylinders,

Filled in with stones of Tarshish.

The figure, according to Gesen., Heb. Wörterbuch , and literally also Heilgst., is derived from the closed hand, and the stained nails are compared to precious stones. both statements are incorrect; for (1) although it is true that then Israelitish women, as at the present day Egyptian and Arabian women, stained their eyes with stibium ( vid ., under Isa 54:11), yet it is nowhere shown that they, and particularly men, stained the nails of their feet and their toes with the orange-yellow of the Alhenna (Lane's Egypt , I 33-35); and (2) the word used is not כּפּיו , but ידיו ; it is thus the outstretched hands that are meant; and only these, not the closed fist, could be compared to "lilies,"for גּליל signifies not a ring (Cocc., Döpke, Böttch., etc.), but that which is rolled up, a roller, cylinder (Est 1:6), from גּלל , which properly means not κυκλοῦν (Venet., after Gebhardt: κεκυκλωμέναι ), but κυλίνδειν . The hands thus are meant in respect of the fingers, which on account of their noble and fine form, their full, round, fleshy mould, are compared to bars of gold formed like rollers, garnished ( ממלּאים , like מלּא , Exo 28:17) with stones of Tarshish, to which the nails are likened. The transparent horn-plates of the nails, with the lunula , the white segment of a circle at their roots, are certainly, when they are beautiful, an ornament to the hand, and, without our needing to think of their being stained, are worthily compared to the gold-yellow topaz. Tarshish is not the onyx, which derives its Heb. name שׁהם from its likeness to the finger-nail, but the χρυσόλιθος , by which the word in this passage before us is translated by the Quinta and the Sexta, and elsewhere also by the lxx and Aquila. But the chrysolite is the precious stone which is now called the topaz. It receives the name Tarshish from Spain, the place where it was found. Pliny, xxxviii. 42, describes it as aureo fulgore tralucens . Bredow erroneously interprets Tarshish of amber. There is a kind of chrysolite, indeed, which is called chryselectron , because in colorem electri declinans . The comparison of the nails to such a precious stone (Luther, influenced by the consonance, and apparently warranted by the plena hyacinthis of the Vulg., has substituted golden rings, vol Türkissen , whose blue-green colour is not suitable here), in spite of Hengst., who finds it insipid, is as true to nature as it is tender and pleasing. The description now proceeds from the uncovered to the covered parts of his body, the whiteness of which is compared to ivory and marble.

14 b His body an ivory work of art,

Covered with sapphires.

The plur. מעים or מעים , from מעה or מעי ( vid ., under Psa 40:9), signifies properly the tender parts, and that the inward parts of the body, but is here, like the Chald. מעין , Dan 2:32, and the בּטן , Son 7:3, which also properly signifies the inner part of the body, κοιλία , transferred to the body in its outward appearance. To the question how Shulamith should in such a manner praise that which is for the most part covered with clothing, it is not only to be answered that it is the poet who speaks by her mouth, but also that it is not the bride or the beloved, but the wife, whom he represents as thus speaking. עשׁת (from the peculiar Hebraeo-Chald. and Targ. עשׁת , which, after Jer 5:28, like ḳhalak , creare , appears to proceed from the fundamental idea of smoothing) designates an artistic figure. Such a figure was Solomon's throne, made of שׁן , the teeth of elephants, ivory,

(Note: Ivory is fully designated by the name שׁנהבּים , Lat. ebur , from the Aegypt. ebu , the Aegypto-Indian ibha , elephant.)

1Ki 10:18. Here Solomon's own person, without reference to a definite admired work of art, is praised as being like an artistic figure made of ivory, - like it in regard to its glancing smoothness and its fine symmetrical form. When, now, this word of art is described as covered with sapphires ( מעלּפת , referred to עשׁת , as apparently gramm., or as ideal, fem.), a sapphire-coloured robe is not meant (Hitzig, Ginsburg); for עלף , which only means to disguise, would not at all be used of such a robe (Gen 38:14; cf. Gen 24:65), nor would the one uniform colour of the robe be designated by sapphires in the plur. The choice of the verb עלף (elsewhere used of veiling) indicates a covering shading the pure white, and in connection with ספּירים , thought of as accus., a moderating of the bright glance by a soft blue. For ספיר (a genuine Semit. word, like the Chald. שׁפּיר ; cf. regarding ספר = שׁפר , under Psa 16:6) is the sky-blue sapphire (Exo 24:10), including the Lasurstein ( lapis lazuli ), sprinkled with golden, or rather with gold-like glistening points of pyrites, from which, with the l omitted, sky-blue is called azur ( azure ) ( vid ., under Job 28:6). The word of art formed of ivory is quite covered over with sapphires fixed in it. That which is here compared is nothing else than the branching blue veins under the white skin.

Keil-Delitzsch: Sos 5:15

15 a His legs white marble columns,

Set on bases of fine gold.

If the beauty of the living must be represented, not by colours, but in figurative language, this cannot otherwise be done than by the selection of minerals, plants, and things in general for the comparison, and the comparison must more or less come short, because dead soulless matter does not reach to a just and full representation of the living. Thus here, also, the description of the lower extremity, which reaches from the thighs and the legs down to the feet, of which last, in the words of an anatomist,

(Note: Hyrtl's Lehrbuch der Anat. des Menschen , sec. 155.)

it may be said that "they form the pedestal for the bony pillars of the legs."The comparison is thus in accordance with fact; the שׁוקים (from שוק = Arab. saḳ , to drive: the movers forward), in the structure of the human frame, take in reality the place of "pillars,"and the feet the place of "pedestals,"as in the tabernacle the wooden pillars rested on small supports in which they were fastened, Exo 26:18. But in point of fidelity to nature, the symbol is inferior to a rigid Egyptian figure. Not only is it without life; it is not even capable of expressing the curvilinear shape which belongs to the living. On the other hand, it loses itself in symbol; for although it is in conformity with nature that the legs are compared to pillars of white (according to Aquila and Theod., Parian) marble, - שׁשׁ = שׁישׁ , 1Ch 29:2 (material for the building of the temple), Talm. מרמרא , of the same verbal root as שׁוּשׁן , the name of the white lily, - the comparison of the feet to bases of fine gold is yet purely symbolical. Gold is a figure of that which is sublime and noble, and with white marble represents greatness combined with purity. He who is here praised is not a shepherd, but a king. The comparisons are thus so grand because the beauty of the beloved is in itself heightened by his kingly dignity.

(Note: Dillmann proposes the question, the answer to which he desiderates in Ewald, how the maiden could be so fluent in speaking of the new glories of the Solomonic era (plants and productions of art). Böttcher answers, that she had learned to know these whilst detained at court, and that the whole description has this ground-thought, that she possessed in her beloved all the splendour which the women of the harem value and enjoy. But already the first words of the description, "white and ruddy,"exclude the sunburnt shepherd. To refer the gold, in the figurative description of the uncovered parts of the body, to this bronze colour is insipid.)

15 b His aspect like Lebanon,

Distinguised as the cedars.

By בּחוּר the Chald. thinks of "a young man"(from בּחר = בּגר , to be matured, as at Psa 89:20); but in that case we should have expected the word כּארז instead of כּארזים . Luther, with all other translators, rightly renders "chosen as the cedars."His look, i.e. , his appearance as a whole, is awe-inspiring, majestic, like Lebanon, the king of mountains; he (the praised one) is chosen, i.e. , presents a rare aspect, rising high above the common man, like the cedars, those kings among trees, which as special witnesses of creative omnipotence are called "cedars of God,"Psa 80:11 [10]. בּחוּר , electus , everywhere else an attribute of persons, does not here refer to the look, but to him whose the look is; and what it means in union with the cedars is seen from Jer 22:7; cf. Isa 37:24. Here also it is seen (what besides is manifest), that the fairest of the children of men is a king. In conclusion, the description returns from elevation of rank to loveliness.

Keil-Delitzsch: Sos 5:16

16 a His palate is sweets (sweetnesses),

And he is altogether precious (lovelinesses).

The palate, חך , is frequently named as the organ of speech, Job 6:30; Job 31:30; Pro 5:3; Pro 8:7; and it is also here used in this sense. The meaning, "the mouth for kissing,"which Böttch. gives to the word, is fanciful; חך (= ḥnk , Arab. ḥanak ) is the inner palate and the region of the throat, with the uvula underneath the chin. Partly with reference to his words, his lips have been already praised, 13 b ; but there the fragrance of his breath came into consideration, his breath both in itself and as serving for the formation of articulate words. But the naming of the palate can point to nothing else than his words. With this the description comes to a conclusion; for, from the speech, the most distinct and immediate expression of the personality, advance is made finally to the praise of the person. The pluraliatant . ממתּקּים and מחמדּים designate what they mention in richest fulness. His palate, i.e. , that which he speaks and the manner in which he speaks it, is true sweetness (cf. Pro 16:21; Psa 55:15), and his whole being true loveliness. With justifiable pride Shulamith next says:

16 b This is my beloved and this my friend,

Ye daughters of Jerusalem!

The emphatically repeated "this"is here pred. (Luth. "such an one is"...); on the other hand, it is subj. at Exo 3:15 (Luth.: "that is"...).

Constable: Sos 3:6--5:2

III. THE WEDDING 3:6--5:1

Weddings in Israel took place before the local town elders rather than before the priests (e.g., Ruth 4:10-11). They transpired in homes rather than in the tabernacle or temple (or synagogue later). They were civil rather than religious ceremonies.

There were three parts to a wedding in the ancient Near East. First, the groom's parents selected a bride for their son. This involved securing the permission of the bride's parents and the approval of both the bride and the groom themselves. Though the parents of the young people arranged the marriage, they usually obtained the consent of both the bride and the groom. Second, on the wedding day the groom proceeded to the bride's house accompanied by a group of his friends. He then escorted her to the site of the wedding ceremony and finally took her to their new residence accompanied by their friends. Physical union consummated the marriage the night after the wedding ceremony took place. Third, the couple feasted with their friends usually for seven days following the wedding ceremony.⁵⁹

In the section before us (3:6-5:1) the writer mentioned the wedding procession (3:6-11) and the consummation (4:1-5:1).

". . . the book is framed by an inclusio involving the brothers' and the vineyard,' and at the heart of the book is the wedding day, framed by two dream' sections with noticeable parallels."⁶⁰

Constable: Sos 4:1--5:2

B. The Consummation 4:1-5:1

Our attention now turns from the public procession that took place on the wedding day to the private union that followed that night.

Constable: Sos 4:16--5:2

5. The bride's surrender 4:16-5:1

4:16 The Shulammite invited Solomon to take her completely. She called on the winds to carry the scents to which Solomon had referred so he would find full satisfaction (cf. vv. 13-14).

5:1 Solomon exulted in the joy that union with his beloved had brought him, and he commended it to others. This interpretation seems preferable to the views that "the onlookers[?!] and guests,"⁷⁰ or God,⁷¹ or the poet (not Solomon)⁷² spoke the words, "Eat . . . O lovers." The metaphors used express the fully satisfying nature of his sexual experience (cf. 2 Sam. 13:15).

"Biblically, when a lover gives himself to his beloved as these two have done, the relationship of each has changed to all the rest of the human race. That is why traditionally in our culture a wedding cannot be performed without witnesses. That is the reason behind the publishing of wedding bans. The taking of a woman by a man is a public matter.

"Furthermore, what one does with one's sexuality is of concern to God (Exod 20:14). Likewise, it is a concern to everyone else. The woman now belongs to the man and the man to the woman. This changes all other personal relationships. Thus the witnesses present at weddings represent the larger society. This is why weddings are considered legal matters.

"Self-giving love between the sexes is of social significance. Society must know. How else can marriage be a witness and testimony to the relationship of Christ and the church? One Savior, one spouse!"⁷³

Constable: Sos 5:2--8:5

IV. THE MATURING PROCESS 5:2--8:4

In this last major section of the book the married love of Solomon and the Shulammite is in view. This stage of love is not without its share of problems. However the king and his bride worked through them, and these chapters provide insight into dealing effectively with basic marriage difficulties.

"Here we are given the beloved's perspective. Of the 111 lines, 80 in this section are the words of the girl. This is really her book."⁷⁴

Constable: Sos 5:2--7:1

A. The Problem of Apathy 5:2-6:13

Sometime after the wedding the Shulammite failed to respond encouragingly to Solomon's demonstration of affection. This led him to withdraw from her. Shortly after that, she realized that a gap had opened up between them. They were no longer as intimate as they had been.

Constable: Sos 5:2-8

1. Indifference and withdrawal 5:2-8

5:2 Again the woman dreamed (cf. 3:1-4). In her dream her husband came to her having been out of doors in the evening. His mind appears to have been on making love in view of what follows.

5:3-4 However she had lost interest. She gave a weak excuse: she had already gotten ready for bed (and may have had a headache). When he tried to open her door but found it locked, he gave up and went away.⁷⁵ It was not long before she knew she had erred in discouraging him.

5:5-7 She went to the door and found that he had been ready to make love (v. 5; cf. Prov. 7:17; Song of Sol. 4:6, 5:13). She opened it but discovered he had gone. The fact that in her dream the watchmen beat her may indicate that she subconsciously felt that someone should punish her for refusing him.

"If the redid ["shawl"] was a loose cloak that was removed by the watchmen, they may be pictured here as gazing on the wall', i.e. the girl in her state of semi-nakedness."⁷⁶

5:8 She told her friends to tell her husband if they saw him that she wanted his love again (cf. 2:5-6).

"Lovesick' here seems to describe frustration from sexual abstinence rather than exhaustion from sexual activity (cf. on 2:5).⁷⁷

Constable: Sos 5:9-16

2. Renewed affection 5:9-16

This pericope contains the most extensive physical description of any character in the Old Testament, namely, Solomon. Of course, it is poetic and so not a completely literal description.

5:9 We might hear this attitude expressed in these words today: "What is so great about him? Surely you could find someone who would treat you better than he does!"

5:10-16 Nevertheless the Shulammite still loved Solomon very much, as is clear from her description of him here. The comparisons illustrate his value and attractiveness to her more than giving us a picture of his actual physical appearance. For example, his hand (v. 11) was not the color of gold, but his dealings with her symbolized by his hand had been of the highest quality. Some features in her description may be purely physical such as his black hair (v. 11). These verses show that a woman has the right to enjoy her husband's body (cf. 1 Cor. 7:4).

"A normal person finds the erotic ultimately meaningful only if there is trust and commitment, delight in the other's person as well as in the body."⁷⁸

Introduction / Outline

JFB: The Song of Songs (Book Introduction)

The Song of Solomon, called in the Vulgate and Septuagint, "The Song of Songs," from the opening words. This title denotes its superior excellence, according to the Hebrew idiom; so holy of holies, equivalent to "most holy" (Exo 29:37); the heaven of heavens, equivalent to the highest heavens (Deu 10:14). It is one of the five volumes (megilloth) placed immediately after the Pentateuch in manuscripts of the Jewish Scriptures. It is also fourth of the Hagiographa (Cetubim, writings) or the third division of the Old Testament, the other two being the Law and the Prophets. The Jewish enumeration of the Cetubim is Psalms, Proverbs, Job, Canticles, Ruth, Lamentations, Ecclesiastes, Esther, Daniel, Ezra (including Nehemiah), and Chronicles. Its canonicity is certain; it is found in all Hebrew manuscripts of Scripture; also in the Greek Septuagint; in the catalogues of MELITO, bishop of Sardis, A.D. 170 (EUSEBIUS, Ecclesiastical History, 4.26), and of others of the ancient Church.

ORIGEN and JEROME tell us that the Jews forbade it to be read by any until he was thirty years old. It certainly needs a degree of spiritual maturity to enter aright into the holy mystery of love which it allegorically sets forth. To such as have attained this maturity, of whatever age they be, the Song of Songs is one of the most edifying of the sacred writings. ROSENMULLER justly says, The sudden transitions of the bride from the court to the grove are inexplicable, on the supposition that it describes merely human love. Had it been the latter, it would have been positively objectionable, and never would have been inserted in the holy canon. The allusion to "Pharaoh's chariots" (Son 1:9) has been made a ground for conjecturing that the love of Solomon and Pharaoh's daughter is the subject of the Song. But this passage alludes to a remarkable event in the history of the Old Testament Church, the deliverance from the hosts and chariots of Pharaoh at the Red Sea. (However, see on Son 1:9). The other allusions are quite opposed to the notion; the bride is represented at times as a shepherdess (Son 1:7), "an abomination to the Egyptians" (Gen 46:34); so also Son 1:6; Son 3:4; Son 4:8; Son 5:7 are at variance with it. The Christian fathers, ORIGEN and THEODORET, compared the teachings of Solomon to a ladder with three steps; Ecclesiastes, natural (the nature of sensible things, vain); Proverbs, moral; Canticles, mystical (figuring the union of Christ and the Church). The Jews compared Proverbs to the outer court of Solomon's temple, Ecclesiastes to the holy place, and Canticles to the holy of holies. Understood allegorically, the Song is cleared of all difficulty. "Shulamith" (Son 6:13), the bride, is thus an appropriate name, Daughter of Peace being the feminine of Solomon, equivalent to the Prince of Peace. She by turns is a vinedresser, shepherdess, midnight inquirer, and prince's consort and daughter, and He a suppliant drenched with night dews, and a king in His palace, in harmony with the various relations of the Church and Christ. As Ecclesiastes sets forth the vanity of love of the creature, Canticles sets forth the fullness of the love which joins believers and the Saviour. The entire economy of salvation, says HARRIS, aims at restoring to the world the lost spirit of love. God is love, and Christ is the embodiment of the love of God. As the other books of Scripture present severally their own aspects of divine truth, so Canticles furnishes the believer with language of holy love, wherewith his heart can commune with his Lord; and it portrays the intensity of Christ's love to him; the affection of love was created in man to be a transcript of the divine love, and the Song clothes the latter in words; were it not for this, we should be at a loss for language, having the divine warrant, wherewith to express, without presumption, the fervor of the love between Christ and us. The image of a bride, a bridegroom, and a marriage, to represent this spiritual union, has the sanction of Scripture throughout; nay, the spiritual union was the original fact in the mind of God, of which marriage is the transcript (Isa 54:5; Isa 62:5; Jer 3:1, &c.; Eze. 16:1-63; Eze. 23:1-49; Mat 9:15; Mat 22:2; Mat 25:1, &c.; Joh 3:29; 2Co 11:2; Eph 5:23-32, where Paul does not go from the marriage relation to the union of Christ and the Church as if the former were the first; but comes down from the latter as the first and best recognized fact on which the relation of marriage is based; Rev 19:7; Rev 21:2; Rev 22:17). Above all, the Song seems to correspond to, and form a trilogy with, Psalms 45 and 72, which contain the same imagery; just as Psalm 37 answers to Proverbs, and the Psalms 39 and 73 to Job. Love to Christ is the strongest, as it is the purest, of human passions, and therefore needs the strongest language to express it: to the pure in heart the phraseology, drawn from the rich imagery of Oriental poetry, will not only appear not indelicate or exaggerated, but even below the reality. A single emblem is a type; the actual rites, incidents, and persons of the Old Testament were appointed types of truths afterwards to be revealed. But the allegory is a continued metaphor, in which the circumstances are palpably often purely imagery, while the thing signified is altogether real. The clue to the meaning of the Song is not to be looked for in the allegory itself, but in other parts of Scripture. "It lies in the casket of revelation an exquisite gem, engraved with emblematical characters, with nothing literal thereon to break the consistency of their beauty" [BURROWES]. This accounts for the name of God not occurring in it. Whereas in the parable the writer narrates, in the allegory he never does so. The Song throughout consists of immediate addresses either of Christ to the soul, or of the soul to Christ. "The experimental knowledge of Christ's loveliness and the believer's love is the best commentary on the whole of this allegorical Song" [LEIGHTON]. Like the curiously wrought Oriental lamps, which do not reveal the beauty of their transparent emblems until lighted up within, so the types and allegories of Scripture, "the lantern to our path" [Psa 119:105], need the inner light of the Holy Spirit of Jesus to reveal their significance. The details of the allegory are not to be too minutely pressed. In the Song, with an Oriental profusion of imagery, numbers of lovely, sensible objects are aggregated not strictly congruous, but portraying jointly by their very diversity the thousand various and seemingly opposite beauties which meet together in Christ.

The unity of subject throughout, and the recurrence of the same expressions (Son 2:6-7; Son 3:5; Son 8:3-4; Son 2:16; Son 6:3; Son 7:10; Son 3:6; Son 6:10; Son 8:5), prove the unity of the poem, in opposition to those who make it consist of a number of separate erotic songs. The sudden transitions (for example, from the midnight knocking at a humble cottage to a glorious description of the King) accord with the alternations in the believer's experience. However various the divisions assigned be, most commentators have observed four breaks (whatever more they have imagined), followed by four abrupt beginnings (Son 2:7; Son 3:5; Son 5:1; Son 8:4). Thus there result five parts, all alike ending in full repose and refreshment. We read (1Ki 4:32) that Solomon's songs were "a thousand and five." The odd number five added over the complete thousand makes it not unlikely that the "five" refers to the Song of songs, consisting of five parts.

It answers to the idyllic poetry of other nations. The Jews explain it of the union of Jehovah and ancient Israel; the allusions to the temple and the wilderness accord with this; some Christians of Christ and the Church; others of Christ and the individual believer. All these are true; for the Church is one in all ages, the ancient typifying the modern Church, and its history answering to that of each individual soul in it. Jesus "sees all, as if that all were one, loves one, as if that one were all." "The time suited the manner of this revelation; because types and allegories belonged to the old dispensation, which reached its ripeness under Solomon, when the temple was built" [MOODY STUART]. "The daughter of Zion at that time was openly married to Jehovah"; for it is thenceforth that the prophets, in reproving Israel's subsequent sin, speak of it as a breach of her marriage covenant. The songs heretofore sung by her were the preparatory hymns of her childhood; "the last and crowning 'Song of Songs' was prepared for the now mature maiden against the day of her marriage to the King of kings" [ORIGEN]. Solomon was peculiarly fitted to clothe this holy mystery with the lovely natural imagery with which the Song abounds; for "he spake of trees, from the cedar in Lebanon, even unto the hyssop that springeth out of the wall" (1Ki 4:33). A higher qualification was his knowledge of the eternal Wisdom or Word of God (Pro. 8:1-36), the heavenly bridegroom. David, his father, had prepared the way, in Psalms 45 and 72; the son perfected the allegory. It seems to have been written in early life, long before his declension; for after it a song of holy gladness would hardly be appropriate. It was the song of his first love, in the kindness of his youthful espousals to Jehovah. Like other inspired books, its sense is not to be restricted to that local and temporary one in which the writer may have understood it; it extends to all ages, and shadows forth everlasting truth (1Pe 1:11-12; 2Pe 1:20-21).

"Oh that I knew how all thy lights combine, and the configurations of their glorie,

Seeing not only how each verse doth shine, but all the constellations of the storie."--HERBERT.

Three notes of time occur [MOODY STUART]: (1) The Jewish Church speaks of the Gentile Church (Son 8:8) towards the end; (2) Christ speaks to the apostles (Son 5:1) in the middle; (3) The Church speaks of the coming of Christ (Son 1:2) at the beginning. Thus we have, in direct order, Christ about to come, and the cry for the advent; Christ finishing His work on earth, and the last supper; Christ ascended, and the call of the Gentiles. In another aspect we have: (1) In the individual soul the longing for the manifestation of Christ to it, and the various alternations in its experience (Son 1:2, Son 1:4; Son 2:8; Son 3:1, Son 3:4, Son 3:6-7) of His manifestation; (2) The abundant enjoyment of His sensible consolations, which is soon withdrawn through the bride's carelessness (Son 5:1-3, &c.), and her longings after Him, and reconciliation (Son 5:8-16; Son 6:3, &c.; Son 7:1, &c.); (3) Effects of Christ's manifestation on the believer; namely, assurance, labors of love, anxiety for the salvation of the impenitent, eagerness for the Lord's second coming (Son 7:10, Son 7:12; Son 8:8-10, Son 8:14).

TSK: The Song of Songs 5 (Chapter Introduction)

Overview

Son 5:1, Christ awakes the church with his calling; Son 5:2, The church having a taste of Christ’s love, is sick of love; Son 5:9, A description of Christ by his graces.

Poole: The Song of Songs 5 (Chapter Introduction)

OF SOLOMON CHAPTER 5

Christ answereth the church’ s invitation, and showeth her the delight he took in her fruit, Son 5:1 . She acknowledges her negligence to Christ in not opening the door, Son 5:2-6 . Of the harsh usage she met with, Son 5:7 . She tells the daughters of Jerusalem she is sick of love to Christ. Son 5:8 . Their question concerning him, Son 5:9 . A description of Christ by his graces, Son 5:10-15 , in whom she boasteth, Son 5:16 .

I am come into my garden: this is the Bridegroom’ s answer to her request, delivered in the next foregoing words.

I have eaten my honey-comb with my honey; I have drunk my wine, with my milk I have eaten of my pleasant fruits, as thou didst desire. I have taken notice of, and delight in, the service and obedience of my people.

Friends the friends of the Bridegroom; whereby he understands either,

1. The holy angels and glorified saints, who in a sublime and spiritual sense may be said to eat and drink in heaven, the happiness whereof is frequently represented under the name and notion of a feast. Or rather,

2. Believers or members of the church militant upon earth, who by the argument of Christ’ s gracious presence with them, and acceptation of their works signified in the last words, are here invited and encouraged with great freedom and cheerfulness to eat and drink their spiritual food, to feed upon God’ s holy word and sacraments, to eat the flesh and drink the blood of the Son of God, who here gives them a hearty welcome to this feast.

MHCC: The Song of Songs (Book Introduction)

This book is a Divine allegory, which represents the love between Christ and his church of true believers, under figures taken from the relation and affection that subsist between a bridegroom and his espoused bride; an emblem often employed in Scripture, as describing the nearest, firmest, and most sure relation: see Psalms 45; Isa 54:5, Isa 54:6; Isa 62:5; Jer 2:2; Jer 3:1; also in Ezekiel, Hosea, and by our Lord himself, Mat 9:15; Mat 25:1; see also Rev 21:2, Rev 21:9; Eph 5:27. There is no character in the church of Christ, and no situation in which the believer is placed, but what may be traced in this book, as humble inquirers will find, on comparing it with other Scriptures, by the assistance of God the Holy Spirit, in answer to their supplications. Much, however, of the language has been misunderstood by expositors and translators. The difference between the customs and manners of Europe, and those of the East, must especially be kept in view. The little acquaintance with eastern customs possessed by most of our early expositors and translators, has in many cases prevented a correct rendering. Also, the changes in our own language, during the last two or three centuries, affect the manner in which some expressions are viewed, and they must not be judged by modern notions. But the great outlines, rightly interpreted, fully accord with the affections and experience of the sincere Christian.

MHCC: The Song of Songs 5 (Chapter Introduction)

(Son 5:1) Christ's answer.

(Son 5:2-8) The disappointments of the church from her own folly.

(Son 5:9-16) The excellences of Christ.

Matthew Henry: The Song of Songs (Book Introduction)

An Exposition, with Practical Observations, of The Song of Solomon

All scripture, we are sure, is given by inspiration of God, and is profitable for the support and advancement of the interests of his kingdom among men, and it is never the less so for there being found in it some things dark and hard to be understood, which those that are unlearned and unstable wrest to their own destruction. In our belief both of the divine extraction and of the spiritual exposition of this book we are confirmed by the ancient, constant, and concurring testimony both of the church of the Jews, to whom were committed the oracles of God, and who never made any doubt of the authority of this book, and of the Christian church, which happily succeeds them in that trust and honour. I. It must be confessed, on the one hand, that if he who barely reads this book be asked, as the eunuch was Understandest thou what thou readest? he will have more reason than he had to say, How can I, except some man shall guide me? The books of scripture-history and prophecy are very much like one another, but this Song of Solomon's is very much unlike the songs of his father David; here is not the name of God in it; it is never quoted in the New Testament; we find not in it any expressions of natural religion or pious devotion, no, nor is it introduced by vision, or any of the marks of immediate revelation. It seems as hard as any part of scripture to be made a savour of life unto life, nay, and to those who come to the reading of it with carnal minds and corrupt affections, it is in danger of being made a savour of death unto death; it is a flower out of which they extract poison; and therefore the Jewish doctors advised their young people not to read it till they were thirty years old, lest by the abuse of that which is most pure and sacred ( horrendum dictu - horrible to say! ) the flames of lust should be kindled with fire from heaven, which is intended for the altar only. But, II. It must be confessed, on the other hand, that with the help of the many faithful guides we have for the understanding of this book it appears to be a very bright and powerful ray of heavenly light, admirable fitted to excite pious and devout affections in holy souls, to draw out their desires towards God, to increase their delight in him, and improve their acquaintance and communion with him. It is an allegory, the letter of which kills those who rest in that and look no further, but the spirit of which gives life, 2Co 3:6; Joh 6:63. It is a parable, which makes divine things more difficult to those who do not love them, but more plain and pleasant to those who do, Mat 13:14, Mat 13:16. Experienced Christians here find a counterpart of their experiences, and to them it is intelligible, while those neither understand it nor relish it who have no part nor lot in the matter. It is a song, an Epithalamium, or nuptial song, wherein, by the expressions of love between a bridegroom and his bride, are set forth and illustrated the mutual affections that pass between God and a distinguished remnant of mankind. It is a pastoral; the bride and bridegroom, for the more lively representation of humility and innocence, are brought in as a shepherd and his shepherdess. Now, 1. This song might easily be taken in a spiritual sense by the Jewish church, for whose use it was first composed, and was so taken, as appears by the Chaldee-Paraphrase and the most ancient Jewish expositors. God betrothed the people of Israel to himself; he entered into covenant with them, and it was a marriage-covenant. He had given abundant proofs of his love to them, and required of them that they should love him with all their heart and soul. Idolatry was often spoken of as spiritual adultery, and doting upon idols, to prevent which this song was penned, representing the complacency which God took in Israel and which Israel ought to take in God, and encouraging them to continue faithful to him, though he might seem sometimes to withdraw and hide himself from them, and to wait for the further manifestation of himself in the promised Messiah. 2. It may more easily be taken in a spiritual sense by the Christian church, because the condescensions and communications of divine love appear more rich and free under the gospel than they did under the law, and the communion between heaven and earth more familiar. God sometimes spoke of himself as the husband of the Jewish church (Isa 64:5, Hos 2:16, Hos 2:19), and rejoiced in it as his bride, Isa 62:4, Isa 62:5. But more frequently is Christ represented as the bridegroom of his church (Mat 25:1; Rom 7:4; 2Co 11:2; Eph 5:32), and the church as the bride, the Lamb's wife, Rev 19:7; Rev 21:2, Rev 21:9. Pursuant to this metaphor Christ and the church in general, Christ and particular believers, are here discoursing with abundance of mutual esteem and endearment. The best key to this book is the 45th Psalm, which we find applied to Christ in the New Testament, and therefore this ought to be so too. It requires some pains to find out what may, probably, be the meaning of the Holy Spirit in the several parts of this book; as David's songs are many of them level to the capacity of the meanest, and there are shallows in them learned, and there are depths in it in which an elephant may swim. But, when the meaning is found out, it will be of admirable use to excite pious and devout affections in us; and the same truths which are plainly laid down in other scriptures when they are extracted out of this come to the soul with a more pleasing power. When we apply ourselves to the study of this book we must not only, with Moses and Joshua, put off our shoe from off our foot, and even forget that we have bodies, because the place where we stand is holy ground, but we must, with John, come up hither, must spread our wings, take a noble flight, and soar upwards, till by faith and holy love we enter into the holiest, for this is no other than the house of God and this is the gate of heaven.

Matthew Henry: The Song of Songs 5 (Chapter Introduction)

In this chapter we have, I. Christ's gracious acceptance of the invitation which his church had given him, and the kind visit which he made to her (Son 5:1). II. The account which the spouse gives of her own folly, in putting a slight upon her beloved, and the distress she was in by reason of his withdrawings (Son 5:2-8). III. The enquiry of the daughters of Jerusalem concerning the amiable perfections of her beloved (Son 5:9), and her particular answer to that enquiry (Son 5:10-16). " Unto you that believe he is thus precious."

Constable: The Song of Songs (Book Introduction)

Introduction

Title

In the Hebrew Bible the title of this book is "The Song of Songs." It comes from 1:1. The Septuagint and Vulgate translators adopted this title. The Latin word for song is canticum from which we get the word Canticles, another title for this book.

Some English translations have kept the title "Song of Songs" (e.g., NIV), but many have changed it to "Song of Solomon" based on 1:1 (e.g., NASB, AV, RSV, NKJV).

Writer and Date

Many references to Solomon throughout the book confirm the claim of 1:1 that Solomon wrote this book (cf. 1:4-5, 12; 3:7, 9, 11; 6:12; 7:5; 8:11-12; 1 Kings 4:33). He reigned between 971 and 931 B.C.

How could Solomon, who had 700 wives and 300 concubines (1 Kings 11:3), be the same faithful lover this book presents? He could be if he became polygamous after the events in this book took place. That seems a more likely explanation than that he was polygamous when these events occurred but just omitted reference to his other loves. Probably he wrote the book before he became polygamous. We do not know how old Solomon was when he married the second time. The history recorded in Kings and Chronicles is not in strict chronological order. The Shulammite was probably not Pharaoh's daughter (1 Kings 3:1; cf. Song of Sol. 4:8).¹

Interpretation

This book has received more varied interpretations than probably any other book in the Bible.² Some writers believed it presents the reader with the "greatest hermeneutical challenge" in the Old Testament.³ One excellent exegete called it "the most obscure book of the Old Testament."⁴

"Among the books of the Bible, the Song of Solomon is one of the smallest, most difficult, yet one of the most popular with both Jews and Christians. Over the centuries hundreds of books and commentaries have been written and unnumbered sermons preached on these 117 verses."⁵

Bible students have understood the Song of Solomon as an allegory, an extended type, a drama with either two or three main characters, or a collection of wedding songs. Others have thought it is a collection of pagan fertility cult liturgies or an anthology of songs extolling love, to name only the most common interpretations.⁶

Those who interpret the book allegorically--the majority of interpreters--believe that what the writer said is only a symbolic husk for a deeper spiritual meaning that the reader must discover. Jewish interpreters took this deeper revelation to be God's love for Israel. Christian scholars have frequently seen it as Christ's love for the church. However the text itself does not indicate that we should interpret this book differently than any other Bible book.⁷

Those who view it as an extended type believe the events recorded really took place, in contrast to the allegorical interpreters, but their primary significance lies in their illustrative value.⁸ The basic teaching Christian interpreters see is Christ's love for the church. Yet again the text itself does not indicate that this book requires a different interpretation than the other books of the Bible.

A careful analysis of the text has convinced most scholars that the Song of Solomon was not a drama.⁹ We really cannot break it down into acts and scenes in any presentable order. The action is too interwoven. There is also no evidence that the Hebrews had dramas of this type in Solomon's day.¹⁰

Some interpreters believe three main characters are in view, namely, Solomon, the Shulammite girl, and her shepherd lover.¹¹ However, what some scholars have attributed to the shepherd lover can just as easily refer to Solomon. It was not uncommon in ancient Near Eastern literature to refer to kings as shepherds since they served a pastoral function in relation to their people. Furthermore many of them did own many flocks (cf. 2:7).

Probably the Song of Solomon was a single love poem that the writer designed to deal primarily with the subject of human love and marriage. This was the viewpoint of many ancient Jewish rabbis.¹² It is also the conclusion most conservative commentators have come to who have sought to interpret this book in the same way they interpret other Bible books (i.e., literally, historically, and grammatically). It is also the conclusion of some liberal scholars who have analyzed the structure of the book.¹³ Love is an important subject of special revelation, and human love in particular is a central feature of it as well (cf. Lev. 19:18; Matt. 22:36-39; John 13:34-35). Consequently it should not seem incredible that God gave us this book to help us understand this subject better.¹⁴

However, it seems clear that this book also has spiritual value, specifically to clarify divine-human love.

". . . it is widely acknowledged that the Bible is a book of faith and theology, and there is no place in the canon for atheological literature. . . .

"The literal approaches of Dillow, Glickman, and others are much more faithful to the intent of the book [than other approaches]. The limitations of these strictly literal approaches are the tendency to see sexuality as a more prominent feature of the Song than is justified by the text and the propensity to overreact to the absurdities of the allegorical method to the extent of missing justifiable [spiritual] analogy."¹⁵

Evidence of unity within the book argues against its being only a collection of poems that had general similarity to one another that the writer assembled into one song.¹⁶

Purpose

Probably God's primary purpose in inspiring this book of the Bible was to give us revelation concerning the way love between a man and a woman should look.¹⁷ The characters in the book behave toward one another the way men and women in love should conduct themselves in attitudes and activities.

"Solomon was a man of many lovers, and the Song of Songs is a record of one of the relationships that stood out above all others. . . .

"The Song of Songs hearkens back to God's prototypical design in the Garden of Eden of one man and one woman, in marriage, a relationship God designed to be mutually exclusive. This book, then, presents a most relevant and urgent message for today."¹⁸

"The prospect of children is not necessary to justify sexual love in marriage. Significantly, the Song of Solomon makes no reference to procreation. It must be remembered that the book was written in a world where a high premium was placed on offspring and a woman's worth was often measured in terms of the number of her children. Sex was often seen with reference to procreation; yet there is not a trace of that here. The song is a song in praise of love for love's sake and for love's sake alone. This relationship needs no justification beyond itself."¹⁹

The love relationship between a man and a woman is an illustration of the love relationship within the Godhead and between God and Israel and between Christ and the church (cf. Hos. 3:1; Eph. 5:32). Therefore part of the purpose of this book seems to be the revelation of those more basic love relationships for application by the reader.

"The use of the marriage metaphor to describe the relationship of God to his people is almost universal in Scripture. . . .

"Human love is thus a good pedagogical device to cast light on divine love."²⁰

"In creating man--male and female--in his own image and joining them together so that they become one flesh, God makes us copies both of himself in his trinitarian unity and distinction as one God and three persons and of himself in relation to the people of his gracious election. Analogically, what is between Father and Son and Holy Spirit, and what ought to be and is and shall be between God and Israel and Christ and the Church, is also what is meant to be in the relation of man and woman and more specifically of husband and wife. Neither the intratrinitarian relationship nor the union between the heavenly bridegroom and his bride is a good copy of a bad original. Earthly marriage as it is now lived out is a bad copy of a good original."²¹

"There is something proleptic and eschatological in human passion. We deal with symbols that image eternal realities here. Little wonder that this little book is in the canon."²²

Canonicity

There have been three primary reasons that some scholars have thought this book does not deserve to be in the Bible. First, it does not contain the name of God. However, God's name may appear in 8:6. Furthermore, what makes a book theological or religious is not just the presence of the divine name. God's name does not appear in the Book of Esther either.

Second, the presence of frank language describing physical intimacies seems inappropriate in the Bible to some people. Yet the Bible presents marriage as sacred, including its physical aspects.

Third, the difficulty of interpretation has caused some readers to reject it as non-canonical. This criticism fails to recognize that finite and fallen human beings may not easily comprehend the revelations of an infinite and omniscient God.

"Like other portions of the Word of God, this book has its difficulties. But so have all the works of God. Is not the fact that they surpass our unaided powers of comprehension and research a sign-manual' of divinity? Can feeble man expect to grasp divine power, or to understand and interpret the works or the providences of the All-wise? And if not, is it surprising that His Word also needs superhuman wisdom for its interpretation? Thanks be to God, the illumination of the Holy Ghost is promised to all who seek for it: what more can we desire?"²³

Message²⁴

Contemporary culture has affected the interpretation of this book more than that of most other Bible books. For many years believers considered this book to be a revelation of God's love for the believer and the believer's love for God expressed in vivid metaphorical language. This was the predominant viewpoint for centuries during which time most people did not talk about the intimacies of human physical love publicly. With the sexual revolution that began in the 1960s there are many interpreters who now believe this book is a revelation of two human beings' love for each other primarily. Some have even suggested that it is an inspired marriage manual that God has given us to enable us to develop strong marriages.

Personally I believe God gave it to us so that we could understand the nature of love primarily. I think God wanted us to apply that understanding both in our love for our spouses and in our love for our Savior. In other words I believe the purpose is "both . . . and" rather than "either . . . or."

This book emphasizes the supremacy of love. Human life finds its highest fulfillment in the love of a man and a woman. Spiritual life finds its highest fulfillment in the love of a human being and God. Jesus Christ makes the fulfillment of love on both the human and the spiritual levels possible. He manifested God's love to us. Consequently we love Him, and we can love one another.

When Solomon originally wrote this book it was a poem about the love of two people, a man and a woman, for each other. Consequently what it reveals about love is applicable to human love. However since God revealed and inspired it as part of Scripture He also intended us to apply it to our spiritual lives, our relationship with God. That is the purpose of every other book of the Bible, and this was God's purpose in giving us this book as well. In Ephesians, Paul wrote that we should learn about Christ's love for the church from marriage (Eph. 5:32).

Let us look then at the values of this book that are primarily two.

First, the Song of Solomon is a revelation of the true nature of human love. It reveals four things about human love.

1. It reveals the foundation of love. According to this book the foundation of love is mutual satisfaction. The man and the woman in this book find perfect rest in each other. They satisfy one another in every way. Affection relates directly to this ability. We have an affection for people who satisfy some need or desire in us. We have supreme affection for one who satisfies us ultimately. That supreme affection is the basis for marriage. God intended it to be so. This book also reveals that mutual satisfaction is not only complementary, but it is also exclusive. The man and the woman in this book each saw the other as the only one for them (2:2-3). For satisfaction to be complete there must be a commitment to exclusivity. There is usually a promise to forsake all others in the wedding vows. When love is not exclusive, it is diluted (cf. 1 Tim. 3:2). The foundation of love then is mutual satisfaction that is both complementary and exclusive.

2. This book also reveals the strength of love. It is the strongest force in life (8:6-7). People will do for love what they will do for no other reason. However when mutual satisfaction breaks down, the strength of love grows weaker. If you want strong love in your marriage, commit yourselves to satisfying each other more than yourself.

3. This book also reveals how to love. It shows Solomon taking the initiative in reaching out to his loved one with intensity and protecting her. It also shows the Shulammite responding to her beloved by yielding to him and trusting in him. These are the usual actions and reactions of the male and the female in love. Sometimes there is a reversal of roles, but not usually. God intended these methods of expressing love to be instructive for us. They are applicable in both our love for our spouse and in our love for God.

4. Fourth, this book reveals the fruits of love. These are three.

a. In true love there is rest. There is a perfect contentment that turmoil outside or within cannot destroy. The home in which genuine love resides is a haven from the storms of life.

b. In true love there is joy. No matter what other conditions may exist (poverty, misery, etc.) real love fills the heart with song and brightens the darkest day.

c. In true love there is courage. Both individuals gain strength from their love to face circumstances boldly and to recover from their failures and go on. All three of these fruits of love are prominent in this book.

The second value of this book is that it reveals spiritual experience at its highest level.

This was the ultimate intention of the divine Author. This conclusion finds support in the fact that this was the belief of Jewish interpreters as well as Christian scholars in both Old and New Testament times. Furthermore the writers of Scripture used the example of a bride and groom, husband and wife, to describe God's relationship with His people in both Testaments (e.g., Hosea, Isaiah, Jeremiah, Ezekiel, the bride of Christ; Eph. 5:25-32).

It is therefore important that we take these revelations concerning the nature of love and apply them to our relationship with God as well as to our relationship to our spouse.

1. The foundation of our love for God and His love for us is also mutual satisfaction. He satisfies our every need and our every want. Nevertheless He also finds satisfaction in us.

2. We see the strength of God's love for us when we look at Calvary. The strength of our love for God is the extent to which we respond to Him in obedience.

3. We see how to love in God's initiating love for us, His reaching out intensely and protectively. We express our love for Him by yielding to Him and trusting in Him.

4. The fruits of love are the same in our relationship with God as in our relationship with another human being. We enjoy rest, joy, and courage. God does too. He experiences courage in the sense of encouragement (cf. Zeph. 3:17).

Because of these revelations and emphases I would summarize the message of this book as follows. Human life and spiritual life find their greatest fulfillment in the experience of mutual love.

Love is the greatest experience in all human relationships and our spiritual relationship. Consequently God commands us to love Him and to love one another wholeheartedly (Matt. 22:37-39). We must give attention to loving. This is not how the world views love. The world thinks you fall into it and out of it; it comes and goes. The Bible says it requires continuing commitment.

This book also encourages us to view human love in the light of God's love for us and our love for Him. A person who has experienced the love of God can know best how to express and receive love on the human level. Human love is the child of divine love.

The opposite is true too. We can find help in loving God by learning from our human love. Our passion, abandonment, and fidelity to our mate on the human level should help us to practice these things in our relationship with God. I believe God created the family to help us understand our relationship with Himself. When we learn how to respond to one another, we learn how to respond to God, and vice versa.

Constable: The Song of Songs (Outline)

Outline

I. The superscription 1:1

II. The courtship 1:2-3:5

A. The beginning of love 1:2-11

1. Longing for the boyfriend 1:2-4

2. The girl's insecurity 1:5-8

3. Solomon's praise 1:9-11

B. The growth of love 1:12-3:5

1. Mutual admiration 1:12-2:7

2. Increased longing 2:8-17

3. The pain of separation 3:1-5

III. The wedding 3:6-5:1

A. The procession 3:6-11

B. The consummation 4:1-5:1

1. The bride's beauty 4:1-7

2. The groom's request 4:8

3. The bride's love 4:9-11

4. The bride's purity 4:12-15

5. The bride's surrender 4:16-5:1

IV. The maturing process 5:2-8:4

A. The problem of apathy 5:2-6:13

1. Indifference and withdrawal 5:2-8

2. Renewed affection 5:9-16

3. Steps toward reconciliation 6:1-3

4. Restoration of intimacy 6:4-13

B. Communicating affection 7:1-10

1. The wife's charms 7:1-6

2. The husband's desires 7:7-9

3. The ultimate unity 7:10

C. The wife's initiative 7:11-13

D. Increased intimacy 8:1-4

V. The conclusion 8:5-7

VI. The epilogue 8:8-14

A. The past 8:8-12

B. The present 8:13-14

Constable: The Song of Songs

Song of Solomon

Bibliography

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Bromiley, Geoffrey W. God and Marriage. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1980.

Bullock, C. Hassell. An Introduction to the Poetic Books of the Old Testament. Chicago: Moody Press, 1979.

Carr, G. Lloyd. "Is the Song of Songs a Sacred Marriage' Drama?" Journal of the Evangelical Theological Society 22:2 (June 1979):103-14.

_____. "The Love Poetry Genre in the Old Testament and the Ancient Near East: Another Look at Inspiration." Journal of the Evangelical Theological Society 25:4 (December 1982):489-98.

_____. "The Old Testament Love Songs and Their Use in the New Testament." Journal of the Evangelical Theological Society 24:2 (June 1981):97-105.

_____. The Song of Solomon. Tyndale Old Testament Commentaries series. Leicester, Eng., and Downers Grove, Ill.: InterVarsity Press, 1984.

Cohen, A. The Five Megilloth. London: Soncino Press, 1946.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

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Copyright 2003 by Thomas L. Constable

Haydock: The Song of Songs (Book Introduction)

SOLOMON'S CANTICLE OF CANTICLES.

INTRODUCTION.

This book is called the Canticle of Canticles, that is to say, the most excellent of all canticles: because it is full of high mysteries, relating to the happy union of Christ and his spouse; which is here begun by love; and is to be eternal in heaven. The spouse of Christ is the Church: more especially as to the happiest part of it, viz., perfect souls, every one of which is his beloved; but above all others, the immaculate and ever blessed Virgin mother [Mary]. (Challoner) --- The bridegroom is Christ, as God and man. His praises and those of his spouse are recorded by various speakers. Solomon has given us three works; for beginners, the more advanced, and the perfect; as the philosophers teach ethics, physics, and metaphysics. All the holy Scriptures contain spiritual food, but they are not all fit for every person, Hebrews v. 13. With what humility ought we not, therefore, to read this most perfect and mystical canticle, as the sentiments of spiritual love are expressed in the same words as that of worldlings, and we are more inclined to follow our own judgment and carnal notions! (Worthington) --- None, therefore, should dare to peruse this work, who has not mastered his passions, having his conversation in heaven. (Haydock) --- The Jews would not allow any ot read it before the age of thirty. (Origen and St. Jerome) --- Some of the fathers and commentators have even asserted that the mystical sense is the only one which pertains to this book, (Theodoret; Durham; Tirinus) and it is certainly the true and principal one, though allusion may be made to the marriage of Solomon with Pharao's daughter, (Calmet; Bossuet; Du Hamel) or with a Tyrian princess, (chap. iv. 8., and 3 Kings xiii. 5.) or with Abisag. (Rabbins) --- Grotius shews the corruption of his own heart in his impure comments, as Theodorus, of Mopsuestra, is blamed by the second Council of Const.[Constantinople?] iv. a. 68. The name of God never, indeed, occurs; as he is represented under the idea of the bridegroom, &c., and the piece is allegorical. It might be divided into seven scenes, or nights, as the marriage feast lasted so long, Genesis xxix. 22. During this time the bridegroom saw his spouse seldom, and with great reserve, (Calmet) as was the custom with the Lacedemonians. (Plut.[Plutarch?] in Lyc.) --- We might also refer all to six nights, or to the six ages of the Church, conformably to the system of De la Chetardie and Bishop Walmesley on the Apocalypse. --- I. Age. Chap i. 2., marks the ascension of Christ, and the propagation of Christianity; ver. 4, 5., persecutions; ver. 6, 7., vocation of the Gentiles; ver. 12., protection granted by Christ. II. Chap. ii. 3., peace under Constantine; ver. 11, 17., troubles excited by Arius. III. Chap. iii. 1., irruption of barbarians; ver. 4., does not overturn the Church; ver. 6., they are converted; ver. 11., and Christ is more glorified, as [in] Apocalypse xix. IV. Chap. iv. 5., the Latin and Greek Churches; ver. 8., the Chaldeans, lions, and Greeks, leopards, (Daniel) are converted; the Turks obtain dominion; ver. 12., the Greek schismatics cut off: ver. 16., the Church is persecuted, but protected. V. Chap. v. 2., Dew marks the cooling of charity, (St. Augustine) when Luther appeared; chap. vi. 3., yet the Church triumphs, particularly after the Council of Trent. VI. Chap. vi. 9., after the sounding of the sixth trumpet, the Jews are converted, and adorn the Church, in spite of antichrist's power; ver. 11., she addresses the synagogue, ver. 12. Chap. viii. 2., obtains leave to go into the house of her mother, as the apostles were of Jewish extraction; ver. 7., the constancy of the martyrs appears; (see Rondet.) ver. 8-14., the Church pants for her speedy union with her beloved. We may justly admire her authority, in preserving this and the former work of the canon, notwithstanding the internal and external evidence, and the ill use made of them by infidels, which seemed to militate against them. The Protestant Chateillon styles this "a wicked book." Several passages may, no doubt, be abused by a corrupt heart: but what is there so holy, which may not be perverted? When we meditate on this canticle, we ought to remember the admonition given by the Church in the Mass: "Let hearts be on high;" and Oh! that all might answer with truth: "We have them to the Lord!"

Gill: The Song of Songs (Book Introduction)

INTRODUCTION TO THE SONG OF SOLOMON

This book is entitled, in the Hebrew copies, "Shir Hashirim", the Song of Songs. The Septuagint and Vulgate Latin versions call it, "the Song"; and the title of it in the Syriac version, is,

"the Wisdom of Wisdoms of the same Solomon;''

that is, the same who wrote the two preceding books. It has always been received and esteemed by the ancient Jews as a valuable part of the sacred writings, calling it "the Holy of Holies" ^a; forbidding their children to read it, because of the sublimity and mysteriousness of it, until they were at years to understand it: nor was there ever any controversy among them about the authenticity of it; but all their writers ^b, ancient and more modern, agree that it was written by the inspiration of the Holy Spirit. The ancient Christian fathers and councils have held it as a part of the holy Scriptures, and have continued it in the canon of them; and it has been received as canonical by Christians in all ages, except a very few, as Theodore of Mopsuest, condemned calling it in question by the second council at Constantinople, in 553; and Castalio, in later times, who for the same was censured and exiled by the senate at Geneva; and Mr. Whiston, in our age, whose objections to it I have attempted to answer, in my larger Commentary on this book, published in 1728, and since republished: and I am very sorry I am obliged to take notice of an objection to the antiquity of it, and to its being Solomon's, made by a learned ^c man, very lately; who observes, that the word David, from its first appearance in Ruth, where it is written דוד, without the "yod", continues to be so written through the books of Samuel, Kings, Psalms, Proverbs, Isaiah, Jeremiah, and Ezekiel; but appears with a "yod", דויד, in the books of Chronicles, Ezra, Nehemiah and Zechariah; wherefore he suggests, that if it was customary to write this word without a "yod" till the captivity, and with one after it; then he thinks a strong argument may be drawn from hence against the antiquity of the Canticles, and its being made by Solomon, since this name is written with a "yod" in Son 4:4; the only place in it in which it is used: but in answer to this it must be said, that it is not fact that the word is invariably without a "yod" in the books mentioned, particularly the book of Kings: for the authors of the Masorah have observed, on 1Ki 3:14, that it is five times written in that book full, as they call it, that is, with a "yod", דויד; three of the places I have traced out, 1Ki 3:14; and have found it so written in all the printed copies I have seen; and so it is read by the eastern Jews, in Eze 37:24. This learned man is aware that it is so written, once in Hosea, and twice in Amos, books written two hundred years before the captivity; but then he observes, that in the two last places, in Bomberg's edition, it has a little circle (o) to mark it for an error, or a faulty word, though none over the word in Hosea: but it should be known, that that circle, in hundreds of places, is not used to point out anything faulty in the copy; but is only a mark referring to the margin, and what is observed there; and be it that it does point out an error, or a faulty word, the same circle is over the word in Canticles, and consequently shows it to be faulty there, and to be corrected and read without the "yod", as it was originally without it there; which observation destroys the argument from it: and so it is read in that place in the Talmud ^d without it, and in the ancient book of Zohar ^e; and indeed it seems as if it was read without the "yod" in the copies seen by the authors of the Little Masorah; since in their note on 1Ki 3:14; besides the five places in the Kings, where it is written full, or with the "yod", they say, it is so written throughout the Chronicles, the twelve minor prophets, and Ezra, which includes Nehemiah; but make no mention of Solomon's Song, which, one would think, they would have done, had it been so written there in the copies before them: so that, upon the whole, the argument, if it has any force in it, turns out for, and not against, the antiquity of Solomon's Song. This book of Canticles has plain marks of a divine original, and proofs of its being of divine inspiration: it was written by, one that was inspired of God, as appears by the books of Proverbs and Ecclesiastes, written by him; the greatness of the matter contained in it, the dignity, sublimity, and majesty of its style, show it to be no human composure; the power and efficacy which it has had over the hearts of men, in reading it, and hearing it explained, is another evidence of its being the word of God, which is quick and powerful; the impartiality of it, the bride, who is introduced speaking in it, confessing and proclaiming her own failings and infirmities, is no inconsiderable proof of the same; to which may be added the agreement between this and other portions of Scripture, as particularly Psa 45:1; and there seem to be many allusions and references to various passages of this book in the New Testament; see Mat 9:13, &c. Joh 3:8 Col 2:17; compared with Son 1:3 Son 5:1. In what time of Solomon's life this book was written is not agreed on: some of the Jewish writers say the book of Proverbs was written first, then the Song of Songs, and last of all Ecclesiastes; others, that the Song was written first, then Proverbs, and then Ecclesiastes ^f; though their chronologer ^g says they were all written in his old age, as indeed the last book seems to be; but the Song rather seems to have been written in the middle part of his life, when in the most flourishing circumstances as to body, mind, and estate. Dr. Lightfoot ^h is of opinion it might be written in the thirtieth year of his reign, about ten years before his death, after he had built his summer house in Lebanon, to which he supposes respect is had in Son 4:8; and upon his bringing Pharaoh's daughter to the house prepared for her, 1Ki 9:24; but be this at it may, it was not a celebration of the amours between Solomon and her, since the literal sense, in many places, would be monstrous and absurd; and besides it must be written twenty years at least after that, if the house of the forest of Lebanon is referred to in the above places; nor does it set forth their amours, and the marriage between them, as typical of the inexpressible love and marriage union between Christ and his church; though there is a resemblance between natural and spiritual marriage, and the love of persons in such a relation to one another, and to which there may be an allusion in some passages. Nor is this book historical and prophetic, expressing either the state of the people of Israel, from the times of Abraham to Solomon, and so to the Messiah; in which way go many Jewish interpreters, as the Targum, Jarchi, Aben Ezra, and others: nor is it to be considered as describing the state of the church: of God, whether legal, from the times of David and Solomon, and before, in and after the captivity, to the birth and death of Christ; or the Gospel church, in its beginning, progress, various changes, and consummation, as Brightman and Cotton nor as setting forth the several ages and periods of the Christian church, in agreement with the seven churches of Asia, as Cocceius, and those that follow him, Horchius, Hofman, and Heunischius; which latter, particularly, makes this distribution of them:

(1) The Ephesian church, Son 1:5; from the ascension of Christ to heaven, A. C. 33, to 370. (2) The Smyrnaean church, Son 2:1; from A. C. 371, to 707; (3) The church at Pergamos, Son 3:1; from A. C. 708, to 1045. (4) The Thyatirian church, Son 4:1, from A. C. 1046, to 1383. (5) The Sardian church, Son 5:2, from A. C. 1384, to 1721. (6) The church at Philadelphia, Son 6:9, from A. C. 1722, to 2059. (7) The Laodicean church, Son 8:1, from A. C. 2060, and onwards.

But these senses are very arbitrary, uncertain, and precarious, and limit the several parts of it to certain periods; whereas it is applicable to believers in all ages of time. The whole is figurative and allegorical; expressing, in a variety of lively metaphors, the love, union, and communion, between Christ and his church; setting forth the several different frames, cases, and circumstances of believers, in this life; so that they can be in no case and condition spiritual whatever, but there is something in this Song suitable to them; and which serves much to recommend it, and shows the excellency of it; and that it justly claims the title it bears, the Song of Songs, the most excellent. M. Bossuet ⁱ is of opinion, that whereas the nuptial feast with the Hebrews was kept seven days, this Song is to be distributed into seven parts, a part to be sung, one each day, during the celebration: The first day, Son 1:1. The second day, Son 2:7. The third day, Son 3:1. The fourth day, Son 5:2. The fifth day, Son 6:10. The sixth day, Son 7:12. The seventh day, Son 8:4. The thought is ingenious, but seems too fanciful, and without foundation.

Gill: The Song of Songs 5 (Chapter Introduction)

INTRODUCTION TO SONG OF SOLOMON 5

This chapter begins with Christ's answer to the church's request; in which he informs her, that he was come into his garden, as she desired, and gives an account of what he had done there; and kindly invites his dear friends to feast with him there, Son 5:1; Then she relates her case and circumstances, which followed upon this, her sleepy frame, and ungrateful carriage to her beloved; which he resenting, withdrew from her, and this gave her sensible pain, Son 5:2; what treatment she met with from the watchmen; her charge to the daughters of Jerusalem; and the questions they asked about her beloved, Son 5:7; which put her upon giving a large description of him, by each of his parts, head, hair, &c. Son 5:10; And the chapter is concluded with a general commendation of him and his loveliness, and a claim of interest in Son 5:16.