Commentary on Song of Songs Part 2 (F022ii)

Chapter 3

¹Upon my bed by night I sought him whom my soul loves; I sought him, but found him not; I called him, but he gave no answer. ²"I will rise now and go about the city, in the streets and in the squares; I will seek him whom my soul loves." I sought him, but found him not. ³The watchmen found me, as they went about in the city. "Have you seen him whom my soul loves?" ⁴Scarcely had I passed them, when I found him whom my soul loves. I held him, and would not let him go until I had brought him into my mother's house, and into the chamber of her that conceived me. ⁵I adjure you, O daughters of Jerusalem, by the gazelles or the hinds of the field, that you stir not up nor awaken love until it please. ⁶What is that coming up from the wilderness, like a column of smoke, perfumed with myrrh and frankincense, with all the fragrant powders of the merchant? ⁷Behold, it is the litter of Solomon! About it are sixty mighty men of the mighty men of Israel, ⁸all girt with swords and expert in war, each with his sword at his thigh, against alarms by night. ⁹King Solomon made himself a palanquin from the wood of Lebanon. ¹⁰He made its posts of silver, its back of gold, its seat of purple; it was lovingly wrought within by the daughters of Jerusalem. ¹¹Go forth, O daughters of Zion, and behold King Solomon, with the crown with which his mother crowned him on the day of his wedding, on the day of the gladness of his heart.

Intent of Chapter 3

v. 1 The Soncino notes of the text:

Many days later, the maiden, imprisoned in Solomon’s chambers, remembers her lover and his love while lying in bed at night. She rises from her bed and goes out to seek him in the city. She does not find him until she leaves the city and goes out into the wilderness. She joins her beloved until she is pursued by the daughters of Jerusalem. Nevertheless she continues her union with him and he speaks to her affectionately. This episode relates how she left Solomon’s bed, and how the daughters of Jerusalem did not separate them afterwards. This goes on until v. 2 (Malbim).

I sought him. Repeated to connote that she sought him repeatedly (Malbim).

The elect among Israel are constantly being called and are in battle with the reactionary elements of Judaism. This will only cease on the conversion of Judah as a whole. This will occur in the last days because of this constant love affair of the nation with Messiah in spite of the rabbinical resistance to the Messianic restructuring of the priesthood and the elect.

Zechariah 9:9 shows how Messiah came to the daughters of Jerusalem and they did not receive

him.

v. 2 The Messiah was not to be found within the structure of Jerusalem and the Temple or in the later rabbinical system. Only in the wilderness could this union occur.

v. 3 The watchmen are the watchmen of Ezekiel and the scribes and executioners of Ezekiel 8:1 to 9:11.

The text then goes on to the finding of the loved one. The rabbinical authorities hold that the watchmen did not answer her (Metsudath David).

vv. 4-5 The immediate follow-on from the watchmen to the beloved shows a nexus of one aspect to the other. If they answered her, she neglects to state the answer. There is an abruptness in the style here.

The bringing of the beloved into the mother’s house is as a permanent place and not skipping over the mountains that separate them (Malbim). The permanent place is a reference to the house of the Mother, which is Jerusalem and Zion as the capital of Israel and the centre of the millennial system.

The chamber of her that conceived me is an example of the parallelism that characterises Hebrew poetry. However, the chamber of her that conceived the Church is the Temple so that the mother’s house for the nation is the same as the chambers of the Church.

The text in verse 5 is held by Malbim to relate to the fact that the daughters of Jerusalem pursue her, and she adjures them not to alienate the love that the beloved has for her (as above v. 2). This relates to the aspects of conversion. The adjuration is that the conversion of the daughters of Jerusalem does not take place before they are ready to be called by God. In other words, until it pleases God. Judah was not to be called and converted until the time of the Gentiles was completed. This period lasted seven time frames from the period of 605-525 BCE and ended in 1914-1994/95. They could not understand and it was given to them in parables so that they would not turn and be saved before they were ready to come into judgment.

The text of verses 6-11 then goes on to the next phase of the story, which relates to the power of Israel.

v. 6 The Soncino makes this telling comment.

When the maiden returns from the wilderness, everyone wonders how she fled from Solomon’s bed at night. How did it happen that the mighty men surrounding it did not detain her? This is the question, ‘Who is this that cometh up out of the wilderness etc.? Behold it is the litter of Solomon, Threescore mighty men are about it etc.’ The answer is, ‘Every man hath his sword upon his thigh Because of dread in the night.’ The dread of the night fell upon them until they were unable to draw their swords (Malbim).

This comment shows the condition of Judah and the mighty men of Israel at this period. The question on Judah’s lips here is ‘How did the Church escape from the environs of Judah and Jerusalem.’ Firstly, Judah tried to detain the Church and destroy it. In the latter days Judah comes to this realisation and is converted from that realisation and from the adversity in which it finds itself. We see this developing from this period in history.

vv. 7-11 The fear in the night is because of the destruction surrounding the nation. The swords are on their thighs as were the bows in the hands of the men who built the walls of Jerusalem under Nehemiah (Neh. 4:10-20). The text here also says behold his bed, which is Solomon’s. The term does not say it is Solomon’s but rather the litter is that which is Solomon’s. This litter was the litter of the heritage of Solomon. We are thus speaking also of the descendants of Solomon over the history of the Church. The story might also be extended to embrace the power and right of Messiah who deals with the unified nation of Israel on his return. However, the time sequence indicates we are dealing with Judah in the sequence of the Church. The time sequence here would have to be during Pergamos following on from Smyrna (Rev. 2:8-17).

Revelation 2:8-17 (RSV)

The Message to Smyrna

⁸“And to the angel of the church in Smyrna write: ‘The words of the first and the last, who died and came to life. ⁹“‘I know your tribulation and your poverty (but you are rich) and the slander of those who say that they are Jews and are not, but are a synagogue of Satan. ¹⁰Do not fear what you are about to suffer. Behold, the devil is about to throw some of you into prison, that you may be tested, and for ten days you will have tribulation. Be faithful unto death, and I will give you the crown of life. ¹¹He who has an ear, let him hear what the Spirit says to the churches. He who conquers shall not be hurt by the second death.’

The Message to Pergamum

¹²And to the angel of the church in Per′gamum write: ‘The words of him who has the sharp two-edged sword. ¹³“‘I know where you dwell, where Satan’s throne is; you hold fast my name and you did not deny my faith even in the days of An′tipas my witness, my faithful one, who was killed among you, where Satan dwells. ¹⁴But I have a few things against you: you have some there who hold the teaching of Balaam, who taught Balak to put a stumbling block before the sons of Israel, that they might eat food sacrificed to idols and practice immorality. ¹⁵So you also have some who hold the teaching of the Nicola′itans. ¹⁶Repent then. If not, I will come to you soon and war against them with the sword of my mouth. ¹⁷He who has an ear, let him hear what the Spirit says to the churches. To him who conquers I will give some of the hidden manna, and I will give him a white stone, with a new name written on the stone which no one knows except him who receives it.’

The persecution of the Smyrna era had been brought about by Roman authority, but it had been assisted by the divisions and animosity caused by Judah. The Trinitarian systems in the West saw a reaction to their power in the East. The foundation of the Catholic system from the support of Theodosius as emperor in 381 CE saw the Church persecuted. The Judaic kingdoms in Arabia and North Africa saw Islam arise as a reaction to both systems based on some, but not all, Christian doctrines. The Church was forced into an alliance with Islam because of the Roman Empire in Constantinople. The Jewish hegemony over Arabia was destroyed at the same time. Thus Judah was set in fear and dispersed. The sixty mighty men show that we are dealing with a reduced force. It has neither the spiritual power nor the authority of the seventy of the Sanhedrin, as that was removed to the Church from Luke 10:1. The mighty men are afraid because the system, being reliant on physical force, has no power to deal with either Western Trinitarianism or of the Church and Islamite Unitarianism. The Paulicians during the Pergamos era put Constantinople’s forces to flight and pillaged Asia Minor up to the Taurus Mountains and to the sea. They gained the protection of Islam throughout the empire. The Church in Islamite Spain also enjoyed protection at this time (see the paper General Distribution of the Sabbath-keeping Churches (No. 122)). Christ said he would proceed against Pergamos with the sword of his mouth, because they were tainted by the thinking that goes with military force, and Christ deals with them accordingly.

The Church, and also Judah, was from this time supported in the wilderness symbolised by hidden manna. The hidden manna relates to the power of the Spirit, which was the prerogative of the Church only. However, Judah was still protected by God.

The white stones are they that formed the foundation of the Temple under Solomon. The stones also formed the system of voting in the Hellenised world. Thus the white stone with a new name is evidence of the power to contribute by voice to the government of God as part of the administration which forms the foundation of the City of God (see No. 180).

The crown referred to in Chapter 3:11 is not held to be a symbol of royalty but of happiness. This equated with the garlands worn on festive occasions (see Soncino). The espousals referred to here concern Solomon and the crown given him by his mother who was in fact not of Judah as she was Bathsheba, the wife of Uriah the Hittite, and hence we are speaking of a different system. The espousal may have been his wedding or refer to the union with foreign gods with which he became enmeshed. See also the reference in the Koran at Surah 18 The Cave (Q018).

Chapter 4

¹Behold, you are beautiful, my love, behold, you are beautiful! Your eyes are doves behind your veil. Your hair is like a flock of goats, moving down the slopes of Gilead. ²Your teeth are like a flock of shorn ewes that have come up from the washing, all of which bear twins, and not one among them is bereaved. ³Your lips are like a scarlet thread, and your mouth is lovely. Your cheeks are like halves of a pomegranate behind your veil. ⁴Your neck is like the tower of David, built for an arsenal, whereon hang a thousand bucklers, all of them shields of warriors. ⁵Your two breasts are like two fawns, twins of a gazelle, that feed among the lilies. ⁶Until the day breathes and the shadows flee, I will hie me to the mountain of myrrh and the hill of frankincense. ⁷You are all fair, my love; there is no flaw in you. ⁸Come with me from Lebanon, my bride; come with me from Lebanon. Depart from the peak of Ama'na, from the peak of Senir and Hermon, from the dens of lions, from the mountains of leopards. ⁹You have ravished my heart, my sister, my bride, you have ravished my heart with a glance of your eyes, with one jewel of your necklace. ¹⁰How sweet is your love, my sister, my bride! how much better is your love than wine, and the fragrance of your oils than any spice! ¹¹Your lips distil nectar, my bride; honey and milk are under your tongue; the scent of your garments is like the scent of Lebanon. ¹²A garden locked is my sister, my bride, a garden locked, a fountain sealed. ¹³Your shoots are an orchard of pomegranates with all choicest fruits, henna with nard, ¹⁴nard and saffron, calamus and cinnamon, with all trees of frankincense, myrrh and aloes, with all chief spices-- ¹⁵a garden fountain, a well of living water, and flowing streams from Lebanon. ¹⁶Awake, O north wind, and come, O south wind! Blow upon my garden, let its fragrance be wafted abroad. Let my beloved come to his garden and eat its choicest fruits.

Intent of Chapter 4

Some refer to this text as commencing a discourse of Solomon pressing his suit with the woman and extolling her beauty; others hold that it is the Shepherd who is addressing his beloved after the arrival of his retinue. This is considered more probable (Ibn Ezra, Isaiah da Trani, Malbim).

vv. 1-16 The text here deals with the attributes of the beloved. The eyes as doves refers back to 1:15. Rashi says the comparison is suggested by the innocence of the dove. Malbim says that it is an old custom to sing praises of the bride at her wedding. Verse 1 is translated as thy eyes are as doves behind thy veil by the Soncino. The veil conceals the entire face save the eyes. This follows Ibn Ganach and Kimchi. Rashi explains that the Hebrew denotes “a hair net to keep her locks tidy; the root meaning is to ‘confine’” (Soncino). The sense is one of constraint. The beloved is beautiful and sees in beauty regardless of the constraints upon her and the limitations of the disclosure of the mysteries of God.

v. 1 The comments regarding “the hair being as a flock of goats” refer to the natural glossy black colour of the goat of each braid. When the sun shone upon it, its hair glistened with a beautiful sheen (Daath Mikra). The text: that trail down from mount Gilead is regarded as presenting difficulties. It occurs only here and in 6:5. Both ancient and modern commentators vary widely in the interpretation. The Soncino considers that the best interpretation is that proposed by Professor Yahuda who connected it with an Arabic root, ‘to do a thing before dawn’. The picture here is a flock of goats coming down from the mountainside in rows just before the daybreak, forming white lines against the dark background in the dim light. It holds that this interpretation seems to be alluded to in the Midrashic comment on the phrase, viz. ‘When a woman has a luxuriant growth of hair she arranges it in white lines,’ i.e. in plaits which show white partings in between. Thus they render it as: ‘thy hair is like a flock of goats that trail down in the morning twilight’.

The difficulty might be better understood or removed, if the Church was referred to and the entire arrangement of the white rows was as the elect in white garments, being arrayed in the dawn of the Messianic system, when the day dawns in the hearts of the elect (2Pet. 1:19) who partake of the divine nature (2Pet. 1:4) and are called out of the darkness into his marvellous light (1Pet. 2:9).

The area of Gilead is that area east of the Jordan. The Soncino says that it is A chain of mountains, beyond the Jordan, intersected by numerous valleys. The tribes of Reuben, Gad and half of Manasseh found a home there [Josh. 17:1ff.]. Gilead was renowned for its rich pasture and countless flocks [Num. 23:1; Mic. 7:14]. It lies within view of Jerusalem. The fact that it lies within view of Jerusalem is also significant. We are relating the text to the anticipation of the Messianic advent and the end of the current age. Gilead was held in nexus to the kings of Judah (Jer. 22:6). The kingship was removed because of their idolatry and given to those who became both kings and priests unto God (Rev. 5:10). Thus Gilead symbolised the place of peace for the elect. There was a balm in Gilead, yet the health of the people was not restored (Jer. 8:22) due to their idolatry (Jer. 8:19). The nations were also told to go up to Gilead to take balm (Jer. 46:11). Thus salvation from this prophecy over the extent of the entire book of Jeremiah was removed from Judah and extended to the Gentiles. There must be no iniquity in Gilead (Hos. 12:11). The destruction of the women of Gilead will be punished (Amos 1:13). This is the basis of the parable of the sheep and the goats in Matthew 25:31ff. The Messianic restoration will involve Benjamin taking Gilead (Obad. 19) thus the inheritance of Reuben and Gad with half of Manasseh is elsewhere beyond the Jordan to the east.

Micah 7:14 shows that the people who are the flock of the inheritance of Messiah will dwell alone in a forest in the midst of a garden land. They will feed in Bashan and Gilead as in the days of old (Mic. 7:14). This period refers to the period after the destruction of the planet by the nations (Mic. 7:8-17). Then the restoration of the last days shall be as the exodus and it will be to Gilead and the Lebanon also (Zech. 10:10). Thus the elect shall also come from Lebanon as we see from verse 8.

v. 2 The teeth are compared here to the whiteness of newly washed wool, the colour of snow (Isa. 1:18) (see Soncino). The student of the NT here will immediately recognise the symbolism of spiritual cleanness (Rev. 15:6; 19:8,14) and the washing of the robes of the elect in the blood of the Lamb (Rev. 3:5,18; 4:4; 6:11; 7:9,13,14). The fact that they are all shaped alike (Soncino), Rashi explains as ‘well numbered’, and Kimchi and Ibn Ezra explain as ‘all of the same size’. The significance is to the fact of the enumeration in the book of life of the Lamb and they are all spiritually prepared alike.

The text whereof all are paired, Daath Mikra explains that they are like sheep, each of which keeps to its mate i.e. here symbolised by the upper and lower teeth. Rashi connects a word for paired with methomm or ‘perfection’ i.e. none were decayed. This is considered to be the correct interpretation. Only by Rashi’s identification of the Hebrew can we see that the state of spiritual perfection among the elect is the subject. The Soncino renders the text: Whereof all are paired and none faileth among them. The text is interpreted as being “a play on words”. ‘All of them (shekullam) are paired and none is missing (shakkulah) among them’.

v. 3 Thy lips are like a thread of scarlet refers to the salvation of the Gentiles through the Passover sacrifices prefigured by the salvation of Rahab at the wall of Jericho (see the paper The Fall of Jericho (No. 142) for explanation).

The Hebrew word for mouth here is midbarech or thy speech or the instruments of thy speech, namely, the mouth. Metsudath David says that her lips being red and thin are comparable to a thread of red scarlet. Thin red lips are hardly sensual, so the sense must be concerned with text elsewhere in the Bible. The sense of the speech being perfect is also correct, when we see that that condition is the one of the creation and extended to Satan before the fall, where his instruments were perfect before iniquity was found in him (Ezek. 28:13-15) as we are expected to be perfect.

The temples being like a pomegranate split open behind the veil refers to the complexion being ruddy. The word for temple refers to the thin part of the skull and Ibn Ezra translates pelach as ‘the red flower of the pomegranate’. Accordingly, he praises her ruddy complexion. Those who translate the text as a pomegranate split open explain that the temples gleam through the veil as the mingled white and red of the pomegranate gleam through the cracks in the rind (Metsudath David). Rashi renders the text ‘like half a pomegranate’. He is praising her for the roundness of her cheeks and their ruddy colour. The reference is to the elect. The splitting open perhaps refers to the curtain. The elect went behind the veil when it was torn in two by the sacrifice of Messiah symbolised by the ruddy colour. The play on words, places the elect as the inner sanctuary.

v. 4 The reference to the neck and the tower of David built with turrets whereupon hang a thousand shields, is a reference to the numbers of the inner administration of the celestial government. The sacrifice of Messiah was determined from among the thousand of the angelic Host. This inner number of the Host appears to relate to the elohim central structure and the sacrifice of one of them was determined from the beginning. This was also understood from Job 33:19-24. Metsudath David merely says that a thousand represents a large number. The shields were used as ornaments according to the Soncino (cf. Ezek. 27:11). The fact of the matter is that anciently the fortified structure was as strong as its defenders. The practice of displaying shields during heraldic times was as signs to those without of who the defenders were and they signified the composition, derivation and loyalties of the defenders.

Job 33:23-24 If there be for him an angel, a mediator, one of the thousand, to declare to man what is right for him; ²⁴and he is gracious to him, and says, `Deliver him from going down into the Pit, I have found a ransom; (RSV)

Ibn Ezra renders the text builded with turrets as meaning for the suspension of arms. A mound or tel in which arms are stored, i.e. the neck is compared to the mound not to the swords. Rashi and Rashbam translate talpioth as if delivered from the root ‘to teach’ (aleph), the first letter being elided. The rendering of the Targum, ‘the instruction of the law,’ may have suggested this explanation (Soncino). The neck of the Shulemite is like a splendid tower built as a model for others to follow. The word is understood by the LXX as a proper noun, ‘The tower of David built towards Talpioth’. This context seems to evade the issue or complex problem presented by the text. The fact of the elect being those beheaded for the testimony of Jesus and those who would not worship the beast or take its number from the NT (Rev. 20:4) could not of course be addressed here by the Soncino.

v. 5 The reference to the breasts being two fawns that feed among the lilies has stumped the Hebrew commentators. Metsudath David holds that fawns appear more beautiful when they feed among lilies. The reference is to the feeding of the flock and the clothing of the lilies of the field as greater than Solomon in all his glory. Messiah directly refers to this concept at Matthew 6:24-34.

v. 6 The concept here of the day breathing is the same as at 2:17. The cooling or breathing of the day symbolises the joy of the beloved at meeting the shepherd at the end of the day. This refers to the Messianic advent. The start of the day for the elect is also the first love when the day dawns in the heart of the elect as we see above. Metsudath David renders the text: When evening comes I shall repair to the open country, where everything is sweet and fragrant like myrrh and frankincense. The symbolism of myrrh and frankincense and especially myrrh has been dealt with in the paper Commentary on Esther (No. 063) and also the F017 series. The nexus with Messiah is unmistakable. Indeed those were the specific offerings by the Magi at his birth (Mat. 2:11).

v. 7 Thou art fair my love and there is no spot in thee is a direct reference to the elect being without spot or blemish as we see from the primary concept of the lamb that was Messiah from 1Peter 1:19 and also of the elect at 2Peter 3:14.

This is the salutation of Messiah to the bride who is the elect. The next phase is his call to the Church.

v. 8 Metsudath David concludes that “Delighted with her promise, he continues, ‘Thy beauty is indeed ravishing; I will help thee to escape from this lair of lions and leopards’” (Soncino).

The Soncino notes that the rest of the chapter describes the lover pleading with her to flee from the royal palace. Note the fervour of his pleading: Come with me do not remain with him (Solomon). The plea is the same as that made to the Church to come out of the kingdom of this world and particularly its false religious structure of which Solomon himself fell foul (Rev. 18:4). The text rendered look from the top of Amana follows Rashi, Ibn Ezra, Kimchi and others. Metsudath David renders the text: depart from the top of Amana (cf. Isa. 57:9 (F023xiv) for the meaning of the verb). Thus he urges her to leave the royal residence in Lebanon. Amana is the name of the south of the Anti-Libanus, the eastern chain of hills facing the plain of Damascus (cf. 2Kgs. 5:12) (Soncino). The Lebanon range in the extreme north of Palestine consists of several summits, the highest of which are Hermon and Senir. The Soncino holds that Solomon had probably built royal residences there. In Deuteronomy 4:48 Senir is called Sion and Deuteronomy 3:9 tells us that the Sidonians called it Sirion (see also Soncino). Lebanon and Senir were also the source for the construction of the satanic system portrayed as Tyre in Ezekiel 27:5. This was part of the lead in to the condemnation of Satan, the anointed covering cherub in Ezekiel 28, who sat on the mountains of God. The association with Eden is also not developed here when perhaps it might be appropriate.

vv. 9-12 According to Akedath Yitschak the reunion has endowed him with courage to carry her away from enforced confinement. It has put new heart (lebab) into him. Thus here Messiah is to take captivity captive (Eph. 4:8). The process is commenced with the Church.

The next text refers to my sister, my bride. This process was first embodied in the relationship between Abraham and Sarah as explained in Genesis 12:10-20 and 20:1-18. Whoever interfered between Abraham and his wife was cursed and punished. The penalty paid by Abimelech was a thousand pieces of silver. In other words, the entire thousand of God had to be appeased. This process is understood where Messiah is both the husband of the elect and their brother where all are sons of God. He is the firstborn among many brethren and the Host regard the elect as their brethren (Rom. 8:29; Rev. 6:11; 12:10).

The glance of one eye is held to be seductive by Metsudath David. The kere has the feminine for the word one to agree with the word for eye, which in Hebrew is feminine. The meaning of the kethib is held by Daath Mikra to perhaps mean with one (glance) of thine eyes. The text goes on to read with one bead of thy necklace (cf. Prov. 1:9). Ibn Ezra explains this as a kind of ornamental band tied around the neck. The meaning is that one bead of the necklace, one eye of the body, is betrothed to the shepherd as a bride in their own right. This equates to the parable of the wise and foolish virgins (Mat. 25:1-12).

The text thy lips... drop honey is continued on to the text honey and milk are under thy tongue. The praise of God delivers the response from God so that honey and milk are the reward of the prayers of the saints. The Council of the Elders are charged with monitoring those prayers (Rev. 5:8).

And the smell of thy garments is like the smell of Lebanon is held by the Soncino to be an allusion to the oriental custom of perfuming clothes. Lebanon was renowned for its fragrance (cf. Hos. 14:7) (Metsudath David). The Soncino adds: The girl must have exchanged her humble dress for some splendid raiment worn by the ladies of the court.

The real answer was that the Shulemite did indeed obtain a new garment. This wedding garment was that obtained through baptism and the process of purification in the blood of the Lamb and through the Holy Spirit. It is fascinating that the symbolism of the elect after baptism is not taken up by the rabbinical authorities even though it is so consistent.

A garden shut up refers to the fact that the elect are a garden secluded unto all but its lawful possessor (as Metsudath David says). The Church is chaste and modest as gardens are walled to prevent the intrusion of strangers (cf. Isa. 5:5) (Ibn Ezra, Metsudath David).

Springs were sealed in the Middle East by clay which dried and had the effect of a seal thus making them private property. The capacity to drink from the waters of the elect was likewise sealed. The Holy Spirit was only advanced on a permanent basis to the elect being foreordained or predestined, chosen, called, justified and glorified (Rom. 8:29-30).

vv. 13-14 The text here translated as thy plants is literally thy sendings forth are etc. (Isaiah da Trani). The meaning is that the elect send forth fruit of the Holy Spirit which develops the mysteries of the Kingdom of God (see the paper The Mysteries of God (No. 131)) and also demonstrates and supports the elect or Church as the residence of God through the Holy Spirit. Malbim holds that she is not like an ordinary garden but is full of the most delicious fruit. Pardes or park is held to be of Persian origin (cf. Eccles. 2:5) (Kohut). Marcus claims it is of Phoenician origin (Soncino). For spikenard the Hebrew nerd is nard-oil (Midrash).

Saffron is obtained from the crocus in Palestine and is used as a condiment. In Mishnaic Hebrew, it is used in a verb form, meaning to become pale (see Kohut, Jastrow; Soncino). Calamus (Heb. kaneh) is a plant of reed like stem and tawny colour, well known to the ancients and imported into Palestine from India (Daath Mikra). Cinnamon is grown in the East Indies and reaches thirty feet in height. The Soncino notes, from the Midrash, Rabbi Huna as saying: “Cinnamon used to grow in the Land of Israel, and goats and sheep fed on it”. The Midrash, according to Aruch, holds myrrh to be the oil obtained from the plant mingled with wine.

Aloes grow in India. Its wood is very aromatic and venerated by the natives. R. Joshua says this is foliation - an ointment or oil prepared from the leaves of the spikenard. The use of the term ohel or tent was held to mean that the substance was obtained by importation by tent-dwellers i.e. Bedouin. Others held that it is referred to as tent because it is fragrant and spreads and fills the Tent of Meeting (Midrash).

All of these comparisons are seen to have relevance to the aspects of the elect in their relationship to the Holy Spirit and their tasks in the Kingdom of God. The addition with all the chief spices means that the report of the charms of the Shulemite spread as the scent of the most precious of aromatic herbs (Metsudath David).

vv. 15-16 This fountain of gardens and well of living waters displays the Church as it is under Messiah where from him living waters flow (Jn. 4:10,11; 7:38; Rev. 7:17) and the living bread (Jn. 6:51).

Chapter 5

¹I come to my garden, my sister, my bride, I gather my myrrh with my spice, I eat my honeycomb with my honey, I drink my wine with my milk. Eat, O friends, and drink: drink deeply, O lovers! ²I slept, but my heart was awake. Hark! my beloved is knocking. "Open to me, my sister, my love, my dove, my perfect one; for my head is wet with dew, my locks with the drops of the night." ³I had put off my garment, how could I put it on? I had bathed my feet, how could I soil them? ⁴My beloved put his hand to the latch, and my heart was thrilled within me. ⁵I arose to open to my beloved, and my hands dripped with myrrh, my fingers with liquid myrrh, upon the handles of the bolt. ⁶I opened to my beloved, but my beloved had turned and gone. My soul failed me when he spoke. I sought him, but found him not; I called him, but he gave no answer. ⁷The watchmen found me, as they went about in the city; they beat me, they wounded me, they took away my mantle, those watchmen of the walls. ⁸I adjure you, O daughters of Jerusalem, if you find my beloved, that you tell him I am sick with love. ⁹What is your beloved more than another beloved, O fairest among women? What is your beloved more than another beloved, that you thus adjure us? ¹⁰My beloved is all radiant and ruddy, distinguished among ten thousand. ¹¹His head is the finest gold; his locks are wavy, black as a raven. ¹²His eyes are like doves beside springs of water, bathed in milk, fitly set. ¹³His cheeks are like beds of spices, yielding fragrance. His lips are lilies, distilling liquid myrrh. ¹⁴His arms are rounded gold, set with jewels. His body is ivory work, encrusted with sapphires. ¹⁵His legs are alabaster columns, set upon bases of gold. His appearance is like Lebanon, choice as the cedars. ¹⁶His speech is most sweet, and he is altogether desirable. This is my beloved and this is my friend, O daughters of Jerusalem.

Intent of Chapter 5

The context of Chapter 5 relates to the sacrifice of Messiah and the ongoing search for the Church. The first three verses refer back to the execution and the resurrection. The later verses recapitulate the ascension and the subsequent persecution of the Church.

v. 1 I am come into my garden. According to the Soncino, in Hebrew the perfect of the verb also expresses a definite future act (Metsudath David). Her lover already imagines himself there. Sforno, homilising the whole of the chapter, applies this verse to the religious education of children. The perfect of the verb might also indicate a definite completed act. The advent of Messiah was in two forms. The Messianic intent of this text has to be denied as a past- completed action as that implies two advents and in this case a completed action. We will see that this is in fact the meaning from a comparison with the Gospels.

The sister/bride symbolism is examined above. The brother/bride of the Church example of the parables includes the wise and foolish virgins of Matthew 25:1-13.

I have gathered my myrrh with my spice. The root arah means ‘to gather fruit’ (cf. Psalm 80:13). The literal translation is ‘I have plucked my myrrh with my balsam’ (Daath Mikra).

The reference to Psalm 80:13 is relevant also because 80:8-13 refers to Israel as a vine once carefully tended but now forsaken and food for the wild beasts. The myrrh and spices are examined above and relate to the firstfruits.

The reference to honeycomb and honey is a play on the reference at 1Samuel 14:27. The brightness of Jonathan’s eyes was akin to the enlightenment of the Spirit. The text I have drunk my wine with my milk is avoided by the commentaries. The New Testament writers apply the concepts to the Holy Spirit and the Word of God.

The text, Eat O friend, is attributed by Rashbam as an invitation to the friends of the lovers to participate in the marriage feast. Most commentators make friends agree with beloved (which is plural) in accordance with the context and poetic parallelism (Soncino). The meaning of the friends participating in the marriage feast is explained by Christ at the parables of the wedding and again in the texts of Revelation.

Those that were originally bidden to eat at the wedding did not in fact come, so those who would have been considered less worthy were invited in their place (Mat. 22:1-14). These are the friends invited to eat. However, each must have a garment. These are they who are part of the general multitude who keep the commandments of God and the testimony of Jesus (Rev. 12:17; 14:12; and 22:14 see KJV for intent). Thus the marriage supper is comprised of two groups, the brides and the friends. Both are in the Kingdom of God as we see from the distinction in Revelation between the 144,000 (Rev. 7:1-8) and the great multitude (Rev. 7:9-17). The great multitude also serve God before His throne, immediately following their redemption from the great tribulation. Thus this distinction was known from the OT in the Song.

Drink, yea, drink abundantly O beloved refers to the abundance of the feeding of the elect by the Lamb. The 144,000 are fed by the Lamb as firstfruits. They alone sing the Song of the Lamb before the throne of God and the four living creatures and the elders which comprise the inner council of the elohim (see Rev. 14:1-5). There is thus a distinction between the 144,000 and the great multitude that also serve before the throne.

The text then goes on to the complex issues involved in the execution and the resurrection.

v. 2 Here the Messiah slept, but he qualifies the text. The rabbinical commentaries show the complex difficulties they face in applying the text while avoiding the Messianic concepts.

The Soncino (referring to Daath Mikra) says:

A day of excitement is followed by troubled dreams. In verses 2-7 she relates her dream (Daath Mikra). Earlier exegetes, however, interpret it as an actual happening: in verse 8 she asks the ladies of the court, who have offered to assist her in the search, to tell her lover, on finding him, that she is sick with love for him. They ask (verse 9) what she can see so extraordinary in him to warrant all her excitement, which provides her with the opportunity of painting a glorious picture of his graces (Soncino).

The understanding here is obvious. The daughters of Jerusalem and the beloved both seek Messiah. The beloved that did come was rejected of Judah because he was not extraordinary. They expected the king Messiah, not the priest Messiah. The Church then extolled the gospel of grace to Judah, which was not converted save for individuals.

The comment regarding My heart waketh deals with the resurrection through the grace of God holding the core of the Spirit. Daath Mikra explains that the heart was the seat of the passions, but also the seat of intelligence. On death, the Spirit of man goes back to God who gives it. Messiah had a command from God to be resurrected as Spirit. This is the meaning of the term my heart waketh. His Spirit was restored to life by command of God. The text then, from verse 3, proclaims the miracle of the resurrection and the subsequent baptism and salvation of the elect.

The text then goes on in verse 2 to say hark my beloved knocketh. The Soncino notes that: Seeing that the ladies are sympathetic she tells them her dream. This translation follows the LXX which takes dophek as a separate clause agreeing with dodi, ‘my beloved is knocking’.

For kol, with the meaning hark, see 2:8. This may also be rendered ‘my beloved is knocking aloud’ (see Heidenheim, Mecklenburg, [Gen. 4:10] (Soncino).

The call is to the elect to open to the Messiah. The term for he who knocks at the door is rendered in the Arabic form as Al Tarikh (see Q086), which is the name for the Morning Star. The Surah Al Tarikh is thus rendered in different forms. It is rendered as the Morning Star in Pickthall’s translation while it is rendered the Nightly Visitant by Darwood. It also means He who knocks at the door. The sense of the text is thus identified with Messiah from here and also from Revelation 3:20. Here the Messiah comes in and eats with those who open to him.

The comment that his head is drenched with dew is again a reference to the Nightly Visitant which contains, in the Arabic, a connection with the Morning Star (see also Pickthall). The Morning Star or Day Star, the Light Bearer or Lucifer is the rank of the elohim of this earth, which was held by Satan as anointed guardian cherub, as we know from Ezekiel 28:14 and Isaiah 14:12 (No. 223). This rank is given to Christ, which he shares with the elect (2Pet. 1:19; Rev. 3:27-28; 22:16). The dew also has reference to Judges 6:38 as is noted also from the Soncino.

The commentaries note that he may have come from his mother’s house in the night. It also notes he awaited all evening after his resurrection until the Sunday morning (Jn. 20:1,8-10,16-17) when he ascended into heaven as the wave sheaf offering and then returned that evening (Jn. 20:19).

v. 3 The text is applied exactly in the Gospels at the last supper. Christ laid aside (tithenai) his garment. This symbolised the laying aside of his life. The term, how could I put it on? shows the miracle of the resurrection through the power of God. Only God could put it on again. The term I had bathed my feet how could I soil them? is a reference to the symbolism of the footwashing of the Lord’s Supper done first for Messiah in spikenard. The first instance of the event shows that it is directly related to the forgiveness of sins (Lk. 7:38-50). John 11:2 shows that it was Mary who did this. The incident at John 12:3 was also done by Mary. She anointed his feet with nard in anticipation of his death by execution on the stauros (No. 039). He arrived there six days before the Passover (i.e. 9 Nisan) and on 10 Nisan they gave him a supper and he was anointed. He was thus set aside as the Passover Lamb. He did not defile his feet. He died without blemish as the Passover. The same sense of being without blemish is applied to all who have their feet washed at the Lord’s Supper, through the blood of Messiah. The word for how in this text is a word found only in Esther 8:6. This text has the connotation of how can I let it happen. The word is SHD 346 ’ayeh meaning where? Seemingly derived from SHD 335 ‘ay where how or why. The sense is how can it be and the sense of the ongoing impossibility of being placed in that position.

v. 4 The text shows the return of Messiah from the resurrection. The Soncino gives the meaning as: Hearing her lame excuses for not answering his knock, he departs, and his action causes her anxiety (Rashi). The translation here differs from that of the Soncino which applies the text as My beloved put in his hand by the hole of the door. The explanation is given so it would appear that an unbolted door could be opened by inserting the hand in the hole (Isaiah da Trani, Daath Mikra). Others hold that the hole was also used to view and speak to the visitor.

The term heart is literally my bowels, which to the ancients were the seat of the emotions (cf. Jer. 31:19; Ps. 40:9).

v. 5 The commentaries note that when the knocking ceased she became anxious.

Rushing to the door her hands touched the liquid scent with which her beloved had sprinkled the door, [perhaps as a gesture of love, or in pursuance of a custom to anoint the door of a beloved with fragrant spices] (Isaiah da Trani). Some commentators are of the view that she anointed herself with myrrh before retiring for the night (Rashi, Metsudath David).

The real position is that the beloved was not trying to enter here. He was trying to give the beloved the means of escape from the world system. From the very act of his opening, the beloved was anointed with the spices of the Spirit and freed from her environment. However, she could not yet be united with the lover. He had gone away for an extended period. The search of the beloved commences because she has contact with him only through the Spirit.

v. 6 This is the period of the Church in the wilderness. The commentaries say [Imagine her grief at not finding him there! The verbs chamak abar (had turned away, was gone) are most expressive, and the omission of the particle ‘and’ reflects her disturbed mind.] (Soncino).

Her soul failed her meant she felt faint (Metsudath David). The qualification when he spoke is significant. Rashi comments: ‘Because he said, “I will not now enter, since thou didst at first refuse to open to me”’. Metsudath David, Isaiah da Trani and Malbim follow this explanation. Akedath Yitschak, however, explains it as past perfect, ‘my soul had failed me when he spoke,’ i.e., when he said, ‘Open to me, my sister, my love’. I did not give his words the proper attention. I did not take them seriously. This is exactly the situation with Judah, the blood sister of Messiah. They did not heed him and thus he went away for the forty Jubilee period to end the time of the Gentiles and the period of Satan’s rule.

There was no answer from this period. There was no sign given his ministry save the sign of Jonah (see the paper Sign of Jonah and the History of the Reconstruction of the Temple (No. 013)).

v. 7 Metsudath David says that those who patrol the city at night, mistaking her for a wanton, attempt to stop her, and when she refuses, they have recourse to violence. This is exactly what happened to the Church not only in Judah but elsewhere. They took her mantle. The Soncino says, “The word (redid) occurs again only in Isaiah 3:23 (veil)”. It was worn by Oriental ladies out of doors, and may have been a fine lawn garment thrown over the whole dress. Kimchi thinks it was a silk veil. The concept from Isaiah 3:16-26 is that the finery of Judah and the daughters of Zion are removed because of their wanton arrogance. Isaiah 4:1ff. goes on to show how seven women shall seize a man to remove their shame. That is the time of Messiah when those who remain in Zion will be called holy, every one who has been recorded for life in Jerusalem. These are they written in the book of life of the Lamb. The filth of the daughters of Zion will be washed away by a spirit of judgment and a spirit of burning. At that time there will be a cloud by day and smoke and the shining of a flaming fire by night over the whole site of Mount Zion and over her assemblies. Over all the glory there will be a canopy and a pavilion as a shade, a refuge and a shelter (Isa. 4:5-6).

v. 8 The text here shows that the ladies of Jerusalem are asked to take part in the search. Conversion is thus extended to them. The Soncino says that Jewish commentators apply this verse to the intense love of Israel for God despite prolonged suffering. The text in verse 8 is however a question: What will you tell him? That I am lovesick. The question appears to be rhetorical, in that the lover is hardly likely to accept such an excuse for their behaviour.

The Soncino notes:

She urges them to tell her lover, on finding him, that all the wounds inflicted upon her by the watchmen were nothing compared to her love-sickness for him (Akedath Yitschak, Metsudath David).

The real explanation appears to be based upon the exchange between the beloved and the daughters of Zion. The relationship of the word in Isaiah 3:23 is noted. Yet not one reference to the action or criticism levelled at these women is even so much as mentioned by the commentators when it is obvious that there is a direct relationship between the texts. The reason is that the texts are clearly Messianic and the beloved of Messiah is not of the daughters of Jerusalem.

v. 9 The distinction is made even more apparent from this next verse. They see the distinct and passionate relationship between the Shulemite and the beloved. The Soncino says:

Surprised at her great passion they taunt her. What does she see in him to excite her emotions? The question provides her with an opportunity to give an account of his physical grace.

vv. 10-16 The depiction of his beauty is also of spiritual connotation and can be cross-referenced to other texts; his clear white skin (cf. Lam. 4:7). His pre-eminence above ten thousand is understood by the commentaries as:

Just as a standard (degel) is raised above the head of a marching army, so does he tower above all others on account of his beauty (Akedath Yitschak, Isaiah da Trani). Ten thousand expresses a very large number (Kimchi)

v. 11-13 The description most fine gold in the Hebrew is kethem paz, which is a figure of speech for excellency. Beginning with his head she describes in matchless imagery all the limbs of his shapely body. Ibn Ezra translates kethem by ‘a diadem’ and paz by ‘precious stones.’ Rashi renders it ‘choice things which kings treasure up’ and Rashbam: ‘Heap of gold, pearl-like in colour’. His locks are curled is literally ‘heaps upon heaps (taltallim), undulating like hills (tel) (Isaiah da Trani). The reference to the eyes like doves is also applied earlier. The concepts are clarity and beauty. The eye is noted as the window of the soul or the light of the body (Mat. 6:20). Clear eyes are required for the priesthood (Lev. 21:20). The cheeks are as raised flower beds of balsam (cf. arugah Ezek. 17:7). As banks of sweet herbs uses the Hebrew migdaloth or ‘towers’. Akedath Yitschak says that spices used to be placed in vessels like towers (the practice may have followed the text rather than the reverse however). The Soncino goes on:

The rounded form and variegated colour of his cheeks suggest this bold comparison. His beard sits perfumed on his cheeks and his breath is as sweet as the purest myrrh (Metsudath David).

It might be taken from this text that Messiah here is prophesied to have worn a beard. The text however might be applied to the spiritual symbolism of the aspects noted in Revelation. The text dropping with flowering myrrh is taken as indicating a sweet (Akedath Yitschak) or faultless conversation. Beryl or Tarshish is c[h]rysolite first found in Tartessus in Spain. In colour it is yellow and pellucid, thus suggesting the nails of the fingers which are transparently pink (see Bigdei Kehunnah, Shaffer, Jerusalem, 1964) (Soncino).

v. 14 the term polished ivory suggests a white smooth body. The Soncino notes her purpose as:

to indicate that every inch of his body is far more precious to her than all the wealth of Solomon. Esheth (polished) denotes a mass (Rashi). Ibn Ezra explains ‘to shine with brightness’ [cf. Jer. 5:28].

The note by Rashi as denoting a mass has application to the body of the Messiah. The extended sense of the body being a mass and being more precious than the wealth of Solomon is reference to the elect as the body of Christ.

The sapphires are held to be perhaps the lapis lazuli descriptive of his purple tunic covering his glistening skin (see Ibn Ezra, Kimchi). His body is as beautiful as a piece of ivory studded with sapphires (Rashi, Metsudath David). Here we approach the concept of the purple wealth and authority, which was used for royalty. This is extended to the body, which is clothed in that symbolism.

v. 15 The text as alabaster columns (on golden pedestals has the concept of being upheld by the pillars of the Temple which are the Philadelphian system of Revelation 3:12.

The comparison with Lebanon is descriptive of majestic beauty. The references to Lebanon are as above (and also cf. Deut. 3:25). Ibn Ezra notes it is famed for fertility and beauty.

These cedars tower above all other trees (cf. Amos 2:9). Thus the beloved is outstanding among all men (Rashi). This is Messiah. His mouth is most sweet (Lit. “his palate”) as before, refers to the fact that his mouth utters nothing but pleasant things (Metsudath David). It might be more correct that his speech is blameless rather than innocuous.

v. 16 The conclusion this is my beloved and this is my friend is a challenge to the daughters of Jerusalem. The Soncino says:

and now judge for yourselves wherein my beloved is more to me than any other.’ She feels that she has more than answered the scornful question contained in verse 9 (Malbim).

Thus the Shulemite has answered the daughters of Jerusalem. Judah stands convicted. Now comes the apparent change of heart.

Bulinger’s notes on Chs. 3-5 (for KJV)

Chapter 3

Verse 3

bed = couch, not the same word as in Song of Solomon 1:16 ; Song of Solomon 3:7 , &c.

sought = still sought.

my soul = I myself.

Verse 4

It was but a little that = Scarcely.

a little = a little while. See note on "almost", Proverbs 5:14 .

from them = them.

but = when.

held = seized.

chamber = inner chamber.

Verse 5

I charge you = I have adjured you.

you. See note on Song of Solomon 2:7 .

roes = gazelles.

stir not up . . . awake. See note on Song of Solomon 2:7 .

love. Hebrew. 'ahabah Ferm, as in Song of Solomon 2:7 ; Song of Solomon 8:4 .

he = she.

Verse 6

Who is this? = What is this? A question asked by anJerusalem. inhabitant of Jerusalem.

bed. Hebrew. mittah . Not the same word as Song of Solomon 1:16 ; Song of Solomon 3:1 ; Song of Solomon 5:13 , or Song of Solomon 6:2 .

valiant men. Hebrew. gibbor App-14 .

Verse 8

every man. Hebrew. 'ish. App-14 .

night = nights (Plural)

Verse 9

King Solomon made, &c. The remark of a third inhabitant of Jerusalem. See the Structure (above).

a chariot = a palanquin.

Verse 10

the bottom thereof = its support.

the covering of it = its seat.

the midst thereof = its interior.

being paved = tessellated.

with love = most lovely.

for = by.

Verse 11

Go forth. The remark of a fourth inhabitant of Jerusalem. See the Structure (p. 7).

daughters of Zion. Occurs only here, and Isaiah 3:16 , Isaiah 3:17 ; Isaiah 4:4 ; always by way of reproof. Can it be so here? Does it imply the envy or jealousy of Song of Solomon 8:6 ? (Compare "haughty", Isaiah 3:16 .) Note the difference between the sing, and plural

espousals = marriage.

Chapter 4

Verse 1

Behold. The words of the shepherd approaching the Shulamite.

my love = my friend. Hebrew. ra'yah. See note on Song of Solomon 1:9 . Feminine, showing the speaker and the one spoken to.

behold = gaze on.

doves' eyes. Referring to the large melting eye of the dove: a "clean" bird.

within thy locks = behind (or through) thy veil.

that appear = springing down.

Verse 2

even = evenly.

whereof every one bear twins = all of which are paired.

barren = bereaved, as in Jeremiah 18:21 .

Verse 3

thread = braid.

speech = mouth.

temples = cheeks.

piece = part.

Verse 6

Until = When. The Shulamite speaks in Song of Solomon 4:6 , referring to Song of Solomon 2:17 , answering that that very evening she will quit Jerusalem and go to their delightful country.

break = cools. Compare Song of Solomon 2:17 .

Verse 7

Thou art all fair, my love. The shepherd speaks: "love" being here feminine again.

Verse 8

Come = Thou wilt come.

Lebanon . . . Amana . . . Shenir . . . Hermon . . . the lions' dens ,

. . . the mountains of the leopards. He gives these names to Jerusalem and the royal residence.

my spouse = my betrothed.

lions . . . leopards: denote the king and his courtiers. Compare Ezekiel 19:7 ; Ezekiel 22:25 .Nahum 2:12 .

Verse 9

ravished my heart = put heart into me.

one. It was customary to unveil one eye in conversation.

of: or round.

Verse 10

fair = sweet.

love = endearments. Hebrew. dodim, as in Song of Solomon 1:2 , Song of Solomon 1:4 , and Song of Solomon 7:12 .

my sister, my spouse = my sister betrothed.

wine. Hebrew. yayin. App-27 .

Verse 11

drop as = drop [honey] as.

Verse 12

A garden. Note the Alternation in verses: Song of Solomon 4:12-15 : c | 12-. Garden. d | -12. Spring. c | 13, 14. Garden fruits. d | 15. Fountain.

inclosed = closed: bolted and barred.

shut up. Same word as "inclosed" (above).

Verse 13

an orchard = a paradise. See note on Ecclesiastes 2:5 .

camphire = henna, or cypress.

Verse 14

all trees of frankincense = all sorts of frankincense trees.

spices = spice plants.

Verse 15

A fountain = [With] a fountain.

fountain of gardens = a garden-fountain, without which no garden was complete.

Let my beloved. The Shulamite speaks in response, with the eloquent brevity of her overwrought feelings.

my beloved. Here, masculine, which shows who the speaker of this sentence is.

his = its.

Chapter 5

Verse 1

I am come = I am coming. This is the shepherd's suitable reply to her brief invitation.

spouse = betrothed, as in Song of Solomon 4:8 , Song of Solomon 4:9 , Song of Solomon 4:10 , Song of Solomon 4:12 .

I have gathered = I am gathering.

I have eaten = I am eating.

I have drunk = I am drinking. (The perfect tenses being used for the present. See Kautzsch's Gesenius, 106.)

wine. Hebrew. yayin . App-27 .

eat, O friends. The words of the court-ladies, encouraging the Shulamite and her beloved (masculine). See Structure on previous page.

Verse 2

I sleep = I was asleep, or sleepy.

waketh = kept awake.

it is. Supply "it was".

my beloved. Hebrew masculine.

that knocketh = he is knocking (masculine).

my love = my friend. Feminine. Hebrew. ra'yah, as in Song of Solomon 1:9 , Song of Solomon 1:15 ; Song of Solomon 2:2 , Song of Solomon 2:10 , Song of Solomon 2:13 ; Song of Solomon 4:1 , Song of Solomon 4:7 ; Song of Solomon 5:2 ; Song of Solomon 6:4 .

Verse 3

I have put off. She quotes (Song of Solomon 5:3 ) the reply her shepherd lover gave in her dream.

defile = soil.

Verse 4

put in his hand, &c. = withdrew his hand. Hebrew "sent away his hand from the hole". So the Septuagint and Rashbam.

my bowels were moved for him = my heart was disquieted within me.

for him. Many codices read "within me".

Verse 5

I (emph.): i.e. I immediately arose.

Verse 6

my soul = I (emph.) Hebrew. nephesh. App-13 .

he spake = when he was speaking of it.

Verse 7

went about: i.e. the patrol.

the city. She is still in Jerusalem and away from her country home. (See the notes, p. 920.)

took away my veil. This was gross insult to an Eastern woman.

Verse 8

I charge = I adjure.

you. See note on Song of Solomon 2:7 .

sick of love = love-sick.

of = with. love. Same word and sense as in Song of Solomon 2:7 ; Song of Solomon 3:5 , and Song of Solomon 8:4 .

Verse 9

What is . . . ? The speakers are the court-ladies, replying to the conclusion of her dream. dost so charge us? = hast so adjured us?

Verse 10

My beloved. The Shulamite describes him further to them. See Structure (above).

the chiefest among ten thousand = distinguished or conspicuous above thousands. Hebrew "signalized as by a banner".

Verse 11

bushy = flowing, waving, or curled.

Verse 12

rivers = channels, or gorges. Hebrew. 'aphikim. See note on 2 Samuel 22:16 .

washed = bathed: i.e. the doves.

fitly set = set as gems in a ring.

Verse 13

a bed of spices = a raised bed of balSamaritan Pentateuch Some codices, with Septuagint, read "beds of balsam".

dropping = distilling.

sweet smelling = liquid.

Verse 14

as gold rings = like golden cylinders.

set with the beryl = adorned with gems of Tarshish (alluding to the nails, of which great care was taken)

bright = polished.

Verse 15

marble = white marble.

sockets = bases.

countenance = aspect.

excellent = choice.

Verse 16

mouth = voice, by Figure of speech Metonymy (of Cause), App-6 .

altogether lovely = fervently cherished, or desired. Hebrew. mahmad. Occurs only here in this book.

This = Such.

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