Commentary on Song of Songs Part 3 (No. F022iii)

Chapter 6

¹Whither has your beloved gone, O fairest among women? Whither has your beloved turned, that we may seek him with you? ²My beloved has gone down to his garden, to the beds of spices, to pasture his flock in the gardens, and to gather lilies. ³I am my beloved's and my beloved is mine; he pastures his flock among the lilies. ⁴You are beautiful as Tirzah, my love, comely as Jerusalem, terrible as an army with banners. ⁵Turn away your eyes from me, for they disturb me--Your hair is like a flock of goats, moving down the slopes of Gilead. ⁶Your teeth are like a flock of ewes, that have come up from the washing, all of them bear twins, not one among them is bereaved. ⁷Your cheeks are like halves of a pomegranate behind your veil. ⁸There are sixty queens and eighty concubines, and maidens without number. ⁹My dove, my perfect one, is only one, the darling of her mother, flawless to her that bore her. The maidens saw her and called her happy; the queens and concubines also, and they praised her. ¹⁰"Who is this that looks forth like the dawn, fair as the moon, bright as the sun, terrible as an army with banners?" ¹¹I went down to the nut orchard, to look at the blossoms of the valley, to see whether the vines had budded, whether the pomegranates were in bloom. ¹²Before I was aware, my fancy set me in a chariot beside my prince. ¹³Return, return, O Shu'lammite, return, return, that we may look upon you. Why should you look upon the Shu'lammite, as upon a dance before two armies?

Intent of Chapter 6

v. 1 The daughters of Jerusalem seem to have undergone a change of heart. If he is so wonderful then let us help thee to look for him (Akedath Yitschak, Metsudath David, Malbim). Similarly have the nations taunted Israel: Where is your God to help you? (Midrash). The text can thus be taken in the ironic. Judah is taunting the Church for its Messianic faith. The Shulemite replies allegedly evasively.

vv. 2-3 The reply is allegedly evasive; the answer to the usual attitude of Judah when the Messiah is not here as King Messiah and ruler. This is the same problem as we saw during the ministry of Messiah and the reason that he was rejected in the first instance. The reply is held to be that he may have gone forth to his usual haunts, gathering garlands as before (Daath Mikra). The usual haunt of Messiah as the Angel of (Jehovah) Yahovah at the head of the nation (Zech. 12:8) was as the elohim of Israel (Zech. 12:8; Ps. 45:6-7; Heb 1:8-9) and its protector.

The evasive answers are held to be prompted because the daughters of Jerusalem tried to turn away her affections from him. This has been the continual problem of the Church with Judaism and those who espouse a Judaic system at the expense of the NT texts. The disappearance of the beloved only serves to make it still more overpowering. The dramatic elements which are pronounced in this chapter are intended to give unity and movement to the poem (Daath Mikra). The real understanding that Messiah had to go and return within the sign of Jonah could not be revealed within the mysteries of God.

The devotion of the Shulemite was not diminished. The term that feedeth among the lilies is held to mean that they are not to search. That is the duty of the Shulemite alone. The commentaries hold that jealousy now speaks. She is held to be anxious that she may have aroused their curiosity by singing his praises. Metsudath David thinks that this is spoken in fear of losing the beloved. It is rather a testimony to the faith of the elect. He notes however the term as meaning Just as I am still faithful to him, so is he still faithful to me. He ‘feedeth among the lilies.’ He has gone to bring me lilies from his garden (Metsudath David). Akedath Yitschak and Metsudath David are noted by the Soncino as holding the following:

Upon hearing the maiden’s pleasant words in her unlimited praise for him, and upon seeing the pain caused her by his absence and how her sins have been expiated, her beloved returns and endorses the words of the court ladies who had sung her charms.

The important point to note is that the commentators note here that the expiation of the sins of the Shulemite has occurred. This is specifically a function of Messiah. The commentators, at least Akedath Yitschak and Metsudath David, therefore must know that the text is Messianic. It is likely that the majority, if not all, know. We are verging here on the deliberate withholding of the truth from the people of Judah by the Scribes (see also the paper Measuring the Temple (No. 137)).

vv. 4-7 The comments now reflect the praise before regarding the flock of goats from Gilead and also the pomegranates and the teeth. The elect are again praised for their purity of faith and their unity of purpose. There is in effect another trial here over the course of the history of the Church. During the history of the Church in Europe there was a concerted undermining of the Church in Eastern Europe by the Ashkenazi and the Church was infiltrated and diminished. This is what is referred to traditionally as the Thyatiran era.

The comment in verse 4 relates to Tirzah. The commentaries allege that the king is now addressing her (see Soncino). Tirzah is an old Canaanite city (Josh. 12:24). It was famed for its beauty and was renowned as the royal residence of the kings of Israel after the revolt of Jeroboam. The Soncino says that it may have been linked here with Jerusalem instead of Samaria which was the capital of the northern kingdom, because of the evil repute in which the latter was held in Nehemiah’s day. Tirzah retained the distinction of being a royal residence until the days of Omri, who built Samaria (1Kings 16:15ff.). The city was of striking beauty, as is indicated by its Hebrew name, which means ‘to be pleasant’ (Metsudath David). Hence the remark of the Midrash, followed by Jewish commentators: ‘Thou (Israel) art beautiful when thou performest deeds that please Me.’ (Soncino).

There is thus a clear acknowledgment that beauty is allied with the adherence to the word of God. The contrast of the next part of the text being terrible as an army with banners is a direct comparison with Proverbs 7:26. The power of a seductive woman is compared with that of an armed host. Here the elect through its constancy is also as formidable as an army (also Metsudath David).

The comments are repeats of the praise already given, why should she seek praise from a lesser source? The comment, turn away thine eyes from me because they have overcome me, appears to be a strange plea.

The next text from verses 8-10 is held to refer to a declaration by he who is presumably the beloved.

The Soncino says:

He approaches the daughters of Jerusalem and declares, ‘Solomon is the possessor of a harem of beautiful women, threescore queens, and fourscore concubines and maidens without number. Why should he hold my beloved against her will? (Malbim).

Malbim then goes on to state that is but one means: To me, she is but one. Moreover, to her mother, she is but one. He holds that all the daughters called her happy and the queens and concubines praised her despite their rivalry.

The praise in verse 10 is held to be her beloved citing the praise of the ladies when they first beheld her (Metsudath David, Malbim). These praises refer to the aspects of the elect in their relationship with Messiah at the restoration. Only then does the full stature of the elect become known. The woman is clothed with the sun and the moon and the stars (Rev. 12:1). She is of the day star.

vv. 11-12 The maiden here is held to give excuses for fleeing Solomon’s palace. She claims innocently, ‘I went down into the garden of nuts etc’. (Malbim). However, it is the beloved that appears to be speaking here. He is speaking of his activities. The Midrash likens Israel to nuts. Just as the shell of a nut, when falling into mud, protects the kernel from becoming unclean, so has Israel preserved its purity when dispersed among the nations. Thus we see that the Midrash understands that we are looking at the activities of Messiah. He goes to see the green plants of the valley and to see whether the vine budded. The symbolism is clearly that of Israel in the dispersion. The vineyard of the Lord of Hosts is the whole house of Israel and the nation of Judah, his pleasant planting (Isa. 5:7). Messiah is about his Father’s business.

The meaning is perhaps not fully explained from the KJV text, which like the LXX treats the words princely people as a proper noun ammi nadib. Rashi says the yad is not the suffix but a poetical termination. He interprets: “‘My soul has made me as the chariots for foreign princes to ride upon,’ i.e. I have unwillingly brought a foreign yoke upon myself. That is how she feels at court in their midst, quite out of place”. Verse 12 in the Soncino says:

Before I was aware, my soul set me Upon the chariots of my princely people.

The Soncino says:

… this is a difficult verse. She retracts her previous statement and states ‘Indeed I do not know why I fled the kings quarters. My soul, i.e. my beloved, who is my soul and my life, drove me as a chariot to the princely members of my people, that I no longer be imprisoned but free (Malbim).

Here the concept is that the Church was set by the beloved within the chosen of Israel that it be no longer imprisoned. That is what Messiah said when he stated that the Kingdom of God would be given to a nation showing the fruits of the Kingdom (Mat. 21:33-43). Thus the nation showing the fruits of it was also in Israel. The soul of the Church here is held to be the beloved. However the Holy Spirit is the mechanism by which this can occur. Thus the activity of Messiah within the elect through the Holy Spirit was seen from the Song.

Chapter 7

¹How graceful are your feet in sandals, O queenly maiden! Your rounded thighs are like jewels, the work of a master hand. ²Your navel is a rounded bowl that never lacks mixed wine. Your belly is a heap of wheat, encircled with lilies. ³Your two breasts are like two fawns, twins of a gazelle. ⁴Your neck is like an ivory tower. Your eyes are pools in Heshbon, by the gate of Bath-rab'bim. Your nose is like a tower of Lebanon, overlooking Damascus. ⁵Your head crowns you like Carmel, and your flowing locks are like purple; a king is held captive in the tresses. ⁶How fair and pleasant you are, O loved one, delectable maiden! ⁷You are stately as a palm tree, and your breasts are like its clusters. ⁸I say I will climb the palm tree and lay hold of its branches. Oh, may your breasts be like clusters of the vine, and the scent of your breath like apples, ⁹and your kisses like the best wine that goes down smoothly, gliding over lips and teeth. ¹⁰I am my beloved's, and his desire is for me. ¹¹Come, my beloved, let us go forth into the fields, and lodge in the villages; ¹²let us go out early to the vineyards, and see whether the vines have budded, whether the grape blossoms have opened and the pomegranates are in bloom. There I will give you my love. ¹³The mandrakes give forth fragrance, and over our doors are all choice fruits, new as well as old, which I have laid up for you, O my beloved.

Intent of Chapter 7

The next phase is from Chapter 7. There is quite a disparity in the translations of 7:1,2ff.

The Soncino commences the text as:

1. Return, Return, O Shulammite; Return, Return, that we may look upon thee.

What will yet see in the Shulammite? As it were a dance of two companies.

2. How beautiful are thy steps in sandals, O prince’s daughter! The roundlings of thy thighs are like the links of a chain. The work of the hands of a skilled workman.

The text at verse 1 here is held to mean that after revealing to the daughters of Jerusalem her intention to return to her people and to her beloved, they appeal to her to return to Solomon’s chambers where they will bestow honour upon her (Malbim).

The question ‘what honour will you bestow upon the Shulemite?’ is held by Malbim to be a question that she asks them. The history of Shunem has been given above. It is a village in the plain of Esdraelon three and a half miles north of Jezreel, to the west of the feature called “Little Hermon”. It lies in Issachar where the Philistines encamped before the last battle of Saul (1Sam. 28:4). Abishag came from there and Elisha lodged there (2Kgs. 4:8).

The praise of the Shulemite or Shulammite is questioned by her. Praise from other than the beloved is irrelevant. The text as it were a dance of two companies is rendered by Malbim as ‘since I am surrounded by two companies’ i.e. I am imprisoned on all sides. Others interpret this as an appeal by her lover to return to him. She then replies to his request as per the last two sentences of the verse, meaning ‘What more can you see and praise in one whom the companies of the people have praised?’ (Akedath Yitschak). The more likely meaning is that the Shulemite is a dance of two companies. The first company is the 144,000. The second company is the great multitude that surrounds the Messiah and attends his marriage supper. The explanations are most unsatisfactory regarding this text. Indeed it does not appear in the KJV or the RSV as Chapter 7:1 (it is relocated to 6:13). It is in the Masoretic Text and appears in Green’s Interlinear in the main text but is of course relocated in the accompanying authorised text. Green translates the text as:

Return, return O Shulamite! Return, return that we may gaze upon you! What will you see in the Shulamite? As the dance of two (army) camps.

The concept is clearly that the Shulemite can be seen as the dance of two (army) camps. The armies of the living God are somehow epitomised by the stature of the Shulemite. Why was it relocated when it clearly has great bearing on the text?

The KJV and the RSV commence the Chapter with verse 2 as being verse 1. The text reads in the Oxford Annotated RSV: How graceful are your feet in sandals O queenly maiden!

7:1[2]-13[14]

¹How beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs are like jewels, the work of the hands of a cunning workman.

There are two views of this text. Malbim thinks that if the daughters of Jerusalem are addressing her, they are saying in effect that Thy feet are beautiful in the sandals thou wearest in Solomon’s chambers, not so if thou art the barefooted wife of a simple shepherd.

Akedath Yitschak explains that he is praising her after he has married her and has been intimate with her. (Rashi renders the text: the secret places of thy thighs). That is the difference between the intimacy of these phrases and those in 4:1-5. The illusion to the skilled workman is held to refer to the beloved (from Metsudath David). However, Malbim seems to miss the point of the craftsmanship of God in the process (Ps. 139:13-18) which also relates to predestination (Rom. 8:29-30) and holds the text to mean only if they are bedecked with jewels, the work of a skilled workman, as in Solomon’s chambers, not so if thou become the wife of a poor shepherd (Soncino).

The Soncino holds that the term O prince’s daughter might better be “O born lady”. Bath nadib means a scion of a noble family, but may also signify the possessor of a noble character. The Shulemite is born again in order to enter the Kingdom of God (Jn. 3:3). The perfection of Holy righteous character is the intent of the process in the fear of God (2Cor. 7:1). Christ was perfected on the third day (Lk. 13:32).

The elect or saints are perfected forever (Heb. 10:14; Eph. 4:13) and in them the love of God is perfected (1Jn. 2:5; 4:12). This is the intent of the perfecting of the House of God (2Chr. 8:16).

v. 2 The text is also rendered wherein no mingled wine is wanting (Soncino). The reference to a round goblet is important. The Hebrew is agan hasahar, lit. ‘a bowl of roundness’ (Soncino). ‘There are places where the moon is called sahara. Sahar is an allusion to the Sanhedrin sitting in semi-circular rows, like a half moon, which is likewise the shape of the threshing floor’ (Midrash).

This text thus refers to the placement of the council which mirrors that in Revelation 4:1 to 5:14. The Sanhedrin, as was the council of the priesthood, is a reflection of the celestial council, which serves the heavenly sanctuary (Heb. 8:4-5). The rounded goblet perhaps has relationship also to those referred to as golden bowls full of incense which are the prayers of the saints in Revelation 5:8. The replacement of the Sanhedrin by the seventy [two] (Lk. 10:1,17) is reflected here in this symbolism of the beloved. The mingled wine is held to be a practice of the ancients making the wine milder (Metsudath Zion). The text is probably a reflection of Wisdom of Proverbs 9:1-5. The Wisdom here refers to the Holy Spirit which has sent out her maids which are the Church. We also see wine mixed with myrrh was offered to Christ at the execution, but he did not drink it (Mk. 15:23).

In Syria the perfect skin was that of the colour of wheat after it had been threshed and winnowed (Soncino). Metsudath David takes this as referring to the scent of her body. Isaiah da Trani and Ibn Ezra describe it as a description of her abdomen, wide at the bottom and narrow at the top. The reference to wheat is because the wheat harvest is the Pentecost harvest which represents the harvest of the Shulemite, who is the church. Setting the wheat about with thorns protected it from the cattle. The rabbis interpret this homiletically as a praise for Israel that they refrain from transgressing religious prohibitions although they are fenced with but light safeguards, compared to lilies (Soncino). The rabbis thus interpret this as the wall around the Torah. It is however the protection of Israel through the Spirit.

v. 3 Comparison is with 4:5 where the shepherd uses the same terms.

v. 4 The symbolism of the tower has been examined also in relation to the armies of the Lord. The body is described above as a dance of two (army) companies.

Heshbon is the ancient capital of Sihon king of the Amorites, situated twenty miles east of the point where the Jordan enters the Dead Sea. It was originally a Moabite city (Num. 21:25), and later was possessed by the Amorites (Josh. 9:10). Moses assigned it first to Reuben and then to Gad. As the Soncino notes, it passed hands between the Israelites and the Moabites several times. For many years it was the pride of Moab. It was famous for its fertility and rich countryside with reservoirs or pools. Thus the peace and beauty of the Heshbon pools (Isaiah da Trani, Daath Mikra).

The term by the gate of Bath-rabbim is held to be either a proper noun (Metsudath David) or ‘the gate of the populous city’. The gates were the place of judgment and the focus or place of assembly of the populace (see also Rashi).

Bath-rabbim is a combination of two words, SHD 1337 and SHD 7227. SHD 1337 is held by Strong to be Bath rabbiym derived from 1323 meaning daughter and a masculine plural from 7227 meaning the daughter (or city) of Rabbah. 7227 rab means abundant (in quantity, quality, size, age, number or rank). Hence it means to abound, captain, elder, great etc, many, master, mighty officer, prince etc. (see Strong for applications). The same word is at SHD 7228 where it is also used as an archer. The Chaldean (7229) is the same word and means captain, chief, great, lord, master and also stout. The meaning of the words is the gate of the city of the Lord.

The text thy nose is like the tower of Lebanon is complex. Rashi says, “Since when is a prominent nose a sign of beauty”. The word translated nose is allegedly derived from SHD 639 ‘aph. This is derived from SHD 599 ‘anaph which is a prime root to breathe hard or be enraged, hence 639 can mean nose or nostril, hence the face or occasionally a person. It also means from rapid breathing in passion, ire, anger or wrath. The same word is also SHD 637 ‘aph a prime particle meaning accession, also or yea. The Chaldean word is the same and means also. Thus the word has the implication of your accession or confirmation or acceptance which is used also of nose, and thus, as a play on words, is likened to the tower of Lebanon. We thus hearken back to the fortress of the elect. The commentaries have difficulty with this text and the Soncino says:

The word appech is therefore taken to mean ‘thy face.’ It would seem that the comparison is between the well proportioned nose and the beautiful projecting tower (Isaiah da Trani, Metsudath David).

This avoids the issue of the complex meaning of the text and the multiple possibilities.

v. 5 Thy head upon thee is like Carmel is held to be like the summit of Carmel overlooking the sea in N.W. Palestine (Isaiah da Trani). The fate of Carmel is allied with the destruction and the glory of God (Isa. 33:9; 35:1-2). The Messiah is likened to Carmel (Jer. 46:18), when he is sent by the Lord of Hosts. Israel shall feed on Carmel and Bashan, Ephraim and Gilead in the restoration (Jer. 50:19). The hair being like purple and the king being held captive in the tresses thereof is held to be:

Common to the poetry of all times and climes is the idea of the lover held captive in a woman’s tresses. Like the lashes of the eyelids, the ringlets are described as ‘the net of love’ [cf. Prov. 6:25] (Malbim; Soncino).

The application of the colour purple to the hair and the captivity of the king have also the connotation that the king will himself become the subject of the very Shulemite he intended to imprison. The royalty of the elect as kings and priests are noted by the council of the elders in Revelation 5:10. The RSV has kingdom rather than kings but they are to be kings and priests of God.

vv. 6-7 The praise now goes from the individual aspects of the body to the entirety of the Shulemite (see also Rashi). The Soncino holds that the king makes a last bid for the love of the Shulemite. She is attired in costly apparel, as befits her appearance before a king and “she causes the royal suitor to be more than ever enthralled with her.” (Soncino).

Again she thrusts his attention aside and concentrates upon her lover. The king has no alternative but to withdraw and abandon her to reunion with her lover (see Malbim; Soncino)

Here, the last attempt is made to seduce the bride from devotion to Messiah to the worldly system. The problems with the conversion of Judah and the stated synagogue of Satan are referred to also in Revelation 2:9. This was evident as we have seen from the Smyrna Church but in the last days we see this battle again.

The reference to the palm tree is quite ancient. Reference is made to the palm tree from the exodus. There were twelve springs and three score and ten palm trees at Elim (Ex. 15:27).

The waters had been made drinkable at Marah with a tree. This was Messiah. The twelve springs are references to the twelve apostles and the seventy palms are references to the council of the seventy. It was initially the Sanhedrin under the twelve judges but that was a foreshadow of the apostles and the elect. The term Elim or Eliym means also gods. The Beni Eliym are the sons of God (see DSS re Deut. 32:8).

From the waters of Meribah the injunction to keep the commandments was given in relation to the blessings and the curses (Ex. 15:25b-26).

v. 8 The supposed climbing of the palm tree is held by Malbim to denote the lengths to which the king claims he will go to attract the love of the Shulemite.

v. 9 The speech is held to be sweeter than the choicest wine (Metsudath David). The wine as the blood of the Lamb is a gospel message. There is also a comparison with Proverbs 23:31.

Wine is held to cause deep sleep and also unlock silent lips. The speech stirring pleasant emotions is held to be the import of this text (Metsudath David).

The rejection of the king is now final. Satan can’t win against the Church.

vv. 10-12 She declares that she is the beloved’s and his desire is for her. None can separate her from her only beloved (Metsudath David). She then calls to the beloved to go into the field and then lodge in the villages. Some render kefarim (from SHD 3723 kaphar) as ‘henna flowers’ as in 4:13. The kaphar is a village protected by walls. The word comes from the proposition to cover (see also SHD 3724 kopher). It is thus a village that is covered in, and specifically bitumen as a covering or coating, and also the henna plant as used for dying. Figuratively, it means a redemption-price and this is its implied meaning here as is also connotated in 4:13. The word, particularly 3724, can mean a bribe, camphire, pitch, ransom, satisfaction, sum of money and a village. The complex play on words shows the redemption of Messiah of the beloved who then assists in ransoming the elect with him.

Malbim holds that he now reappears and urges their departure from the palace to their former meeting-place in the fields. The symbolism is that Messiah is urging the Church to get up early to the vineyards and to care for the vine. The vine is to be examined to see whether it produces good fruit. The word Semadar, as examined in 2:13, is important here. The elect are being brought forth and this latter instance is very important and a continuation of the process free of the interference of the daughters of Jerusalem and the king of this world. The invitation to the Kingdom had been extended into the field and villages as we see that the invited guests did not come. The second invitees are those who end up producing the fruit of the Kingdom of God.

v. 13 Mandrakes were believed to be an aphrodisiac (partly from their shape) and in stirring up love (cf. Gen. 30:14f). The Hebrew name for the plant is dudaim. This word is connected with the word dodim or love (Kimchi). Rashi renders this as basket of figs. This concept then brings the text into the good figs / bad figs analogy of Jeremiah 24:1-10. The nation was thus split into two groups. This will happen at the last days also.

New and old is rendered by Malbim as “‘New which seems like old, My love I have laid up for thee’. The precious new fruits seem like old since we have become sated with them. Our love, however, will never grow old” (Soncino). The reference is developed into the parable of the wages of the kingdom (Mat. 20:1-16). The last will be first and the first last. This also applies to the conversion of Judah. The wages of Judah shall be the same as that for the elect so that Jerusalem and the household of the king (the elect) cannot exalt themselves against Judah. In that day the feeble will be like David and the Household of David (the elect) will be as elohim, as the angel of Jehovah at their head (see Zech. 12:7-8). The being at the head of the household of the king is an elohim identified at Psalm 45:6-7 as the elohim of Israel anointed by his elohim. Hebrews 1:8-9 identifies this elohim as Messiah and thus Messiah is undeniably the Angel of Jehovah from this text.

Fruit was stored on shelves and cupboards and above doorways where they were left to dry and be out of reach. The Shulemite assures the shepherd that she has laid up the fruit for him only to enjoy (Daath Mikra).

Chapter 8

¹O that you were like a brother to me, that nursed at my mother's breast! If I met you outside, I would kiss you, and none would despise me. ²I would lead you and bring you into the house of my mother, and into the chamber of her that conceived me. I would give you spiced wine to drink, the juice of my pomegranates. ³O that his left hand were under my head, and that his right hand embraced me! ⁴I adjure you, O daughters of Jerusalem, that you stir not up nor awaken love until it please. ⁵Who is that coming up from the wilderness, leaning upon her beloved? Under the apple tree I awakened you. There your mother was in travail with you, there she who bore you was in travail. ⁶Set me as a seal upon your heart, as a seal upon your arm; for love is strong as death, jealousy is cruel as the grave. Its flashes are flashes of fire, a most vehement flame. ⁷Many waters cannot quench love, neither can floods drown it. If a man offered for love all the wealth of his house, it would be utterly scorned. ⁸We have a little sister, and she has no breasts. What shall we do for our sister, on the day when she is spoken for? ⁹If she is a wall, we will build upon her a battlement of silver; but if she is a door, we will enclose her with boards of cedar. ¹⁰I was a wall, and my breasts were like towers; then I was in his eyes as one who brings peace. ¹¹Solomon had a vineyard at Ba'al-ha'mon; he let out the vineyard to keepers; each one was to bring for its fruit a thousand pieces of silver. ¹²My vineyard, my very own, is for myself; you, O Solomon, may have the thousand, and the keepers of the fruit two hundred. ¹³O you who dwell in the gardens, my companions are listening for your voice; let me hear it. ¹⁴Make haste, my beloved, and be like a gazelle or a young stag upon the mountains of spices.

Intent of Chapter 8

v. 1 Isaiah da Trani holds that the maiden complains that she found it necessary to leave her mother’s house and her family to go out to the village as to show affection for her beloved. She wishes he were like her brother, in which case they could show affection for each other in public without being despised (Soncino). The Church is indeed despised, as it must be distinguished from the nations of the world in its relationship with Messiah.

The next text I would lead thee etc. has the connotation that as her brother, none would question her about bringing him to her home (Metsudath David). The meaning is twofold. The distinction between the Church and Judah in the first instance saw the Church persecuted in Judah. In the second instance, the Church among the Gentiles also saw a serious attack on the OT aspects of the Church. The attacks on what were seen as Jewish traditions of the law and the Sabbaths saw the Church persecuted there also.

v. 2 The translation here of the text in the KJV who would instruct me is rendered in the Soncino as that thou mightest instruct me. This follows Malbim. Isaiah da Trani, however, renders that she might instruct me. The Hebrew can be construed as second person masculine or third person feminine. Hence this rendering means her mother would teach her the secrets of love.

The reference to the juice of pomegranates is explained by the Soncino as:

Asis is fermented juice obtained from crushing the fruit in a wine-press. With sherbet added to it, this was a favourite cooling drink in the Orient. She stresses my pomegranate, i.e. which she herself had prepared for him.

v. 3 The text shows a repetition of 2:6. We see here the anticipation of the coming of the beloved.

v. 4 The charge is repeated from the earlier text where the stirring up of love before it pleases him is a reference to the calling of the elect in due time. It was for this reason that Christ spoke in parables so that people would not understand until it was time for them to come into judgment. The first love is critical in the elect and should not be undertaken until the proper time as determined by God and should not therefore be lost through unfortunate timing.

v. 5 The Soncino notes Malbim’s explanation.

The lovers are seen approaching, and the author asks, ‘Who is this that cometh up from the wilderness etc.’ Thereupon her lover replies, ‘under the apple-tree I awakened thee.’ The first time I found thee thou wert asleep under the apple-tree, and there I awakened thee, ‘There thy mother was in travail with thee.’ i.e. thou wert accustomed to be in the wilderness, rather than in the city (Malbim).

The explanation makes no comment as to the response and the persons involved. The beloved is here replying to the question directed at them. The beloved first saw the inquirer under the apple tree when their mother was in travail with them. In other words the beloved saw these before they were born. The inquirers are the daughters of Jerusalem and Israel proper. They are those who were of the seed of the woman referred to in Revelation 12:1-17. This woman was the nation and the Church, which brought forth the elect and the Messiah. She is referred to in Genesis 3:1-17. The Angel of Jehovah or Jehovah Elohim was he who guarded them in the garden. He was the presence or face of God (no man has seen God ever (Jn. 1:18; 1Tim. 6:16). He saw the woman under the apple tree in travail. This punishment was inflicted on the woman because of the problem that arose in the garden (Gen. 3:16). Here the beloved declares himself as The Angel of Yahovah (Jehovah) or Jehovah Elohim of the Garden of Eden.

The interpretation regarding the being in travail is interpreted by the Soncino as being a poetic repetition of the preceding. Malbim renders, ‘there she who bore thee was born.’ Not only were thou born in the wilderness but also thy mother was as well. This interpretation is necessary because the literal meaning places the beloved at a great age and renders the description of him incongruous. The fact of course is that we are speaking of Messiah as a pre-incarnate being and as a resurrected being and to admit this possibility condemns Judah outright and thus it must be avoided. For this reason also the wilderness is identified as the Plain of Esdraelon between Jezreel and Shulem which the lovers were held by the Soncino to have had to cross on their homeward journey. This explanation raises more problems than it solves given the prophecies concerning the valley of Jezreel and the return of the Messiah.

The term leaning upon her beloved is literally ‘joined, associated, with the beloved’ (Rashi). The Church is to be finally joined to Messiah at his return. The dubious assertion is also made that in the Middle East childbirth in the open air is not uncommon.

vv. 6-7 The Shulemite longs to be constantly near the beloved and never parted (Malbim). She pleads with her lover to be set as a seal upon his heart and upon his arm to protect her from the king (Malbim). Thus the Church appeals to Messiah for protection in the final phase. The text love is strong as death is held to indicate that the Shulemite had risked her life for his love (Malbim). The comments regarding jealousy are directed at the king. Malbim holds that jealousy completely enslaves one in its sway. She is fearful lest the king return to woo her and take her to his harem (Soncino). The flashes thereof are flashes of fire a very flame of the Lord. The text is literally a very flame of God (Jah), i.e. a tremendous flame (Isaiah da Trani, Metsudath David). The meaning is that the battle is spiritual. The king is one of the spiritual Host. His authority and power were given originally by Jah or God. Thus he is more powerful and she needs protection from the very fire of his jealous wrath. Messiah is the only one who can provide such protection.

The verse Many waters cannot quench love is held to be the climax of the Book, which has dramatically been mounting to this culmination (Soncino). Malbim holds that nothing can destroy true love which flows spontaneously from the heart and cannot be bought with a kings treasures as she has shown.

The use of the term flood is held to naturally follow the previous flame as a natural simile (Rashi, Metsudath David). The Soncino says:

Homiletically interpreted, it applies to the nations of the world who did not succeed in wresting the love of God from the heart of Israel either by force or by blandishments. The Midrash adds: ‘Even if the nations should open their treasuries and offer their money for one word of Torah, they would never succeed. All the temptations dangled before the eyes of Hananiah, Mishael and Azariah were of no avail.’

The usage is found in relation to the offspring of the woman as a flood which proceeds from the mouth of the dragon. The Church is spiritual Israel. Judah is only part of physical Israel. All of Israel, both physical and spiritual, is sought to be destroyed by the dragon, the god of this world (2Cor. 4:4) and the prince of the power of the air (Eph. 2:2).

Salvation is also of the Gentiles and thus the Midrash falls. The love of God cannot be bought; it is the free gift of grace. It is not the sole prerogative of Judah and Torah is not the entirety of the word of God. No one holding this view can of course obtain salvation as part of the elect.

The last eight verses are held to be the reminisces and triumphs of the Shulemite. She reminds her brothers how unnecessary had been their fear for her chastity when beset by temptation (Akedath Yitschak).

v. 8 Akedath Yitschak takes the text then to refer to the Shulemite when she was still young and undeveloped. He holds that what shall we do for our sister refers to her wedding day. They stipulate that their plans will depend upon her virtue. When they first discussed this matter she was as yet of unmarriageable age. Yitschak’s commentary forms the basis of the Soncino comments. There is of course another interpretation. That is that the beloved and Messiah are speaking of the little sister who has not yet come of age. This is equally able to be construed as Judah who is kept from conversion until the time of the Gentiles is complete (i.e. 1995/6; see the paper The Fall of Egypt (No. 036): The Prophecy of Pharaoh’s Broken Arms).

vv. 9-10 The text seems to be talking of two entities, the Shulemite and another. The construction is made however that the brothers speak of her and then she comes of age. They speak of her as being virtuous and that if she is able to withstand all attacks on her then they will give her hand in marriage to one who is worthy (Akedath Yitschak). Thus she claims this right as being a wall and her breasts were like towers. This virtue then enabled her to find favour in the eyes of the beloved, the Messiah. The turret of silver (palace of silver KJV) is held to be symbolic of an esteemed man worthy of a wife chaste and modest (Akedath Yitschak).

The term if she be a door is held to mean one who yields to temptation in view of the fact that a door opens to those who knock. If that were the case then they would give her to one of lesser calibre. Boards of cedar is held to refer to a small attic chamber, meaning a man of low calibre (Akedath Yitschak). The alternate meaning is of course as explained earlier as the meaning of Messiah standing at the door and knocking. The absence of other comment is indicative of the dilemma of this text.

The reply I am a wall is held to be the triumphant reply of an impregnable and faithful guardian of her honour. Where is the reward you promised for me? (Akedath Yitschak). She is ripe for marriage now in view of the comment regarding her breasts being like the towers thereof (Isaiah da Trani). The finding of peace is related by the commentaries as being the condition of her brothers after her virtue is unchallenged. The real understanding of peace under Messiah as the prince of peace and holder of the titles of God by delegation (Isa. 9:6) is not understood.

The most important aspect is in the commentary of Saadia Gaon. According to the Soncino:

Saadia Gaon sees ‘the little sister’ as the two tribes of Judah and Benjamin, the smaller part of the nation of Israel.

This is the most important commentary of the Book. The little sister is indeed the nation of Judah and Benjamin that is converted to the remainder of Israel in the last days. This nation showing the fruits of it is joined by the little sister when her age is come and she is able to stand with her sister Israel with Messiah at the advent.

The Soncino goes on with another telling commentary.

What shall we do for our sister. to let us know what God decrees at the end of over a thousand years, which is to Him like a day? What can we do if the redemption comes when they are still rebellious and will require the coming of the Messiah son of Joseph? God replies, ‘If she be a wall.’ I.e. if they are repentant, they will not require the Messiah son of Joseph, but the Messiah son of David will come and rebuild the Temple. If, however, they are in a state of disobedience, they will require the Messiah son of Joseph, who will gather warriors as cedar, to fight for them. Israel replies, ‘I am strong in the traditions of the Prophets, and my sages and scholars are protected by their righteousness, studies, and prayers. Then I know that I can rely on His prophecies and find peace.

This is the most critical text in the rabbinical commentaries. It shows that the rabbinical authorities knew that there had to be two Messiahs. The first, the priest Messiah was the Messiah son of Joseph, which is Joshua or Jesus Christ. The king Messiah or Messiah son of David is he who is to come. Judah wanted a king Messiah to rid itself of the Roman yoke. The Song of Songs was a warning to Judah of the coming of the Messiah and the failure of the tribes to repent. Judah knew that it had to be repentant but relied upon its traditions, which Messiah condemned it for in the name of God. The Dead Sea Scrolls show that at least some Jews at the time of Christ understood that there was to be a Messiah of two advents. These two were the one Messiah (Damascus Rule VII and the fragment from cave 4 (Vermes, The Dead Sea Scrolls in English)). The requirement for repentance as proclaimed by John the Baptist was thus understood by Judah, but they did not repent. The requirement for the salvation of the priest Messiah is not understood by Judah. The rabbinical authorities do not seem to understand or at least acknowledge the symbolism of the Atonement sacrifices and the symbolism of the two types of vestments worn by the High Priest on Atonement. There is no doubt however that the authorities know that the Song of Songs is the love story of Messiah and the Church and involves the conversion of Judah and Benjamin when they come of age. In other words when the hardening of their heart is removed and they are converted.

¹¹Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver.

v. 11 This text is held to be a reminiscence of the temptation of the Shulemite by Solomon, whose wealth was used as a temptation to make her yield. The magnificent vineyard of the king was spurned with her retort ‘I am quite happy with my own humble vineyard’ (verse 12) (Malbim).

Baal-hamon. The site is unidentified and is not mentioned elsewhere. Rashi believes that it was near Jerusalem and its name (lit. ‘owner of a multitude’) derived from the fact that it attracted crowds of visitors. [It has been conjectured that it may have been Hamath in the kingdom of Aleppo] (Soncino).

The name is perhaps overlooked. The literal name is also Lord of the Multitude. The Lord of the Multitude is Satan as the entity behind the beast power of Revelation. The fact that the name occurs only here should reinforce the fact that it is allegorical.

The giving of the vineyard to keepers was an illusion to the fact that Solomon erected temples to foreign gods and allowed their priests to officiate in Israel and he took part in the services himself. The Soncino notes that it was the custom of metayers or partner-labourers (aris) to receive a portion of the produce, usually a third or a half in exchange for their work. The thousand pieces of silver has a symbolic meaning, just as the thirty pieces of silver paid for Christ was not only the price of a slave (Ex. 21:32) but also the number of the Council of God as we see from Revelation 4:1 to 5:14. The death of Christ was an offence against the entire Council. So too have we the price of the thousand being related to the administration of the Host (see Job 33:23 RSV) where the redeemer was one of the thousand. Solomon thus by his actions established another administration, but of the fallen Host. Those that keep the fruit were also recompensed but according to their part. The Shulemite would have none of this fruit. These are the 144,000 spiritual virgins who are faithful to Messiah (Rev. 14:4).

The commentaries concern themselves only with the size of the vineyard and the fact that it was let to so many tenants, each of whom paid this sum annually. In other words it cost them their salvation. The thousand is also a grouping of the 144,000, being of the twelve and the twelve tribes (Rev. 7:5; 21:14). 144 cubits, which is the measure of a man, forms also the basis of the height of the wall of New Jerusalem, the City of God (Rev. 21:17). The elect form the wall of the City of God, whereas they were its Temple. There are thus multitudes diverted under the idolatrous system of Solomon. This is a reflection of the term many are called but few are chosen. Solomon is used here to show how close to the very heart of Israel idolatry was to strike. Solomon traditionally is held to have kept the keys of the Temple and to have delayed the services by dalliance with the daughter of Pharaoh (see Proverbs 31 Soncino and also the paper Proverbs 31 (No. 114)).

v. 12 The understanding also follows that the redemption of mankind can only follow from the mediation of one of the thousand. Thus the comment at verse 12 is in reality a taunt that Solomon is condemned for his idolatry and indeed must have the redemption of the mediator for salvation.

vv. 13-14 The commentaries attempt to make sense of this text by having the beloved speak to his companions and request to hear the voice of the Shulemite (see Isaiah da Trani) in recounting her experiences at the palace (Soncino). True, the Shulemite will give testimony at the judgment and the way the saints were treated will be the source of the judgment as we see from the parable of the sheep and the goats (Mat. 25:31-46). The commentaries hold that she is coy or embarrassed and begs to be left alone for a while and when they are alone she will sing to him (Isaiah da Trani). This runs counter to the entire thrust of her urgent search for him over the Song. She is urging his coming to end her trials.

The companions that dwell in the gardens here are the saints. These are they who hear the voice of the shepherd and they know his voice (Jn. 10:3-4). She pleads to be caused to hear it. This is a reminder that the calling is a gift of God and, without the direction of God, no one can come to Messiah (Jn. 6:37,44).

The Soncino ends the commentary with this text concerning the mountains of spices.

Now that they are finally united, the rugged heights are no longer barriers between them but delightful like mountains of spices. The Midrash reads a prayer into the verse: ‘Mayest thou hasten the advent of the redemption and cause Thy Shechinah to dwell on the mountain of spices (i.e. Moriah, as though derived from mor, “myrrh”) and rebuild the temple speedily in our days.’

Remember that the Shechinah will dwell on the Holy Mountain at the restoration and the pillar of fire and cloud will settle over Zion and the assemblies of the Lord permanently when the Lord washes away the filth of the daughters of Zion and cleanses the bloodstains of Jerusalem from its midst by a spirit of judgment and a spirit of burning (Isa. 4:2-6).

The last verse of the Song is a call to Messiah to come quickly. This is a fitting end to the Song of Songs as it is to the Bible itself (Rev. 22:20-21). The Spirit and the Bride say come (Rev. 22:17). Surely he is coming soon. Amen. Come, Lord Jesus. The grace of the Lord Jesus (or J[eh]oshua) be with all the saints. Amen.

Bullinger’s Notes on Chs. 6-8 (for KJV)

Chapter 6

Verse 1

Whither, &c. Spoken by the court-ladies. See the Structure (above).

thy beloved. Masculine.

Verse 2

My beloved. The Shulamite speaks again in reply. See the Structure (above).

to feed = to feed [his flock].

Verse 3

he feedeth = he that feeds [his flock] as a shepherd.

Verse 4

Thou art beautiful. Solomon breaks in as soon as the Shulamite called for her beloved (shepherd), as he did in Song of Solomon 1:9 .

my love = my friend. Hebrew. ra'yah. Feminine. See note on Song of Solomon 1:9 .

Tirzah. Became the royal residence of the kings of Israel after the division of the kingdom, until Omri built Samaria (1 Kings 14:17 ; 1Ki 15:21 , 1 Kings 15:33 ; 1 Kings 16:8 , 1 Kings 16:15 , 1 Kings 16:17 ). Compare Son 16:24 . Tirzah means "delightful". Hence the flattering comparison.

terrible, &c. = majestic, or awe-inspiring, as bannered hosts.

Verse 5

overcome me = taken me by storm (as we say). This is the force of the Hiphil.

as = like.

that appear = springing down. Compare Song of Solomon 4:1 .

Verse 6

Thy teeth. See notes on Song of Solomon 4:2 , where the same comparison is used by the shepherd, except that the latter uses kezuboth, flocks, while the former uses rahel, ewes.

Verse 7

piece = part.

within thy locks = behind thy veil. Compare Song of Solomon 4:1 , Song of Solomon 4:3 .

Verse 8

There are: i.e. I have.

threescore. The numbers are not the same as in 1 Kings 11:3 , because a different period is referred to.

virgins = damsels. See note on Song of Solomon 1:3 .

Verse 9

My dove = But he is my dove.

but one = my only one. In contrast with the numbers of Song of Solomon 6:8 . Flattery enough to turn the heart of almost any woman.

praised her: supply the Ellipsis by adding [saying]. See note on Psalms 109:5 .

Verse 11

I went down. The Shulamite explains that she went down to the nut-garden quite innocently, and with no design on her part.

Verse 12

Or ever I was aware = Unwittingly, or I know not [how it was], &c.

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

made me like = placed me at, or was brought.

the chariots of Ammi-nadib. So various are therenderings that the text is said to be corrupt by modern critics. The Authorized Version follows the Septuagint, Arabic, Ethiopic, and Vulgate, by treating it as a proper name (with variations in the orthography). The Hebrew is "the chariots of my People, the noble", or, of my noble People. From which, when we note the context, and who is speaking, and what fact she is referring to, the Shulamite plainly seems to be saying that she came unwittingly on the royal chariots and the retinue of nobles with Solomon when he first saw her (see p. 921).

Verse 13

Return, return. This was the entreaty of Solomon, as she turned to go away, the moment her necessary explanation had been made.

Shulamite. Shulem is thought to be the same as Shunem, now Solam, about three and a half miles from Zerin, north of Jezreel, mentioned in Joshua 19:18 . 1Sa 28:4 . 1 Kings 1:3 , 1Ki 1:15 ; 1 Kings 2:17 , 1 Kings 2:21 , 1Ki 2:22 ; 2 Kings 4:8 , 2Ki 4:12 , 2 Kings 4:25 , 2 Kings 4:36 . Instead of this proper name causing "great difficulty", it is necessary, to enable us to fix the locality of the whole subject of the song. Abishag came from Shunem (1 Kings 1:4 ); and is here used as being synonymous with "fairest among women" (Song of Solomon 1:8 ; Song of Solomon 5:9 ; Song of Solomon 6:1 ).

look = gaze on.

What will ye see . . . ? This is her answer to Solomon's request as she was departing.

see = gaze on.

the company of two armies. Instead of "of two armies", the Authorized Version margin and Revised Version text reads "of Mahanaim", and the Revised Version renders the phrase: "the dance (or steps) of Mahanaim". Modern critics say "This is another proper name which must in all probability vanish from the text". But the text needs this here, though it does not need "Ammi-nadib" in Song of Solomon 6:12 . The Quarterly Statement of the Palestine Exploration Fund (1891, pp 244, 245) shows that in kimholath hammahdndyim, the root of the former word (hul, to be round) is the common name for a circle (hence another suggested rendering is "like a dance to double choirs"; one even ventures on "a sword-dance"), or geographical "basin", and mphanayim as meaning a plain or camp on a plain. Remembering that a man was seen by David's watchman from "the wood Ephraim" (2 Samuel 18:6 . Compare Son 17:27 ) running on "a plain" (2 Samuel 18:24-27 . Compare 2 Samuel 19:32 ), and now putting the word "plain" by Figure of speech Metonymy (of Adjunct), App-6 , for the view obtained of it, we have the suitable rendering, "Like the view of Mahanaim", i.e. a view as beautiful as that, which would be the answer to her question, "What will ye behold in the Shulamite? "For "Mahanaim" see Genesis 32:2 .

Mahanaim = two camps.

Chapter 7

Verse 1

with shoes = with sandals.

prince's daughter = noble maiden.

the joints of thy thighs = thy rounded thighs.

the hands of a cunning workman = hands of steadiness: i.e. work not hastily done. See note on "as one brought up", &c, Proverbs 8:30 .

Verse 2

liquor = spiced wine.

belly = body.

Verse 3

roes = fawns.

Verse 4

the gate of Bath-rabbim = the populous gate.

Verse 5

held in the galleries = captivated by the ringlets.

Carmel = the [mount] Carmel.

Verse 6

pleasant = charming.

love. Hebrew 'ahabah = love in the abstract. It is not the person who is here addressed. See note on Song of Solomon 2:7 .

for delights = among delightsome things.

Verse 9

the roof of thy mouth = the palate. Put by Figure of speech Metonymy (of Adjunct), App-6 , for speech.

wine. Hebrew. yayin. App-27 .

the lips of those that are asleep = slumbering lips.

Verse 10

I am my beloved's = I belong to my beloved: referring to her beloved shepherd. The Shulamite speaks, and thus gently but firmly refuses the king's advances.

Verse 11

Come, my beloved. (Masc). See note on Song of Solomon 1:2 . Thus she apostrophises her beloved (shepherd).

Verse 12

loves = endearments. Hebrew. dodim, as in Song of Solomon 1:2 , Song of Solomon 1:4 , and Song of Solomon 4:10 , Song of Solomon 4:10 .

Verse 13

give a smell = diffuse their fragrance.

our gates = our gateways.

laid up = reserved.

Chapter 8

Verse 1

despised = reproached.

Verse 2

would lead thee = would fain lead thee thence [in triumph].

who would = thou wouldest, or she would.

spiced wine = the aromatic [wine]. Hebrew. rekah.

Verse 3

His left hand = [Let] his left hand [be].

Verse 4

I charge you = I have adjured you. In this last charge the addition is not "by the roes", &c. And we have mah instead of ' im = Why incite, &c.

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

stir not up . . . awake. See note on Song of Solomon 2:7 , and Compare Song of Solomon 3:5 .

love. Hebrew. 'ahabah (feminine) Used of love in the abstract. See notes on Song of Solomon 2:4 , and Song of Solomon 3:5 .

he = she.

Verse 5

Who is this? The companions of the shepherd are the speakers.

I raised thee up: i.e. I awakened [love] in thy heart: i.e. I won thy heart. See note on "love", Song of Solomon 2:7 .

under the apple tree = under the orange tree. The place of the birth of their love. The orange-blossom is everywhere, now, the bridal flower.

there: thither came she that bare thee. Confinements in the open air are of frequent occurrence.

brought thee forth = to bring thee forth.

Verse 6

Set = Oh place.

seal = signet, regarded as good as a signature. Now that writing is more common it has become an ornament. It was worn round the neck (Genesis 38:18 , Genesis 38:25 ), or worn on the right hand (Jeremiah 22:24 ). Compare also Haggai 2:2 , Haggai 2:3 .

cruel = inexorable, hard.

as the grave = as Sheol. See App-35 .

the coals thereof = its flames.

which hath a most vehement flame. Hebrew "flames of Jah": shalhebeth-yah. Render this: For love is strong as death, The flames thereof are flames of fire, Jealously is inexorable as Sheol, The vehement flames of Jah.

flame. Same root as Genesis 3:24 .

Verse 7

cannot quench: i.e. earthly things cannot destroy that which is divine.

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

Verse 8

We have. One of the brothers now speaks.

We have a little sister = Our sister is still young.

she hath no breasts. The idiom for not yet marriageable. This is what the brothers had once said in earlier days. The reference here is "not obscure" when we note who the speakers are, and when they said this.

spoken for. i.e. demanded [in marriage]. Compare 1 Samuel 13:9 ; 1 Samuel 25:39 .

Verse 9

If she be a wall. Spoken by another brother: i.e. like a wall that keeps out all intruders.

palace = turret, or battlement.

a door: i.e. accessible to any one.

boards = planks, or panels.

Verse 10

I am a wall. The Shulamite thus replies: I stand firm against all the blandishments of Solomon. I am not a door admitting any one.

his eyes: i.e. her shepherd lover's, or the brother's who last spoke (not Solomon's. Solomon is mentioned in the next verse).

Verse 11

Solomon. The Shulamite, in demanding her reward, gives her reasons.

Baal-hamon. Not yet identified.

keepers = husbandmen: i.e. tenants.

Verse 12

is before me = is my own.

thou. Apostrophising the absent Solomon whom she had left.

must have. Instead of these words supply "[mayst keep his] thousand".

those that keep, &c. = the keepers [may keep] their twohundreds.

Verse 13

Thou that dwellest = Oh thou that dwellest. Spoken by the shepherd.

dwellest in the gardens. No longer in "the city" of Song of Solomon 5:7 , but now abidest permanently. Hebrew. yashab.

the companions = my companions (who were the speakers of Song of Solomon 8:5 ).

hearken = are listening.

me, &c.: or "me [and our companions] to hear".

Verse 14

Make haste, &c. The Shulamite lets him hear it; and, before all, announces and avows him as her beloved, bidding him always to hasten to her like a gazelle.

upon = [that turneth itself about] upon: or that boundeth over the mountains of spices (Song of Solomon 4:6 ), "Besamim. " (= spices); and no longer over the mountains of separation " Bather" (Song of Solomon 2:17 ).

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