In this section the love of Solomon and his beloved continues to intensify.
1:12-14 The Shulammite girl (6:3) described the effect that seeing Solomon had on her as he reclined at his banquet "table."She wore nard (spikenard, "perfume"NASB, NIV; cf. Mark 14:3; John 12:3), which was an ointment that came from a plant grown in northern and eastern India. He was as sweet to her as the fragrant myrrh sachet that hung around her neck. He was as attractive as henna at the refreshing Engedi oasis that lay on the west coast of the Dead Sea. Henna plants bore white blossoms, but their leaves produced a red-orange cosmetic dye.45
1:15 Solomon returned her praise by commending her beauty and tranquil character. Doves were examples of tranquillity in eastern literature (cf. Gen. 2:18-25).
"According to Rabbinic teaching, a bride who has beautiful eyes possesses a beautiful character; they are an index to her character."46
1:16-17 The girl probably spoke both of these verses. "Pleasant"refers to Solomon's charming personality. The references to "couch,""beams,""houses,"and "rafters"probably go back to a place in the countryside where the lovers liked to meet and talk.47"Luxuriant"implies a grassy area, and the other terms seem to indicate that trees overarched it.
2:1 The Shulammite described herself as a rather common though attractive person. The "rose of Sharon"probably refers to the crocuses (possibly narcissuses, lilies, or meadow saffrons) that grew on the plain of Sharon that bordered the Mediterranean Sea south of the Carmel mountain range.48Lilies grew and still grow easily in the valleys of Israel. She did not depreciate her appearance here as she had earlier (1:5-6), though she was modest. Perhaps Solomon's praise (1:9-10) had made her feel more secure.
2:2 Solomon responded that in comparison with the other single women she was not common but a rare beauty.
"It is the essence of poetry that it employs symbolismto express nuances beyond the power of exact definition. This is particularly true of love poetry."49
2:3-6 The girl responded that Solomon, too, was a rare find. He was as rare as an apple (or possibly quince or citron) tree in a forest of other trees: sweet, beautiful, and outstanding.
"Shade,' fruit,' apple tree' are all ancient erotic symbols, and erotic suggestions are what she has in mind (2:3-4). . . . Shade' speaks of closeness."50
The metaphors that follow show that Solomon satisfied three needs of this woman: protection, intimate friendship, and public identification as her beloved. A woman's lover must meet these basic needs for the relationship to flourish.
The word "banner"in "his banner over me"may be from an Akkadian word that means "desire"or "intent."If so, the clause may mean "his intent toward me was lovemaking."51
"Lovesick"means faint from love. She needed strengthening (vv. 5-6; cf. 5:8). She felt exhausted from her love for her loved one.
"In the Song, as in much of the other ancient Near Eastern love poetry, the woman is the one who takes the initiative, and who is the more outspoken. Similarly, in the Mesopotamian Ritual Marriage materials, much is placed on the girl's lips. Our contemporary attitude, where the girl is on the defensive and the man is the initiator, is a direct contrast with the attitude in the ancient world."52
This charge by Solomon occurs again later (3:5; 8:4) and serves as an indicator that one pericope has ended. The point of Solomon's words is that others desiring the kind of relationship he and his beloved enjoyed should be patient and "let love take its natural course."53The gazelle is a member of the antelope family, and the hind is a female deer. Both animals are skittish, and anyone who wants to get close to them must wait patiently. One cannot approach them aggressively. Similarly a man cannot awaken a woman's love clumsily.
