Teks -- The Song of Songs 2:1-17 (NET)

The Lily among the Thorns and the Apple Tree in the Forest

2:1 The Beloved to Her Lover: I am a meadow flower from Sharon, a lily from the valleys. 2:2 The Lover to His Beloved: Like a lily among the thorns, so is my darling among the maidens. 2:3 The Beloved about Her Lover: Like an apple tree among the trees of the forest, so is my beloved among the young men. I delight to sit in his shade, and his fruit is sweet to my taste.

The Banquet Hall for the Love-Sick

2:4 The Beloved about Her Lover: He brought me into the banquet hall, and he looked at me lovingly. 2:5 Sustain me with raisin cakes, refresh me with apples, for I am faint with love. The Double Refrain: Embracing and Adjuration 2:6 His left hand caresses my head, and his right hand stimulates me. 2:7 The Beloved to the Maidens: I adjure you, O maidens of Jerusalem, by the gazelles and by the young does of the open fields: Do not awaken or arouse love until it pleases!

The Arrival of the Lover

2:8 The Beloved about Her Lover: Listen! My lover is approaching! Look! Here he comes, leaping over the mountains, bounding over the hills! 2:9 My lover is like a gazelle or a young stag. Look! There he stands behind our wall, gazing through the window, peering through the lattice.

The Season of Love and the Song of the Turtle-Dove

2:10 The Lover to His Beloved: My lover spoke to me, saying: “Arise, my darling; My beautiful one, come away with me! 2:11 Look! The winter has passed, the winter rains are over and gone. 2:12 The pomegranates have appeared in the land, the time for pruning and singing has come; the voice of the turtledove is heard in our land. 2:13 The fig tree has budded, the vines have blossomed and give off their fragrance. Arise, come away my darling; my beautiful one, come away with me!”

The Dove in the Clefts of En-Gedi

2:14 The Lover to His Beloved: O my dove, in the clefts of the rock, in the hiding places of the mountain crags, let me see your face, let me hear your voice; for your voice is sweet, and your face is lovely.

The Foxes in the Vineyard

2:15 The Beloved to Her Lover: Catch the foxes for us, the little foxes, that ruin the vineyards– for our vineyard is in bloom.

Poetic Refrain: Mutual Possession

2:16 The Beloved about Her Lover: My lover is mine and I am his; he grazes among the lilies.

The Gazelle and the Rugged Mountains

2:17 The Beloved to Her Lover: Until the dawn arrives and the shadows flee, turn, my beloved– be like a gazelle or a young stag on the mountain gorges.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Sos 2:1 - I

These are the words of the bridegroom. He compares himself to the rose and lilly, for fragrancy and beauty. Sharon, was a very fruitful place, and famous for roses.

Wesley: Sos 2:2 - Among

Compared with thorns, which it unspeakably exceeds in glory and beauty.

Wesley: Sos 2:2 - So

So far, doth my church or people, excel all other assemblies. The title of daughter, is often given to whole nations. These are Christ's words, to which the spouse makes the following reply.

Wesley: Sos 2:3 - The apple

tree - Whose fruit is very pleasant and wholesome.

Wesley: Sos 2:3 - The trees

Which are barren.

Wesley: Sos 2:3 - I sat

I confidently reposed myself under his protection.

Wesley: Sos 2:3 - His fruit

The benefits which I received by him, remission of sins, faith, grace, and assurance of glory.

Wesley: Sos 2:4 - Banquetting house

The places in which believers receive the graces and blessings of Christ.

Wesley: Sos 2:4 - His banner

By the lifting up whereof I was invited to come to him, and to list myself under him.

Wesley: Sos 2:4 - Love

The love of Christ crucified, which, like a banner, is displayed in the gospel.

Wesley: Sos 2:5 - Stay me

Or, support me, keep me from fainting.

Wesley: Sos 2:5 - The spouse speaks this to her bride

maids, the daughters of Jerusalem: or to the bridegroom himself.

Wesley: Sos 2:5 - Flaggons

With wine, which is a good cordial.

Wesley: Sos 2:5 - Apples

With odoriferous apples, the smell whereof was grateful to persons ready to faint. By this understand the application of the promises, and the quickening influences of the Spirit.

Wesley: Sos 2:6 - His hand

No sooner did I cry out for help, but he was at hand to succour me.

Wesley: Sos 2:7 - I charge you

This is spoken by the bride.

Wesley: Sos 2:7 - By the roes

By the example of those creatures, which are pleasant and loving in their carriage towards one another.

Wesley: Sos 2:7 - Nor awake

That you do not disturb nor offend him.

Wesley: Sos 2:7 - 'Till

Never, as this word, until, in such phrases, is commonly used. For neither can sin ever please him, nor can the church bear it that Christ should ever be offended.

Wesley: Sos 2:8 - The voice

Christ's voice, the word of grace revealed outwardly in the gospel, and inwardly by the Spirit of God.

Wesley: Sos 2:8 - Leaping

He saith, leaping and skipping, to denote that Christ came readily, and swiftly, with great desire and pleasure and adds, upon the mountains and hills, to signify Christ's resolution to come in spite of all difficulties.

Wesley: Sos 2:9 - Like a roe

In swiftness. He is coming to me with all speed and will not tarry a moment beyond the proper season.

Wesley: Sos 2:9 - He standeth behind

And while he doth for wise reasons forbear to come; he is not far from us. Both this and the following phrases may denote the obscure manner of Christ's manifesting himself to his people, under the law, in comparison of his discoveries in the gospel.

Wesley: Sos 2:9 - The window

This phrase, and that through the lattess, intimate that the church does indeed see Christ, but, as through a glass, darkly, as it is said even of gospel - revelations, 1Co 13:12, which was much more true of legal administrations.

Wesley: Sos 2:10 - Spake

Invited me outwardly by his word, and inwardly by his Spirit.

Wesley: Sos 2:10 - Rise up

Shake off sloth, and disentangle thyself more fully from all the snares of this world.

Wesley: Sos 2:10 - Come

Unto me, and with me; follow me fully, serve me perfectly, labour for a nearer union, and more satisfying communion with me.

Wesley: Sos 2:11 - The winter

Spiritual troubles arising from a deep sense of the guilt of sin, the wrath of God, the curse of the law; all which made them afraid to come unto God. But, saith Christ, I have removed these impediments, God is reconciled; therefore cast off all discouragements, and excuses, and come to me.

Wesley: Sos 2:12 - The flowers

The communications of God's grace, the gifts, and graces, and comforts of the Holy Spirit, are vouchsafed unto, and appear in believers, as buds and blossoms do in the spring.

Wesley: Sos 2:12 - The turtle

This seems particularly to be mentioned because it not only gives notice of the spring, but aptly represents the Spirit of God, which even the Chaldee paraphrast understands by this turtle, which appeared in the shape of a dove, and which worketh a dove - like meekness, and chastity, and faithfulness, in believers.

Wesley: Sos 2:13 - Her figs

Which it shoots forth in the spring.

Wesley: Sos 2:14 - My dove

So the church is called, for her dove - like temper, and for her dove - like condition, because she is weak, and exposed to persecution, and therefore forced to hide herself in rocks.

Wesley: Sos 2:14 - The stairs

In the holes of craggy and broken rocks, which resemble stairs.

Wesley: Sos 2:14 - Let me see

Be not afraid to appear before me.

Wesley: Sos 2:14 - Hear

Thy prayers and praises.

Wesley: Sos 2:14 - For

Thy person and services are amiable in my sight.

Wesley: Sos 2:15 - Take us

The bridegroom gives this charge to his bridemen or friends. By whom he understands those magistrates and ministers to whom, under Christ, the custody of the vineyards, the churches, principally belong. These he commands to take the foxes, to restrain them from doing this mischief.

Wesley: Sos 2:15 - Foxes

The disturbers of the vineyard, or the church, seducers or false teachers.

Wesley: Sos 2:15 - Little foxes

This he adds for more abundant caution, to teach the church to prevent errors and heresies in the beginnings.

Wesley: Sos 2:15 - Spoil vines

Which foxes do many ways, by gnawing and breaking the little branches and leaves, by digging holes in the vineyards, and so spoiling the roots.

Wesley: Sos 2:15 - Tender grapes

Which are easily spoiled, if great care be not used to prevent it.

Wesley: Sos 2:16 - My beloved

These are the words of the bride, who having come to him upon his gracious invitation, now maketh her boast of him.

Wesley: Sos 2:16 - He feedeth

Abideth and refresheth himself amongst his faithful people, who are compared to lillies, Son 2:2.

Wesley: Sos 2:17 - Until

Until the morning of that blessed day of the general resurrection, when all the shadows, not only of ignorance, and sin, and calamity, but even of outward administrations, shall cease.

Wesley: Sos 2:17 - Turn

Return to me. For although Christ had come to her, and she had gladly received him, yet he was gone again, as is here implied, and evidently appears from the following verse. Which sudden change is very agreeable to the state of God's people in this world, where they are subject to frequent changes.

Wesley: Sos 2:17 - A roe

In swiftness; make haste to help me.

Wesley: Sos 2:17 - Of Bether

A place in the land of promise, where it seems those creatures were in great abundance.

JFB: Sos 2:1 - rose

If applied to Jesus Christ, it, with the white lily (lowly, 2Co 8:9), answers to "white and ruddy" (Son 5:10). But it is rather the meadow-saffron: the Hebrew means radically a plant with a pungent bulb, inapplicable to the rose. So Syriac. It is of a white and violet color [MAURER, GESENIUS, and WEISS]. The bride thus speaks of herself as lowly though lovely, in contrast with the lordly "apple" or citron tree, the bridegroom (Son 2:3); so the "lily" is applied to her (Son 2:2),

JFB: Sos 2:1 - Sharon

(Isa 35:1-2). In North Palestine, between Mount Tabor and Lake Tiberias (1Ch 5:16). Septuagint and Vulgate translate it, "a plain"; though they err in this, the Hebrew Bible not elsewhere favoring it, yet the parallelism to valleys shows that, in the proper name Sharon, there is here a tacit reference to its meaning of lowliness. Beauty, delicacy, and lowliness, are to be in her, as they were in Him (Mat 11:29).

JFB: Sos 2:2

Jesus Christ to the Bride (Mat 10:16; Joh 15:19; 1Jo 5:19). Thorns, equivalent to the wicked (2Sa 23:6; Psa 57:4).

JFB: Sos 2:2 - daughters

Of men, not of God; not "the virgins." "If thou art the lily of Jesus Christ, take heed lest by impatience, rash judgments, and pride, thou thyself become a thorn" [LUTHER].

JFB: Sos 2:3 - Her reply. apple

Generic including the golden citron, pomegranate, and orange apple (Pro 25:11). He combines the shadow and fragrance of the citron with the sweetness of the orange and pomegranate fruit. The foliage is perpetual; throughout the year a succession of blossoms, fruit, and perfume (Jam 1:17).

JFB: Sos 2:3 - among the sons

Parallel to "among the daughters" (Son 2:2). He alone is ever fruitful among the fruitless wild trees (Psa 89:6; Heb 1:9).

JFB: Sos 2:3 - I sat . . . with . . . delight

Literally, "I eagerly desired and sat" (Psa 94:19; Mar 6:31; Eph 2:6; 1Pe 1:8).

JFB: Sos 2:3 - shadow

(Psa 121:5; Isa 4:6; Isa 25:4; Isa 32:2). Jesus Christ interposes the shadow of His cross between the blazing rays of justice and us sinners.

JFB: Sos 2:3 - fruit

Faith plucks it (Pro 3:18). Man lost the tree of life (Gen 3:22-23). Jesus Christ regained it for him; he eats it partly now (Psa 119:103; Joh 6:55, Joh 6:57; 1Pe 2:3); fully hereafter (Rev 2:7; Rev 22:2, Rev 22:14); not earned by the sweat of his brow, or by his righteousness (Rom. 10:1-21). Contrast the worldling's fruit (Deu 32:32; Luk 15:16).

JFB: Sos 2:4

Historically fulfilled in the joy of Simeon and Anna in the temple, over the infant Saviour (Luk 2:25-38), and that of Mary, too (compare Luk 1:53); typified (Exo 24:9-11). Spiritually, the bride or beloved is led (Son 2:4) first into the King's chambers, thence is drawn after Him in answer to her prayer; is next received on a grassy couch under a cedar kiosk; and at last in a "banqueting hall," such as, JOSEPHUS says, Solomon had in his palace, "wherein all the vessels were of gold" (Antiquities, 8:5,2). The transition is from holy retirement to public ordinances, church worship, and the Lord's Supper (Psa 36:8). The bride, as the queen of Sheba, is given "all her desire" (1Ki 10:13; Psa 63:5; Eph 3:8, Eph 3:16-21; Phi 4:19); type of the heavenly feast hereafter (Isa 25:6, Isa 25:9).

JFB: Sos 2:4 - his banner . . . love

After having rescued us from the enemy, our victorious captain (Heb 2:10) seats us at the banquet under a banner inscribed with His name, "love" (1Jo 4:8). His love conquered us to Himself; this banner rallies round us the forces of Omnipotence, as our protection; it marks to what country we belong, heaven, the abode of love, and in what we most glory, the cross of Jesus Christ, through which we triumph (Rom 8:37; 1Co 15:57; Rev 3:21). Compare with "over me," "underneath are the everlasting arms" (Deu 33:27).

JFB: Sos 2:5 - flagons

MAURER prefers translating, "dried raisin cakes"; from the Hebrew root "fire," namely, dried by heat. But the "house of wine" (Son 2:4, Margin) favors "flagons"; the "new wine" of the kingdom, the Spirit of Jesus Christ.

JFB: Sos 2:5 - apples

From the tree (Son 2:3), so sweet to her, the promises of God.

JFB: Sos 2:5 - sick of love

The highest degree of sensible enjoyment that can be attained here. It may be at an early or late stage of experience. Paul (2Co 12:7). In the last sickness of J. Welch, he was overheard saying, "Lord, hold thine hand, it is enough; thy servant is a clay vessel, and can hold no more" [FLEMING, Fulfilling of the Scriptures]. In most cases this intensity of joy is reserved for the heavenly banquet. Historically, Israel had it, when the Lord's glory filled the tabernacle, and afterwards the temple, so that the priests could not stand to minister: so in the Christian Church on Pentecost. The bride addresses Christ mainly, though in her rapture she uses the plural, "Stay (ye) me," speaking generally. So far from asking the withdrawal of the manifestations which had overpowered her, she asks for more: so "fainteth for" (Psa 84:2): also Peter, on the mount of transfiguration (Luk 9:33), "Let us make . . . not knowing what he said."

JFB: Sos 2:6

The "stay" she prayed for (Son 2:5) is granted (Deu 33:12, Deu 33:27; Psa 37:24; Isa 41:16). None can pluck from that embrace (Joh 10:28-30). His hand keeps us from falling (Mat 14:30-31); to it we may commit ourselves (Psa 31:5).

JFB: Sos 2:6 - left hand

The left is the inferior hand, by which the Lord less signally manifests His love, than by the right; the secret hand of ordinary providence, as distinguished from that of manifested grace (the "right"). They really go together, though sometimes they seem divided; here both are felt at once. THEODORET takes the left hand, equivalent to judgment and wrath; the right, equivalent to honor and love. The hand of justice no longer is lifted to smite, but is under the head of the believer to support (Isa 42:21); the hand of Jesus Christ pierced by justice for our sin supports us. The charge not to disturb the beloved occurs thrice: but the sentiment here, "His left hand," &c., nowhere else fully; which accords with the intensity of joy (Son 2:5) found nowhere else; in Son 8:3, it is only conditional, "should embrace," not "doth."

JFB: Sos 2:7 - by the roes

Not an oath but a solemn charge, to act as cautiously as the hunter would with the wild roes, which are proverbially timorous; he must advance with breathless circumspection, if he is to take them; so he who would not lose Jesus Christ and His Spirit, which is easily grieved and withdrawn, must be tender of conscience and watchful (Eze 16:43; Eph 4:30; Eph 5:15; 1Th 5:19). In Margin, title of Psa 22:1, Jesus Christ is called the "Hind of the morning," hunted to death by the dogs (compare Son 2:8-9, where He is represented as bounding on the hills, Psa 18:33). Here He is resting, but with a repose easily broken (Zep 3:17). It is thought a gross rudeness in the East to awaken one sleeping, especially a person of rank.

JFB: Sos 2:7 - my love

In Hebrew, feminine for masculine, the abstract for concrete, Jesus Christ being the embodiment of love itself (Son 3:5; Son 8:7), where, as here, the context requires it to be applied to Him, not her. She too is "love" (Son 7:6), for His love calls forth her love. Presumption in the convert is as grieving to the Spirit as despair. The lovingness and pleasantness of the hind and roe (Pro 5:19) is included in this image of Jesus Christ.

JFB: Sos 2:8

(CANTICLE II)--JOHN THE BAPTIST'S MINISTRY. (Son. 2:8-3:5)

JFB: Sos 2:8 - voice

An exclamation of joyful surprise, evidently after a long silence. The restlessness of sin and fickleness in her had disturbed His rest with her, which she had professed not to wish disturbed "till He should please." He left her, but in sovereign grace unexpectedly heralds His return. She awakes, and at once recognizes His voice (1Sa 3:9-10; Joh 10:4); her sleep is not so sinfully deep as in Son 5:2.

JFB: Sos 2:8 - leaping

Bounding, as the roe does, over the roughest obstacles (2Sa 2:18; 1Ch 12:8); as the father of the prodigal "had compassion and ran" (Luk 15:20).

JFB: Sos 2:8 - upon the hills

As the sunbeams glancing from hill to hill. So Margin, title of Jesus Christ (Psa 22:1), "Hind of the morning" (type of His resurrection). Historically, the coming of the kingdom of heaven (the gospel dispensation), announced by John Baptist, is meant; it primarily is the garden or vineyard; the bride is called so in a secondary sense. "The voice" of Jesus Christ is indirect, through "the friend of the bridegroom" (Joh 3:29), John the Baptist. Personally, He is silent during John's ministration, who awoke the long slumbering Church with the cry. "Every hill shall be made low," in the spirit of Elias, on the "rent mountains" (1Ki 19:11; compare Isa 52:7). Jesus Christ is implied as coming with intense desire (Luk 22:15; Heb 10:7), disregarding the mountain hindrances raised by man's sin.

JFB: Sos 2:9 - he standeth

After having bounded over the intervening space like a roe. He often stands near when our unbelief hides Him from us (Gen 28:16; Rev 3:14-20). His usual way; long promised and expected; sudden at last: so, in visiting the second temple (Mal 3:1); so at Pentecost (Act 2:1-2); so in visiting an individual soul, Zaccheus (Luk 19:5-6; Joh 3:8); and so, at the second coming (Mat 24:48, Mat 24:50; 2Pe 3:4, 2Pe 3:10). So it shall be at His second coming (1Th 5:2-3).

JFB: Sos 2:9 - wall

Over the cope of which He is first seen; next, He looks through (not forth; for He is outside) at the windows, glancing suddenly and stealthily (not as English Version, "showing Himself") through the lattice. The prophecies, types, &c., were lattice glimpses of Him to the Old Testament Church, in spite of the wall of separation which sin had raised (Joh 8:56); clearer glimpses were given by John Baptist, but not unclouded (Joh 1:26). The legal wall of partition was not to be removed until His death (Eph 2:14-15; Heb 10:20). Even now, He is only seen by faith, through the windows of His Word and the lattice of ordinances and sacraments (Luk 24:35; Joh 14:21); not full vision (1Co 13:12); an incentive to our looking for His second coming (Isa 33:17; Tit 2:13).

JFB: Sos 2:10-11

Loving reassurance given by Jesus Christ to the bride, lest she should think that He had ceased to love her, on account of her unfaithfulness, which had occasioned His temporary withdrawal. He allures her to brighter than worldly joys (Mic 2:10). Not only does the saint wish to depart to be with Him, but He still more desires to have the saint with Him above (Joh 17:24). Historically, the vineyard or garden of the King, here first introduced, is "the kingdom of heaven preached" by John the Baptist, before whom "the law and the prophets were" (Luk 16:16).

JFB: Sos 2:11 - the winter

The law of the covenant of works (Mat 4:16).

JFB: Sos 2:11 - rain is over

(Heb 12:18-24; 1Jo 2:8). Then first the Gentile Church is called "beloved, which was not beloved" (Rom 9:25). So "the winter" of estrangement and sin is "past" to the believer (Isa 44:22; Jer 50:20; 2Co 5:17; Eph 2:1). The rising "Sun of righteousness" dispels the "rain" (2Sa 23:4; Psa 126:5; Mal 4:2). The winter in Palestine is past by April, but all the showers were not over till May. The time described here is that which comes directly after these last showers of winter. In the highest sense, the coming resurrection and deliverance of the earth from the past curse is here implied (Rom 8:19; Rev 21:4; Rev 22:3). No more "clouds" shall then "return after the rain" (Ecc 12:2; Rev 4:3; compare Gen 9:13-17); "the rainbow round the throne" is the "token" of this.

JFB: Sos 2:12 - flowers

Tokens of anger past, and of grace come. "The summoned bride is welcome," say some fathers, "to weave from them garlands of beauty, wherewith she may adorn herself to meet the King." Historically, the flowers, &c., only give promise; the fruit is not ripe yet; suitable to the preaching of John the Baptist, "The kingdom of heaven is at hand"; not yet fully come.

JFB: Sos 2:12 - the time of . . . singing

The rejoicing at the advent of Jesus Christ. GREGORY NYSSENUS refers the voice of the turtledove to John the Baptist. It with the olive branch announced to Noah that "the rain was over and gone" (Gen 8:11). So John the Baptist, spiritually. Its plaintive "voice" answers to his preaching of repentance (Jer 8:6-7). Vulgate and Septuagint translate, "The time of pruning," namely, spring (Joh 15:2). The mention of the "turtle's" cooing better accords with our text. The turtledove is migratory (Jer 8:7), and "comes" early in May; emblem of love, and so of the Holy Ghost. Love, too, shall be the keynote of the "new song" hereafter (Isa 35:10; Rev 1:5; Rev 14:3; Rev 19:6). In the individual believer now, joy and love are here set forth in their earlier manifestations (Mar 4:28).

JFB: Sos 2:13 - putteth forth

Rather, "ripens," literally, "makes red" [MAURER]. The unripe figs, which grow in winter, begin to ripen in early spring, and in June are fully matured [WEISS].

JFB: Sos 2:13 - vines with the tender grape

Rather, "the vines in flower," literally, "a flower," in apposition with "vines" [MAURER]. The vine flowers were so sweet that they were often put, when dried, into new wine to give it flavor. Applicable to the first manifestations of Jesus Christ, "the true Vine," both to the Church and to individuals; as to Nathanael under the fig tree (Joh 1:48).

JFB: Sos 2:13 - Arise, &c.

His call, described by the bride, ends as it began (Son 2:10); it is a consistent whole; "love" from first to last (Isa 52:1-2; 2Co 6:17-18). "Come," in the close of Rev 22:17, as at His earlier manifestation (Mat 11:28).

JFB: Sos 2:14 - dove

Here expressing endearment (Psa 74:19). Doves are noted for constant attachment; emblems, also, in their soft, plaintive note, of softened penitents (Isa 59:11; Eze 7:16); other points of likeness are their beauty; "their wings covered with silver and gold" (Psa 68:13), typifying the change in the converted; the dove-like spirit, breathed into the saint by the Holy Ghost, whose emblem is the dove; the messages of peace from God to sinful men, as Noah's dove, with the olive branch (Gen 8:11), intimated that the flood of wrath was past; timidity, fleeing with fear from sin and self to the cleft Rock of Ages (Isa 26:4, Margin; Hos 11:11); gregarious, flocking together to the kingdom of Jesus Christ (Isa 60:8); harmless simplicity (Mat 10:16).

JFB: Sos 2:14 - clefts

The refuge of doves from storm and heat (Jer 48:28; see Jer 49:16). GESENIUS translates the Hebrew from a different root, "the refuges." But see, for "clefts," Exo 33:18-23. It is only when we are in Christ Jesus that our "voice is sweet (in prayer, Son 4:3, Son 4:11; Mat 10:20; Gal 4:6, because it is His voice in us; also in speaking of Him, Mal 3:16); and our countenance comely" (Exo 34:29; Psa 27:5; Psa 71:3; Isa 33:16; 2Co 3:18).

JFB: Sos 2:14 - stairs

(Eze 38:20, Margin), a steep rock, broken into stairs or terraces. It is in "secret places" and rugged scenes that Jesus Christ woos the soul from the world to Himself (Mic 2:10; Mic 7:14). So Jacob amid the stones of Beth-el (Gen 28:11-19); Moses at Horeb (Exo. 3:1-22); so Elijah (1Ki 19:9-13); Jesus Christ with the three disciples on a "high mountain apart," at the transfiguration (Mat 17:1); John in Patmos (Rev 1:9). "Of the eight beatitudes, five have an afflicted condition for their subject. As long as the waters are on the earth, we dwell in the ark; but when the land is dry, the dove itself will be tempted to wander" [JEREMY TAYLOR]. Jesus Christ does not invite her to leave the rock, but in it (Himself), yet in holy freedom to lay aside the timorous spirit, look up boldly as accepted in Him, pray, praise, and confess Him (in contrast to her shrinking from being looked at, Son 1:6), (Eph 6:19; Heb 13:15; 1Jo 4:18); still, though trembling, the voice and countenance of the soul in Jesus Christ are pleasant to Him. The Church found no cleft in the Sinaitic legal rock, though good in itself, wherein to hide; but in Jesus Christ stricken by God for us, as the rock smitten by Moses (Num 20:11), there is a hiding-place (Isa 32:2). She praised His "voice" (Son 2:8, Son 2:10); it is thus that her voice also, though tremulous, is "sweet" to Him here.

JFB: Sos 2:15

Transition to the vineyard, often formed in "stairs" (Son 2:14), or terraces, in which, amidst the vine leaves, foxes hid.

JFB: Sos 2:15 - foxes

Generic term, including jackals. They eat only grapes, not the vine flowers; but they need to be driven out in time before the grape is ripe. She had failed in watchfulness before (Son 1:6); now when converted, she is the more jealous of subtle sins (Psa 139:23). In spiritual winter certain evils are frozen up, as well as good; in the spring of revivals these start up unperceived, crafty, false teachers, spiritual pride, uncharitableness, &c. (Psa 19:12; Mat 13:26; Luk 8:14; 2Ti 2:17; Heb 12:15). "Little" sins are parents of the greatest (Ecc 10:1; 1Co 5:6). Historically, John the Baptist spared not the fox-like Herod (Luk 13:32), who gave vine-like promise of fruit at first (Mar 6:20), at the cost of his life; nor the viper-Sadducees, &c.; nor the varied subtle forms of sin (Luk 3:7-14).

JFB: Sos 2:16 - mine . . . his

Rather, "is for me . . . for Him" (Hos 3:3), where, as here, there is the assurance of indissoluble union, in spite of temporary absence. Son 2:17, entreating Him to return, shows that He has gone, perhaps through her want of guarding against the "little sins" (Son 2:15). The order of the clauses is reversed in Son 6:3, when she is riper in faith: there she rests more on her being His; here, on His being hers; and no doubt her sense of love to Him is a pledge that she is His (Joh 14:21, Joh 14:23; 1Co 8:3); this is her consolation in His withdrawal now.

JFB: Sos 2:16 - I am his

By creation (Psa 100:3), by redemption (Joh 17:10; Rom 14:8; 1Co 6:19).

JFB: Sos 2:16 - feedeth

As a "roe," or gazelle (Son 2:17); instinct is sure to lead him back to his feeding ground, where the lilies abound. So Jesus Christ, though now withdrawn, the bride feels sure will return to His favorite resting-place (Son 7:10; Psa 132:14). So hereafter (Rev 21:3). Psa 45:1, title, terms his lovely bride's "lilies" [HENGSTENBERG] pure and white, though among thorns (Son 2:2).

JFB: Sos 2:17 - Night

Is the image of the present world (Rom 13:12). "Behold men as if dwelling in subterranean cavern" [PLATO, Republic, 7.1].

JFB: Sos 2:17 - Until

That is, "Before that," &c.

JFB: Sos 2:17 - break

Rather, "breathe"; referring to the refreshing breeze of dawn in the East; or to the air of life, which distinguishes morning from the death-like stillness of night. MAURER takes this verse of the approach of night, when the breeze arises after the heat of day (compare Gen 3:8, Margin, with Gen 18:1), and the "shadows" are lost in night (Psa 102:11); thus our life will be the day; death, the night (Joh 9:4). The English Version better accords with (Son 3:1). "By night" (Rom 13:12).

JFB: Sos 2:17 - turn

To me.

JFB: Sos 2:17 - Bether

Mountains of Bithron, separated from the rest of Israel by the Jordan (2Sa 2:29), not far from Bethabara, where John baptized and Jesus was first manifested. Rather, as Margin, "of divisions," and Septuagint, mountains intersected with deep gaps, hard to pass over, separating the bride and Jesus Christ. In Son 8:14 the mountains are of spices, on which the roe feeds, not of separation; for at His first coming He had to overpass the gulf made by sin between Him and us (Zec 4:6-7); in His second, He will only have to come down from the fragrant hill above to take home His prepared bride. Historically, in the ministry of John the Baptist, Christ's call to the bride was not, as later (Son 4:8), "Come with me," but "Come away," namely, to meet Me (Son 2:2, Son 2:10, Son 2:13). Sitting in darkness (Mat 4:16), she "waited" and "looked" eagerly for Him, the "great light" (Luk 1:79; Luk 2:25, Luk 2:38); at His rising, the shadows of the law (Col 2:16-17; Heb 10:1) were to "flee away." So we wait for the second coming, when means of grace, so precious now, shall be superseded by the Sun of righteousness (1Co 13:10, 1Co 13:12; Rev 21:22-23). The Word is our light until then (2Pe 1:19).

Clarke: Sos 2:1 - I am the rose of Sharon

I am the rose of Sharon - Sharon was a very fruitful place, where David’ s cattle were fed, 1Ch 27:29. It is mentioned as a place of excellence, Isa 35:2, and as a place of flocks, Isa 65:10, Perhaps it would be better, with almost all the versions, to translate, "I am the rose of the field."The bridegroom had just before called her fair; she with a becoming modesty, represents her beauty as nothing extraordinary, and compares herself to a common flower of the field. This, in the warmth of his affection, he denies, insisting that she as much surpasses all other maidens as the flower of the lily does the bramble, Son 2:2.

Clarke: Sos 2:3 - As the apple tree

As the apple tree - The bride returns the compliment, and says, As the apple or citron tree is among the trees of the wood, so is the bridegroom among all other men

Clarke: Sos 2:3 - I sat down under his shadow

I sat down under his shadow - I am become his spouse, and my union with him makes me indescribably happy.

Clarke: Sos 2:4 - He brought me to the banqueting house

He brought me to the banqueting house - Literally, the house of wine. The ancients preserved their wine, not in barrels or dark cellars under ground, as we do, but in large pitchers, ranged against the wall in some upper apartment in the house, the place where they kept their most precious effects. We have a proof of this in Homer: -

Ως φαν· ὁ δ ’ ὑψοραφον θαλομον κατεβησατο πατρο

Ευρυν, ὁθι νητος χρυσος και χαλκος εκειτο

Εσθης τ ’ εν χηλοισιν, ἁλις τ ’ ευωδες ελαιον

Εν δε πιθοι οινοιο παλαιου ἡδυποτοι

Εστασαν, ακρητον θειον ποτον εντος εχοντες

Ἑξειης ποτε τοιχον αρηροτες· ειποτ ’ Οδυσσευ

Οικαδε νοστησειε, και αλγεα πολλα μογησας

Κληΐσται δ ’ επεσαν σανιδες πυκινως αραρυιαι

Δικλιδες· εν δε γυνη ταμιη νυκτας τε και ημα

Εσχ ’ , κ. τ. λ. . Od. lib. ii., ver. 337

Meantime the lofty rooms the prince surveys

Where lay the treasures of th’ Ithacian race

Here, ruddy brass and gold refulgent blazed

There, polished chests embroider’ d gestures graced

Here, pots of oil breathed forth a rich perfume

There, jars of wine in rows adorn’ d the dome

(Pure flavorous wine, by gods in bounty given

And worthy to exalt the feasts of heaven)

Untouch’ d they stood, till, his long labors o’ er

The great Ulysses reach’ d his native shore

A double strength of bars secured the gates

Fast by the door wise Euryclea waits, etc

Pope.

||&&$

Clarke: Sos 2:5 - Stay me with flagons

Stay me with flagons - I believe the original words mean some kind of cordials with which we are unacquainted. The versions in general understand some kind of ointment or perfumes by the first term. I suppose the good man was perfectly sincere who took this for his text, and, after having repeated, Stay me with flagons, comfort me with apples, for I am sick of love sat down, perfectly overwhelmed with his own feelings, and was not able to proceed! But while we admit such a person’ s sincerity, who can help questioning his judgment?

Clarke: Sos 2:7 - I charge you - by the roes

I charge you - by the roes - This was probably some rustic mode of adjuration. The verses themselves require little comment. With this verse the first night of the first day is supposed to end.

Clarke: Sos 2:8 - Behold, he cometh leaping

Behold, he cometh leaping - This appears to be highly characteristic of the gambols of the shepherds, and points out the ecstasy with which those who were enamoured ran to their mates. It is supposed that the second day’ s eclogue begins at this verse. The author of what was then called A New Translation of Solomon’ s Song, observes

1.    The bride relates how the bridegroom, attended by his companions, had come under her window, and called upon her to come forth and enjoy the beauties of the spring, Son 2:9-11, etc

2.    She then returns to her narration, Son 3:1. The bridegroom did not come according to her wishes. Night came on; she did not find him in her bed; she went out to seek him; found him, and brought him to her mother’ s pavilion, Son 3:4; and then, as before, conjures the virgins not to disturb his repose, Son 3:5.

Clarke: Sos 2:9 - He standeth behind our wall

He standeth behind our wall - This may refer to the wall by which the house was surrounded, the space between which and the house constituted the court. He was seen first behind the wall, and then in the court; and lastly came to the window of his bride’ s chamber.

Clarke: Sos 2:11 - The winter is past

The winter is past - Mr. Harmer has made some good collections on this part, from Drs. Shaw and Russet, which I shall transcrilbe. One part of the winter is distinguished from the rest of it by the people of the East, on account of the severity of the cold. At Aleppo it lasts about forty days, and is called by the natives maurbanie. I would propose it to the consideration of the learned, whether the word here used, and translated winter, may not be understood to mean what the Aleppines express by the term maurbanie. It occurs nowhere else in the Old Testament; and another word is used for the rainy part of the year in general. If this thought be admitted, it will greatly illustrate the words of the bridegroom: Lo, the winter is past; the rain is over, and gone. For then the last clause will not be explanatory of the first, and signify that the moist part of the year was entirely past; with which, Dr. Russel assures us, all pleasantness withdraws at Aleppo; but the words will import: "The maurbanie is past and over; the weather is become agreeably warm; the rain too is just ceased, and consequently hath left us the prospect of several days of serenity and undisturbed pleasantness.

The weather of Judea was in this respect, I presume, like that at Algiers; where, after two or three days of rain, there is usually, according to Dr. Shaw, "a week, a fortnight, or more, of fair and good weather. Of such a sort of cessation of rain alone, the bridegroom, methinks, is here to be understood; not of the absolute termination of the rainy season, and the summer droughts being come on. And if so, what can the time that is past mean but the maurbanie? Indeed, Dr. Russel, in giving us an account of the excursions of the English merchants at Aleppo, has undesignedly furnished us with a good comment on this and the two following verses. These gentlemen, it seems, dine abroad under a tent, in spring and autumn on Saturdays, and often on Wednesdays. They do the same during the good weather in winter; but they live at the gardens in April, and part of May. In the heat of the summer they dine at the gardens, as once or twice a week they dine under a tent in autumn and spring."The cold weather is not supposed by Solomon to have been long over, since it is distinctly mentioned; and the Aleppines make these incursions very early; the narcissus flowers during the whole of the maurbanie; the hyacinths and violets at least before it is quite over. The appearing of flowers, then, doth not mean the appearing of the first and earliest flowers, but must rather be understood of the earth’ s being covered with them; which at Aleppo is not till after the middle of February, a small crane’ s bill appearing on the banks of the river there about the middle of February, quickly after which comes a profusion of flowers. The nightingales, too, which are there in abundance, not only afford much pleasure by their songs in the gardens, but are also kept tame in the houses, and let out at a small rate to divert such as choose it in the city; so that no entertainments are made in the spring without a concert of these birds. No wonder, then, that Solomon makes the bridegroom speak of the singing of birds; and it teaches us what these birds are, which are expressly distinguished from turtle doves.

Clarke: Sos 2:13 - The fig tree putteth forth her green figs

The fig tree putteth forth her green figs - The fig tree in Judea bears double crops; the first of which is ripe in spring. But the tree, as I have elsewhere observed, bears figs all the year through, in the climes congenial to it. That is, the fig tree has always ripe or unripe fruit on it. I never saw a healthy tree naked. But in the beginning of spring they grow fast, and become turgid

Clarke: Sos 2:13 - The vines with the tender grape

The vines with the tender grape - The versions understand this of the flowers of the vine. These were formerly put into the new wine (2 lbs. to every cask) to give it a fine flavour.

Clarke: Sos 2:14 - My dove - in the clefts of the rock

My dove - in the clefts of the rock - He compares his bride hiding herself in her secret chambers and closets to a dove in the clefts of the rock.

Clarke: Sos 2:15 - Take us the foxes

Take us the foxes - That these were ruinous to vines all authors allow. They love the vine, and they are eaten in autumn in some countries, according to Galen, when they are very fat with eating the grapes. They abounded in Judea; and did most damage when the clusters were young and tender. It is likely that these are the words of the bridegroom to his companions, just as he was entering the apartment of his spouse. "Take care of the vineyard: set the traps for the foxes, which are spoiling the vines; and destroy their young as far as possible."

Clarke: Sos 2:16 - My beloved is mine

My beloved is mine - The words of the bride on his entering: "I am thy own; thou art wholly mine.

Clarke: Sos 2:16 - He feedeth among the lilies

He feedeth among the lilies - The odor with which he is surrounded is as fine as if he passed the night among the sweetest scented flowers.

Clarke: Sos 2:17 - Until the day break

Until the day break - Literally, until the day breathe; until the first dawn, which is usually accompanied with the most refreshing breezes

Clarke: Sos 2:17 - The shadows flee away

The shadows flee away - Referring to the evening or setting of the sun, at which all shadows vanish

Clarke: Sos 2:17 - The mountains of Bether

The mountains of Bether - Translated also mountains of division, supposed to mean the mountains of Beth-horon

There was a place called Bithron, 2Sa 2:29, on the other side of Jordan; and as the name signifies Partition, it might have had its name from the circumstance of its being divided or separated from Judea by the river Jordan

With this chapter the second night is supposed to end.

Defender: Sos 2:1 - rose of Sharon

Although these terms are often applied to Christ by modern writers, it is actually the bride who is speaking, in effect deprecating herself as like two very common wildflowers. The bridegroom, however, rejects this comparison, saying she is like "a lily among thorns" (Son 2:2)."

Defender: Sos 2:4 - banner

The "banner" metaphor envisions a flag on a flagpole, depicting ownership and protection. The bride's "banner" is the love of her bridegroom, just as our eternal security is in the undying love of Christ. Except for Son 2:2, it is the bride who is speaking throughout this chapter."

Defender: Sos 2:7 - charge

This charge is given three times to the "daughters of Jerusalem," urging them to premarital chastity (Son 3:5; Son 8:4). The word "my" is not in the original, so the charge is really: "Stir not up, nor awake love, until he please (please can mean 'is proper').""

Defender: Sos 2:8 - behold, he cometh

Although the bride is still speaking, the occasion is different. She is no longer in Jerusalem, but perhaps in their country palace, and her beloved is away. But then she cries: "Behold, he cometh," and she rises to meet him, as she sees him rapidly approaching. This perhaps speaks, in type, of the signs of the imminent return of Christ, after His long absence (compare Mat 25:6; Mat 24:33)."

Defender: Sos 2:10 - Rise up

The king, after a long time away from his beloved during a busy winter, returns in the spring for a happy reunion. In type, the call to "rise up and come away" may foreshadow the wonderful rapture of the church when Christ returns (1Th 4:16, 1Th 4:17)."

Defender: Sos 2:11 - winter is past

Typologically, "the winter" perhaps refers to the long period of Christ's absence, between His ascension and the second coming."

Defender: Sos 2:12 - turtle

"Turtle" also means "turtledove." When Christ comes again and establishes His reign of righteousness on earth, it will be like a glorious springtime after a long winter."

Defender: Sos 2:13 - fig tree

The budding of the "fig tree" (Israel) is given by Christ as a sign of His imminent return (Luk 13:6-9; Luk 21:29-31)."

Defender: Sos 2:15 - Take us the foxes

Evidently both bride and bridegroom here realize there is a need to "take" - that is, "capture" - the little foxes infesting the vineyards before the grapes have ripened. There are "little" things that can come in and destroy even the happiest marriage if they are allowed to remain, just as "little" sins (ingratitude, impatience, etc.) may hurt our relationship with the Lord. Sadly, Solomon himself soon allowed the little sins of political expedience, preoccupation with business affairs and, finally, the greater sins of lust and idolatry, to ruin his idyllic relation with his first love."

TSK: Sos 2:1 - the rose // lily

the rose : Psa 85:11; Isa 35:1, Isa 35:2

lily : Son 2:16, Son 6:3; Isa 57:15

TSK: Sos 2:2

Isa 55:13; Mat 6:28, Mat 6:29, Mat 10:16; Phi 2:15, Phi 2:16; 1Pe 2:12

TSK: Sos 2:3 - the apple tree // my beloved // I sat // his fruit // taste

the apple tree : Son 8:5; Isa 4:2; Eze 17:23, Eze 17:24; Joh 15:1-8

my beloved : Son 5:9, Son 5:10, Son 5:16; Psa 45:2, Psa 89:6; Joh 1:14-18, Joh 3:29-31; Heb 1:1-6, Heb 3:1-6; Heb 7:23-26, Heb 12:2

I sat : etc. Heb. I delighted and sat down, etc. Jdg 9:15, Jdg 9:19, Jdg 9:20; Psa 57:1, Psa 91:1; Isa 4:6, Isa 25:4, Isa 32:2; 1Jo 1:3, 1Jo 1:4

his fruit : Son 2:5; Gen 3:22-24; Eze 47:12; Rev 22:1, Rev 22:2

taste : Heb. palate

TSK: Sos 2:4 - brought // banqueting house // his banner

brought : Son 1:4, Son 5:1; Psa 63:2-5, Psa 84:10; Joh 14:21-23; Rev 3:20

banqueting house : Heb. house of wine, Son 1:1, Son 1:4; Est 7:7

his banner : Son 6:4; Job 1:10; Psa 60:4; Isa 11:10; Joh 15:9-15; Rom 5:8-10, Rom 8:28-39

TSK: Sos 2:5 - Stay // flagons // comfort me // for

Stay : Psa 4:6, Psa 4:7, Psa 42:1, Psa 42:2, Psa 63:1-3, Psa 63:8; Isa 26:8, Isa 26:9; Luk 24:32; Phi 1:23

flagons : 2Sa 6:19; Hos 3:1

comfort me : Heb. straw me

for : Son 5:8; 2Sa 13:1, 2Sa 13:2; Psa 119:130, Psa 119:131

TSK: Sos 2:6

Son 8:3-5; Isa 54:5-10, Isa 62:4, Isa 62:5; Jer 32:41; Zep 3:17; Joh 3:29; Eph 5:25-29

TSK: Sos 2:7 - charge you // O ye // by the roes // ye stir

charge you : Heb. adjure you, Mat 26:63

O ye : Son 1:5, Son 5:8, Son 5:16

by the roes : Son 3:5; Pro 5:19

ye stir : Son 8:4; Eph 5:22-33

TSK: Sos 2:8 - voice // leaping // the mountains

voice : Son 5:2; Joh 3:29, Joh 10:4, Joh 10:5, Joh 10:27; Rev 3:20

leaping : 2Sa 6:16; Isa 35:6; Jer 48:27; Luk 6:23; Act 3:8, Act 14:10

the mountains : Isa 40:3, Isa 40:4, Isa 44:23, Isa 49:11-13, Isa 55:12, Isa 55:13; Luk 3:4-6

TSK: Sos 2:9 - like // he standeth // showing

like : Son 2:17, Son 8:14

he standeth : 1Co 13:12; 2Co 3:13-18; Eph 2:14, Eph 2:15; Col 2:17; Heb 9:8, Heb 9:9; Heb 10:1, Heb 10:19, Heb 10:20

showing : Heb. flourishing, Luk 24:35; Joh 5:39, Joh 5:46, Joh 12:41; 1Pe 1:10-12; Rev 19:10

TSK: Sos 2:10 - spake // Rise

spake : Son 2:8; 2Sa 23:3; Psa 85:8; Jer 31:3

Rise : Son 2:13, Son 4:7, Son 4:8, Son 5:2; Gen 12:1-3; Psa 45:10, Psa 45:11; Mat 4:19-22, Mat 9:9; 2Co 6:17, 2Co 6:18; 2Co 11:2; Rev 19:7-9, Rev 22:17

TSK: Sos 2:11

Ecc 3:4, Ecc 3:11; Isa 12:1, Isa 12:2, Isa 40:2, Isa 54:6-8, Isa 60:1, Isa 60:2; Mat 5:4; Eph 5:8; Rev 11:14, Rev 11:15

TSK: Sos 2:12 - flowers // time // of the turtle

flowers : Son 6:2, Son 6:11; Isa 35:1, Isa 35:2; Hos 14:5-7

time : Psa 40:1-3, Psa 89:15, Psa 148:7-13; Isa 42:10-12, Isa 55:12; Eph 5:18-20; Col 3:16

of the turtle : Rom 15:9-13; Eph 1:13, Eph 1:14

TSK: Sos 2:13 - fig tree // Arise

fig tree : Son 6:11, Son 7:8, Son 7:11-13; Isa 18:5, Isa 55:10, Isa 55:11, Isa 61:11; Hos 14:6; Hag 2:19; Luk 13:6, Luk 13:7

Arise : Son 2:10; Luk 19:42; 2Co 5:20, 2Co 6:1, 2Co 6:2

TSK: Sos 2:14 - my dove // that art // clefts // let me hear // for sweet // thy countenance

my dove : Son 5:2, Son 6:9; Psa 68:13, Psa 74:19; Isa 60:8; Eze 7:16; Mat 3:16, Mat 10:16

that art : Exo 3:6, Exo 4:11-13; Ezr 9:5, Ezr 9:6; Job 9:16; Isa 6:5; Dan 9:7; Luk 8:47, Luk 8:48

clefts : Exo 33:22, Exo 33:23; Isa 2:21; Jer 49:16; Oba 1:3

let me hear : Son 8:13; Psa 50:14, Psa 50:15; Pro 15:8; Heb 4:16, Heb 10:22

for sweet : Psa 22:3, Psa 50:23; Isa 51:3; Rev 4:8-10, Rev 5:8, Rev 7:9, Rev 7:10

thy countenance : Son 1:5, Son 1:8, Son 6:10; Psa 45:11, Psa 110:3; Eph 5:27; Col 1:22; 1Pe 3:4; Jud 1:24

TSK: Sos 2:15 - the foxes // tender

the foxes : Psa 80:13; Eze 13:4-16; Luk 13:32; 2Pe 2:1-3; Rev 2:2

tender : Son 2:13, Son 7:12

TSK: Sos 2:16 - beloved // he

beloved : Son 6:3, Son 7:10, Son 7:13; Psa 48:14, Psa 63:1; Jer 31:33; 1Co 3:21-23; Gal 2:20; Rev 21:2, Rev 21:3

he : Son 2:1, Son 1:7, Son 6:3

TSK: Sos 2:17 - the day // the shadows // beloved // Bether

the day : Son 4:6; Luk 1:78; Rom 13:12; 2Pe 1:19

the shadows : Heb 8:5, Heb 10:1

beloved : Son 2:9, Son 8:14

Bether : or, division

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Sos 2:2 - As the lily among thorns

As the lily among thorns compared with thorns, which it unspeakably exceeds in glory and beauty;

so is my love among the daughters so far, and much more, doth my church or people excel all other assemblies or people. The title of daughter is oft given to whole nations; whence we read of the daughter of Babylon , and of Egypt , and of Edom , &c., Isa 47:1 Jer 46:11 Lam 4:21 . These are Christ’ s words, to which the spouse makes the following reply. And it is observable here, that as Christ is here represented as a shepherd, and the spouse as a country virgin, so the similitudes here used are agreeable to that estate.

Poole: Sos 2:3 - As the apple tree // among the trees of the wood // I sat down under his shadow

As the apple tree whose fruit is very pleasant and wholesome,

among the trees of the wood which are either barren, or bear ungrateful and worthless fruit.

I sat down under his shadow being weary and heavy laden with manifold sins and troubles, inward and outward, I confidently reposed myself under his protection, (which is commonly signified by a shadow, as Isa 4:6 25:4 , &c.,) and by him was defended from the scorching heat of God’ s wrath and from the curse of his fiery law, and from the mischief or hurt of all sorts of distresses. His fruit ; the benefits which I received by him, the clear, and full, and certain knowledge of God’ s will, and the way of salvation, adoption, and remission of sins, faith and repentance, and all manner of grace, and assurance of glory. Thus he was to me both a sun and a shield , as is said, Psa 84:11 .

Poole: Sos 2:4 - Banqueting-house // His banner over me // Was love

Banqueting-house Heb. house of wine , or, by a common synecdoche, of feasting. By which he understands the places in which, or the means and instruments by which, believers receive the graces and blessings of Christ, to wit, the Holy Scriptures, ministers, and public assemblies, and all Christ’ s institutions.

His banner over me or, to or towards me ; by the lifting up or displaying whereof I was invited and encouraged to come in to him, and to list myself under him, as soldiers are by the lifting up of a banner or ensign, of which see Isa 11:10 49:22 .

Was love the love of Christ crucified, which, like a banner, is displayed in the gospel, whereby sinners are drawn and engaged to come to Christ: see Joh 3:14 12:32 2Co 5:14 . The motto or device of Christ’ s banner was not like those of other great generals, a lion, or leopard, or eagle, but love, by which alone Christ made all his conquests.

Poole: Sos 2:5 - Stay me // With flagons // Comfort me with apples // I am sick of love

Stay me or, support me ; keep me from sinking or fainting. The spouse speaks this to her bridemaids, the daughters of Jerusalem , as it is expressed, Son 2:7 , or to the servants or friends of the Bridegroom there waiting, and to the Bridegroom himself; as a person ready to faint cries to any or all that are near to him or her for help.

With flagons with wine, which is a good cordial, Psa 104:15 Pro 31:6,7 , and which was there present, Son 2:4 . Flagons are here, and 1Ch 16:3 , put for flagons of wine , as it is fully expressed, Hos 3:1 , or for the wine contained in them, as the cup is put for wine, Luk 22:20 , by a common metonymy.

Comfort me with apples with odoriferous apples, such as pomegranates, or the like, the smell whereof was grateful and useful to persons ready to faint. By these metaphors understand the application of the promises, and the comfortable and quickening influences of the Spirit.

I am sick of love either,

1. With transports of joy, which sometimes causes a fainting of the spirits, as Gen 45:26 1Ki 10:5 . Or,

2. With grief for his departure from her, of which we read Son 3:1,2 , or for fear of it. Or rather,

3. With ardent desire of a stricter union, and clearer discoveries of his love, and perfect and uninterrupted communion with him in glory. That sickness is sometimes the effect of love hath been oft observed by physicians.

Poole: Sos 2:6 - Is under my head

Is under my head as a pillow for me to rest upon. No sooner did I cry out for help, but he was at hand to succour me, and did manifest his tender care and dear love to me.

Poole: Sos 2:7 - the daughters of Jerusalem // By the hinds

This verse is spoken either,

1. By the Bridegroom, who having reposed the sick church in his arms, chargeth them not to disturb her till she please , as the last clause in this case must be rendered. Or rather,

2. By the bride, as may be gathered,

1. From the connexion, because both the foregoing and following words are hers.

2. Because it was more decent for the bride than for the Bridegroom to give this charge to the bridemaids,

the daughters of Jerusalem and therefore in all places in this book where they are mentioned the person speaking to them is the bride, and not the Bridegroom, and particularly Son 3:5 8:4 , where this verse is repeated, and is confessedly and evidently spoken by the spouse. Daughters of Jerusalem ; my bridemaids, friends, and members, over whom I have authority.

By the hinds either,

1. By the kindness you have to those pretty and amiable creatures, as

you would not injure nor disturb them, nor drive them away, but please yourselves with the sight of them, as shepherds and country damsels commonly do. Or,

2. By the example of those creatures, which are pleasant and loving in

their carriage towards one another. Of the field ; which have their usual abode in the fields. That ye stir not up, nor awake ; that you do not disturb nor offend him by your miscarriages, but permit him and me to enjoy a quiet repose. Do nothing to grieve him, or molest me. My love ; my dearly beloved, called love emphatically, to express her great passion for him. So love is used Son 7:6 , and in other authors. Till he please , i.e. never, as this word until , in such like phrases, is commonly used, as Gen 28:15 2Sa 6:23 Isa 22:14 . For neither can sin ever please him, nor can the church bear it that Christ should ever be offended, or that her sweet fellowship with him should be interrupted.

Poole: Sos 2:8 - The voice of my Beloved! // Behold, he cometh // Leaping upon the mountains, skipping upon the hills // upon the mountains and hills

The voice of my Beloved! methinks I hear his voice. The spouse being now refreshed and revived with Christ’ s presence, awakes out of sleep, and breaks forth into this joyful exclamation. Christ’ s voice is nothing else but the word of grace revealed outwardly in the gospel, or the evangelical passages of the Old Testament, and inwardly to the heart of the spouse by the Spirit of God.

Behold, he cometh either,

1. He is coming, or will shortly come, into the world; which Solomon and the rest of the Old Testament prophets and saints did earnestly desire and confidently expect. Or,

2. He is coming to me for my support and comfort.

Leaping upon the mountains, skipping upon the hills he saith leaping and skipping , to note that Christ came readily and swiftly, with great desire and pleasure; and he adds,

upon the mountains and hills either with respect to Mount Zion or Jerusalem, in and from which Christ first discovered himself; or to signify Christ’ s fixed resolution to come, in spite of all discouragements and difficulties which stood in his way; or to show that his coming was manifest and visible to the eye of her faith. Or in this phrase he may have a respect to the roes and harts here following.

Poole: Sos 2:9 - Like a roe or a young hart // He standeth behind our wall // He looketh forth // At the window // through the lattice

Like a roe or a young hart either,

1. In loveliness. Or rather,

2. In swiftness, by comparing this verse with the former. The swiftness of roes is noted 2Sa 2:18 1Ch 12:8 . He is coming to me with all speed, and will not tarry a moment beyond the appointed and proper season.

He standeth behind our wall and whilst he doth for wise and just reasons forbear to come, he is not far from us. Though he be not yet come into the door of our house, yet he stands behind the wall of our house, and is always at hand, to give me that succour and comfort which I do or may need or desire. Both this and the following phrases seem to note the obscure and imperfect manner and degree of Christ’ s manifesting himself to his people, either,

1. Under the law, in comparison of his discoveries in the gospel. Or,

2. In this life, in comparison of what he will do in the future life.

He looketh forth from his high and heavenly palace, towards me, to watch over me, and refresh me with the prospect of his favour.

At the window: this phrase, and that,

through the lattice intimate that the church doth indeed see Christ, but, as through a glass, darkly , as it is said even of gospel revelations, 1Co 13:12 , and was much more true of legal administrations.

Poole: Sos 2:10 - My Beloved spake // Rise up // Come away

My Beloved spake invited and called me outwardly by his word, and inwardly by his Spirit.

Rise up shake off sloth and security, and disentangle thyself more fully from all the snares of this world, and of thy own lusts, that thou mayst be more ready to come to me, and more fit for my embraces.

Come away unto me, and with me; follow me fully, serve me more perfectly, labour for a nearer union and more satisfying communion with me.

Poole: Sos 2:11 - The winter // winter

The winter which made the ways in some sort unpassable, and so might seem to hinder or affright thee from coming to me. This

winter and the following

rain may be understood either,

1. Of worldly tribulations, which he intimates to be past and gone, to wit, so far that they shall not destroy nor hurt the church, but, on the contrary, do her much good, both by multiplying her members, and increasing her graces; and promoting her eternal happiness. Or rather,

2. Of spiritual troubles arising in the minds and consciences of sinners, from a deep sense of the guilt of sin, the justice and wrath of God, the sentence and curse of the law; all which made them afraid to come unto God, and desirous, if possible, to run away from him. But, saith Christ, I have removed this great impediment, God is ready to be reconciled, and therefore cast off all discouragements and excuses, and come unto me.

Poole: Sos 2:12 - The flowers appear on the earth // The time of the singing of birds // The turtle // In our land

The flowers appear on the earth: this and the following clauses are here alleged as evidences of the spring time, which in the mystical and principal sense seems to signify the day of grace, or the glad tidings of salvation proposed to sinners in the time of the law, by types, and shadows, and promises, but much more clearly and fully in the gospel, and all the discoveries and communications of God’ s grace to mankind in holy ordinances, in the gifts, and graces, and comforts of the Holy Spirit, vouchsafed unto and appearing in believers, as buds and blossoms do in the spring time.

The time of the singing of birds when birds sing most freely and sweetly, as they do in the spring. Or, as the ancient translator’ s render it, of cutting or cropping , not trees, which agrees not with that season, but the flowers, last mentioned, for nosegays, or other uses.

The turtle which changeth its place according to the season, as is observed. Jer 8:7 , and by all other writers, who affirm that it disappears in winter, and appears in the spring, as some other birds also do; but this seems particularly to be mentioned, because it doth not only give notice of the spring, but also doth aptly represent the Spirit of God, which even the Chaldee paraphrast understands by this turtle , which appeared in the shape of a dove, and which worketh a dove-like meekness, and chastity, and faithfulness in believers.

In our land in Immanuel’ s land , as Canaan is called, Isa 8:8 , in the church.

Poole: Sos 2:13 - Green figs // A good smell // Come away

Green figs which it shooteth forth as soon as it doth leaves, in the spring time, Mat 24:32 .

A good smell which, though not strong, is pleasant and grateful, and given by it in the progress of the spring.

Come away: these words are here repeated, to show both the church’ s infirmity and indisposition, which needs so many calls and arguments to press so necessary and advantageous a duty; and Christ’ s tender compassion to her weakness, and fervent desire of converse with her.

Poole: Sos 2:14 - My dove // In the secret places of the stairs // Let me see thy countenance // Thy voice // Sweet is thy voice, and thy countenance is comely

My dove so the church is called, partly for her dove-like temper and disposition, because she is chaste, and mild, and harmless, &c.; and partly for her dove-like condition, because she is weak, and exposed to persecution, and given to mourning, as doves are, Isa 38:14 59:11 Eze 7:16 , and subject to many fears, and therefore forced to hide herself in rocks, as it follows, in the clefts of the rock ; where she hid herself, either,

1. For fear of her enemies, whom to avoid she puts herself into the protection of the Almighty. Or,

2. Out of modesty, and a humble sense of her own deformities and, infirmities, which makes her endeavour to hide herself even from her Beloved, as ashamed to appear, in his presence, which is frequently the case of God’ s people, especially after falls into sin. And this sense seems to be favoured by the following words, in which Christ relieveth her against such discouraging thoughts.

In the secret places of the stairs in the holes of craggy and broken rocks, which resemble stairs. So the same thing is here repeated in other words.

Let me see thy countenance be not afraid nor ashamed to appear before me; come boldly into my presence, and acquaint thyself with me.

Thy voice thy prayers and praises.

Sweet is thy voice, and thy countenance is comely thy person and services are accepted by me, and are amiable in my sight.

Poole: Sos 2:15 - Us // The foxes // The little foxes // That spoil the vines // Have tender grapes

The Bridegroom gives this charge to his bridemen or friends, whose office it is to attend upon him, and to observe his commands; by whom he understands those magistrates and ministers to whom, under Christ, the custody of the vineyards, to wit, the churches, principally belong. These he commands to take the

foxes i.e. to restrain them from doing this mischief.

Us Heb. for us , i.e. at our instance, and for our common good, as this spoiling of the vines was injurious and grievous to them both.

The foxes the disturbers of the vineyard, or the church; seducers or false teachers, who are fitly compared to foxes here, and Eze 13:4 , partly to distinguish them from great tyrants and persecutors, who are compared to wild boars , or other wild beasts , Psa 80:13 , as to lions , 2Ti 4:17 ; and partly for their fox-like qualities and actions, because they are very crafty and deceitful, 2Co 11:13,14 Eph 4:14 , and very mischievous also, Eze 34:2,3 2Ti 4:17 Tit 1:10,11 2Pe 2:2 . He mentions foxes , because these abounded in that country, as is manifest from Jud 15:4 Psa 63:10 Lam 5:18 , &c., but under them he comprehends all noxious creatures, upon the same reason.

The little foxes: this he adds, not as if the great foxes were excused or exempted, but for more abundant caution, to teach the church to prevent errors and heresies in the beginnings of them, before they spread and grow strong and incurable.

That spoil the vines which foxes do many ways, as those who write of them have observed, by gnawing and breaking the little branches and leaves, and the bark, by digging holes in the vineyards, and so spoiling the roots, by eating the grapes, and other ways.

Have tender grapes which gives us hopes of a good vintage, and which are easily spoiled, if great care be not used to prevent it.

Poole: Sos 2:16 - My Beloved is mine, and I am his // He feedeth among the lilies

My Beloved is mine, and I am his: these are the words of the bride, who having come to him upon his gracious invitation, now maketh her boast of him, and of that intimate union and communion which was between them.

He feedeth among the lilies either,

1. He feedeth his flock in sweet and lovely pastures, where there is not only herbage to feed them, but lilies to delight them. Or rather,

2. He feedeth himself, i.e. he abideth and refresheth himself amongst his faithful people, which are compared to lilies, above, Son 2:2 , and Hos 14:5 , as Christ also is here, Son 2:1 .

Poole: Sos 2:17 - Until the day break, and the shadows flee away // Turn thou, my Beloved, until the day break // Turn // Like a roe or a young hart // Bether

Until the day break, and the shadows flee away until the morning of that great and blessed day of the general resurrection and judgment, when all the shadows, not only of ignorance, and sin, and calamity, but even of all ordinances and outward administrations, shall cease, and make way for the immediate enjoyment of my Beloved. And this clause may be joined either,

1. With the foregoing words; and so the sense is, Christ doth and will abide with his church as long as this life and world lasts; which agrees with Christ’ s promises of being with his church to the end of the world, Mat 28:20 . But neither that nor this place imply that Christ will then forsake his people, but only secures God’ s people against that which was the chief, if not only, matter of their fear, to wit, lest Christ should leave them, and cast them off in this life, which, if he did not, they were assured that hereafter they should be

ever with the Lord 1Th 4:17 . For it is well known, and hath been oft observed already, that the word until doth not always exclude the time to come. Or,

2. With the following words,

Turn thou, my Beloved, until the day break & c.

Turn return to me. For although Christ had come to her, and she had gladly received and embraced him, yet he was gone again, as is here implied, and evidently appears from the next following verse; which sudden change is very agreeable both to the nature and method of such dramatical writings and amatorious transactions, and to the state of God’ s people in this world, where they are subject to frequent changes and vicissitudes of Christ’ s withdrawing from them, and returning to them again.

Like a roe or a young hart in swiftness; make haste to help me, for I am ready to faint.

Bether a place in the Land of Promise, possibly the same called Bithron , 2Sa 2:29 , where it seems those creatures were in great abundance, or where they were commonly hunted, and so being pursued, they made all possible haste to escape.

PBC: Sos 2:1

Christ is the lily of the valleys. If you don’t go through the valley, you’ll never find that lily. He’s also the God of the mountain-top but there’s an experience with Him in the valley that’s different than the experience on the mountain-top. And, it’s a sweet experience. When the Lord takes us by the hand in the midst of our trials and troubles and guides us through them and delivers us from them or carries us out of them—whatever He chooses to do, what a sweet time that is.

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Haydock: Sos 2:1 - Feedeth

Feedeth. "His flock." (Septuagint) He still retains the fragrancy of lilies. As married people are two in one flesh, (Ephesians v. 31.) Christ and his Church are irrevocably united. (Calmet) ---

She reposes in him. (Worthington)

Haydock: Sos 2:1 - I am

I am. The spouse compares herself to a lily, as she is the fairest flower on the bed, (Calmet) or Christ may here speak. (Worthington) (Isaias xi. 1.) (Origen) ---

He praises himself first, that his spouse may hear her own eulogy. (Menochius)

Haydock: Sos 2:2 - Thorns

Thorns. The bridegroom enhances the praise of his spouse. The Church, surrounded by infidels and persecutors, maintains her beauty and station. Heretics, &c., are no better than thorns. (Origen) (Calmet) ---

The Church excels all other societies. In her communion the innocent are preferred before sinners, and among the former, the blessed Virgin [Mary] surpasses all.

Haydock: Sos 2:3 - As

As. The Church praises Christ, resting secure under his protection. (Worthington)

Haydock: Sos 2:4 - Cellar // In me

Cellar. This was not under ground. Homer (Odyssey b. 237.) places the wine near the nuptial bed. (Calmet) ---

In me. Hebrew, "he brought me to the banquetting-house, and his banner over me was love." (Protestants) (Haydock) ---

He has shewn me the greatest tenderness. Only the religion of Christ lays before us our duties to God, to ourselves, and neighbours. (Calmet) (St. Thomas Aquinas, [Summa Theologiae] ii. 2. q. 26.) (Haydock) ---

The holy Spirit came on the assembled disciples, who were deemed to be drunk, and Christ nourishes the pious soul with the wine of his own blood. (Menochius)

Haydock: Sos 2:5 - Flowers // Languish

Flowers. Hebrew, "bottles." ---

Languish. Septuagint, "am wounded." (Haydock) ---

Those who enter upon the paths of virtue, are often deprived of consolations. (Calmet) ---

They must support themselves by reflecting on the words and sufferings of Christ. (St. Ambrose, psalm cxviii. ser. 5.) (Bossuet)

Haydock: Sos 2:6 - Hand

Hand. After peace comes affliction: grace is followed by glory, Proverbs iii. 16. (Calmet)

Haydock: Sos 2:7 - I // Roes

I. Christ permits not his Church to be persecuted, till she be able to bear it. (Worthington) ---

Roes. Septuagint, "armies and power;" the angels and apostles, who have spread the gospel through the world. It would seem that the Jewish women loved hunting, (Calmet) like those of Phœnicia and Lacedæmon. (Virgil, Æneid i.) They were going to sing, (Calmet) the morning epithalamium, (Theocrit. xviii.) after the first night of the marriage. The second meeting takes place, ver. 8, 17. (Haydock)

Haydock: Sos 2:8 - The // Hills

The. Feeling the protection of Christ, the Church preacheth boldly the truth against pagans and heretics. (Worthington) ---

She knows the voice of the shepherd, (John viii. 47., and x. 2.) and keeps at a distance the wolves in sheep's clothing, or pretended reformers, who would scatter the flock. ---

Hills. She sees him returning in the evening with the utmost speed of a stag, as the Hebrew implies, chap. ii. 9., and viii. 14.

Haydock: Sos 2:9 - Hart // Wall

Hart, (Proverbs v. 18.) which is swifter that the dogs. (Xenophon, Cuneg.) ---

This animal is said to destroy serpents, as Christ did the power of the devil. (Theodoret) ---

Wall. Under the old law, Christ was only seen in figure. He manifested himself in the new. Yet our sins separate him from us, Isaias lix. 2. He is concealed in the sacred mysteries, (Calmet) and his humanity keeps from our sight the glory of his divinity, which alone can impart full content. (St. Ambrose; St. Bernard) ---

He shewed a glimpse of it at his transfiguration, and by his miracles. (Menochius)

Haydock: Sos 2:10 - Arise // My dove

Arise. He sings under the window, to ver. 16. ---

My dove, is taken from the Septuagint. (Calmet) ---

Christ invites his spouse to approach, though he shews not himself as yet; and orders his pastors to root out heresies, ver. 25. (Worthington) ---

She is ever faithful, and rejoices in him, 2 Corinthians xi. 2., Matthew ix. 15., and Ephesians v. 26. (Calmet)

Haydock: Sos 2:11 - Winter

Winter. The rigour and darkness of the old law give place to that of light and love. (Origen) ---

After persecution had ceased, pruning became more necessary. (Calmet) ---

The Israelites and the world were redeemed in spring, and the ceremonies of the law were abolished at the same season. (Menochius)

Haydock: Sos 2:12 - Pruning // Turtle

Pruning. Protestants, "singing of birds. " (Haydock) ---

But the former version is better. (Septuagint, Symmachus, &c.) ---

Turtle. Which returns in spring, Isaias viii. 9. (Calmet) ---

It denotes the preaching of the gospel, (St. Cyril, ador. 15.) or rather the sighs of a holy soul in exile.

Haydock: Sos 2:14 - Rock // Wall

Rock. Wild pigeons retire thither. (Varro, iii. 7.) Greek: Koilen eiseptato petren. (Il. 20. Ser. xlviii. 28.) (Calmet) ---

Holy souls seek protection in the wounds of their Saviour. (St. Gregory; St. Bernard, ser. lxi.) ---

Wall. In the holy Scriptures, which defend the Church. She is brought to light for the edification of all. (Menochius)

Haydock: Sos 2:15 - Foxes // For

Foxes. They hurt vines, (Theoc. 5.) and denote false prophets, Ezechiel xiii. 4. (St. Augustine) (Psalm lxxx.) ---

For. Hebrew, "and our vines of Semadar," ver. 13. (Calmet) ---

Foxes breed in spring, and greatly infested the country, Judges xv. 4.

Haydock: Sos 2:17 - Break // Bether

Break. Or "yield a refreshing air," ( aspiret ) in the morning, (Haydock) and evening, when she begs he will return, (Theodoret) as she could not enjoy his company in the day-time, chap. i. 1., and iv. 6. ---

Bether. Or the lower Bethoron, near Jerusalem. These short visits in the night, shew the vicissitudes of comfort and dryness in the most perfect. Those who are still addicted to their passions, and to the world, can have no pretensions to such favours, which amply repay any passing desolation. (St. Bernard, ser. lxxiv.) (Calmet)

Gill: Sos 2:1 - I am the rose of Sharon, and the lily of the valleys.

I am the rose of Sharon, and the lily of the valleys. Whether Christ, or the church, is here speaking, is not certain: most of the Jewish writers ^t, and some Christian interpreters ^u, take them to be the words of the church, expressing the excellency of her grace, loveliness, and beauty, she had from Christ; and intimating also her being in the open fields, exposed to many dangers and enemies, and so needed his protection. The church may be compared to a "rose", for its beautiful colour and sweet odour ^w, and for its delight in sunny places, where it thrives best, and is most fragrant. This figure is exceeding just; not only the beauty of women is expressed by the colour of the rose ^x, as is common in poems of this kind; to give instances of it would be endless ^y; some have had the name of Rhoda from hence; see Act 12:13. No rose can be more beautiful in colour, and delightful to the eye, than the church is in the eyes of Christ, as clothed with his righteousness, and adorned with the graces of his Spirit: nor is any rose of a more sweet and fragrant smell than the persons of believers are to God and Christ, being considered in him; and even their graces, when in exercise, yea, their duties and services, when performed in faith; and, as the rose, they grow and thrive under the warming, comforting, and refreshing beams of the sun of righteousness, where they delight to be. The church may also be compared to a "lily of the valleys", as she is, in the next verse, to one among thorns. This is a very beautiful flower; Pliny ^z says it is next in nobleness to the rose; its whiteness is singularly excellent; no plant more fruitful, and no flower exceeds it in height; in some countries, it rises up three cubits high; has a weak neck or body, insufficient to bear the weight of its head. The church may be compared to a lily, for her beauty and fragrance, as to a rose; and the redness of the rose, and the whiteness of the lily, meeting in her, make her somewhat like her beloved, white and ruddy; like the lily, being arrayed in fine linen, clean and white, the righteousness of the saints; and like it for fruitfulness, as it is in good works, under the influence of divine grace, and grows up on high into her head, Christ Jesus; and though weak in herself, yet strong in him, who supports her, and not she him: and the church may be compared to a "lily of the valleys"; which may not describe any particular lily, and what we now call so; but only expresses the place where it grows, in low places, where plants are in danger of being plucked and trodden upon; though they may have more moisture and verdure than those in higher places; so the church of Christ is sometimes in a low estate, exposed to enemies, and liable to be trampled and trodden under foot by them, and to be carried away with the flood of persecution, were it not guarded by divine power; and, being watered with the dews of grace, it becomes flourishing and fruitful. But the more commonly received opinion is, that these are the words of Christ concerning himself; and which indeed best become him, and are more agreeable to his style and language, Joh 14:6; and suit best with the words in the Son 2:2, as one observes ^a; nor is it unfitly taken by the bridegroom to himself, since it is sometimes given by lovers to men ^b. Christ may be compared to a rose for its colour and smell; to the rose for its red colour: and which may be expressive of the truth of his humanity, and of his bloody sufferings in it; and this, with the whiteness of the lily, finishes the description of him for his beauty, Son 5:10; and for its sweet smell; which denotes the same things for which he is before compared to spikenard, myrrh, and camphire. The rose, as Pliny says ^c, delights not in fat soils and rich clays, but in rubbish, and roses that grow there are of the sweetest smell; and such was the earth about Sharon ^d; and to a rose there Christ is compared, to show the excellency and preferableness of him to all others. The word is only used here and in Isa 35:1. Where it is in many versions rendered a "lily": it seems to be compounded of two words; one which signifies to "cover" and hide, and another which signifies a "shadow"; and so may be rendered, "the covering shadow": but for what reason a rose should be so called is not easy to say; unless it can be thought to have the figure of an umbrella; or that the rose tree in those parts was so large, as to be remarkable for its shadow; like that Montfaucon ^e saw, in a garden at Ravenna, under the shadow of the branches of which more than forty men could stand: Christ is sometimes compared to trees for their shadow, which is pleasant and reviving, as in Son 2:3. Some render it, "the flower of the field" ^f; which may be expressive of the meanness of Christ in the eyes of men; of his not being of human production; of his being accessible; and of his being liable to be trampled upon, as he has been. And as he is compared to a rose, so to a "lily", for its colour, height, and fruitfulness; expressive of his purity in himself, of his superiority to angels and men, and of his being filled with the fruits and blessings of grace; and to a lily of the valleys, denoting his wonderful condescension in his low estate of humiliation, and his delight in dwelling with the humble and lowly: some render the words, "I am the rose of Sharon, with the lily of the valleys" ^g; by the former epithet meaning himself; and by the latter his church, his companion, in strict union and communion with him; of whom the following words are spoken.

Gill: Sos 2:2 - As the lily among thorns, so is my love among the daughters.

As the lily among thorns, so is my love among the daughters. These are manifestly the words of Christ concerning his church, whom he calls "my love"; see Gill on Son 1:9; and was his love still, though in such company, and in such an uncomfortable condition. In what sense she is comparable to a lily has been shown in Son 2:1; but here she is compared to one among "thorns": by which may be meant wicked men, comparable to thorns for their unfruitfulness and unprofitableness; for their being hurtful and pernicious to good men; and for their end, which is to be burned; especially persecutors of religion, who are very distressing to the saints who dwell among them; see 2Sa 23:6; and her being among such serves for a foil, to set off her excellency the more: and the simile is designed, not so much to observe that Christ's lily grows among thorns, as to show that the church is as preferable to such persons as a lily is to thorns; which is justly remarked by Carolus Maria de Veil; and which sense the comparison requires, as appears by the reddition, so is "my love among the daughters": the nations and men of the world, and even carnal professors, members of the visible church, whom she as much exceeds in beauty, grace, and fruitfulness, as the lily exceeds thorns. Ainsworth thinks the "woodbind" or "honeysuckle" is meant, which grows in thorn hedges, and is sometimes called "lilium inter spinas", as Mercer observes; this is indeed of a sweet smell, yet very weak, and cannot support itself; and therefore twists and wraps itself about other trees, their twigs and branches, "convolvens se adminiculis quibuscunque", as Pliny ^h says; hence we call it "woodbind", and for the same reason its name in Greek is "periclymenon"; so saints are of a sweet fragrance to Christ, and, weak in themselves, cannot support themselves; yet they twine about Christ, lean on him, and are upheld by him, and depend on him for all good things. But it is the same word as in Son 2:1, and may be rendered "lily" here as there; and not a "rose", as it is in the Targum, from which it is there distinguished. The lily is often mentioned in this love song; it is said to be the delight of Verus ⁱ. Some call it "ambrosia".

Gill: Sos 2:3 - As the apple tree among the trees of the wood, so is my beloved among the sons // I sat down under his shadow with great delight // and his fruit was sweet to my taste

As the apple tree among the trees of the wood, so is my beloved among the sons,.... As the apple tree, in a garden or orchard, excels and is preferable to the wild barren trees of a forest ^k, especially it appears so when laden with choice fruit; so the church, who here returns the commendation to Christ, asserts, that he as much excels all the "sons", the creatures of God, angels or men: angels, as the Targum, who, though sons of God by creation, Christ is the Son of God, in a higher sense; he is their Creator, and the object of their worship; they are confirmed by him in the estate they are, and are ministering spirits to him; and he is exalted above them in human nature: men also, the greatest princes and monarchs of the earth, are sometimes compared to large and lofty trees; but Christ is higher than they, and is possessed of far greater power, riches, glory, and majesty. All the sons of Adam in general may be meant; wicked men, who are like forest trees, wild, barren, and unfruitful; yea, even good men, Christ has the pre-eminence of them, the sons of God by adopting grace; for he is so in such a sense they are not; he is their Creator, Lord, Head, Husband, and Saviour, and they have all their fruit from him; and so ministers of the word have their gifts and grace from him, and therefore Christ excels all that come under this appellation of sons. Christ may be compared to an apple tree, which is very fruitful; and, when full of fruit, very beautiful; and whose fruit is very cooling, comforting, and refreshing. Christ is full of the fruits and blessings of grace, which are to be reached by the hand of faith, and enjoyed; and as he is full of grace and truth, he looks very beautiful and glorious in the eye of faith; and which blessings of grace from him, being applied to a poor sensible sinner, inflamed by the fiery law, and filled with wrath and terror, sweetly cool, refresh, and comfort him. The apple tree has been accounted an hieroglyphic of love, under which lovers used to meet, and sit under its delightful shade, and entertain each other with its fruit; to which the allusion may be; see Son 8:5; the apple was sacred to love ^l. The Targum renders it, the pome citron, or citron apple tree; which is a tree very large and beautiful; its fruit is of a bitter taste, but of a good smell; always fruit on it; is an excellent remedy against poison, and good for the breath, as naturalists ^m observe; and so is a fit emblem of Christ, in the greatness of his person, in the fulness, of his grace, in the virtue of his blood, and righteousness and grace, which are a sovereign antidote against the poison of sin; and whose presence, and communion with him, cure panting souls, out of breath in seeking him; and whose mediation perfumes their breath, their prayers, whereby they become grateful to God, which otherwise would be strange and disagreeable;

I sat down under his shadow with great delight: under the shadow of the apple tree, to which Christ is compared; whose person, blood, and righteousness, cast a shadow, which is a protecting one, from the heat of divine wrath, from the curses of a fiery law, from the fiery darts of Satan, and from the fury of persecutors, Isa 25:4; and is a cooling, comforting, and refreshing one, like the shadow of a great rock to a weary traveller, Isa 32:2; and though the shadow of some trees, as Pliny ⁿ observes, is harmful to plants that grow under them, others are fructifying; and such is Christ; "they that dwell under his shadow shall revive and grow", &c. Hos 14:7. "Sitting" here supposes it was her choice; that she preferred Christ to any other shadow, looking upon him to be a suitable one in her circumstances, Son 1:6; it intimates that peace, quietness, satisfaction, and security, she enjoyed under him; it denotes her continuance, and desire of abiding there, Psa 91:1; for the words may be rendered, "I desired, and I sat down" ^o; she desired to sit under the shade of this tree, and she did; she had what she wished for; and she sat "with great delight": having the presence of Christ, and fellowship with him in his word and ordinances, where Christ is a delightful shade to his people;

and his fruit was sweet to my taste; the fruit of the apple tree, to which the allusion is. Solon ^p advised the bride to eat a quince apple before she went into the bridegroom, as leaving an agreeable savour; and intimating how graceful the words of her mouth should be. By "his fruit" here are meant the blessings of grace, which are Christ's in a covenant way, come through his sufferings and death, and are at his dispose; such as peace, pardon, justification, &c. and fresh discoveries and manifestations of his love, of which the apple is an emblem: and these are sweet, pleasant, and delightful, to those that have tasted that the Lord is gracious; whose vitiated taste is changed by the grace of God, and they savour the things of the Spirit of God.

Gill: Sos 2:4 - He brought me to the banqueting house // and his banner over me was love

He brought me to the banqueting house,.... Or "into" it ^q. The "house of wine" ^r, as it is literally in the original; either the "wine cellar" ^s, as some, where stores of it were kept; or, the "place of fasting" ^t, as others, and, as we render it, a "banqueting house"; where it was distributed and drank; a banquet of wine being put for a feast, and here the nuptial feast; and may design the Gospel feast in the house of God, where there is plenty of the wine of Gospel truths, and provisions of rich food, with which believers are sweetly refreshed and delightfully regaled: and to be brought hither, under the drawings and influences of divine grace, is a special privilege, a distinguishing layout; and show a great condescension in Christ, the King of kings, and Lord of lords, to take his people by the hand, as it were, and introduce them into his house, so well furnished, and to a table so well spread: and so the church relates it as an instance of divine favour, and as a fresh token of Christ's love to her; which further appears by what follows: the covenant of grace and the Scriptures of truth may be thought of as a banqueting house, well stored with blessings, and promises, and rich provisions; which, to be led and let into, is a singular kindness;

and his banner over me was love; signifying, that she was brought into the banqueting house in a grand, stately, and majestic manner, with flying colours; the motto on which inscribed was "love"; the allusion may be to the names of generals being inscribed on the banners of their armies; so Vespasian's name was inscribed on the banners throughout his armies ^u. Christ's name, inscribed on his, was "love", his church's love; and by which his company or band was distinguished from all others, even by electing, redeeming, calling love. It may signify the security and protection of the saints, while in the house of God, and enjoying communion with him, being under the banner of love, with which they are encompassed as a shield; and it may denote the very manifest and visible displays of it, which the church now experienced.

Gill: Sos 2:5 - Stay me with flagons // comfort me with apples // for I am sick of love

Stay me with flagons,.... Of wine, which is a supporter of the animal spirits ^w. The church was now in a house of wine, where was plenty of it; even of the love of Christ, compared to wine, and preferred unto it, Son 1:2; the church though she had had large discoveries of it, desired more; and such that have once tasted of this love are eagerly desirous of it, and cannot be satisfied until they have their fill of it in heaven: the flagons, being vessels in which wine is put, and from thence poured out, may signify the word and ordinances, in which the love of Christ is displayed and manifested; the church desires she might be stayed and supported hereby, while she was attending on Christ in them;

comfort me with apples; with exceeding great and precious promises; which, when fitly spoken and applied, are "like apples of gold in pictures of silver", Pro 25:11; and are very comforting: or rather, with fresh and greater manifestations of his love still; for the apple is an emblem of love, as before observed; for one to send or throw an apple to another indicated love ^x. It may be rendered, "strew me with apples" ^y; in great quantities, about me, before me, and under me, and all around me, that I may lie down among them, and be sweetly refreshed and strengthened: the words, both in this and the former clause, are in the plural number; and so may be an address to the other two divine Persons, along with Christ, to grant further manifestations of love unto her, giving the following reason for it:

for I am sick of love; not as loathing it, but as wanting, and eagerly desirous of more of it; being, as the Septuagint version is, "wounded" ^z with it; love's dart stuck in her, and she was inflamed therewith: and "languished" ^a; as the Vulgate Latin version is; with earnest desires after it; nor could she be easy without it, as is the case of lovers.

Gill: Sos 2:6 - His left hand is under my head, and his right hand doth embrace me.

His left hand is under my head, and his right hand doth embrace me. The church, having desired to be stayed, supported, strengthened, and comforted, presently found her beloved with her, who with both hands sustained her; which shows his tender love to her, care of her, and regard for her; and is expressive of the near and intimate communion she had with him, as the effect of union to him, often enjoyed in his house and ordinances; likewise of blessings of every kind she received from him; temporal, mercies, or left hand blessings, which are necessary to support and carry through this wilderness; and spiritual, or right hand blessings, as justification, pardon, adoption, &c. and, moreover, may denote the safety and security of the church, being encircled in the arms of her beloved, sustained by Christ's left hand, and embraced by his right hand, out of whose hands none can pluck. Some read the words prayer wise, "let his left hand be", &c. ^b; still desiring further tokens of his love to her, and more and nearer communion with him: others read it in the future, "his left hand will be", &c. ^c; "his right hand shall embrace", &c. expressing the strength of her faith that she should for the future enjoy his gracious presence; and that he would support her, that she should not sink and faint.

Gill: Sos 2:7 - I charge you, O ye daughters of Jerusalem // by the roes, and by the hinds of the field // that ye stir not up, nor awake my love, till he please

I charge you, O ye daughters of Jerusalem,.... Of whom, see Son 1:5. There is some difficulty in these words, whether they are spoken by the church, or by Christ: according to our version, they are the words of the church, and bids fair to be the sense; since they are spoken to the virgins, her companions, that waited on her; and the manner of speech is not by way of command, as by way of adjuration; and the matter, style, and language of it, Christ being the church's love; and the phrase, "till he please", best agrees with his sovereignty and authority, who is at liberty to stay with, and remove from, his people at pleasure; and the context and scope of the place seem to confirm it; the church, enjoying communion with Christ, chooses not that he should be disturbed, and by any means be caused to depart from her. Others think they are the words of Christ, and not without reason; since it was the church that was in Christ's arms, and fallen asleep in them; and the phrase, "my love", is used by Christ concerning his church, Son 7:6; and not this, but another, is used by her concerning him; and besides, both the word for "my love", and that which is rendered "he please", are feminine, and best agree with her, "that ye stir not up, the" or "this love, until she please"; so Michaelis ^d interprets and renders the word for "love by this lovely one"; the word is very emphatic, the love, the famous love, the well known love ^e: add to which, the following words seem to confirm this sense, "the voice of my beloved", which she had heard, adjuring the daughters of Jerusalem. This charge is made,

by the roes, and by the hinds of the field; not that either Christ or his church swore by them; but the words may be descriptive of the persons addressed by the creatures, among whom they were feeding their flocks, or whom they delighted to hunt ^f; or were loving and lovely creatures, as they: and the charge is, that they would continue among them, and mind their business, and give no disturbance to Christ or the church; or these creatures are called as witnesses to this charge, which, if not observed, would be brought against them: or the charge is made by all that is dear, these being pleasant and lovely creatures, that they would not interrupt the mutual communion of Christ and his church; or it may be a severe threatening, that, should they disregard the charge, they should become food as common as roes and hinds; and that they should be as cautious of stirring up and awaking the person meant as they would be of starting those timorous creatures. The charge is,

that ye stir not up, nor awake my love, till he please; or, "till she please"; if it is the charge of the church, it may lead to observe, that Christ is the object of the church's love; and that she is his resting place; that he may not be disturbed and raised up from it by an unfriendly behavior toward him, or by animosities among themselves; that saints should be very careful that they do not provoke Christ to depart from them; and that communion with him is entirely at his pleasure, when and how long it shall continue; it depends as much upon his sovereign will as the first acts of his grace towards them. But if this is the charge of Christ, not to disturb his church, then it may be observed, that the church is the object of Christ's love, and always continues so; that the church sleeps and takes her rest in Christ's arms; which is not to be understood of a criminal drowsiness and sleep, but of comfortable repose and rest, Christ gives his beloved ones, in communion with himself; that he loves and delights in the company of his people, and would not have them disturbed in their fellowship with him; and though, while grace is in exercise, saints are desirous of enjoying Christ's presence always; yet, when it is otherwise, they become indifferent to it, which provokes Christ to depart from them; and therefore it is said, "till she please": and as this charge is given to the "daughters of Jerusalem", young converts, or weak believers; it suggests, that they are apt to disturb both Christ and his church; to disturb Christ by their impatience and frowardness, like children; hence the church acts the part of a mother charging her children to be quiet, and not disturb her loving husband, while she enjoyed his company; and to disturb the church, through their weakness, not being able to bear the sublime doctrines of the Gospel, and through their ignorance of Gospel order.

Gill: Sos 2:8 - The voice of my beloved // behold, he cometh, leaping upon the mountains, skipping upon the hills

The voice of my beloved!.... So says the church, who well knew Christ her beloved's voice; which is known by all believers in him, and is distinguished by them from the voice of others; by the majesty and authority of it; by the power and efficacy of it; by its directing them to himself, and by the pleasure it gives them: and she speaks of it as being very delightful to her; it being the voice of him whom she loved, and a voice of love, grace, and mercy, of peace, pardon, righteousness, and salvation; and, being observed before, what follows shows that Christ is heard before he is seen; he is first heard of in the Gospel, before he is seen, by an eye of faith: and such would have others observe the voice of Christ as well as they, for here the church speaks to the daughters of Jerusalem; and it seems by this, that, by some means or another, Christ had been disturbed, and had departed from the church for a while, and was now upon the return to her, which made his voice the more joyful to her;

behold, he cometh, leaping upon the mountains, skipping upon the hills; this may be, understood, either of Christ's first coming in the flesh, much prophesied of, long expected, and was very welcome: this was attended with many difficulties, comparable to mountains and hills; that he the Son of God should become man; that he should obey, suffer, and die for men, fulfil the law, satisfy justice, atone for sin, and save from all enemies; but those which seemed insuperable were easily surmounted by Christ: or of his spiritual coming; sometimes he withdraws himself, and then returns again, and faith, spying him at a distance, rejoices at his nearer approach; for impediments in his way, occasioned by the unbelief, carnality, lukewarmness, backslidings, and ingratitude of his people, are removed and got over by him, nothing being able to separate from his love; and his coming, either way, is with all readiness, swiftness, speed, and haste. And a "behold" is prefixed to this, as a note of admiration and attention; and is so, whether applied to the one or other. Christ's incarnation was matter of wonder, "behold, a virgin", &c. Isa 7:14; and so his manifestation of himself to his people, and not to others, is marvellous, "Lord, how is it", &c. Joh 14:22; and both comings are visible, glorious, and delightful. Ambrose ^g has these remarkable words, by way of paraphrase, on this passage,

"Let us see him leaping; he leaped out of heaven into the virgin, out of the womb into the manger, out of the manger into Jordan, out of Jordan to the cross, from the cross into the tomb, out of the grave into heaven.''

The allusion is to the leaping of a roe, or a young hart, as in Son 2:9, which is remarkable for its leaping, even one just yeaned ^h; so a young hart is described, by the poet ⁱ, as leaping to its dam the leap of one of these creatures is very extraordinary ^k.

Gill: Sos 2:9 - My beloved is like a roe, or a young hart // behold, he standeth behind our wall // he looketh forth at the windows // showing himself through the lattice

My beloved is like a roe, or a young hart,.... The church, upon the swift and speedy approach of Christ unto her, compares him to these creatures; which are well known for their swiftness ^l in running, and agility in leaping, as before observed: and, besides these things, Christ may be compared to them on other accounts; they are pleasant and lovely, choice and valuable; bear an antipathy to serpents, which they easily overcome; are very good for food, and very agreeable, and are long lived creatures ^m; Christ is lovely and amiable in his person, and high in the esteem of his divine Father, angels and men; is choice and excellent in his nature, offices, and grace; bears an antipathy to the old serpent, the devil, whose works and powers he came to destroy, and has got an entire victory over them; and is very agreeable food to faith; his flesh is meat indeed, and the more so through his sufferings and death; as the flesh of those creatures is said to be the more tender and agreeable, by being hunted; and Christ, though dead, is alive, and lives for evermore;

behold, he standeth behind our wall; not the middle wall of the ceremonial law, behind which, Christ, under the Old Testament dispensation, stood, showing himself to believers; nor the wall of our humanity he partook of, when he came in the flesh, and under which his glorious deity was in some measure covered and hid; but rather the wall of our hearts, Jer 4:19; the hardness, infidelity, and carnal reasonings of it, which are so many walls of separation between Christ and his people; behind which he stands, showing his resentment of them, and in order to demolish them, and get admittance: he is represented here, as nearer than when she first saw him, even at her very home;

he looketh forth at the windows; this is coming nearer still; for, by the manner of the expression, it seems that he was within doors, since he is said, not to look through the windows, but to look forth at them, meaning the ordinances; which are that to the church as windows to a house, the means of letting in light into the souls of men; and where Christ shows himself, in his glory and beauty, as kings and great personages look out at windows to show themselves to their people: though Christ may also be said to look in at, those windows, to observe the behaviour of his people in his house and ordinances, with what attention, affection, faith, and reverence, they wait upon him in them;

showing himself through the lattice; by which may be meant the same things, only a larger and clearer discovery of Christ in them, of which ordinances are the means; and yet, unless Christ shows himself through them, he cannot be seen in them: and a "behold" being prefixed to these gradual discoveries of himself, show them to be wonderful! a glance of him behind the wall is surprising; his looking in at the windows still more so; but his showing himself, in all his glories and excellencies, through the lattice, is enough to throw into the greatest rapture, to fill with joy unspeakable and full of glory! Some render the word "flourishing" ⁿ, like a rose or lily, or like a vine, or jessamine; which grow up by a window or lattice, and, seen through them, took very pleasant and delightful. But the allusion is rather to the quick sighted roe, or young hart; which, as it is remarkable for its swiftness, referred to, Son 2:8, so for the sharpness of its sight; Pliny ^o says it is never dim sighted; it has its name "dorcas", in Greek, from its sight.

Gill: Sos 2:10 - My beloved spake, and said unto me // Rise up, my love, my fair one, and come away

My beloved spake, and said unto me,.... Christ, the church's beloved, being so near her, she could distinctly hear and understand what he spoke, and relate the very words: or, "he answered to me" ^p; to a secret petition, put up to him for a more full enjoyment of him; for there is mental as well as vocal prayer, which Christ, as God omniscient, knows full well, and gives answer to: of this may be an answer to her petitions in Son 2:5; and as some in Son 2:6; however, Christ said something after related, that she well knew he spake, and not another, and to her in particular. What he said follows:

Rise up, my love, my fair one, and come away; the affectionate and endearing titles of "love" and "fair one", have been met with and explained, on Son 1:5; and are repeated to show his ardent love to her, notwithstanding the frame she was in, which was very probably a slothful one, by the exhortations given; and to remove her discouragements, arising from her present state; and to prevail upon her to get up from her bed of carnal sloth and security, at least to shake off her indolence; and to quit her seat and company, and go along with him, or where he should direct, since it would be to her own advantage: for the words may be rendered, "rise up for thyself, and come away for thyself" ^q; it will turn to thy account, and to do otherwise will be detrimental to thee. The arguments follow.

Gill: Sos 2:11 - For, lo, the winter is past, the rain is over and gone.

For, lo, the winter is past, the rain is over and gone. A season of the year which keeps persons within doors, makes going abroad unsafe, unpleasant, and uncomfortable; very unfit for travelling, roads bad, rivers impassable, and journeying very difficult; but now this season being over, and the spring come, the weather fair, and every thing gay and pleasant, it is inviting to be abroad; winter is by some writers ^r used not for the season of the year, but for a storm or tempest. Thus the winter and rain may be descriptive of the state and condition of Jews and Gentiles before the coming of Christ ^s, and which then ceased; it having been a stormy dispensation with the one, and a time of darkness and ignorance with the other, Heb 12:18; or rather it may in general represent the state of God's people both before and after conversion; before conversion it is a time of darkness, coldness, barrenness, and unfruitfulness; and which are removed by the powerful and efficacious grace of Christ: and after conversion it is often a winter season with them, through the blustering winds of Satan's temptations; the storms of impending wrath for sin, as they imagine; the nipping blasts of persecution, and sharp and severe afflictions they are at times exposed unto: moreover, they are often in great darkness of soul, clouds interpose between Christ and them; a great deal of coldness attends them, their hearts are frozen up and hard, and no impression made on them by the preaching of the word, or by the providences of God; there is a coolness in their love to God and Christ, his people, ordinances, cause, and interest; great barrenness and unfruitfulness in them, they look like trees in winter, and no appearance of fruit on them; their hands are sealed up from working, and they become indolent and inactive; and by all these fellowship with Christ is greatly interrupted: but, when the spring returns again, light breaks in upon them, and their hearts are melted with a sense of love; they become lively in their frames, and in the exercise of grace, and are fruitful in good works; and enjoy much calmness and serenity, peace and joy in the Holy Ghost: sometimes they think the winter is not over when it is, and fear more storms are behind, even of divine wrath and vengeance, though without reason; since Christ has bore all wrath for them, and has satisfied law and justice, and has delivered them from wrath to come; and he that has done this says, "the winter is past", &c.

Gill: Sos 2:12 - The flowers appear on the earth // the time of the singing of birds is come // and the voice of the turtle is heard in our land

The flowers appear on the earth,.... One of the first signs of the spring being come ^t; and make the season delightful and pleasant; the sun returning with its warming influences, herbs and plants are quickened and spring up; fields and meadows, as well as gardens, are covered with a variety of beautiful flowers, which make walking abroad very delightful. By these "flowers" may be meant either the graces of the spirit in the saints, which, when a wintertime with them, seem to be dead, at least are hid; but, upon a return of the sun of righteousness, revive and are seen again: or the saints themselves, when in a flourishing condition, and in the exercise of grace; who may be compared to the flowers of the field for the production of them in the spring, which is a kind of re-creation of them, Psa 104:30; and fitly expresses the renovation of the Holy Ghost, to which the revival of them is owing; and for the fragrancy of them, their persons and services being of a sweet savour through the grace and righteousness of Christ; and for their beauty and ornament to the fields in which they grow, as saints are through Christ in themselves, and to the churches and interest of Christ; and for the gaiety and cheerfulness in which the flowers appear in the spring season, and so a proper emblem of the joy and consolation of the saints; where grace revives, Christ returns, and they are favoured with communion with him. It may not be improper to observe, that this may represent the large conversions of souls to Christ, and the numerous appearance of so many beautiful flowers in the church of Christ in the first ages of Christianity, after a long winter of Jewish and Gentile darkness;

the time of the singing of birds is come; another sign of spring, and suits the Gospel dispensation, in which the churches of Christ, and the members of them, sing the praises of the Lord in psalms, hymns, and spiritual songs; and particularly young converts, those little birds that sing in warbling notes and tuneful lays the songs of electing, redeeming, calling, justifying, pardoning, and adopting grace, to the glory of God, and to their mutual comfort and edification. Some render it, "the time of the branch" ^u, of the vine putting forth its branches; or "the time of cutting" ^w, of pruning vines, of lopping trees, and cutting off unfruitful branches; as in the Gospel dispensation, when the Jewish branches were broken off, and the Gentiles were ingrafted in, and being pruned brought forth more fruit; and this agrees with the season of the year, the spring being the time of cutting and pruning vines ^x; though this is by some objected to as unseasonable;

and the voice of the turtle is heard in our land; so one part of rural pleasures is described by the poet ^y, not only by the singing of birds of various kinds, but particularly by the note of the turtle; which is a kind of dove that lies hid in the wintertime, or is gone, being a bird of passage, and appears and returns at the spring, when its voice is heard again ^z; see Jer 8:7; for its voice is never heard in winter, unless on a fine day ^a; by which may be meant, not the voice of the law, as the Jewish writers ^b, rather of the Gospel, the joyful sound, which for a while was heard only in the land of Judea, called by way of specialty "our land": but either of the voice of the Messiah himself ^c, preaching the everlasting Gospel in the land of Israel when here on earth; or of John the Baptist his forerunner; and so Alshech interprets it of Elijah, who was to come before the Messiah, and refers to Mal 4:5. It may design the voice of all the apostles of Christ, and first ministers of the Gospel ^d; or of the Holy Ghost, as the Targum, who appeared as a dove at Christ's baptism; and whose voice in the hearts of his people, speaking peace and pardon, and witnessing their adoption, causes joy and gladness; or of the church itself, compared to a turtledove for its harmlessness, meekness, chastity, &c. whose voice in prayer and praise is heard, and is acceptable to Christ, Son 2:14.

Gill: Sos 2:13 - The fig tree putteth forth her green figs // and the vines with the tender grape give a good smell // Arise, my love, my fair one, and come away

The fig tree putteth forth her green figs,.... Another sign of spring being come, nay, of its being pretty much advanced, since Christ makes this a token of summer being at hand, Mat 24:32. Theopompus ^e speaks of figs in the middle of the spring. This tree puts forth its fruit at once, and does not flower or blossom ^f, wherefore Hab 3:17 is wrongly translated; See Gill on Hab 3:17, though Arianus ^g speaks of its flowering: Aben Ezra thinks the word signifies the sweetening of the figs, and so points at the time when they are sweet and eatable. By the "fig tree" may be meant the saints putting forth their grace in exercise on Christ, who may be compared to fig trees for their leaves and fruit, and for the putting forth the latter before the former ^h; for the fig tree is a tree full of large leaves, which may be an emblem of a profession of religion, and of a conversation agreeably to it, which yet are no covering, only the righteousness of Christ is that, yet ought to be and are ornamental; and for the fruit of it, which is wholesome, pleasant, and delightful, as are the fruits of the Spirit, the fruits of grace and righteousness, fruits meet for repentance, which ought to appear before a profession of religion is made. If the Egyptian fig tree is meant, that is a very fruitful tree; it is said to bear fruit seven times a year, but ripens no other way than by scratching it with iron hooks ⁱ; and its wood cut down and cast into water, being dry, sinks, but when thoroughly wet will swim. Saints should bear fruit always, and ever continue to do so, even to old age; nor do any ever become fruitful until their hearts have been pricked and cut by the word of God; and they never grow better, or are more fruitful, than when attended with afflictions and tribulations; when they first enter into the waters of affliction, like Peter, they sink, but, when more used to them, they lift up their heads above them, and bear up with great courage and resolution. By the "green figs" may be meant the beginnings of grace in the soul, some stirrings of affection to Christ, desires of knowledge of him, pantings and breathings after his ordinances, love to his people; all which appear soon, are very imperfect, and, like unripe figs, liable to be shaken off; and it is a miracle of grace that the first impressions of it are not destroyed by the force of corruption and temptation; and it may be observed, that grace in its first appearance, though but small, is not despised, but taken notice of by Christ: yea, he makes use of it as exercised by young converts to stir up old professors, as here the church, to be more active and vigorous in it;

and the vines with the tender grape give a good smell; or "being in flower give a good smell" ^k, as the word is used in the Targum in Isa 18:5; and that vines do flower appears from the same place, and from Gen 40:10; as well as is observed by naturalists and others ^l; and these flowers, and not the tender grapes, emit a sweet smell; and, as some say ^m, not in the vineyards only, but in the country round about; and these are fitly mentioned next to figs, since the black fig is by some called the sister of the vine ⁿ. By the vines may be intended distinct congregated churches of Christ, or particular believers; vines are very weak; and cannot bear up of themselves, must be fixed to some place, and be supported by something else; and being supported, will run up a great height, and bring forth much fruit. So saints are weak in themselves, and cannot support themselves; their strength is in Christ, and they are upheld by him, and have their dependence on him; and being supported by him they grow up to the stature of the fulness of Christ; and through their grafting into him, and abiding in him the true vine, bring forth much fruit to the glory of God, and such as is not to be found in others. The wood of the vine is of very little worth or use, Eze 15:2; and yet is very lasting. Pliny ^o ascribes a sort of an eternity to it. Believers in Christ, however weak and worthless they are in themselves, as are their best works and services, yet being in Christ they shall abide in him for ever, and never perish, but have everlasting life. And by the "tender grapes", or "flowers", may be designed either the graces of the spirit, as before; or rather young converts, the fruit of Christ's vines, the churches, who, though weak and tender, yet are dear to Christ; and when there is a large appearance of them, it is a great encouragement to churches, and promises a glorious vintage. And the "smell" of these vines, with their grapes and flowers, may intend the fragrancy, of believers through the righteousness of Christ on them, and the odour of their graces, as exercised on him; and the sweet savour of their godly conversation, observed by all about them.

Arise, my love, my fair one, and come away; repeated from Son 2:10; which shows sluggishness on the part of the church, that she needed one exhortation after another; and great love on the part of Christ, that notwithstanding this he persists in calling her; and even importunity in him, that he will have no denial ^p: and it may be observed, that what is entertaining to most of the senses is mentioned to engage the church to arise and go along with her beloved; the flowery fields would be pleasing to her eye, the chirping birds to her ear, the sweet and ripening figs to her taste, and the refreshing odour of the vines to her smell.

Gill: Sos 2:14 - O my dove // in the clefts of the rock // in the secret places of the stairs // let me see thy countenance // let me hear thy voice // for sweet is thy voice // and thy countenance is comely

O my dove,.... An epithet sometimes used by lovers ^q, and is a new title Christ gives to his church, to express his affection for her and interest in her; and to draw her out of her retirement, to go along with him. The dove is a creature innocent and harmless, beautiful, cleanly, and chaste; sociable and fruitful, weak and timorous, of a mournful voice, and swift in flying; all which is suitable to the church and people of God: they are harmless and inoffensive in their lives and conversations; they are beautiful through the righteousness of Christ on them, and the grace of the Spirit in them; they are clean through the word Christ has spoken, and having their hearts purified by faith; they are as chaste virgins espoused to Christ, and their love to him is single and unfeigned; they cleave to him, are fruitful in grace and good works; and the church being espoused to Christ brings forth many souls unto him in regeneration; saints carry on a social worship and delight in each other's company; they are weak and timorous, being persecuted and oppressed by the men of the world; and mourn for their own sins and others, and often for the loss of Christ's presence; and are swift in flying to him for safety and protection. Under this character the church is said to be

in the clefts of the rock, the usual place where the dove makes its nest, Jer 48:28; or retires to it for safety ^r. Adrichomius says ^s, there was a stone tower near Jerusalem, to the south of the mount of Olives, called "petra columbarum", "the rock of the doves", where often five thousand were kept at once, to which there may be an allusion here; or else it may have respect to the place where doves are forced to fly when pursued by the hawk, even into a hollow rock, as described by Homer ^t; and may be expressive of the state of the church under persecution, when obliged to flee into holes and corners, and caves of the earth; when the Lord is a hiding place to her, in his love, and grace, and power; and particularly Christ is the Rock of his people, so called for height, strength, and duration, and they are the inhabitants of this Rock; and who was typified by the rock in the wilderness, and particularly by that into the clefts of which Moses was put, when the glory of the Lord passed before him: moreover, the clefts of this rock may design the wounds of Christ, which are opened for the salvation of men; and where saints dwell by faith, and are secure from every enemy ^u. The Ethiopic version is, "in the shadow of the rock", to which Christ is compared, Isa 32:2; and so the Septuagint version, "in the covering of the rock", which is no other than the shade of it. Likewise the church is said to be

in the secret places of the stairs; Christ is the stairs or steps by which saints ascend up to God, have access to and communion with him; and the secret places may have respect to the justifying righteousness of Christ, and atonement by him, hidden to other men, but revealed to them; and whither in distress they betake themselves, and are sheltered from sin, law, hell, and death, and dwell in safety. Though as such places are dark and dusty, and whither the dove, or any other creature, may in danger betake itself, so upon the whole both this and the preceding clause may design the dark, uncomfortable, and solitary condition the church was in through fear of enemies; in which situation Christ addresses her, saying,

let me see thy countenance, or "face"; and encourages her to appear more publicly in, his house and courts for worship, and present herself before him, and look him full in the face, and with open face behold his glory, and not be shamefaced and fearful; not to be afraid of any thing, but come out of her lurking holes, and be seen abroad by himself and others, since the stormy weather was over, and everything was pleasant and agreeable;

let me hear thy voice; in prayer to him and praise of him, commending the glories and: excellencies of his person, and giving thanks to him for the blessings of his grace;

for sweet is thy voice; pleasant, harmonious, melodious, having a mixture of notes in it, as the word signifies; and so exceeds the voice of a natural dove, which is not very harmonious: Herodotus ^w makes mention of a dove that spoke with a human voice; and such a voice Christ's dove speaks with, and it is sweet; that is, pleasant and delightful to him, who loves to hear his people relate the gracious experiences of his goodness, and speak well of his truths and ordinances; prayer is sweet music to him, and praise pleases him better than all burnt offerings;

and thy countenance is comely; fair and beautiful, and therefore need not cover her face, or hang down her head, as if ashamed to be seen, since she was in the eye of Christ a perfection of beauty.

Gill: Sos 2:15 - Take us the foxes // the little foxes // that spoil the vines // for our vines have tender grapes

Take us the foxes,.... Of which there were great numbers in Judea; see Jdg 15:4; these words are directed not to angels, nor to civil magistrates, but to ministers of the word; but whether the words of Christ, or the church, is not easy to determine; some think they are the words of the church, who had hitherto been relating what Christ said to her, and who, having neglected her vineyard, Son 1:6; and now stirred up by Christ to a greater care of it, expresses her concern for its flourishing; and therefore calls upon her attendants and companions, to assist in taking and destroying those which were harmful to it: but rather they seem to be the words of Christ continued; since they not only show the care of his vines, the churches; but express power and authority over those they are spoken to: and perhaps they may be the words of them both jointly; since the church, with Christ, and under him, has a right to stir up her officers to do their work, and fulfil their ministry, they have received of Christ for her service. By foxes may be meant false teachers, to whom the false prophets of old were compared, Eze 13:3; foxes are crafty and subtle creatures, malignant and mischievous, hungry and voracious, full of deceit and dissimulation, are of an ill smell, and abominably filthy; so false teachers walk in craftiness, use good words and fair speeches, and thereby deceive the hearts of the simple; their doctrines are pernicious, their heresies damnable, and they bring destruction on themselves and others; they are hungry after worldly substance, are greedy of it, and can never have enough; devour widows' houses, and make merchandise of men, to enrich themselves; they put on sheep's clothing, transform themselves into angels of light, mimic the voice of Gospel ministers, use their phrases and expressions, that they may not be easily discovered; and are abominable in their principles and practices, and to be shunned by all good men. Now ministers of the Gospel are ordered to take these, to detect them, and refute their errors, and reprove them sharply for them; and, after proper steps taken, to reject them, to cast them out of the vineyards, the churches, and keep them out. Even

the little foxes; heresies and heretics are to be nipped in the bud, before they increase to more ungodliness; otherwise errors, which may seem small at first, soon grow larger and spread themselves, and become fatal to the churches:

that spoil the vines; as foxes do, by gnawing the branches, biting the bark, making bare the roots, devouring the ripe grapes, and infecting all with their noxious teeth and vicious breath ^x: so false teachers make divisions and schisms in churches; disturb their peace; unsettle some, and subvert others; sap the foundation of religion, and corrupt the word of God; and therefore by all means to be taken, and the sooner the better;

for our vines have tender grapes: or "flowers"; See Gill on Son 2:13. The "vines" are the churches; the "tender grapes", or "flowers", young converts, which Christ has a particular regard unto, Isa 40:11; and these, having but a small degree of knowledge, are more easily imposed upon and seduced by false teachers; and therefore, for their sakes, should be carefully watched, and vigorously opposed, since otherwise a promising vintage is in danger of being spoiled. Christ, in this address, intimates, that not only he and the church, but, he ministers also, had an interest in the vines and tender grapes, as they have; see Son 8:11; and therefore should be the more concerned for their welfare; hence he calls them "ours"; interest carries a powerful argument in it.

Gill: Sos 2:16 - My beloved is mine, and I am his // he feedeth among the lilies

My beloved is mine, and I am his,.... These are the words of the church; who, having had such evidences of Christ's love to her, and care of her, expresses her faith of interest in him, and suggests the obligations she lay under to observe his commands. The words are expressive of the mutual interest had property Christ and his church have in each other: Christ is the church's, by the Father's gift of him to her, to be her Head, Husband, and Saviour; and by the gift of himself unto her, to be her Redeemer and ransom price; and by marriage, having espoused her to himself, in righteousness and lovingkindness; and by possession, he living and dwelling in her, by his Spirit and grace: the church also acknowledges herself to be his, as she was, by the Father's gift of her to Christ, as his spouse and bride, his portion and inheritance; and by purchase, he having bought her with his precious blood; and by the conquest of her, by his grace in effectual calling; and by a voluntary surrender of herself unto him, under the influence of his grace: hence all he is, and has, are hers, his person, fulness, blood, and righteousness; and therefore can want no good thing. Moreover, these words suggest the near union there is between Christ and his church; they are one in a conjugal relation, as husband and wife are one; which union is personal, of the whole person of Christ to the whole persons of his people; it is a spiritual one, they having the same Spirit, the one without measure, the other in measure; it is a vital one, as is between the vine and its branches; and it is a mysterious one, next to that of the union of the three Persons in the Godhead, and of the two natures in Christ; it is an indissoluble one, the everlasting love of Christ being the bond of it, which call never be dissolved; and from this union flow a communication of the names of Christ to his church, conformity to him, communion with him, and an interest in all he has. Likewise these phrases express the mutual affliction, complacency, and delight, Christ and his church have in each other; he is beloved by his church, and she by him; she seems to have a full assurance of interest in him, and to make her boast of him; excluding all other beloveds, as unworthy to be mentioned with him: of whom she further says,

he feedeth among the lilies; which is either an apostrophe to him, "O thou that feedest", &c. thou only art my beloved; or is descriptive of him to others, inquiring who he was, and where to be seen: the answer is, he is the person that is yonder, feeding among the lilies; either recreating and delighting himself in his gardens, the churches, where his saints are, comparable to lilies; See Gill on Son 2:1, and See Gill on Son 2:2; or feeding his sheep in fields where lilies grow: and it may be observed, it is not said, he feedeth on, or feeds his flock with lilies, but among them; for it is remarked ^y, that sheep will not eat them: or the sense may be, Christ feeds himself, and feeds his people, and feeds among them, as if he was crowned with lilies, and anointed with the oil of them; as was the custom of the ancients at festivals ^z, thought to be here alluded to by some who read the words, "that feeds"; that is, sups in or with lilies, being anointed and crowned with them. The lily is a summer flower ^a; the winter was now past, Son 2:11.

Gill: Sos 2:17 - Until the day break, and the shadows flee away // turn, my beloved // and be thou like a roe, or a young hart upon the mountains of Bether

Until the day break, and the shadows flee away,.... Which may be connected with Son 2:16; either with the former part, "my beloved is mine", &c. Son 2:16; and then the sense is, as long as night and day continue, and God's covenant with both stands sure; so long union to Christ, and covenant interest in him, will abide: or with the latter part, "he feedeth among the lilies until", &c. even until his second coming: or with the next clause in this verse,

turn, my beloved; and so is a prayer for Christ's speedy coming to her, and continued presence with her, until the day should break: which may be understood either of the Gospel day made by the rising of Christ, the sun of righteousness, at his first coming in the flesh; when the shadows of the ceremonial law disappeared, Christ, the body and substance of them, being come, and the darkness of the Gentile world was scattered, through the light of the Gospel being sent into it: the words may be rendered, "until the day breathe", or "blow" ^b; and naturalists observe ^c, that, upon the sun's rising, an air or wind has been excited, and which ceases before the middle of the day, and never lasts so long as that; and on Christ's, the sun of righteousness, arising with healing in his wings, some cool, gentle, and refreshing breezes of divine grace and consolation were raised, which were very desirable and grateful: or this may be understood of Christ's second coming; which will make the great day of the Lord, so often spoken of in Scripture: and which suits as well with the Hebrew text, and the philosophy of it, as the former; for, as the same naturalists ^d observe, the wind often blows fresh, and fine breezes of air spring up at the setting as well as at the rising of the sun; see Gen 3:8; and may very well be applied to Christ's second coming, at the evening of the world; which will be a time of refreshing to the saints, and very desirable by them; and though it will be an evening to the world, which will then come to an end, with them there will be no more night of darkness, desertion, affliction, and persecution; the shadows of ignorance, infidelity, doubts, and fears, will be dispersed, and there will be one pure, clear, unbeclouded, and everlasting day; and till then the church prays, as follows:

turn, my beloved; that is, to her; who seemed to be ready to depart from her, or was gone; and therefore she desires he would turn again, and continue with her, until the time was come before mentioned: or, "turn about" ^e; surround me with thy favour and lovingkindness, and secure me from all enemies, until the glorious and wished for day comes, when I shall be out of fear and danger; or, "embrace me" ^f; as in Son 2:6; during the present dispensation, which was as a night in comparison of the everlasting day;

and be thou like a roe, or a young hart upon the mountains of Bether; the same with Bethel, according to Adrichomius ^g; where were mountains, woody, set with trees, full of grass and aromatic plants; and so may be the same with the mountains of spices, Son 8:14; where the Ethiopic version has Bethel; and so that and the Septuagint version, in an addition to Son 2:9; here; see 2Ki 2:23; unless Bithron is meant, 2Sa 2:29; a place in Gilead, beyond Jordan, so called, because it was parted from Judea by the river Jordan: and the words are by some rendered, "the mountains of division or separation" ^h; which, if referred to Christ's first coming, may regard the ceremonial law, the wall of partition between Jew and Gentile, broke down by Christ, and the two people divided by it, which were reconciled by him; if to his spiritual coming, the same things may be intended by them as on Son 2:9; but if to his second coming, the spacious heavens may be meant, in which Christ will appear, and which now interpose and separate from his bodily presence; and therefore the church importunately desires his coming with speed and swiftness, like a roe or a young hart, and be seen in them; see Rev 22:10.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Sos 2:1

¹ tn Or “the rose of Sharon…the lily of the valleys.” There is debate whether the expressions חֲבַצֶּלֶת הַשָּׁרוֹן (khavatselet hashsharon) and שׁוֹשַׁנַּת הָעֲמָקִים (shoshannat ha’amaqim) are definite (“the rose of Sharon…the lily of the valleys”) or indefinite (“a rose of Sharon…a lily”). Some translations adopt the definite sense (KJV, NKJV, NASB, NAU, NJB, NLT); others the indefinite sense (ASV, RSV, NRSV, NIV, NIB, NAB, NJPS, CEV).

² tn Heb “meadow-saffron” or “crocus.” The noun חֲבַצֶּלֶת (khavatselet) traditionally has been translated “rose” (KJV, NKJV, ASV, NASB, RSV, NRSV, NIV, NJPS, NLT, CEV); however, recent translations suggest “crocus” (NIV margin, NJPS margin), “narcissus” (DBY) or simply “flower” (DRA, NAB). The LXX translated it with the generic term ἀνθος (anqos, “flower, blossom”). Early English translators knew that it referred to some kind of flower but were unsure exactly which type, so they arbitrarily chose “rose” because it was a well-known and beautiful flower. In the light of comparative Semitics, modern Hebrew lexicographers have settled on “asphodel,” “meadow-saffron,” “narcissus,” or “crocus” (BDB 287 s.v. חֲבַצֶּלֶת; HALOT 287 s.v. חֲבַצֶּלֶת; DCH 3:153 s.v. חֲבַצֶּלֶת). The Hebrew term is related to Syriac hamsalaita (“meadow saffron”) and Akkadian habasillatu (“flower-stalk, marsh plant, reed”). Lexicographers and botanists suggest that the Hebrew term refers to Ashodelos (lily family), Narcissus tazetta (narcissus or daffodil), or Colchicum autumnale (meadow-saffron or crocus). The location of this flower in Sharon suggests that a common wild flower would be more consonant than a rose. The term appears elsewhere only in Isa 35:1 where it refers to some kind of desert flower – erroneously translated “rose” (KJV, NJPS) but probably “crocus” (NASB, NIV, NJPS margin). Appropriately, the rustic maiden who grew up in the simplicity of rural life compares herself to a simple, common flower of the field (M. H. Pope, Song of Songs [AB], 367).

³ sn Sharon is a low coastal plain stretching south from Mount Carmel. It is well watered due to the Kurkar ridges running parallel to the shore which trapped the water run-off from the Samaritan hills. The combination of low sandy hills and swampy lowlands produced heavy vegetation and an abundance of wild flowers in the area (M. H. Pope, Song of Songs [AB], 367).

⁴ tn There is debate about the referent of שׁוֹשַׁנָּת (shoshannat, “lily”) because there are many different species of the lily family. Botanists note that among the many different species of the lily family only one grows in Palestine. This species may be identified as the Anthemis palaestina, the chamomile, a white-daisy-like plant, which was indigenous to Palestine (Fauna and Flora of the Bible, 134-36).

NET Notes: Sos 2:2

¹ sn This is an example of emblematic parallelism. An illustrative simile appears in the A-line and the subject of the comparison is in the B-line. The particles כֵּן…כְּ (cÿ…ken, “like…so”) form an emphatic comparative construction (e.g., Ps 123:2), see IBHS 641-42 §38.5a.

² tn Alternately, “thorn bushes.” The term הַחוֹחִים (hahokhim) is probably derived from חוֹח (khokh,“thorn-bush, briars, thistles, thorns”; HALOT 296 s.v. I חוֹחַ; BDB 296 s.v. חוֹחַ) rather than חוֹח (khokh, “crevice”; HALOT 296 s.v. II חוֹחַ): “Like a lily among the thorns” rather than “Like a lily among the rock crevices.” The picture is of a beautiful flower growing in the midst of thorn bushes (1 Sam 14:11; 2 Kgs 14:9; 2 Chr 25:18; Job 31:40; Prov 26:9; Isa 34:13; Hos 9:6) rather than a beautiful flower growing in the midst of rocky outcroppings (1 Sam 13:6; 2 Chr 33:11). The Hebrew term is related to Akkadian hahu and haiahu “thorn” and hahinnu “thorny plants” (AHw 1:308) and Aramaic hahhu (HALOT 296). The “thorn bush” is a thistle plant (Poterium spinosum) which has prickly spines covered with thistles, but also sprouts beautiful small red flowers (Fauna and Flora of the Bible, 184-85).

sn The Lover accommodates her self-denigrating comparison, but heightens it to praise her: If she insisted that she was nothing more than a common flower of the field, then he insisted that all other women were like thorns by comparison. The term חוֹח (khokh, “thorn”) is often used as a figure for utter desolation and the cause of pain; it is the antithesis of fertility and beautiful luxuriant growth (Job 31:40; Isa 34:13; Hos 9:6).

NET Notes: Sos 2:3

¹ tn Like the preceding line, this is a case of emblematic parallelism. An illustrative simile appears in the A-line (object of the comparison) and the subject of comparison appears in the B-line. The particles כֵּן…כְּ (kÿ…ken, “like…so”) form an emphatic comparative construction (e.g., Ps 123:2); cf. IBHS 641-42 §38.5a.

² sn Apple trees were not native to Palestine and had to be imported and cultivated. To find a cultivated apple tree growing in the forest among other wild trees would be quite unusual; the apple tree would stand out and be a delightful surprise. Like a cultivated apple tree, the Lover was unique and stood out among all other men. In ancient Near Eastern love literature, the apple tree was a common symbol for romantic love and sexual fertility (S. N. Kramer, The Sacred Marriage Rite, 100-101). The “apple tree” motif is used in the Song in a similar manner (e.g., Song 2:3; 8:5). Likewise, the motif of “apples” is used as a symbol of fertility (Joel 1:12) and sexual desire (Song 2:5, 7, 9).

³ tn Alternately, “I desired” or “I took delight in.” The meaning of this use of the verb חָמַד (khamad, “delight, desire”) is debated. The root has a basic two-fold range of meanings: (1) “to take pleasure in, delight in” (Job 20:20; Pss 39:12; 68:17; Prov 1:22; Isa 1:29; 44:9; 53:2) and (2) “to desire passionately, to desire illicitly” (Exod 20:17; 34:24; Deut 5:21; 7:25; Josh 7:21; Prov 1:22; 6:25; 12:12; Mic 2:2) (HALOT 325 s.v. חמד; BDB 326 s.v. חָמַד). The related noun חֶמְדָּה (khemÿkhah) describes objects which are “delightful, precious, desirable” (HALOT 325 s.v. חֶמְדָּה). Commentators who adopt an erotic view of the extended metaphor in 2:3 opt for the sexual desire nuance: “I desired (sexually).” Those who adopt the less erotic approach favor the more general connotation: “I took delight in” or “I delight in.”

⁴ tn Heb “I delighted and I sat down.” Alternately, “I sat down with delight….” The verbs חִמַּדְתִּי וְיָשַׁבְתִּי (khimmadti vÿyashavti, “I delighted and I sat down”) form a verbal hendiadys (GKC 386 §120.d): “I sat down with delight…” or “I delight to sit….” The sequence of a perfect followed by another perfect with vav conjunctive creates the coordination of the complementary verbal idea (first verb) with the idea of the main (second) verb. The main idea is indicated by the second verb; the first verb indicates the manner of action. The first verb functions adverbially while the second verb carries its full verbal sense (see IBHS 653-54 §39.2.5).

⁵ sn The term צֵל (tsel, “shade”) is used figuratively to depict protection and relief. This term is used in OT literally (physical shade from the sun) and figuratively (protection from something) (HALOT 1024-25 s.v. צֵל): (1) Literal: The physical shade of a tree offers protection from the heat of the midday sun (Judg 9:15; Ezek 17:23; 31:6, 12, 17; Hos 4:13; Jonah 4:6; Job 7:22; 40:22). Similar protection from the sun is offered by the shade of a vine (Ps 80:11), root (Gen 19:8), mountain (Judg 9:36), rock (Isa 32:2), cloud (Isa 25:5), and hut (Jonah 4:5). (2) Figurative (hypocatastasis): Just as physical shade offers protection from the sun, the Israelite could find “shade” (protection) from God or the king (e.g., Num 14:9; Isa 30:2; 49:2; 51:16; Hos 14:8; Pss 17:8; 36:8; 57:2; 63:8; 91:1; 121:5; Lam 4:20; Eccl 7:12). The association between “shade” and “protection” is seen in the related Akkadian sillu “shade, covering, protection” (AHw 3:1101; CAD S:189). The epithets of several Akkadian deities are sillu and sululu (“Shade, Protector”). The motif of protection, rest, and relief from the sun seems to be implied by the expression וְיָשַׁבְתִּי (vÿyashavti, “I sat down”) in 2:3b. During the summer months, the temperature often reaches 110-130ºF in the Negev. Those who have never personally experienced the heat of the summer sun in the Negev as they performed strenuous physical labor cannot fully appreciate the relief offered by any kind of shade! Previously, the young woman had complained that she had been burned by the sun because she had been forced to labor in the vineyards with no shade to protect her (Song 1:5-6). She had urged him to tell her where she could find relief from the sun during the hot midday hours (Song 1:7). Now she exults that she finally had found relief from the scorching sun under the “shade” which he offered to her (Song 2:3). S. C. Glickman writes: “Whereas before she came to him she worked long hours on the sun (1:6), now she rests under the protective shade he brings. And although formerly she was so exhausted by her work she could not properly care for herself, now she finds time for refreshment with him” (A Song for Lovers, 40).

⁶ sn The term פִּרְיוֹ (piryo, “his fruit”) is a figure for the young man himself or perhaps his kisses which the young woman delights to “taste” (e.g., Song 4:11; 5:13). It is possible to take the imagery of the young woman tasting his “fruit” as kissing. Likewise, the imagery of the gazelles grazing among the lilies is probably a picture of the young man caressing and kissing his beloved (Song 2:16; 6:3).

⁷ sn The term מָתוֹק (matoq, “sweet”) is used literally and figuratively. When used literally, it describes pleasant tasting foods, such as honey (Judg 14:14, 18; Prov 24:13; Ps 19:11) or sweet water (Num 33:28; Prov 9:17). Used figuratively, it describes what is pleasant to experience: friendship (Job 20:12; Ps 55:15; Prov 27:9), life (Eccl 11:7; Sir 40:18), sleep for the weary (Eccl 5:11), eloquence in speech (Prov 16:21, 24), and scripture (Ps 19:11). Those who adopt the “hyper-erotic” approach opt for the literal meaning: his “fruit” tastes sweet to her palate. The nonerotic approach takes the term in its figurative sense: The experience of his love was pleasant.

⁸ tn Heb “my palate.” The term חִכִּי (khikki, “my palate”) is used metonymically in reference to the sensation of taste which is associated with a person’s palate. The idea of “tasting” is used as a metaphor in the OT for the experiential knowledge which is acquired through a person’s relationship with someone (e.g., Ps 34:9). Just as a person would learn whether a fruit was ripe and delicious by tasting it, so a person could learn of the quality of a person’s character by experiencing it through personal interaction. This extended metaphor compares the delights of his love to (1) the refreshment of sitting in the shade of a tree for refuge from the desert sun, and (2) the delight of tasting a sweet apple – a fruit that was not indigenous to Palestine.

NET Notes: Sos 2:4

¹ tc The MT vocalizes consonantal הביאני as הֱבִיאַנִי (hevi’ani, Hiphil perfect 3rd person masculine singular with 1st person common singular suffix, “He has brought me”). However, several medieval Hebrew mss vocalize the form as הֲבִיאֻנִי (havi’uni, Hiphil imperative 2nd person masculine singular with 1st person common singular suffix, “Bring me!”). This is also reflected in LXX (εἰσαγαγετε με, eisagagete me, “Bring me!”) and Syriac. This alternate vocalization tradition has several factors that make it a viable option: (1) It respects the consonantal text; (2) It is supported by the LXX and Syriac; (3) It provides a tighter parallelism with the two identical imperatival forms in 2:5a (both 2nd person masculine plural imperatives with 1st person common singular suffixes); (4) It provides thematic unity to the entire poetic unit of 2:4-5; and (5) It helps make better sense of an enigmatic unit. This approach is strengthened if the MT reading וְדִגְלוֹ (vÿdiglo, “and his banner”) is revocalized to the imperative וְדִגְלוּ (vÿdiglu, “and feed [me]”) (see translator’s note below). In this case, the parallelism throughout 2:4-5 would be very tight. It would feature four parallel imperatives of request, all revolving around the theme of love-sickness: “Bring me into the banquet hall, feed me with love; sustain me with raisin cakes, refresh me with apples, because I am faint with love.” The weakness with the revocalization to הֲבִיאֻנִי (“Bring me!”) is that it demands, due to the dictates of synonymous parallelism, the questionable revocalization of the MT’s וְדִגְלוֹ (“and his banner”) to the imperative וְדִגְלוּ (“and feed [me]”).

tn Alternately, “Bring me!”

² tn Heb “house of wine.” The expression בֵּית הַיָּיִן (bet hayyayin, lit. “house of wine” or “place of wine”) refers to a banquet house where wine is drunk or a vineyard where grapes to produce wine are grown (HALOT 409 s.v. יַיִן). G. L. Carr favors the vineyard view due to the agricultural metaphors in 2:1-5. However, most commentators favor the banquet house view because of the reference to “raisin-cakes” and “apples” (2:4) which were served at banquets in the ancient Near East. Moreover, the expression בֵּית הַיָּיִן in in Song 2:4 may be equivalent to בֵּית מִשְׁתֵּה הַיַּיִן (bet mishte hayyayin, “house of the drinking of wine”) in Esther 7:8 (HALOT 409 s.v. יַיִן). Second, raisin cakes are mentioned in this context in 2:5, and they were often eaten to celebrate festive occasions (2 Sam 6:19; Isa 16:7; Hos 3:1); therefore, the banquet motif finds support. Selected Bibliography: E. Würthwein, “Zum Verständnis des Hohenliedes,” TRu 32 (1967): 205; G. L. Carr, Song of Solomon [TOTC], 90-91.

³ tc The MT vocalizes דגלו as the noun דְּגֶל (dÿgel) with 3rd person masculine singular suffix דִּגְלוֹ (diglo, “his banner [over me is love]”). However, several medieval Hebrew mss vocalize דגלו as Qal mp imperative וְדִגְלוּ (vÿdihlu, “Set [love before me].”) This is also reflected in LXX τάξατε ἐπ’ ἐμὲ ἀγάπην (taxate ep eme agaphn, “Set love before me!”).

tn The meaning of the term דִּגְלוֹ (diglo) is debated. Five basic views have emerged: (1) “his banner over me was love.” BDB relates דִּגְלוֹ to the noun דְּגֶל (dÿgel, “standard, banner”; BDB 186 s.v. דֶּגֶל) which refers to (a) banners, standards (Num 1:52; 2:2) and (b) battalion, company of troops, or division of a tribe signaled by a banner or standard (Num 2:3, 10, 17-18, 25, 31, 34; 10:14, 18, 22, 25). Thus, most translations render דִּגְלוֹ as “his banner” (KJV, NASB, NIV, NJPS). However, the expression “His banner over me was love” is enigmatic. (2) “serve love to me!” Delitzsch revocalized the noun וְדִגְלוֹ (“his banner”) as an imperative וְדִגְלוּ (vÿdiglu, “serve [me]”) from the root דָּגַל (dagal, “to serve food”) which is related to Akkadian dagalu II (“to serve food”). Delitzsch renders the passage: “Bring me into the banquet hall and serve me love…for I am faint with love.” This is supported by LXX which reads: εἰσαγάγετέ με εἰς οἶκον τοῦ οἲνου, τάξατε ἐπ’ ἐμὲ ἀγάπην (eisagagete me eis oikon tou oinou, taxate ep’ eme agaphn, “Bring me into the wine house, and set love before me”). However, R. Gordis points out the difficulties with Delitzsch’s proposal: (a) The meaning “serve” for דָּגַל is unparalleled in Hebrew thus, it would create a homonymic hapax legomenon; (b) We would expect the preposition לִי (li, “to me”) rather than עָלַי (’ala, “over me”) after the imperative; and (c) The Akkadian parallel is uncertain. (3) “its banner above me is love.” HALOT relates דִּגְלוֹ to the Akkadian noun diglu (“eyesight, view, look, gaze”) and proposes the nuance “sign of an inn,” such as a flag placed over taverns (HALOT 213 s.v. דֶּגֶל). This approach renders the line: “He has brought me to the banquet hall, and its banner above me is love.” (4) “his look toward me was loving” = “he looked at me lovingly.” Several lexicons relate דִּגְלוֹ to the homonymic root דָּגַל, “look, glance” (e.g., DCH 2:415 s.v. II דָּגַל). The Hebrew noun degel II is related to the Akkadian noun diglu “eyesight, view, look, gaze” (CAD 3:21; AHw 1:14). Likewise, the Hebrew verb II דָּגַל (“to look, behold”; Song 5:10; 6:4, 10; Eccl 9:13; Ps 20:6) (BDB 186 s.v. דָּגַל; HALOT 213 s.v. I דגל; DCH 2:414 s.v. I) is related to the Akkadian verb dagalu I “to look upon, to gaze, to look with astonishment, to look at with admiration” (CAD 3:21; AHw 1:14). Those who adopt this approach render the line: “His glance upon me is love” (DCH 2:414) or “His look upon me was loving” (R. Gordis, “The Root dgl in the Song of Songs,” JBL 88 [1969]: 203-204; idem, Song of Songs and Lamentations, 81-82); or “He looked upon me with love.” (5) “his wish regarding me was lovemaking.” M. H. Pope (Song of Songs [AB], 376-77) notes that the Assyrian noun diglu may denote “wish,” i.e., desire or intent (CAD 3:136). He renders the line: “His wish regarding me was lovemaking” or “His intentions were to make love.” Pope’s suggestion has been adopted by several recent commentators (e.g., G. L. Carr, Song of Solomon [TOTC], 91).

⁴ tn The syntax of the noun אַהֲבָה (’ahavah, “love”) has been taken as: (1) predicate nominative: “His banner over me [was] love” or “His intention toward me [was] lovemaking” (M. H. Pope, Song of Songs [AB], 376-77; G. L. Carr, Song of Solomon [TOTC], 91); (2) genitive of attribute/content: “His banner of love [was] over me,” and (3) adverbial or adjectival accusative: “His look upon me was loving” or “He looked upon me lovingly” (R. Gordis, Song of Songs and Lamentations, 81-82). Examples of adverbial or adjectival accusatives, e.g., “I am peace” = “I am peaceful” (Ps 120:7); “I will love them as a free gift” = “I will love them freely” (Hos 14:5).

NET Notes: Sos 2:5

¹ tn The imperatives סַמְּכוּנִי (sammÿkhuni, “sustain me”) and רַפְּדוּנִי (rappÿduni, “revive me”) are both plural in address (Piel 2nd person masculine plural imperatives with 1st person common singular suffixes). Thus, some commentators suggest that the woman is speaking to a large audience, perhaps the banquet guests implied in 2:4 or the maidens mentioned in 2:7 (R. Gordis, Song of Songs and Lamentations, 82). However, the Hebrew plural can be used in reference to a single individual when functioning in an intensive sense (IBHS 122 §7.4.3a). Thus, the woman may be speaking to her beloved, as in the rest of 2:3-6, but with intense passion. Similarly, in Sumerian love literature the bride sometimes uses plural verbs in reference to herself or her bridegroom (S. N. Kramer, The Sacred Marriage Rite, 92, 99).

² sn The term אֲשִׁישׁוֹת (’ashishot, “raisin cakes,” from אֲשִׁישָׁה, ’ashishah) refers to an expensive delicacy made of dried compressed grapes (HALOT 95 s.v. אֲשִׁישָׁה; BDB 84 s.v. אֲשִׁישָׁה; Jastrow 128 s.v. אֲשִׁישָׁה). Raisin cakes were used as cultic offerings by many ancient Near Easterners, and were especially prominent in ancient Near Eastern fertility rites (e.g., Isa 16:7; Hos 3:1). In ancient Israel they were eaten during festive celebrations, being viewed as enhancing sexual fertility (2 Sam 6:19; 1 Chr 16:3). Scholars regard the “raisin cakes” as (1) literal food viewed as an aphrodisiac to “cure” her love-sickness; (2) a figurative expression (hypocatastasis) for sexual passion or lovemaking; or (3) double entendre referring to the literal food as an aphrodisiac and her desire for lovemaking.

³ tn Or “apricots.” The term תַּפּוּחִים (tappukhim, “apples,” from תַּפּוּחַ, tappukha) occurs four times in the book (Song 2:3, 5; 7:9; 8:5) and twice outside (Prov 25:4; Joel 1:12). It is usually defined as “apples” (BDB 656 s.v. תַּפּוּחַ); however, some argue for “apricots” (FFB 92-93). The Hebrew noun תַּפּוּחַ (“apple”) is derived from the Hebrew root נָפַח (nafakh, “scent, breath”) which is related to the Arabic root nafahu “fragrant scent” (HALOT 708 s.v. נפח). Hence, the term refers to a fruit with a fragrant scent. This may explain why the mere scent of this fruit was thought to have medicinal powers in the ancient Near East (G. E. Post, Flora of Syria, Palestine and Sinai, 128). This imagery draws upon two motifs associated with apples. First, apples were viewed as medicinal in ancient Syro-Palestinian customs; the sick were given apples to eat or smell in order to revive them. Similarly, the Mishnah and Talmud refer to apples as a medication like wine and grapes. Second, apples were considered an aphrodisiac in the ancient Near East. Both motifs are combined here because the Beloved is “love-sick” and only the embrace of her beloved can cure her, as 2:6 indicates (T. H. Ratzaby, “A Motif in Hebrew Love Poetry: In Praise of the Apple,” Ariel 40 [1976]: 14).

⁴ tn Heb “sick of love.” The expression חוֹלַת אַהֲבָה (kholat ’ahavah, “sick of love”) is an example of the causative use of the genitive construct: “I am sick because of love,” that is, “I am love-sick.” The expression חוֹלַת אַהֲבָה (kholat ’ahavah, “faint with love”) is a figure which compares physical or medical illness caused by a physically draining disease to sexual desire which is so intense that a person is so physically drained that they feel as if they could faint. The term חוֹל (khol, “sick”) refers to the physical weakness which consumes a person who is suffering from a medical illness (Gen 48:1; 1 Sam 19:14). It is used figuratively as a hyperbolic hypocatastasis for being so consumed with sexual desire that it saps one of his/her physical and emotional strength (BDB 317 s.v. 2). This is commonly referred to as “love-sickness.” It was associated with such deep longing for physical and sexual fulfillment that it weighed so heavily upon a person that he/she was physically and emotionally drained (2 Sam 13:2).

NET Notes: Sos 2:6

¹ tn Heb “His left hand is under my head.” Ultimately, the only cure for her love-sickness is the caress of her beloved. The ancient Near Eastern love songs frequently portray the embrace of the lover as the only cure for the speaker’s love-sickness. For example, one Egyptian love song reads: “She will make the doctors unnecessary, because she knows my sickness” (Papyrus Harris 4:11). Similarly, “My salvation is her coming in from outside; when I see her, I will be healthy. When she opens her eye, my body is young; when she speaks, I will be strong. When I embrace her, she exorcises evil from me” (Papyrus Chester Beatty, C5:1-2).

² tn Heb “embraces.” Alternately, “May his left hand be under my head, and [may] his right hand embrace me.” The verb חָבַק (khavaq) has a two-fold range of meanings in the Piel stem: (1) to embrace or hug someone (Gen 29:13; 33:4; 48:10; Job 24:8; Prov 4:8; Eccl 3:5; Lam 4:5) and (2) to fondle or sexually stimulate a lover (Prov 5:20; Song 2:6; 8:3) (HALOT 287 s.v. חבק; BDB 287 s.v. חָבַק). The verb designates an expression of love by the position or action of one’s hands (TWOT 1:259). The term is probably used here as a euphemism. The function of the prefixed verbal form of תְּחַבְּקֵנִי (tÿkhabbÿqeni, “embrace me”) may be classified several ways: (1) ingressive: “His right hand is beginning to stimulate me,” (2) instantaneous: “His right hand is stimulating me [right now],” (3) progressive: “His right hand stimulates me,” (4) jussive of desire: “May his right hand stimulate me!” (5) injunction: “Let his right hand stimulate me!” or (6) permission: “His right hand may stimulate me.” Based upon their view that the couple is not yet married, some scholars argue for an imperfect of desire (“May his right hand stimulate/embrace me!”). Other scholars suggest that the progressive imperfect is used (“His right hand stimulates me”). For a striking parallel, see S. N. Kramer, The Sacred Marriage Rite, 105.

NET Notes: Sos 2:7

¹ sn Frequently, when oaths were taken in the ancient world, witnesses were invoked in order to solemnize the vow and to act as jurists should the oath someday be broken. Cosmic forces such as the “heavens and earth” were often personified to act as witnesses to an oath (e.g., Deut 32:1; Isa 1:2; Mic 1:2; 6:1-2; Ps 50:2). In this case, the “witnesses” are the “gazelles and stags of the field” (2:7; 3:5). These animals were frequently used as symbols of romantic love in the OT (Prov 5:19). And in Egyptian and Mesopotamian love literature and Ugaritic poetry the gazelle was often associated with sexual fertility. For instance, in the following excerpt from a Mesopotamian incantation text the stag is referred to in the context of sexual potency in which a woman urges an ailing male: “With the love-[making of the mountain goat] six times, with the lovemaking of a stag seven times, with the lovemaking of a partridge twelve times, make love to me! Make love to me because I am young! And the lovemaking of a stag…Make love to me!” (R. D. Biggs, Ancient Mesopotamian Potency Incantations [TCS], 26, lines 4-8).

² tn Traditionally, “hinds.” A hind is a female deer, generally less than three years old.

³ tn Heb “of the field.” The Hebrew term refers to open fields or open country as the home of wild animals; if taken adjectivally this could modify the previous term: “wild young does” (cf. NRSV).

sn The “gazelles” and “does of the fields” are probably zoomorphisms for love personified. In other words, the witness of this oath is “love” itself. Should the daughters violate this vow which they are asked to make, “love” itself would hold them accountable. Gazelles were often figures in Hebrew, Akkadian, and Ugaritic literature for mighty warriors or virile young men (e.g., 2 Sam 1:19; 2:18; Isa 14:9; Zech 10:3).

⁴ tn Alternately, “arouse…awaken….” The root עוּר (’ur) is repeated twice in 2:7 for rhetorical emphasis. The first is the Hiphil imperative (“do not awake/excite…”) and the second is the Polel imperative (“do not awake/start to move…”). The Hiphil depicts a causative action (causing love to initially awaken) and the Polel depicts an intensive action (repeated efforts to awaken love or to set love into motion). On the other hand, G. L. Carr (Song of Solomon [TOTC], 94) writes: “The meaning is not stir up, i.e., a repetition of the same act, but is rather first the act of awakening or summoning something, and then doing what is necessary to sustain the activity already begun, i.e., being so fully awakened that sleep becomes impossible (e.g., 5:2).” The terms ָתּעִירוּ (ta’iru, “arouse”; Hiphil imperative from עוּר) and תְּעוֹרְרוּ (tÿ’orÿru, “awaken”; Polel imperative from עוּר) are probably figurative expressions (hypocatastasis) rather than literal, because the object does not refer to a person (her lover) but to an emotional state (“love”). The Hebrew root עוּר has two basic meanings: (1) to wake up and (2) to excite (HALOT 802 s.v. II עוּר). These two nuances are paralleled in the related Semitic roots: Ugaritic `r and `rr “to be excited” (UT 19.1849; 19.1926; WUS 2092) and Akkadian eru “to awake” (AHw 1:247) (HALOT 802 s.v. II). The Hiphil stem has a four-fold range of meanings: (1) to wake up someone/something, (2) to excite, put into motion, start to work, (3) to summons, (4) to disturb (HALOT 802-803 s.v. II). When used literally, the Hiphil describes waking up a sleeper (Zech 4:1) or stirring up a fire (Hos 7:4). When used figuratively, it describes stirring up (Isa 50:4; Pss 57:9; 108:3) strength (Dan 11:25), anger/wrath (Ps 78:38), jealous/zeal (Isa 42:13), and love/sexual passion (Song 2:7; 3:5; 8:4). The Polel stem has a three-fold range of meanings: (1) to awake, start to move, (2) to agitate, disturb, (3) to set in motion (HALOT 802-803 s.v. II). The expression “arouse or awaken love” is figurative (hypocatastasis). It draws an implied comparison between the literal action of arousing a person from sleep and stirring him/her up to excited action, with the figurative picture of a lover sexually stirring up, arousing and exciting the sexual passions of his beloved.

sn What does the expression to “arouse or awaken love” mean? There are three major views: (1) to force a love relationship to develop prematurely rather than to allow it to develop naturally; (2) to interfere with the experience of passionate love; or (3) to stir up sexual passion, that is, to become sexually active. As noted above, אַהֲבָה (’ahavah, “love”) probably denotes “sexual passion” (DCH 1:141 s.v. I אַהֲבָה; HALOT 18 s.v. I אַהֲבָה) and עוּר (’ur, “awaken…arouse”) probably denotes “to stir up, excite” (HALOT 802-803 s.v. II עוּר). Likewise, the verb עוּר (“awake”) is used in Song 4:16 and Hosea 7:4 in reference to stirring up sexual passion to excitement.

⁵ tn The syntactical function of the article on הָאַהֲבָה (ha’ahavah, “love”) is debated. Most translations view this as an example of the article denoting an abstract concept. However, a few translations (KJV, AV, JB, NEB) view it as an abstract use of the article for the concrete (abstractum pro concreto), and render it as “my love” as referring either to the woman’s own feelings or the feelings of her lover. Throughout the Song, the term אַהֲבָה (’ahavah, “love”) is not used as a term for endearment in reference to one of the lovers; it typically refers to sexual passion (Song 2:4, 5, 7; 3:5; 5:4; 8:4, 6, 7). When used of the man/woman relationship, the term אַהֲבָה (“love”) may refer to emotional love (Eccl 9:1, 6; Prov 15:17; Ps 109:4-5) or sexual love/desire (Gen 29:20; 2 Sam 1:26; 13:4, 15; Prov 5:19-20; 7:18; Jer 2:33; Song 2:4, 5, 7; 3:5; 5:4; 8:4, 6, 7) (DCH 1:141 s.v. I אַהֲבָה; HALOT 18 s.v. I אַהֲבָה). The reference to sexual desire in 2:4-5 and חוֹלַת אַהֲבָה (kholat ’ahavah, “love-sickness”) in 2:5 suggests that the use of אַהֲבָה (“love”) in 2:7 is sexual desire. Love is personified in this picture.

⁶ tn Heb “If you arouse or if you awaken love before it pleases….” Paraphrase: “Promise that you will not arouse or awaken love until it pleases!” This line is a typical Hebrew negative oath formula in which the speaker urges his/her audience to take a vow to not do something that would have destructive consequences: (1) The expression הִשְׁבַּעְתִּי (hishba’ti, “I adjure you”) is used when a speaker urges his audience to take an oath. (2) The conditional clause אִם־תָּעִירוּ וְאִם־תְּעוֹרְרוּ אֶת־הָאַהֲבָה (’im-ta’iru vÿim-te’orÿru ’et-ha’ehavah, “If you arouse or awaken love…”) reflects the typical construction of a negative oath formula which consists of two parts: (1) protasis: the warning introduced by the conditional particle אִם (“if”) and (2) apodosis: the description of the disaster or penalty which would befall the person who broke the vow and violated the condition of the oath. (3) If the consequences of violating the oath were extremely severe, they would not even be spoken; the statement of the consequences would be omitted for emphasis – as is the case here, that is, the apodosis is omitted for rhetorical emphasis. As is typical in negative oath formulas, the sanction or curse on the violation of the condition is suppressed for rhetorical emphasis. The curse was so awful that one could not or dare not speak of them (M. H. Pope, IDB 3:575-77).

NET Notes: Sos 2:8

¹ tn Heb “The voice of my beloved!” The exclamation קוֹל (qol, “Listen!”) is an introductory exclamatory particle used to emphasize excitement and the element of surprise.

² tn The phrase “is approaching” does not appear in Hebrew but is supplied in the translation for the sake of clarity.

³ tn The exclamation הִנֵּה־זֶה (hinneh-zeh, “Look!”) is used of excited speech when someone is seen approaching (Isa 21:9).

NET Notes: Sos 2:9

¹ sn Gazelles are often associated with sensuality and masculine virility in ancient Near Eastern love literature. Gazelles were often figures in Hebrew, Akkadian, and Ugaritic literature for mighty warriors or virile young men (e.g., 2 Sam 1:19; 2:18; Isa 14:9; Zech 10:3). In ancient Near Eastern love literature gazelles often symbolize the excitement and swiftness of the lover coming to see his beloved, as in an ancient Egyptian love song: “O that you came to your sister swiftly like a bounding gazelle! Its feet reel, its limbs are weary, terror has entered its body. A hunter pursues it with his hounds, they do not see it in its dust; It sees a resting place as a trap, it takes the river as its road. May you find her hiding-place before your hand is kissed four times. Pursue your sister’s love, the Golden gives her to you, my friend!” (“Three Poems” in the Papyrus Chester Beatty 1 collection).

NET Notes: Sos 2:12

¹ tn Heb “are seen.”

² tn Alternately, “the time of singing” or “the time of pruning.” The homonymic root זָמִיר (zamir) means “song, singing” (HALOT 273 s.v. I זָמִיר; DCH 3:117 s.v. זָמִיר a), while זָמִיר II means “pruning, trimming” (HALOT 273 s.v. II; DCH 3:117 s.v. II). The intended root is debated among the ancient versions (LXX, Aquila, Symmachus, Vulgate, Targum), Hebrew lexicographers (HALOT 273; DCH 3:117), and translations: “singing” (KJV, NIV, NASB margin, NJPS margin), “pruning” (NASB, NJPS). However, rather than choosing between these two roots, it is likely that this is an example of intentional ambiguity. The preceding line draws out the meaning of זָמִיר (“trimming, pruning”): “The pomegranates are seen in the land, the time of pruning has come.” The following line draws out the meaning of זָמִיר (“singing”): “The time of singing has come, the voice of the turtledove is heard in the land.” This homonymic wordplay creates an example of “janus parallelism” between the three poetic lines which play off both root meanings of the intentionally ambiguous homonym. This elegant wordplay and the AB:BA “janus parallelism” may be represented thus: “The pomegranates are seen in the land, the time has come for pruning // singing, the voice of the turtledove is heard in the land.”

NET Notes: Sos 2:14

¹ sn The dove was a common figure for romantic love in ancient Near Eastern love literature. This emphasis seems to be suggested by his use of the term “my dove.” Just as the young man heard the voice of the turtledove in 2:12, so now he wants to hear her voice. Doves were often associated with timidity in the ancient world. Being virtually defenseless, they would often take refuge in crevices and cliffs for safety (Jer 48:28). The emphasis on timidity and the need for security is undoubtedly the emphasis here because of the explicit description of this “dove” hiding in the “clefts of the rock” and in “the hiding places of the mountain crevice.” Fortresses were sometimes built in the clefts of the rocks on mountainsides because they were inaccessible and therefore, in a secure place of safety (Jer 49:16; Obad 3). Perhaps he realized it might be intimidating for her to join him and communicate with him freely. She would need to feel secure in his love to do this. It would be easy for her to hide from such emotionally exposing experiences.

NET Notes: Sos 2:15

¹ tn The imperative אֶחֱזוּ (’ekhezu, “catch”) is plural in form (Qal imperative 2nd person masculine plural from אָחַז, ’akhaz). Some commentators suggest that the woman is speaking to a large audience, perhaps the maidens of Jerusalem mentioned in 2:7. However, the Hebrew plural can function in an intensive sense when used in reference to a single individual (IBHS 122 §7.4.3a). As noted previously, the bride often uses the plural in reference to herself or to her bridegroom in Sumerian love literature. Thus, the woman simply may be speaking to her beloved, as in 2:16-17, but with particularly intense passion.

² sn The term “foxes” is used metaphorically. Foxes are always spoken of in a negative light in the OT and in the ancient world were particularly associated with their destructive tendencies with regard to vineyards (Judg 15:4; Neh 4:3; Ps 63:10; Lam 5:18; Ezek 13:4). The description of these foxes as being destructive here seems to confirm that this is the point of comparison in mind.

³ sn In ancient Near Eastern love literature it was common to use wild animals to symbolize potential problems which could separate lovers and destroy their love. For instance, in Egyptian love songs it is the crocodile, rather than the foxes, which were used as figures for obstacles which might threaten a couple’s love. Here the “foxes” are probably used figuratively to represent potentially destructive problems which could destroy their romantic relationship and which could hinder it from ripening into marriage.

⁴ sn The term “vineyard” is also a figure. In 1:6 she used the vineyard motif as a metaphor for her physical appearance, but here it is “our vineyards” which is probably a figure for their romantic relationship. The phrase “in bloom” makes the metaphor more specific, so that the phrase “our vineyards are in bloom” means that their romantic love relationship was in its initial stages, that is, before it had ripened into marriage.

NET Notes: Sos 2:16

¹ sn This line may be translated either as “the one who grazes among the lilies” or as “the one who feeds [his flock] among the lilies.” The latter would picture him as a shepherd pasturing his flock among a bed of flowers which they were eating, while the former would be picturing him as a gazelle feeding among a bed of flowers. Because of the occurrence of the gazelle motif in the following verse, it is most likely that this motif is present in this verse as well. Although it seems likely that he is therefore being pictured as a gazelle eating these flowers, it is far from clear as to what this figurative picture denotes. It is possible that it conveys the peaceful nature of his relationship with her because she was earlier portrayed as a lily (e.g., 2:1).

NET Notes: Sos 2:17

¹ sn Heb “until the day breathes,” which is figurative (personification) for the morning, that is, the time when the day begin its “life” (e.g., Song 4:6). Likewise, “the shadows flee” is figurative (personification) for the dawn, i.e., the time when the dark shadows of the night disappear, or the shadows of the evening which lengthen and are just as fleeting.

² tn The exact meaning of סֹב (sov, Qal imperative 2nd person masculine singular from סָבַב, savav, “to turn”) in this context is uncertain. The imperatival form may be classified as an invitation. HALOT notes that סָבַב (“to turn”) occasionally denotes “to sit [lie] at a table” (1 Sam 16:11; Sir 9:9) and suggests that this is a figurative use of this nuance (HALOT 739 s.v. סבב 2c). The Beloved would be issuing an invitation to him to “turn aside to sit” at her table, that is, to enjoy the delights of her love. On the other hand, סֹב (“Turn!”) may simply be a synonym for the following parallel imperative דְּמֵה (dÿmeh, “Be like!”), that is, “turn, change” (HALOT 224 s.v. דָּם). In keeping with the extended simile in which the Beloved compares him to a gazelle or stag leaping upon the mountains, the term סֹב may simply denote “turn oneself around, change direction” (HALOT 739 s.v. 1). Rather than leaping somewhere else, so to speak, she invites him to leap upon the “mountain gorges.”

³ tn The expression הָרֵי בָתֶר (hare bater, “mountains of Bethar”) is difficult because there is no known mountain-range which was ever called by this name. The meaning of the noun בֶּתֶר (beter) is uncertain. DCH distinguishes between three homonymic nouns: (1) בֶּתֶר I noun “part, piece” (Gen 15:10; Jer 34:19) related to the verb בֶּתֶר “to cut in two” (Gen 15:10); (2) בֶּתֶר II noun “gorge” (Song 2:17); and (3) בֶּתֶר III place name “Bether” in Judah and 6.5 miles (11 km) SW of Jerusalem (Josh 15:59; 1 Chr 6:44; perhaps Song 2:17) (DCH 2:291 s.v. בֶּתֶר). Thus, הָרֵי בָתֶר might mean “mountains of gorge[s]” or “mountains of Bether” (DCH 2:291 s.v. III). The Hebrew root בָּתַר (batar, “cut in pieces, cut in half”) is related to Arabic batara “to cut off” (HALOT 167 s.v. בתר; BDB 144 בָּתַר). The word does not appear in Ugaritic, Akkadian, or Syriac. Aramaic בָּאתַר (ba’tar, “after, behind”) was used frequently in Northwest Semitic (DISO 45-46) and Late Hebrew (Jastrow 201 s.v. בָּאתַר); however, it offers little to this problem. Many scholars take בֶּתֶר as a genitive of description functioning as an attributive adjective. For example, BDB suggests that בֶּתֶר means “mountains of cutting,” that is, “cleft mountains” (BDB 144 s.v. בֶּתֶר), while Koehler posits “ravine,” that is, mountains with a ravine (HALOT 167 s.v. II בֶּתֶר). This is reflected in the LXX’s κοιλωμάτων (koilwmatwn, “hollow places, basin, cavity”): ὄρη κοιλωμάτων (orh koilwmatwn) “mountains with many ravines.” This approach is adopted by several translations, e.g., “rugged mountains” (NLT). On the other hand, Vulgate, Aquila, and Symmachus took it as a place name referring to the town of Bether (LXX Βαιθηρ = Mishnaic Hebrew בִּיתֵּר) located 6.5 miles (11 km) southwest of Jerusalem (Josh 15:59; 1 Chr 6:44). This approach is adopted by several translations: “mountains of Bether” (KJV, ASV, RSV, NASB, NIV margin, TEV). Theodotion takes it as a figurative expression, reading θυμιαματων (qumiamatwn, “incense”) which reflects a variant Hebrew reading of בְּשָמִים (bÿshamim, “balsam, perfume”) which also appears in Song 8:14. This approach is taken in a Jewish-English translation: “hills of spice” (NJPS). The botanist Löw connects Hebrew בֶּתֶר to Greek μαλαβάθρον (malabaqron) which was an Indian spice plant imported to Judah. See I. Low, Die Flora der Juden, 2:117-118. The expression “cleft mountains” (הָרֵי בָתֶר) might refer simply to a rugged and jagged mountain-range (NLT “rugged mountains”; NIV “rugged hills”). However, this may be a figurative description of the woman’s cleavage because similar imagery is used in Song 4:6 to describe her breasts. The name “Tihamah” (literally “the Great Deep”) was applied to the low-lying coastland between the mountains of Yemen and the Red Sea as well as to the depression of Djauf (Dumah) because of fresh-water springs which oozed up from below (Hebrew “Tehom” and “Tehomot,” Ugaritic “Tihamaten” or “Tahamatum,” Akkadian “Tiamat”). And it appears that in an Ammonite inscription that an area near the mountainous region of Rabbath-Amman is referred to by the name “Tymtn” (literally “The Two Depressions”), rather than by its real name (W. F. Albright, “Some Comments on the Amman Citadel Inscription,” BASOR 198 [April 1978]: 38-39).

sn Scholars offer three interpretations of her figurative request: (1) The Beloved desires her Lover to embrace her breasts, like a gazelle romping over mountains (mountains are figurative); (2) The Beloved entreats her Lover to leave and go back over the hills from whence he had journeyed (mountains are literal); and (3) As her Lover prepares to leave her country village, the Beloved asks him to return to her again in the same way he arrived, like a gazelle bounding over the mountains in 2:8-10 (mountains are literal).

Geneva Bible: Sos 2:2

As the lily among thorns, so [is] my ^{( a )} love among the daughters.

^{( a )} Thus Christ prefers his Church above all other things.

Geneva Bible: Sos 2:3

^{( b )} As the apple tree among the trees of the wood, so [is] my beloved among the sons. I sat down under his shadow with great delight, and his fruit [was] sweet to my taste.

^{( b )} The spouse testifies her great desire toward her husband, but her strength fails her, and therefore she desires to be comforted, and felt it.

Geneva Bible: Sos 2:7

^{( c )} I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not, nor awake [my] love, till he please.

^{( c )} Christ charges them who have to do in the Church as it were by a solemn oath, that they trouble not the quietness of it.

Geneva Bible: Sos 2:8

^{( d )} The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills.

^{( d )} This is spoken of Christ who took on our nature to come to help his Church.

Geneva Bible: Sos 2:9

My beloved is like a roe or a young hart: behold, he ^{( e )} standeth behind our wall, he looketh forth at the windows, gazing himself through the ^{( f )} lattice.

^{( e )} For as his divinity was hidden under the cloak of our flesh.

^{( f )} So that we cannot have full knowledge of him in this life.

Geneva Bible: Sos 2:11

For, lo, the ^{( g )} winter is past, the rain is over [and] gone;

^{( g )} That is, sin and error is driven back by the coming of Christ, who is here described by the springtime, when all things flourish.

Geneva Bible: Sos 2:14

O my dove, [that art] in the ^{( h )} clefts of the rock, in the secret [places] of the stairs, let me see thy countenance, let me hear thy voice; for sweet [is] thy voice, and thy countenance [is] comely.

^{( h )} You who are ashamed of your sins, come and show yourself to me.

Geneva Bible: Sos 2:15

Take for us the foxes, the ^{( i )} little foxes, that spoil the vines: for our vines [have] tender grapes.

^{( i )} Suppress the heretics while they are young, that is, when they begin to show their malice, and destroy the vine of the Lord.

Geneva Bible: Sos 2:17

Until the day shall break, and the shadows flee away, turn, my beloved, and be thou like a ^{( k )} roe or a young hart upon the mountains of Bether.

^{( k )} The church desires Christ to be most ready to help her in all dangers.

Tafsiran/Catatan -- Catatan Rentang Ayat

MHCC: Sos 2:1-7

Believers are beautiful, as clothed in the righteousness of Christ; and fragrant, as adorned with the graces of his Spirit; and they thrive under the refreshing beams of the Sun of righteousness. The lily is a very noble plant in the East; it grows to a considerable height, but has a weak stem. The church is weak in herself, yet is strong in Him that supports her. The wicked, the daughters of this world, who have no love to Christ, are as thorns, worthless and useless, noxious and hurtful. Corruptions are thorns in the flesh; but the lily now among thorns, shall be transplanted into that paradise where there is no brier or thorn. The world is a barren tree to the soul; but Christ is a fruitful one. And when poor souls are parched with convictions of sin, with the terrors of the law, or the troubles of this world, weary and heavy laden, they may find rest in Christ. It is not enough to pass by this shadow, but we must sit down under it. Believers have tasted that the Lord Jesus is gracious; his fruits are all the precious privileges of the new covenant, purchased by his blood, and communicated by his Spirit; promises are sweet to a believer, and precepts also. Pardons are sweet, and peace of conscience sweet. If our mouths are out of taste for the pleasures of sin, Divine consolations will be sweet to us. Christ brings the soul to seek and to find comforts through his ordinances, which are as a banqueting-house where his saints feast with him. The love of Christ, manifested by his death, and by his word, is the banner he displays, and believers resort to it. How much better is it with the soul when sick from love to Christ, than when surfeited with the love of this world! And though Christ seemed to have withdrawn, yet he was even then a very present help. All his saints are in his hand, which tenderly holds their aching heads. Finding Christ thus nigh to her, the soul is in great care that her communion with him is not interrupted. We easily grieve the Spirit by wrong tempers. Let those who have comfort, fear sinning it away.

MHCC: Sos 2:8-13

The church pleases herself with thoughts of further communion with Christ. None besides can speak to the heart. She sees him come. This may be applied to the prospect the Old Testament saints had of Christ's coming in the flesh. He comes as pleased with his own undertaking. He comes speedily. Even when Christ seems to forsake, it is but for a moment; he will soon return with everlasting loving-kindness. The saints of old saw him, appearing through the sacrifices and ceremonial institutions. We see him through a glass darkly, as he manifests himself through the lattices. Christ invites the new convert to arise from sloth and despondency, and to leave sin and worldly vanities, for union and communion with him. The winter may mean years passed in ignorance and sin, unfruitful and miserable, or storms and tempests that accompanied his conviction of guilt and danger. Even the unripe fruits of holiness are pleasant unto Him whose grace has produced them. All these encouraging tokens and evidences of Divine favour, are motives to the soul to follow Christ more fully. Arise then, and come away from the world and the flesh, come into fellowship with Christ. This blessed change is owing wholly to the approaches and influences of the Sun of righteousness.

MHCC: Sos 2:14-17

The church is Christ's dove; she returns to him, as her Noah. Christ is the Rock, in whom alone she can think herself safe, and find herself easy, as a dove in the hole of a rock, when struck at by the birds of prey. Christ calls her to come boldly to the throne of grace, having a great High Priest there, to tell what her request is. Speak freely, fear not a slight or a repulse. The voice of prayer is sweet and acceptable to God; those who are sanctified have the best comeliness. The first risings of sinful thoughts and desires, the beginnings of trifling pursuits which waste the time, trifling visits, small departures from truth, whatever would admit some conformity to the world; all these, and many more, are little foxes which must be removed. This is a charge to believers to mortify their sinful appetites and passions, which are as little foxes, that destroy their graces and comforts, and crush good beginnings. Whatever we find a hinderance to us in that which is good, we must put away. He feedeth among the lilies; this shows Christ's gracious presence among believers. He is kind to all his people. It becomes them to believe this, when under desertion and absence, and so to ward off temptations. The shadows of the Jewish dispensation were dispelled by the dawning of the gospel day. And a day of comfort will come after a night of desertion. Come over the mountains of Bether, " the mountains that divide," looking forward to that day of light and love. Christ will come over every separating mountain to take us home to himself.

Matthew Henry: Sos 2:1-2

See here, I. What Christ is pleased to compare himself to; and he condescends very much in the comparison. He that is the Son of the Highest, the bright and morning star, calls and owns himself the rose of Sharon, and the lily of the valleys, to express his presence with his people in this world, the easiness of their access to him, and the beauty and sweetness which they find in him, and to teach them to adorn themselves with him, as shepherds and shepherdesses, when they appeared gay, were decked with roses and lilies, garlands and chaplets of flowers. The rose, for beauty and fragrance, is the chief of flowers, and our Saviour prefers the clothing of the lily before that of Solomon in all his glory. Christ is the rose of Sharon, where probably the best roses grew and in most plenty, the rose of the field (so some), denoting that the gospel salvation is a common salvation; it lies open to all; whoever will may come and gather the rose-buds of privileges and comforts that grow in the covenant of grace. He is not a rose locked up in a garden, but all may come and receive benefit by him and comfort in him. He is a lily for whiteness, a lily of the valleys for sweetness, for those which we call so yield a strong perfume. He is a lily of the valleys, or low places, in his humiliation, exposed to injury. Humble souls see most beauty in him. Whatever he is to others, to those that are in the valleys he is a lily. He is the rose, the lily; there is none besides. Whatever excellence is in Christ, it is in him singularly and in the highest degree.

II. What he is pleased to compare his church to, Son 2:2. 1. She is as a lily; he himself is the lily (Son 2:1), she is as the lily. The beauty of believers consists in their conformity and resemblance to Jesus Christ. They are his love, and so they are as lilies, for those are made like Christ in whose hearts his love is shed abroad. 2. As a lily among thorns, as a lily compared with thorns. The church of Christ as far excels all other societies as a bed of roses excels a bush of thorns. As a lily compassed with thorns. The wicked, the daughters of this world, such as have no love to Christ, are as thorns, worthless and useless, good for nothing but to stop a gap; nay, they are noxious and hurtful; they came in with sin and are a fruit of the curse; they choke good seed, and hinder good fruit, and their end is to be burned. God's people are as lilies among them, scratched and torn, shaded and obscured, by them; they are dear to Christ, and yet exposed to hardships and troubles in the world; they must expect it, for they are planted among thorns (Eze 2:6), but they are nevertheless dear to him; he does not overlook nor undervalue any of his lilies for their being among thorns, When they are among thorns they must still be as lilies, must maintain their innocency and purity, and, though they are among thorns, must not be turned into thorns, must not render railing for railing, and, if they thus preserve their character, they shall be still owned as conformable to Christ. Grace in the soul is a lily among thorns; corruptions are thorns in the flesh (2Co 12:7), are as Canaanites to God's Israel (Jos 23:13); but the lily that is now among thorns shall shortly be transplanted out of this wilderness into that paradise where there is no pricking brier nor grieving thorn, Eze 28:24.

Matthew Henry: Sos 2:3-7

Here, I. The spouse commends her beloved and prefers him before all others: As the apple-tree among the trees of the wood, which perhaps does not grow so high, nor spread so wide, as some other trees, yet is useful and serviceable to man, yielding pleasant and profitable fruit, while the other trees are of little use, no, not the cedars themselves, till they are cut down, so is my beloved among the sons, so far does he excel them all, - all the sons of God, the angels (that honour was put upon him which was never designed for them, Heb 1:4), - all the sons of men; he is fairer than them all, fairer than the choicest of them, Psa 45:2. Name what creature you will, and you will find Christ has the pre-eminence above them all. The world is a barren tree to a soul; Christ is a fruitful one.

II. She remembers the abundant comfort she has had in communion with him: She sat down by him with great delight, as shepherds sometimes repose themselves, sometimes converse with one another, under a tree. A double advantage she found in sitting down so near the Lord Jesus: - 1. A refreshing shade: I sat down under his shadow, to be sheltered by him from the scorching heat of the sun, to be cooled, and so to take some rest. Christ is to believers as the shadow of a great tree, nay, of a great rock in a weary land, Isa 32:2; Isa 25:4. When a poor soul is parched with convictions of sin and the terrors of the law, as David (Psa 32:4), when fatigued with the troubles of this world, as Elijah when he sat down under a juniper tree (1Ki 19:4), they find that in Christ, in his name, his graces, his comforts, and his undertaking for poor sinners, which revives them and keeps them from fainting; those that are weary and heavily laden may find rest in Christ. It is not enough to pass by this shadow, but we must sit down under it ( here will I dwell, for I have desired it ); and we shall find it not like Jonah's gourd, that soon withered, and left him in a heat, both inward and outward, but like the tree of life, the leaves whereof were not only for shelter, but for the healing of the nations. We must sit down under this shadow with delight, must put an entire confidence in the protection of it (as Jdg 9:15), and take an entire complacency in the refreshment of it. But that is not all: 2. Here is pleasing nourishing food. This tree drops its fruits to those that sit down under its shadow, and they are welcome to them, and will find them sweet unto their taste, whatever they are to others. Believers have tasted that the Lord Jesus is gracious (1Pe 2:3); his fruits are all the precious privileges of the new covenant, purchased by his blood and communicated by his Spirit. Promises are sweet to a believer, yea, and precepts too. I delight in the law of God after the inward man. Pardons are sweet, and peace of conscience is sweet, assurances of God's love, joys of the Holy Ghost, the hopes of eternal life, and the present earnests and foretastes of it are sweet, all sweet to those that have their spiritual senses exercised. If our mouths be put out of taste for the pleasure of sin, divine consolations will be sweet to our taste, sweeter than honey and the honeycomb.

III. She owns herself obliged to Jesus Christ for all the benefit and comfort she had in communion with him (Son 2:4): " I sat down under the apple-tree, glad to be there, but he admitted me, nay, he pressed me, to a more intimate communion with him: Come in, thou blessed of the Lord, why standest thou without? He brought me to the house of wine, the place where he entertains his special friends, from lower to higher measures and degrees of comfort, from the fruit of the apple tree to the more generous fruit of the vine." To him that values the divine joys he has more shall be given. One of the rabbin by the banqueting-house understands the tabernacle of the congregation, where the interpretation of the law was given; surely we may apply it to Christian assemblies, where the gospel is preached and gospel-ordinances are administered, particularly the Lord's supper, that banquet of wine, especially to the inside of those ordinances, communion with God in them. Observe, 1. How she was introduced: " He brought me, wrought in me an inclination to draw nigh to God, helped me over my discouragements, took me by the hand, guided and led me, and gave me an access with boldness to God as a Father, "Eph 2:18. We should never have come into the banqueting-house, never have been acquainted with spiritual pleasures, if Christ had not brought us, by opening for us a new and living way and opening in us a new and living fountain. 2. How she was entertained: His banner over me was love; he brought me in with a banner displayed over my head, not as one he triumphed over, but as one he triumphed in, and whom he always caused to triumph with him and in him, 2Co 2:14. The gospel is compared to a banner or ensign (Isa 11:12), and that which is represented in the banner, written in it in letters of gold, letters of blood, is love, love; and this is the entertainment in the banqueting-house. Christ is the captain of our salvation, and he enlists all his soldiers under the banner of love; in that they centre; to that they must continually have an eye, and be animated by it. The love of Christ must constrain them to fight manfully. When a city was taken the conqueror set up his standard in it. "He has conquered me with his love, overcome me with kindness, and that is the banner over me. "This she speaks of as what she had formerly had experience of, and she remembers it with delight. Eaten bread must not be forgotten, but remembered with thankfulness to that God who has fed us with manna in this wilderness.

IV. She professes her strong affection and most passionate love to Jesus Christ (Son 2:5): I am sick of love, overcome, overpowered, by it. David explains this when he says (Psa 119:20), My soul breaks for the longing that it has unto thy judgments, and (Psa 119:81), My soul faints for thy salvation, languishing with care to make it sure and fear of coming short of it. The spouse was now absent perhaps from her beloved, waiting for his return, and cannot bear the grief of distance and delay. Oh how much better it is with the soul when it is sick of love to Christ than when it is surfeited with the love of this world! She cries out for cordials: "Oh stay me with flagons, or ointments, or flowers, any thing that is reviving; comfort me with apples, with the fruits of that apple-tree, Christ (Son 2:3), with the merit and meditation of Christ and the sense of his love to my soul."Note, Those that are sick of love to Christ shall not want spiritual supports, while they are yet waiting for spiritual comforts.

V. She experiences the power and tenderness of divine grace, relieving her in her present faintings, Son 2:6. Though he seemed to have withdrawn, yet he was even then a very present help, 1. To sustain the love-sick soul, and to keep it from fainting away: " His left hand is under my head, to bear it up, nay, as a pillow to lay it easy."David experienced God's hand upholding him then when his soul was following hard after God (Psa 63:8), and Job in a state of desertion yet found that God put strength into him, Job 23:6. All his saints are in his hand, which tenderly holds their aching heads. 2. To encourage the love-sick soul to continue waiting till he returns: "For, in the mean time, his right hand embraces me, and thereby gives me an unquestionable assurance of his love."Believers owe all their strength and comfort to the supporting left hand and embracing right hand of the Lord Jesus.

VI. Finding her beloved thus nigh unto her she is in great care that her communion with him be not interrupted (Son 2:7): I charge you, O you daughters of Jerusalem. Jerusalem, the mother of us all, charges all her daughters, the church charges all her members, the believing soul charges all its powers and faculties, the spouse charges herself and all about her, not to stir up, or awake, her love until he please, now that he is asleep in her arms, as she was borne up in his, Son 2:6. She gives them this charge by the roes and the hinds of the field, that is, by every thing that is amiable in their eyes, and dear to them, as the loving hind and the pleasant roe. "My love is to me dearer than those can be to you, and will be disturbed, like them, with a very little noise."Note, 1. Those that experience the sweetness of communion with Christ, and the sensible manifestations of his love, cannot but desire the continuance of these blessed views, these blessed visits. Pester would make tabernacles upon the holy mount, Mat 17:4. 2. Yet Christ will, when he pleases, withdraw those extraordinary communications of himself, for he is a free-agent, and the Spirit, as the wind, blows where and when it listeth, and in his pleasure it becomes us to acquiesce. But, 3. Our care must be that we do nothing to provoke him to withdraw and to hide his face, that we carefully watch over our own hearts and suppress every thought that may grieve his good Spirit. Let those that have comfort be afraid of sinning it away.

Matthew Henry: Sos 2:8-13

The church is here pleasing herself exceedingly with the thoughts of her further communion with Christ after she has recovered from her fainting fit.

I. She rejoices in his approach, Son 2:8. 1. She hears him speak: "It is the voice of my beloved, calling me to tell me he is coming."Like one of his own sheep, she knows his voice before she sees him, and can easily distinguish it from the voice of a stranger (Joh 10:4, Joh 10:5), and, like a faithful friend of the bridegroom, she rejoices greatly because of the bridegroom's voice, Joh 3:29. With what an air of triumph and exultation does she cry out, " It is the voice of my beloved, it can be the voice of no other, for none besides can speak to the heart and make that burn."2. She sees him come, sees the goings of our God, our King, Psa 48:1-14 :24. Behold, he comes. This may very well be applied to the prospect with the Old Testament saints had of Christ's coming in the flesh. Abraham saw his day at a distance, and was glad. The nearer the time came the clearer discoveries were made of it; and those that waited for the consolation of Israel with an eye of faith saw him come, and triumphed in the sight: Behold, he comes; for they had heard him say (Psa 40:7), Lo, I come, to which their faith here affixes its seal: Behold, he comes as he has promised. (1.) He comes cheerfully and with great alacrity; he comes leaping and skipping like a roe and like a young hart (Son 2:9), as one pleased with his own undertaking, and that had his heart upon it and his delights with the sons of men. When he came to be baptized with the baptism of blood, how was he straitened till it was accomplished! Luk 12:50. (2.) He comes slighting and surmounting all the difficulties that lay in his way; he comes leaping over the mountains, skipping over the hills (so some read it), making nothing of the discouragements he was to break through; the curse of the law, the death of the cross, must be undergone, all the powers of darkness must be grappled with, but, before the resolutions of his love, these great mountains become plains. Whatever opposition is given at any time to the deliverance of God's church, Christ will break through it, will get over it. (3.) He comes speedily, like a roe or a young hart; they thought the time long (every day a year), but really he hastened; as now, so then, surely he comes quickly; he that shall come will come, and will not tarry. When he comes for the deliverance of his people he flies upon a cloud, and never stays beyond his time, which is the best time. We may apply it to particular believers, who find that even when Christ has withdrawn sensible comforts, and seems to forsake, yet it is but for a small moment, and he will soon return with everlasting loving-kindness.

II. She pleases herself with the glimpses she has of him, and the glances she has of his favour: "He stands behind our wall; I know he is there, for sometimes he looks forth at the window, or looks in at it, and displays himself through the lattice. "Such was the state of the Old Testament church while it was in expectation of the coming of the Messiah. The ceremonial law is called a wall of partition (Eph 2:14), a veil (2Co 3:13); but Christ stood behind that wall. They had him near them; they had him with them, though they could not see him clearly. He that was the substance was not far off from the shadows, Col 2:17. The saw him looking through the windows of the ceremonial institutions and smiling through those lattices; in their sacrifices and purifications Christ discovered himself to them, and gave them intimations and earnests of his grace, both to engage and to encourage their longings for his coming. Such is our present state in comparison with what it will be at Christ's second coming. We now see him through a glass darkly (the body is a wall between us and him, through the windows of which we now and then get a sight of him), but not face to face, as we hope to see him shortly. In the sacraments Christ is near us, but it is behind the wall of external signs, through those lattices he manifests himself to us; but we shall shortly see him as he is. Some understand this of the state of a believer when he is under a cloud; Christ is out of sight and yet not far off. See Job 34:14, and compare Job 23:8-10. She calls the wall that interposed between her and her beloved our wall, because it is sin, and nothing else, that separates between us and God, and that is a wall of our own erecting (Isa 59:1); behind that he stands, as waiting to be gracious, and ready to be reconciled, upon our repentance. Then he looks in at the window, observes the frame of our hearts and the working of our souls; he looks forth at the window, and shows himself in giving them some comfort, that they may continue hoping for his return.

III. She repeats the gracious invitation he had given her to come a walking with him, Son 2:10-13. She remembers what her beloved said to her, for it had made a very pleasing and powerful impression upon her, and the word that quickens us we shall never forget. She relates it for the encouragement of others, telling them what he had said to her soul and done for her soul, Psa 66:16.

1. He called her his love and his fair one. Whatever she is to others, to him she is acceptable, and in his eyes she is amiable. Those that take Christ for their beloved, he will own as his; never was any love lost that was bestowed upon Christ. Christ, by expressing his love to believers, invites and encourages them to follow him.

2. He called her to rise and come away, Son 2:10, and again Son 2:13. The repetition denotes backwardness in her (we have need to be often called to come away with Jesus Christ; precept must be upon precept and line upon line ), but it denotes earnestness in him; so much is his heart set upon the welfare of precious souls that he importunes them most pressingly to that which is for their own good.

3. He gave for a reason the return of the spring, and the pleasantness of the weather.

(1.) The season is elegantly described in a great variety of expressions. [1.] The winter is past, the dark, cold, and barren winter. Long winters and hard ones pass away at last; they do no endure always. And the spring would not be so pleasant as it is if it did not succeed the winter, which is a foil to its beauty, Ecc 7:14. Neither the face of the heavens nor that of the earth is always the same, but subject to continual vicissitudes, diurnal and annual. The winter is past, but has not passed away for ever; it will come again, and we must provide for it in summer, Pro 6:6, Pro 6:8. We must weep in winter, and rejoice in summer, as though we wept and rejoiced not, for both are passing. [2.] The rain is over and gone, the winter-rain, the cold stormy rain; it is over now, and the dew is as the dew of herbs. Even the rain that drowned the world was over and gone at last (Gen 8:1-3), and God promised to drown the world no more, which was a type and figure of the covenant of grace, Isa 54:9. [3.] The flowers appear on the earth. All winter they are dead and buried in their roots, and there is no sign of them; but in the spring they revive, and show themselves in a wonderful variety and verdure, and, like the dew that produces them, tarry not for man, Mic 5:7. They appear, but they will soon disappear again, and man in herein like the flower of the field, Job 14:2. [4.] The time of singing of birds has come. The little birds, which all the winter lie hid in their retirements and scarcely live, when the spring returns forget all the calamities of the winter, and to the best of their capacity chant forth the praises of their Creator. Doubtless he who understands the birds that cry for want (Psa 147:9) takes notice of those that sing for joy Psa 104:12. The singing of the birds may shame our silence in God's praises, who are better fed (Mat 6:26), and better taught (Job 35:11), and are of more value than many sparrows. They live without inordinate care (Mat 6:26) and therefore they sing, while we murmur. [5.] The voice of the turtle is heard in our land, which is one of the season-birds mentioned Jer 8:7, that observe the time of their coming and the time of their singing, and so shame us who know not the judgment of the Lord, understand not the times, nor do that which is beautiful in its season, do not sing in singing time. [6.] The fig-tree puts forth her green figs, by which we know that summer is nigh (Mat 24:32), when the green figs will be ripe figs and fit for use; and the vines with the tender grape give a good smell. The earth produces not only flowers (Son 2:12), but fruits; and the smell of the fruits, which are profitable, is to be preferred far before that of the flowers, which are only for show and pleasure. Serpents, they say, are driven away by the smell of the vines; and who is the old serpent, and who the true vine, we know very well.

(2.) Now this description of the returning spring, as a reason for coming away with Christ, is applicable [1.] To the introducing of the gospel in the room of the Old Testament dispensation, during which it had been winter time with the church. Christ's gospel warms that which was cold, makes that fruitful which before was dead and barren; when it comes to any place it puts a beauty and glory upon that place (2Co 3:7, 2Co 3:8) and furnishes occasion for joy. Spring-time is pleasant time, and so is gospel-time. Aspice venturo laetentur ut omnia seclo - Behold what joy the dawning age inspires! said Virgil, from the Sibyls, perhaps with more reference to the setting up of the Messiah's kingdom at that time than he himself thought of. See Psa 96:11. Arise then, and improve this spring-time. Come away from the world and the flesh, come into fellowship with Christ, 1Co 1:9. [2.] To the delivering of the church from the power of persecuting enemies, and the restoring of liberty and peace to it, after a severe winter of suffering and restraint. When the storms of trouble are over and gone, when the voice of the turtle, the joyful sound of the gospel of Christ, is again heard, and ordinances are enjoyed with freedom, then arise and come away to improve the happy juncture. Walk in the light of the Lord; sing in the ways of the Lord. When the churches had rest, then were they edified, Act 9:31. [3.] To the conversion of sinners from a state of nature to a state of grace. That blessed change is like the return of the spring, a universal change and a very comfortable one; it is a new creation; it is being born again. The soul that was hard, and cold, and frozen, and unprofitable, like the earth in winter, becomes fruitful, like the earth in spring, and by degrees, like it, brings its fruits to perfection. This blessed change is owing purely to the approaches and influences of the sun of righteousness, who calls to us from heaven to arise and come away; come, gather in summer. [4.] To the consolations of the saints after a state of inward dejection and despondency. A child of God, under doubts and fears, is like the earth in winter, its nights long, its days dark, good affections chilled, nothing done, nothing got, the hand sealed up. But comfort will return; the birds shall sing again, and the flowers appear. Arise therefore, poor drooping soul, and come away with thy beloved. Arise, and shake thyself from the dust, Isa 52:2. Arise, shine, for thy light has come (Isa 60:1); walk in that light, Isa 2:5. [5.] To the resurrection of the body at the last day, and the glory to be revealed. The bones that lay in the grave, as the roots of the plants in the ground during the winter, shall then flourish as a herb, Isa 66:14; Isa 26:19. That will be an eternal farewell to winter and a joyful entrance upon an everlasting spring.

Matthew Henry: Sos 2:14-17

Here is, I. The encouraging invitation which Christ gives to the church, and every believing soul, to come into communion with him, Son 2:14.

1. His love is now his dove; David had called the church God's turtle-dove (Psa 84:1-12 :19), and so she is here called; a dove for beauty, her wings covered with silver (Psa 18:13), for innocence and inoffensiveness; a gracious spirit is a dove-like spirit, harmless, loving quietness and cleanliness, and faithful to Christ, as the turtle to her mate. The Spirit descended like a dove on Christ, and so he does on all Christians, making them of a meek and quiet spirit. She is Christ's dove, for he owns her and delights in her; she can find no rest but in him and his ark, and therefore to him, as her Noah, she returns.

2. This dove is in the clefts of the rock and in the secret places of the stairs. This speaks either, (1.) Her praise. Christ is the rock, to whom she flies for shelter and in whom alone she can think herself safe and find herself easy, as a dove in the hole of a rock, when struck at by the birds of prey, Jer 48:28. Moses was hid in a cleft of the rock, that he might behold something of God's glory, which otherwise he could not have borne the brightness of. She retires into the secret places of the stairs, where she may be alone, undisturbed, and may the better commune with her own heart. Good Christians will find time to be private. Christ often withdrew to a mountain himself alone, to pray. Or, (2.) her blame. She crept into the clefts of the rock, and the secret places, for fear and shame, any where to hide her head, being heartless and discouraged, and shunning even the sight of her beloved. Being conscious to herself of her own unfitness and unworthiness to come into his presence, and speak to him, she drew back, and was like a silly dove without heart, Hos 7:11.

3. Christ graciously calls her out of her retirements: Come, let me see thy countenance, let me hear thy voice. She was mourning like a dove (Isa 38:14), bemoaning herself like the doves of the valleys, where they are near the clefts of the impending rocks, mourning for her iniquities (Eze 7:16) and refusing to be comforted. But Christ calls her to lift up her face without spot, being purged from an evil conscience (Job 11:15; Job 22:26), to come boldly to the throne of grace, having a great high priest there (Heb 4:16), to tell what her petition is and what her request: Let me hear thy voice, hear what thou hast to say; what would you that I should do unto you? Speak freely, speak up, and fear not a slight or repulse.

4. For her encouragement, he tells her the good thoughts he had of her, whatever she thought of herself: Sweet is thy voice; thy praying voice, though thou canst but chatter like a crane or a swallow (Isa 38:14); it is music in God's ears. He has assured us that the prayer of the upright is his delight; he smelled a sweet savour from Noah's sacrifice, and the spiritual sacrifices are no less acceptable, 1Pe 2:5. This does not so much commend our services as God's gracious condescension in making the best of them, and the efficacy of the much incense which is offered with the prayers of saints, Rev 8:3. "That countenance of thine, which thou art ashamed of, is comely, though now mournful, much more will it be so when it becomes cheerful." Then the voice of prayer is sweet and acceptable to God when the countenance, the conversation in which we show ourselves before men, is holy, and so comely, and agreeable to our profession. Those that are sanctified have the best comeliness.

II. The charge which Christ gives to his servants to oppose and suppress that which is a terror to his church and drives her, like a poor frightened dove, into the clefts of the rock, and which is an obstruction and prejudice to the interests of his kingdom in this world and in the heart (Son 2:15): Take us the foxes (take them for us, for it is good service both to Christ and the church), the little foxes, that creep in insensibly; for, though they are little, they do great mischief, they spoil the vines, which they must by no means be suffered to do at any time, especially now when our vines have tender grapes that must be preserved, or the vintage will fail. Believers are as vines, weak but useful plants; their fruits are as tender crops at first, which must have time to come to maturity. This charge to take the foxes is, 1. A charge to particular believers to mortify their own corruptions, their sinful appetites and passions, which are as foxes, little foxes, that destroy their graces and comforts, quash good motions, crush good beginnings, and prevent their coming to perfection. Seize the little foxes, the first risings of sin, the littles ones of Babylon (Psa 137:9), those sins that seem little, for they often prove very dangerous. Whatever we find a hindrance to us in that which is good we must put away. 2. A charge to all in their places to oppose and prevent the spreading of all such opinions and practices as tend to corrupt men's judgments, debauch their consciences, perplex their minds, and discourage their inclinations to virtue and piety. Persecutors are foxes (Luk 13:32); false prophets are foxes, Eze 13:4. Those that sow the tares of heresy or schism, and, like Diotrephes, trouble the peace of the church and obstruct the progress of the gospel, they are the foxes, the little foxes, which must not be knocked on the head ( Christ came not to destroy men's lives ), but taken, that they may be tamed, or else restrained from doing mischief.

III. The believing profession which the church makes of her relation to Christ, and the satisfaction she take sin her interest in him and communion with him, Son 2:16. He had called her to rise and come away with him, to let him see her face and hear her voice; now this is her answer to that call, in which, though at present in the dark and at a distance,

1. She comforts herself with the thoughts of the mutual interest and relation that were between her and her beloved: My beloved to me and I to him, so the original reads it very emphatically; the conciseness of the language speaks the largeness of her affection: "What he is to me and I to him may better be conceived than expressed."Note, (1.) It is the unspeakable privilege of true believers that Christ is theirs: My beloved is mine; this denotes not only propriety ("I have a title to him") but possession and tenure - "I receive from his fulness."Believers are partakers of Christ; they have not only an interest in him, but the enjoyment of him, are taken not only in the covenant, but into communion with him. All the benefits of his glorious undertaking, as Mediator, are made over to them. He is that to them which the world neither is nor can be, all that which they need and desire, and which will make a complete happiness for them. All he is is theirs, and all he has, all he has done, and all he is doing; all he has promised in the gospel, all he has prepared in heaven, all is yours. (2.) It is the undoubted character of all true believers that they are Christ's, and then, and then only, he is theirs. They have given their own selves to him (2Co 8:5); they receive his doctrine and obey his laws; they bear his image and espouse his interest; they belong to Christ. If we be his, his wholly, his only, his for ever, we may take the comfort of his being ours.

2. She comforts herself with the thoughts of the communications of his grace to his people: He feeds among the lilies. When she wants the tokens of his favour to her in particular, she rejoices in the assurance of his presence with all believers in general, who are lilies in his eyes. He feeds among them, that is, he takes as much pleasure in them and their assemblies as a man does in his table or in his garden, for he walks in the midst of the golden candlesticks; he delights to converse with them, and to do them good.

IV. The church's hope and expectation of Christ's coming, and her prayer grounded thereupon. 1. She doubts not but that the day will break and the shadows will flee away. The gospel-day will dawn, and the shadows of the ceremonial law will flee away. This was the comfort of the Old Testament church, that, after the long night of that dark dispensation, the day-spring from on high would at length visit them, to give light to those that sit in darkness. When the sun rises the shades of the night vanish, so do the shadows of the day when the substance comes. The day of comfort will come after a night of desertion. Or it may refer to the second coming of Christ, and the eternal happiness of the saints; the shadows of our present state will flee away, our darkness and doubts, our griefs and all our grievances, and a glorious day shall dawn, a morning when the upright shall have dominion, a day that shall have no night after it. 2. She begs the presence of her beloved, in the mean time, to support and comfort her: " Turn, my beloved, turn to me, come and visit me, come and relieve me, be with me always to the end of the age. In the day of my extremity, make haste to help me, make no long tarrying. Come over even the mountains of division, interposing time and days, with some gracious anticipations of that light and love."3. She begs that he would not only turn to her for the present, but hasten his coming to fetch her to himself. " Even so, come, Lord Jesus, come quickly. Though there be mountains in the way, thou canst, like a roe, or a young hart, step over them with ease. O show thyself to me, or take me up to thee. "

Keil-Delitzsch: Sos 2:1

What Shulamith now further says confirms what had just been said. City and palace with their splendour please her not; forest and field she delights in; she is a tender flower that has grown up in the quietness of rural life.

1 I am a meadow-flower of Sharon,

A lily of the valleys.

We do not render: "the wild-flower,""the lily,"... for she seeks to represent herself not as the one, but only as one of this class; the definiteness by means of the article sometimes belongs exclusively to the second number of the genit. word-chain. מלאך ה may equally ( vid ., at Son 1:11, Hitz. on Psa 113:9, and my Comm . on Gen 9:20) mean "an angel"or "the angel of Jahve;"and בת ישׂ "a virgin,"or "the virgin of Israel"(the personification of the people). For hhǎvatstsělěth (perhaps from hhivtsēl , a denom. quadril. from bětsěl , to form bulbs or bulbous knolls) the Syr. Pesh. (Isa 35:1) uses chamsaljotho , the meadow-saffron, colchicum autumnale ; it is the flesh-coloured flower with leafless stem, which, when the grass is mown, decks in thousands the fields of warmer regions. They call it filius ante patrem , because the blossoms appear before the leaves and the seed-capsules, which develope themselves at the close of winter under the ground. Shulamith compares herself to such a simple and common flower, and that to one in Sharon, i.e. , in the region known by that name. Sharon is per aphaer . derived from ישׁרון . The most celebrated plain of this name is that situated on the Mediterranean coast between Joppa and Caesarea; but there is also a trans-Jordanic Sharon, 1Ch 5:16; and according to Eusebius and Jerome, there is also another district of this name between Tabor and the Lake of Tiberias,

(Note: Vid ., Lagarde, Onomastica , p. 296; cf. Neubauer, Géographic du Talm . p. 47.)

which is the one here intended, because Shulamith is a Galilean: she calls herself a flower from the neighbourhood of Nazareth. Aquila translates: "A rosebud of Sharon;"but שׁושׁנּה (designedly here the fem. form of the name, which is also the name of a woman) does not mean the Rose which was brought at a later period from Armenia and Persia, as it appears,

(Note: Vid ., Ewald, Jahrbuch , IV p. 71; cf. Wüstemann, Die Rose , etc., 1854.)

and cultivated in the East (India) and West (Palestine, Egypt, Europe). It is nowhere mentioned in the canonical Scriptures, but is first found in Sir. 24:14; 39:13; 50:8; Wisd. 2:8; and Est 1:6, lxx. Since all the rosaceae are five-leaved, and all the liliaceae are six-leaved, one might suppose, with Aben Ezra, that the name sosan ( susan ) is connected with the numeral שׁשׁ , and points to the number of leaves, especially since one is wont to represent to himself the Eastern lilies as red. But they are not only red, or rather violet, but also white: the Moorish-Spanish azucena denotes the white lily.

(Note: Vid ., Fleischer, Sitzungs-Berichten d. Sächs. Gesell. d. Wissensch . 1868, p. 305. Among the rich flora on the descent of the Hauran range, Wetstein saw ( Reisebericht , p. 148) a dark-violet magnificent lily ( susan ) as large as his fist. We note here Rückert's "Bright lily! The flowers worship God in the garden: thou art the priest of the house.")

The root-word will thus, however, be the same as that of שׁשׁ , byssus , and שׁישׁ , white marble. The comparison reminds us of Hos 14:5, "I shall be as the dew unto Israel: he shall grow as the lily." העמקים are deep valleys lying between mountains. She thinks humbly of herself; for before the greatness of the king she appears diminutive, and before the comeliness of the king her own beauty disappears - but he takes up her comparison of herself, and gives it a notable turn.

Keil-Delitzsch: Sos 2:2

2 As a lily among thorns,

So is my love among the daughters.

By החוחים are not meant the thorns of the plant itself, for the lily has no thorns, and the thorns of the rose are, moreover, called kotsim , and not hhohhim ;

(Note: An Aramaic proverb: "from thorns sprouts the rose"( i.e. , bad fathers have often pious children), in Heb. is קוץ מוציא שׁושׁן ; vid ., Jalkut Samuel , §134.)

besides, ben (among) contradicts that idea, since the thorns are on the plant itself, and it is not among them - thus the hhohhim are not the thorns of the flower-stem, but the thorn-plants that are around. חוח designates the thorn-bush, e.g. , in the allegorical answer of King Josiah to Amaziah, 2Ki 14:9. Simplicity, innocence, gentleness, are the characteristics in which Shulamith surpasses all בּנות , i.e. , all women ( vid ., Son 6:9), as the lily of the valley surpasses the thorn-bushes around it. "Although thorns surround her, yet can he see her; he sees her quiet life, he finds her beautiful."But continuing this reciprocal rivalry in the praise of mutual love, she says:

Keil-Delitzsch: Sos 2:3

3a As an apple-tree among the trees of the wood,

So is my beloved among the sons.

The apple-tree, the name of which, תּפּוּח , is formed from נפח , and denominates it from its fragrant flower and fruit, is as the king among fruit trees, in Shulamith's view. יער (from יער , to be rough, rugged, uneven) is the wilderness and the forest, where are also found trees bearing fruit, which, however, is for the most part sour and unpalatable. But the apple-tree unites delicious fruit along with a grateful shade; and just such a noble tree is the object of her love.

3 b Under his shadow it delighted me to sit down;

And his fruit is sweet to my taste.

In concupivi et consedi the principal verb completes itself by the co-ordinating of a verb instead of an adv. or inf . as Isa 42:21; Est 8:7; Ewald, §285. However, concupivi et consedi is yet more than concupivi considere , for thereby she not only says that she found delight in sitting down, but at the same time also in sitting down in the shadow of this tree. The Piel חמּד , occurring only here, expresses the intensity of the wish and longing. The shadow is a figure of protection afforded, and the fruit a figure of enjoyment obtained. The taste is denoted by חך = חנך , from חנך , to chew, or also imbuere ; and that which is sweet is called מתוק , from the smacking connected with an agreeable relish. The usus loq . has neglected this image, true to nature, of physical circumstances in words, especially where, as here, they are transferred to the experience of the soul-life. The taste becomes then a figure of the soul's power of perception ( αἰσθητικόν ); a man's fruit are his words and works, in which his inward nature expresses itself; and this fruit is sweet to those on whom that in which the peculiar nature of the man reveals itself makes a happy, pleasing impression. But not only does the person of the king afford to Shulamith so great delight, he entertains her also with what can and must give her enjoyment.

Keil-Delitzsch: Sos 2:4

4 He has brought me into the wine-house,

And his banner over me is love.

After we have seen the ladies of the palace at the feast, in which wine is presented, and after Solomon, till now absent, has entered the banqueting-chamber (Arab. meglis ), by היּין בּית we are not to understand the vineyard, which would be called bēth hǎggephānim or bēth hā'ǎnāvim , as in Act 1:12, Pesh. the Mount of Olives, bēth zaite .

(Note: In Heb. יין does not denote the vine as a plant, as the Aethiop. wain , whence asada wain , wine-court = vineyard, which Ewald compares; Dillmann, however, ineptly cites "vine-arbour,"and South-Germ. "steplang7 kamerte "= vinea camerata ; in Heb. היין בּית is the house in which wine is drunk.)

He has introduced her to the place where he royally entertains his friends. Well knowing that she, the poor and sunburnt maiden, does not properly belong to such a place, and would rather escape away from it, he relieves her from her fear and bashfulness, for he covers her with his fear-inspiring, awful, and thus surely protecting, banner; and this banner, which he waves over her, and under which she is well concealed, is "love." דּגל (from דּגל , to cover) is the name of the covering of the shaft or standard, i.e. , pannus, the piece of cloth fastened to a shaft. Like a pennon, the love of the king hovers over her; and so powerful, so surpassing, is the delight of this love which pervades and transports her, that she cries out:

Keil-Delitzsch: Sos 2:5

5 Support me with grape-cakes,

Refresh me with apples:

For I am sick with love.

She makes use of the intensive form as one in a high degree in need of the reanimating of her almost sinking life: סמּך is the intens. of סמך , to prop up, support, or, as here, to under-prop, uphold; and ripeed, the intens. of רפד (R. רף ), to raise up from beneath ( vid ., at Pro 7:16), to furnish firm ground and support. The apple is the Greek attribute of Aphrodite, and is the symbol of love; but here it is only a means of refreshing; and if thoughts of love are connected with the apple-tree (Son 2:3; Son 8:5), that is explained from Shulamith's rural home. Böttcher understands quinces; Epstein, citrons; but these must needs have been more closely denoted, as at Pro 25:11, by some addition to the expression. אשׁישׁות (from אשׁשׁ , to establish, make firm) are (cf. Isa 16:7; Hos 3:1) grapes pressed together like cakes; different from צמּוּקים , dried grapes (cf. דּבלה ), fig-cakes (Arab. dabbûle , a mass pressed together), and πλακοῦς , placenta , from the pressed-out form. A cake is among the gifts (2Sa 6:19) which David distributed to the people on the occasion of the bringing up of the ark; date-cakes, e.g. , at the monastery at Sinai, are to the present day gifts for the refreshment of travellers. If Shulamith's cry was to be understood literally, one might, with Noack, doubt the correctness of the text; for "love-sickness, even in the age of passion and sentimentality, was not to be cured with roses and apples."But (1) sentimentality, i.e. , susceptibility, does not belong merely to the Romantic, but also to Antiquity, especially in the Orient, as e.g. , is shown by the symptoms of sympathy with which the prophets were affected when uttering their threatenings of judgment; let one read such outbreaks of sorrow as Isa 21:3, which, if one is disposed to scorn, may be derided as hysterical fits. Moreover, the Indian, Persian, and Arabic erotic ( vid ., e.g. , the Romance Siret 'Antar ) is as sentimental as the German has at any time been. (2) The subject of the passage here is not the curing of love-sickness, but bodily refreshment: the cry of Shulamith, that she may be made capable of bearing the deep agitation of her physical life, which is the consequence, not of her love-sickness, but of her love-happiness. (3) The cry is not addressed (although this is grammatically possible, since סמּכוּני is, according to rule, = סמּכנה אתי ) to the daughters of Jerusalem, who would in that case have been named, but to some other person; and this points to its being taken not in a literal sense. (4) It presupposes that one came to the help of Shulamith, sick and reduced to weakness, with grapes and apple-scent to revive her fainting spirit. The call of Shulamith thus means: hasten to me with that which will revive and refresh me, for I am sick with love. This love-sickness has also been experienced in the spiritual sphere. St. Ephrem was once so overcome by such a joy that he cried out: "Lord, withdraw Thine hand a little, for my heart is too weak to receive so great joy."And J. R. Hedinger († 1704) was on his deathbed overpowered with such a stream of heavenly delight that he cried: "Oh, how good is the Lord! Oh, how sweet is Thy love, my Jesus! Oh, what a sweetness! I am not worthy of it, my Lord! Let me alone; let me alone!"As the spiritual joy of love, so may also the spiritual longing of love consume the body (cf. Job 19:27; Psa 63:2; Psa 84:3); there have been men who have actually sunk under a longing desire after the Lord and eternity. It is the state of love-ecstasy in which Shulamith calls for refreshment, because she is afraid of sinking. The contrast between her, the poor and unworthy, and the king, who appears to her as an ideal of beauty and majesty, who raises her up to himself, was such as to threaten her life. Unlooked for, extraordinary fortune, has already killed many. Fear, producing lameness and even death, is a phenomenon common in the Orient.

(Note: "Ro‛b ( רעב , thus in Damascus), or ra‛b (thus in the Hauran and among the Beduins), is a state of the soul which with us is found only in a lower degree, but which among the Arabians is psychologically noteworthy. The wahm , i.e. , the idea of the greatness and irresistibility of a danger or a misfortune, overpowers the Arabian; all power of body and of soul suddenly so departs from him, that he falls down helpless and defenceless. Thus, on the 8th July 1860, in a few hours, about 6000 Christian men were put to death in Damascus, without one lifting his hand in defence, or uttering one word of supplication. That the ro‛b kills in Arabia, European and native physicians have assured me; and I myself can confirm the fact. Since it frequently produces a stiffening of the limbs, with chronic lameness, every kind of paralysis is called ro‛b , and every paralytic mar‛ûb . It is treated medically by applying the 'terror-cup' (tâset er -ro‛b ), covered over with sentences engraved on it, and hung round with twenty bells; and since, among the Arabians, the influence of the psychical on the physical is stronger and more immediate than with us, the sympathetic cure may have there sometimes positive results."- Wetstein .)

If Pharaoh's daughter, if the Queen of Sheba, finds herself in the presence of Solomon, the feeling of social equality prevents all alarm. But Shulamith is dazzled by the splendour, and disconcerted; and it happens to her in type as it happened to the seer of Patmos, who, in presence of the ascended Lord, fell at His feet as one dead, Rev 1:17. If beauty is combined with dignity, it has always, for gentle and not perverted natures, something that awakens veneration and tremor; but if the power of love be superadded, then it has, as a consequence, that combination of awe and inward delight, the psychological appearance of which Sappho, in the four strophes which begin with " Φαίνεταί μοι κῆνος ἴσος θεοῖσιν ἔμμεν ὡνήρ ,"has described in a manner so true to nature. We may thus, without carrying back modern sentimentality into antiquity, suppose that Shulamith sank down in a paroxysm caused by the rivalry between the words of love and of praise, and thus thanking him, - for Solomon supports and bears her up, - she exclaims:

Keil-Delitzsch: Sos 2:6

6 His left hand is under my head,

And his right hand doth embrace me.

With his left hand he supports her head that had fallen backwards, and with his right he embraces her [herzet ], as Luther rightly renders it (as he also renders the name Habakkuk by "steplang7 der Herzer "= the embracer); for חבּק signifies properly to enfold, to embrace; but then generally, to embrace lovingly, to fondle, of that gentle stroking with the hand elsewhere denoted by חלּה , mulcere . The situation here is like that at Gen 29:13; Gen 48:10; where, connected with the dat., it is meant of loving arms stretched out to embrace. If this sympathetic, gentle embracing exercises a soothing influence on her, overcome by the power of her emotions; so love mutually kindled now celebrates the first hour of delighted enjoyment, and the happy Shulamith calls to those who are witnesses of her joy:

Keil-Delitzsch: Sos 2:7

7 I adjure you, ye daughters of Jerusalem,

By the gazelles or the hinds of the field,

That ye arouse not and disturb not love

Till she pleases.

It is permitted to the Israelites to swear, נשׁבּע , only by God (Gen 21:23); but to adjure, השׁבּיע , by that which is not God, is also admissible, although this example before us is perhaps the only direct one in Scripture. צבי (= צבי , dialect. טבי ), fem. צביה (Aram. טביתא , Act 9:36), plur. tsebaim or tsebajim , fem. tsabaōth (according with the pl. of צבא ), softened from tsebajōth , is the name for the gazelle, from the elegance of its form and movements. אילות is the connecting form of איּלות , whose consonantal Yod in the Assyr. and Syr. is softened to the diphthong ailuv , ailaa ; the gen. "of the field,"as not distinguishing but describing, belongs to both of the animals, therefore also the first is without the article. או (after the etymon corresponding to the Lat. vel ) proceeds, leaving out of view the repetition of this so-called Slumber-Song (Son 3:5; cf. Son 8:4, as also Son 2:9), from the endeavour to give to the adjuration the greatest impression; the expression is varied, for the representations flit from image to image, and the one, wherever possible, is surpassed by the other ( vid ., at Pro 30:31).

Under this verse Hengst. remarks: "The bride would not adjure by the hinds, much more would she adjure by the stage."He supposes that Solomon is here the speaker; but a more worthless proof for this could not be thought of. On the contrary, the adjuration by the gazelles, etc., shows that the speaker here is one whose home is the field and wood; thus also not the poet (Hitz.) nor the queen-mother (Böttch.), neither of whom is ever introduced as speaking. The adjuration is that love should not be disturbed, and therefore it is by the animals that are most lovely and free, which roam through the fields. Zöckler, with whom in this one point Grätz agrees, finds here, after the example of Böttch. and Hitz., the earnest warning against wantonly exciting love in themselves (cf. Lat. irritamenta veneris, irritata voluptas ) till God Himself awakens it, and heart finds itself in sympathy with heart. But the circumstances in which Shulamith is placed ill accord with such a general moralizing. The adjuration is repeated, Son 3:5; Son 8:4, and wherever Shulamith finds herself near her beloved, as she is here in his arms. What lies nearer, then, than that she should guard against a disturbance of this love-ecstasy, which is like a slumber penetrated by delightful dreams? Instead of אתכם , תּעירוּ , and תּעוררוּ , should be more exactly the words אתכן , תּעררנה , and תּעוררנה ; but the gram. distinction of the genera is in Heb. not perfectly developed. We meet also with the very same synallage generis , without this adjuration formula, at Son 5:8; Son 7:1; Son 4:2; Son 6:8, etc.; it is also elsewhere frequent; but in the Song it perhaps belongs to the foil of the vulgar given to the highly poetic. Thus also in the vulgar Arab. the fem. forms jaḳtulna , taḳtulna , corresponding to תּקטלנה , are fallen out of use. With העיר , expergefacere , there is connected the idea of an interruption of sleep; with עורר , excitare , the idea, which goes further, of arousing out of sleep, placing in the full activity of awakened life.

(Note: The distinction between these words is well explained by Lewisohn in his Investigationes Linguae (Wilna, 1840), p. 21: "The מעיר את־הישׁן is satisfied that the sleeper wakes, and it is left to him fully to overcome the influence of sleep; the מעורר , however, arouses him at once from sleepiness, and awakes him to such a degree that he is secured against falling asleep again.")

The one adjuration is, that love should not be awakened out of its sweet dream; the other, that it should not be disturbed from its being absorbed in itself. The Pasek between מעירו and the word following has, as at Lev 10:6, the design of keeping the two Vavs distinct, that in reading they might not run together; it is the Pasek which, as Ben Asher says, serves "to secure to a letter its independence against the similar one standing next it." האהמה is not abstr. pro concreto , but love itself in its giving and receiving. Thus closes the second scene of the first act: Shulamith lies like one helpless in the arms of Solomon; but in him to expire is her life; to have lost herself in him, and in him to find herself again, is her happiness.

Keil-Delitzsch: Sos 2:8

8 Hark, my beloved! lo, there he comes!

Springs over the mountains,

Bounds over the hills.

The word קול , in the expression דּודי קול , is to be understood of the call of the approaching lover (Böttch.), or only of the sound of his footsteps (Hitz.); it is an interjectional clause (sound of my beloved!), in which kōl becomes an interjection almost the same as our "steplang7 horch ""hear!". Vid ., under Gen 4:10. זה after הנּה sharpens it, as the demonst. ce in ecce = en ce . בּא is though of as partic., as is evident from the accenting of the fem. בּאה , e.g. , Jer 10:22. דּלּג is the usual word for springing; the parallel קפץ ( קפּץ ), Aram. קפץ , קפז , signifies properly contrahere (cogn. קמץ , whence Kametz , the drawing together of the mouth, more accurately, of the muscles of the lips), particularly to draw the body together, to prepare it for a spring. In the same manner, at the present day, both in the city and in the Beduin Arab. kamaz , for which also famaz , is used of the springing of a gazelle, which consists in a tossing up of the legs stretched out perpendicularly. 'Antar says similarly, as Shulamith here of the swift-footed schêbûb ( D. M. Zeitung , xxii. 362); wahu jegmiz gamazât el -gazâl , it leaps away with the springing of a gazelle.

Keil-Delitzsch: Sos 2:9

9 My beloved is like a gazelle,

Or a young one of the harts.

Lo, there he stands behind our wall!

He looks through the windows,

Glances through the lattices.

The figure used in Son 2:8 is continued in Son 2:9. צבי is the gazelle, which is thus designated after its Arab. name ghazāl , which has reached us probably through the Moorish-Spanish gazela (distinct from "ghasele ,"after the Pers. ghazal , love-poem). עפר is the young hart, like the Arab. ghufar (ghafar ), the young chamois, probably from the covering of young hair; whence also the young lion may be called כּפיר . Regarding the effect of או passing from one figure to another, vid ., under Son 2:7 . The meaning would be plainer were Son 2:9 joined to Son 2:8, for the figures illustrate quick-footed speed (2Sa 2:18; 1Ch 12:8; cf. Psa 18:34 with Hab 3:19 and Isa 35:6). In Son 2:9 he comes with the speed of the gazelle, and his eyes seek for the unforgotten one. כּתל (from כּתל , compingere , condensare ; whence, e.g. , Arab. mukattal , pressed together, rounded, ramassé ; vid ., regarding R. כת at Psa 87:6), Aram. כּוּתל (Jos 2:15; Targ. word for קיר ), is meant of the wall of the house itself, not of the wall surrounding it. Shulamith is within, in the house: her beloved, standing behind the wall, stands without, before the house (Tympe: ad latus aversum parietis , viz., out from it), and looks through the windows, - at one time through this one, at another through that one, - that he might see her and feast his eyes on her. We have here two verbs from the fulness of Heb. synon. for one idea of seeing. השׁגּיח , from שׁגח , occurring only three times in the O.T., refers, in respect of the roots ש , שך , שק , to the idea of piercing or splitting (whence also שׁגּע , to be furious, properly pierced, percitum esse ; cf. oestrus , sting of a gadfly = madness, Arab. transferred to hardiness = madness), and means fixing by reflexion and meditation; wherefore השׁגּחח in post-bibl. Heb. is the name for Divine Providence. הציץ , elsewhere to twinkle and to bloom, appears only here in the sense of seeing, and that of the quick darting forward of the glance of the eye, as blick glance and blitz lightning ( blic ) are one word; "he saw,"says Goethe in Werther, "the glance of the powder"(Weigand).

(Note: In this sense: to look sharply toward, is הציץ (Talm.) - for Grätz alone a proof that the Song is of very recent date; but this word belongs, like סמדר , to the old Heb. still preserved in the Talm.)

The plurs. fenestrae and transennae are to be understood also as synechdoche totius pro parte , which is the same as the plur. of categ.; but with equal correctness we conceive of him as changing his standing place. חלּון is the window, as an opening in the wall, from חלל , perforare. חרכּים we combine most certainly ( vid ., Pro 12:27) with (Arab.) khark , fissura , so that the idea presents itself of the window broken through the wall, or as itself broken through; for the window in the country there consists for the most part of a pierced wooden frame of a transparent nature, - not (as one would erroneously conclude, from the most significant name of a window שׂבכה , now schubbâke , from שׂבך , to twist, to lattice, to close after the manner of our Venetian blinds) of rods or boards laid crosswise. הציץ accords with the looking out through the pierced places of such a window, for the glances of his eye are like the penetrating rays of light.

Keil-Delitzsch: Sos 2:10

When now Shulamith continues:

10 a My beloved answered and said to me,

Arise, my love, my fair one, and go forth!

the words show that this first scene is not immediately dramatic, but only mediately; for Shulamith speaks in monologue, though in a dramatic manner narrating an event which occurred between the commencement of their love-relation and her home-bringing.

(Note: Grätz misinterprets this in order by the supplement of similar ones to make the whole poem a chain of narrative which Shulamith declaims to the daughters of Jerusalem. Thereby it certainly ceases to be dramatic, but so much more tedious does it become by these interposed expressions, "I said,""he said,""the sons of my mother said.")

She does not relate it as a dream, and thus it is not one. Solomon again once more passes, perhaps on a hunting expedition into the northern mountains after the winter with its rains, which made them inaccessible, is over; and after long waiting, Shulamith at length again sees him, and he invites her to enjoy with him the spring season. ענה signifies, like ἀποκρίνεσθαι , not always to answer to the words of another, but also to speak on the occasion of a person appearing before one; it is different from ענה , the same in sound, which signifies to sing, properly to sing through the nose, and has the root-meaning of replying (of the same root as ענן , clouds, as that which meets us when we look up toward the heavens); but taking speech in hand in consequence of an impression received is equivalent to an answer. With קוּמי he calls upon her to raise herself from her stupor, and with ולכי־לך , French va-t-en , to follow him.

Keil-Delitzsch: Sos 2:11-13

11 For, lo! the winter is past,

The rain is over, is gone.

12 The flowers appear in the land;

The time of song has come,

And the voice of the turtle makes itself heard in our land.

13 The fig-tree spices her green figs,

And the vines stand in bloom, they diffuse fragrance; -

Rise up, my love, my fair one, and go forth!

The winter is called סתו , perhaps from a verb סתה (of the same root as סתר , סתם , without any example, since סוּת , Gen 49:11, is certainly not derived from a verb סוּת ), to conceal, to veil, as the time of being overcast with clouds, for in the East winter is the rainy season; (Arab.) shataā is also used in the sense of rain itself ( vid ., D. M. Zeitsch . xx. 618); and in the present day in Jerusalem, in the language of the people, no other name is used for rain but shataā (not metar ). The word סתיו , which the Kerı̂ substitutes, only means that one must not read סתו , but סתו , with long a ; in the same way עניו , humble, from ענה , to be bowed down, and שׂליו , a quail, from שׂלה , to be fat, are formed and written. Rain is here, however, especially mentioned: it is called gěshěm , from gāshǎm , to be thick, massy (cf. revīvīm , of density). With עבר , to pass by, there is interchanged חלף , which, like (Arab.) khalaf , means properly to press on, and then generally to move to another place, and thus to remove from the place hitherto occupied. In לו הלך , with the dat. ethicus , which throws back the action on the subject, the winter rain is thought of as a person who has passed by. נצּן , with the noun-ending ân , is the same as ניסן , and signifies the flower, as the latter the flower-month, floréal ; in the use of the word, נצּן is related to נץ and נצּה , probably as little flower is to flower. In hǎzzāmīr the idea of the song of birds (Arab. gharad ) appears, and this is not to be given up. The lxx, Aquila, Symm., Targ., Jerome, and the Venet. translate tempus putationis : the time of the pruning of vines, which indeed corresponds to the usus loq . (cf. זמר , to prune the vine, and מזמרה , a pruning-knife), and to similar names, such as אסיף ingathering of fruit, but supplies no reason for her being invited out into the open fields, and is on this account improbable, because the poet further on speaks for the first time of vines. זמר ( זמּר ) is an onomatopoeia, which for the most part denotes song and music; why should זמיר thus not be able to denote singing, like זמרה , - but not, at least not in this passage, the singing of men (Hengst.), for they are not silent in winter; but the singing of birds, which is truly a sign of the spring, and as a characteristic feature, is added

(Note: It is true that besides in this passage zāmǎr , of the singing of birds, is not demonstrable, the Arab. zamar is only used of the shrill cry of the ostrich, and particularly the female ostrich.)

to this lovely picture of spring? Thus there is also suitably added the mention of the turtle-dove, which is a bird of passage ( vid ., Jer 8:7), and therefore a messenger of spring. נשׁמע is 3rd pret.: it makes itself heard.

The description of spring is finished by a reference to the fig-tree and the vine, the standing attributes of a prosperous and peaceful homestead, 1Ki 5:5; 2Ki 18:31. פּג (from פּנג , and thus named, not from their hardness, but their delicacy) are the little fruits of the fig-tree which now, when the harvest-rains are over, and the spring commences with the equinox of Nisan, already begin to assume a red colour; the verb חנט does not mean "to grow into a bulb,"as Böttch. imagines; it has only the two meanings, condire ( condiri , post-bibl. syn. of בּשׁל ) and rubescere . From its colour, wheat has the name חטּה = חנטה ; and here also the idea of colour has the preference, for becoming fragrant does not occur in spring-in the history of the cursing of the fig-tree at the time of the Passover, Mark (Mar 11:13) says, "for the time of figs was not yet."In fig-trees, by this time the green of the fruit-formation changes its colour, and the vines are סמדר , blossom, i.e. , are in a state of bloom (lxx κυπρίζουσαι ; cf. Son 7:13, κυπρισμός ) - it is a clause such as Exo 9:31, and to which "they diffuse fragrance"(Son 2:13) is parallel. This word סמדר is usually regarded as a compound word, consisting of סם , scent, and סמדר , brightness = blossom ( vid ., Gesen. Thes .); it is undeniable that there are such compound formations, e.g. , שׁלאנן , from שׁלה and שׁאן ; חלּמישׁ , from (Arab.) ḥams , to be hard, and hals , to be dark-brown.

(Note: In like manner as (Arab.) karbsh , corrugare , is formed of karb , to string, and karsh , to wrinkle, combined; and another extension of karsh is kurnash , wrinkles, and mukarnash , wrinkled. "One day,"said Wetstein to me, "I asked an Arab the origin of the word karnasa , to wrinkle, and he replied that it was derived from a sheep's stomach that had lain over night, i.e. , the stomach of a slaughtered sheep that had lain over night, by which its smooth surface shrinks together and becomes wrinkled. In fact, we say of a wrinkled countenance that it is mathal alkarash albayt ."With right Wetstein gathers from this curious fact how difficult it is to ascertain by purely etymological considerations the view which guided the Semites in this or that designation. Samdor is also a strange word; on the one side it is connected with sadr , of the veiling of the eyes, as the effect of terror; and on the other with samd , of stretching oneself straight out. E. Meier takes סמדר as the name of the vine-blossom, as changed from סמסר , bristling. Just as unlikely as that סמד is cogn. to חמד , Jesurun , p. 221.)

But the traditional reading סמדר (not סמדר ) is unfavourable to this view; the middle ā accordingly, as in צלצל , presents itself as an ante -tone vowel (Ewald, §154 a ), and the stem-word appears as a quadril. which may be the expansion of סדּר , to range, put in order in the sense of placing asunder, unfolding. Symm. renders the word by οἰνάνθη , and the Talm. idiom shows that not only the green five-leaved blossoms of the vine were so named, but also the fruit-buds and the first shoots of the grapes. Here, as the words "they diffuse fragrance"(as at 7:14 of the mandrakes) show, the vine-blossom is meant which fills the vineyard with an incomparably delicate fragrance. At the close of the invitation to enjoy the spring, the call "Rise up,"etc., with which it began, is repeated. The Chethı̂b לכי , if not an error in writing, justly set aside by the Kerı̂ , is to be read לכי (cf. Syr. bechi , in thee, levotechi , to thee, but with occult i ) - a North Palestinism for לך , like 2Ki 4:2, where the Kerı̂ has substituted the usual form ( vid ., under Ps 103 introd.) for this very dialectic form, which is there undoubtedly original.

Keil-Delitzsch: Sos 2:14

Solomon further relates how he drew her to himself out of her retirement:

My dove in the clefts of the rock,

In the hiding-place of the cliff;

Let me see thy countenance,

Let me hear thy voice!

For thy voice is sweet and thy countenance comely.

"Dove"(for which Castellio, columbula , like vulticulum, voculam ) is a name of endearment which Shulamith shares with the church of God, Psa 74:19; cf. Psa 56:1; Hos 7:11. The wood-pigeon builds its nest in the clefts of the rocks and other steep rocky places, Jer 48:28.

(Note: Wetstein's Reisebericht , p. 182: "If the Syrian wood-pigeon does not find a pigeon-tower, περιστερεῶνα , it builds its nest in the hollows of rocky precipices, or in the walls of deep and wide fountains."See also his Nord-arabien , p. 58: "A number of scarcely accessible mountains in Arabia are called alkunnat , a rock-nest.")

That Shulamith is thus here named, shows that, far removed from intercourse with the world, her home was among the mountains. חגוי , from חגו , or also חגוּ , requires a verb הגה = (Arab.) khajja , findere . ( סל , as a Himyar. lexicographer defines it, is a cleft into the mountains after the nature of a defile; with צוּר , only the ideas of inaccessibility and remoteness are connected; with סלע , those of a secure hiding-place, and, indeed, a convenient, pleasant residence. מדרגה is the stairs; here the rocky stairs, as the two chalk-cliffs on the Rügen, which sink perpendicularly to the sea, are called "steplang7 Stubbenkammer ,"a corruption of the Slavonic Stupnhkamen , i.e. , the Stair-Rock. "Let me see,"said he, as he called upon her with enticing words, "thy countenance;"and adds this as a reason, "for thy countenance is lovely."The word מראיך , thus pointed, is sing.; the J od Otians is the third root letter of ראי , retained only for the sake of the eye. It is incorrect to conclude from ashrēch , in Ecc 10:17, that the ech may be also the plur. suff., which it can as little be as êhu in Pro 29:18; in both cases the sing. ěshěr has substituted itself for ashrē . But, inversely, mǎraīch cannot be sing.; for the sing. is simply marēch . Also mǎrāv , Job 41:1, is not sing.: the sing. is marēhu , Job 4:16; Son 5:15. On the other hand, the determination of such forms as מראינוּ , מראיהם , is difficult: these forms may be sing. as well as plur. In the passage before us, מראים is just such a non-numer. plur. as פנים . But while panīm is an extensive plur., as Böttcher calls it: the countenance, in its extension and the totality of its parts, - marīm , like marōth , vision, a stately term, Exo 40:2 ( vid ., Deitrich's Abhand . p. 19), is an amplificative plur.: the countenance, on the side of its fulness of beauty and its overpowering impression.

Keil-Delitzsch: Sos 2:15-16

There now follows a cantiuncula . Shulamith comes forward, and, singing, salutes her beloved. Their love shall celebrate a new spring. Thus she wishes everything removed, or rendered harmless, that would disturb the peace of this love:

15 Catch us the foxes, the little foxes,

The spoilers of the vineyards;

For our vineyards are in bloom!

16 My beloved is mine, and I am his;

Who feeds his flock among the lilies.

If the king is now, on this visit of the beloved, engaged in hunting, the call: "Catch us,"etc., if it is directed at all to any definite persons, is addressed to those who follow him. But this is a vine-dresser's ditty, in accord with Shulamith's experience as the keeper of a vineyard, which, in a figure, aims at her love-relation. The vineyards, beautiful with fragrant blossom, point to her covenant of love; and the foxes, the little foxes, which might destroy these united vineyards, point to all the great and little enemies and adverse circumstances which threaten to gnaw and destroy love in the blossom, ere it has reached the ripeness of full enjoyment. שׁעלים comprehends both foxes and jackals, which "destroy or injure the vineyards; because, by their holes and passages which they form in the ground, loosening the soil, so that the growth and prosperity of the vine suffers injury"(Hitzig). This word is from שׁעל (R. של ), to go down, or into the depth. The little foxes are perhaps the jackals, which are called tǎnnīm , from their extended form, and in height are seldom more than fifteen inches. The word "jackal"has nothing to do with שׁוּעל , but is the Persian-Turkish shaghal , which comes from the Sanscr. crgâla , the howler (R. krag , like kap -âla , the skull; R. kap , to be arched). Moreover, the mention of the foxes naturally follows 14 a , for they are at home among rocky ravines. Hitzig supposes Shulamith to address the foxes: hold for us = wait, ye rascals! But אחז , Aram. אחד , does not signify to wait, but to seize or lay hold of (synon. לכד , Jdg 15:4), as the lion its prey, Isa 5:29. And the plur. of address is explained from its being made to the king's retinue, or to all who could and would give help. Fox-hunting is still, and has been from old times, a sport of rich landowners; and that the smaller landowners also sought to free themselves from them by means of snares or otherwise, is a matter of course, - they are proverbially as destroyers, Neh. 3:35 [4:3], and therefore a figure of the false prophets, Eze 13:4. מחבּ כּרם are here instead of מחבּלי הכּרם . The articles are generally omitted, because poetry is not fond of the article, where, as here (cf. on the other hand, Son 1:6), the thoughts and language permit it; and the fivefold îm is an intentional mere verborum sonus . The clause וּכר סמדר is an explanatory one, as appears from the Vav and the subj. preceding, as well as from the want of a finitum . סמדר maintains here also, in pausa , the sharpening of the final syllable, as חץ , Deu 28:42.

The 16th verse is connected with the 15th. Shulamith, in the pentast. song, celebrates her love-relation; for the praise of it extends into Son 2:15, is continued in Son 2:16, and not till Son 2:17 does she address her beloved. Luther translates:

My beloved is mine, and I am his;

He feeds (his flock) among the roses.

He has here also changed the "lilies"of the Vulgate into "roses;"for of the two queens among the flowers, he gave the preference to the popular and common rose; besides, he rightly does not translate הרעה , in the mid. after the pascitur inter lilia of the Vulgate: who feeds himself, i.e. , pleases himself; for רעה has this meaning only when the object expressly follows, and it is evident that בּשּׁו cannot possibly be this object, after Gen 37:2, - the object is thus to be supplied. And which? Without doubt, gregem; and if Heiligst., with the advocates of the shepherd-hypothesis, understands this feeding (of the flock) among the lilies, of feeding on a flowery meadow, nothing can be said against it. But at Son 6:2., where this saying of Shulamith is repeated, she says that her beloved בּגּנּים feeds and gathers lilies. On this the literal interpretation of the qui pascit ( gregem ) inter lilia is wrecked; for a shepherd, such as the shepherd-hypothesis supposes, were he to feed his flock in a garden, would be nothing better than a thief; such shepherds, also, do not concern themselves with the plucking of flowers, but spend their time in knitting stockings. It is Solomon, the king, of whom Shulamith speaks. She represents him to herself as a shepherd; but in such a manner that, at the same time, she describes his actions in language which rises above ordinary shepherd-life, and, so to speak, idealizes. She, who was herself a shepherdess, knows from her own circle of thought nothing more lovely or more honourable to conceive and to say of him, than that he is a shepherd who feeds among lilies. The locality and the surroundings of his daily work correspond to his nature, which is altogether beauty and love. Lilies, the emblem of unapproachable highness, awe-inspiring purity, lofty elevation above what is common, bloom where the lily-like (king) wanders, whom the Lily names her own. The mystic interpretation and mode of speaking takes "lilies"as the figurative name of holy souls, and a lily-stalk as the symbol of the life of regeneration. Mary, who is celebrated in song as the rosa mystica , is rightly represented in ancient pictures with a lily in her hand on the occasion of the Annunciation; for if the people of God are called by Jewish poets "a people of lilies,"she is, within this lily-community, this communio sanctorum , the lily without a parallel.

Keil-Delitzsch: Sos 2:17

Shulamith now further relates, in a dramatic, lively manner, what she said to her beloved after she had saluted him in a song:

17 Till the day cools and the shadows flee away,

Turn; make haste, my beloved,

Like a gazelle or a young one of the hinds

On the craggy mountains.

With the perf., עד שׁ (cf. אם עד , Gen 24:33) signifies, till something is done; with the fut., till something will be done. Thus: till the evening comes - and, therefore, before it comes - may he do what she requires of him. Most interpreters explain סב , verte te , with the supplement ad me ; according to which Jerome, Castell., and others translate by revertere . But Psa 71:21 does not warrant this rendering; and if Shulamith has her beloved before her, then by סב she can only point him away from herself; the parall. Son 8:14 has בּרח instead of סב , which consequently means, "turn thyself from here away."Rather we may suppose, as I explained in 1851, that she holds him in her embrace, as she says, and inseparable from him, will wander with him upon the mountains. But neither that ad me nor this mecum should have been here (cf. on the contrary Son 8:14) unexpressed. We hold by what is written. Solomon surprises Shulamith, and invites her to enjoy with him the spring-time; not alone, because he is on a hunting expedition, and - as denoted by "catch us"(v. 15) - with a retinue of followers. She knows that the king has not now time to wander at leisure with her; and therefore she asks him to set forward his work for the day, and to make haste on the mountains till "the day cools and the shadows flee."Then she will expect him back; then in the evening she will spend the time with him as he promised her. The verb פּוּח , with the guttural letter Hheth and the labial Pe , signifies spirare , here of being able to be breathed, i.e. , cool, like the expression ha' רוּח , Gen 3:8 (where the guttural Hheth is connected with Resh ). The shadows flee away, when they become longer and longer, as if on a flight, when they stretch out (Psa 109:23; Psa 102:12) and gradually disappear. Till that takes place - or, as we say, will be done - he shall hasten with the swiftness of a gazelle on the mountains, and that on the mountains of separation, i.e. , the riven mountains, which thus present hindrances, but which he, the "swift as the gazelle"( vid ., Son 2:9), easily overcomes. Rightly, Bochart: montes scissionis, ita dicti propter , ῥωξημούς et χάσματα . Also, Luther's "steplang7 Scheideberge "are "mountains with peaks, from one of which to the other one must spring."We must not here think of Bithron (2Sa 2:29), for that is a mountain ravine on the east of Jordan; nor of Bar-Cochba's ביתר (Kirschbau, Landau), because this mountain (whether it be sought for to the south of Jerusalem or to be north of Antipatris) ought properly to be named ביתתר ( vid ., Aruch). It is worthy of observation, that in an Assyrian list of the names of animals, along with ṣbi (gazelle) and apparu (the young of the gazelle or of the hind), the name bitru occurs, perhaps the name of the rupicapra . At the close of the song, the expression "mountain of spices"occurs instead of "mountain of separation,"as here. There no more hindrances to be overcome lie in view, the rock-cliffs have become fragrant flowers. The request here made by Shulamith breathes self-denying humility, patient modesty, inward joy in the joy of her beloved. She will not claim him for herself till he has accomplished his work. But when he associates with her in the evening, as with the Emmaus disciples, she will rejoice if he becomes her guide through the new-born world of spring. The whole scene permits, yea, moves us to think of this, that the Lord already even now visits the church which loves Him, and reveals Himself to her; but that not till the evening of the world is His parousia to be expected.

Constable: Sos 1:2--3:6

II. THE COURTSHIP 1:2--3:5

Perhaps the outstanding characteristic of this first major section of the book is the sexual restraint that is evident during the courtship. This restraint contrasts with the sexual intimacy that characterizes the lovers after their wedding (3:6-5:1 and 5:2-8:4). Before marriage a couple should restrain their sexual desire rather than indulging it.

Constable: Sos 1:12--2:8

1. Mutual admiration 1:12-2:7

In this section the love of Solomon and his beloved continues to intensify.

Constable: Sos 1:12--2:7

Praise of one another 1:12-2:6

1:12-14 The Shulammite girl (6:3) described the effect that seeing Solomon had on her as he reclined at his banquet "table." She wore nard (spikenard, "perfume" NASB, NIV; cf. Mark 14:3; John 12:3), which was an ointment that came from a plant grown in northern and eastern India. He was as sweet to her as the fragrant myrrh sachet that hung around her neck. He was as attractive as henna at the refreshing Engedi oasis that lay on the west coast of the Dead Sea. Henna plants bore white blossoms, but their leaves produced a red-orange cosmetic dye.⁴⁵

1:15 Solomon returned her praise by commending her beauty and tranquil character. Doves were examples of tranquillity in eastern literature (cf. Gen. 2:18-25).

"According to Rabbinic teaching, a bride who has beautiful eyes possesses a beautiful character; they are an index to her character."⁴⁶

1:16-17 The girl probably spoke both of these verses. "Pleasant" refers to Solomon's charming personality. The references to "couch," "beams," "houses," and "rafters" probably go back to a place in the countryside where the lovers liked to meet and talk.⁴⁷ "Luxuriant" implies a grassy area, and the other terms seem to indicate that trees overarched it.

2:1 The Shulammite described herself as a rather common though attractive person. The "rose of Sharon" probably refers to the crocuses (possibly narcissuses, lilies, or meadow saffrons) that grew on the plain of Sharon that bordered the Mediterranean Sea south of the Carmel mountain range.⁴⁸ Lilies grew and still grow easily in the valleys of Israel. She did not depreciate her appearance here as she had earlier (1:5-6), though she was modest. Perhaps Solomon's praise (1:9-10) had made her feel more secure.

2:2 Solomon responded that in comparison with the other single women she was not common but a rare beauty.

"It is the essence of poetry that it employs symbolism to express nuances beyond the power of exact definition. This is particularly true of love poetry."⁴⁹

2:3-6 The girl responded that Solomon, too, was a rare find. He was as rare as an apple (or possibly quince or citron) tree in a forest of other trees: sweet, beautiful, and outstanding.

"Shade,' fruit,' apple tree' are all ancient erotic symbols, and erotic suggestions are what she has in mind (2:3-4). . . . Shade' speaks of closeness."⁵⁰

The metaphors that follow show that Solomon satisfied three needs of this woman: protection, intimate friendship, and public identification as her beloved. A woman's lover must meet these basic needs for the relationship to flourish.

The word "banner" in "his banner over me" may be from an Akkadian word that means "desire" or "intent." If so, the clause may mean "his intent toward me was lovemaking."⁵¹

"Lovesick" means faint from love. She needed strengthening (vv. 5-6; cf. 5:8). She felt exhausted from her love for her loved one.

"In the Song, as in much of the other ancient Near Eastern love poetry, the woman is the one who takes the initiative, and who is the more outspoken. Similarly, in the Mesopotamian Ritual Marriage materials, much is placed on the girl's lips. Our contemporary attitude, where the girl is on the defensive and the man is the initiator, is a direct contrast with the attitude in the ancient world."⁵²

Constable: Sos 2:7

The refrain 2:7

This charge by Solomon occurs again later (3:5; 8:4) and serves as an indicator that one pericope has ended. The point of Solomon's words is that others desiring the kind of relationship he and his beloved enjoyed should be patient and "let love take its natural course."⁵³ The gazelle is a member of the antelope family, and the hind is a female deer. Both animals are skittish, and anyone who wants to get close to them must wait patiently. One cannot approach them aggressively. Similarly a man cannot awaken a woman's love clumsily.

Constable: Sos 2:8-17

2. Increased longing 2:8-17

Whereas the setting so far had been Israel, it now shifts to the Shulammite's home that was evidently in Lebanon (cf. 4:8, 15).

2:8-9 The girl described her young lover coming for a visit in these verses. He was obviously eager to see her.

2:10-13 She related his invitation to take a walk in the countryside. His invitation, "Arise . . . come along," (vv. 10, 13) brackets a beautiful description of spring that was as much a feeling in Solomon's heart as a season of the year.

"Whenever any couple falls in love, it is spring for them because their lives are fresh; everything in life has a new perspective; what was black and white is now in color; what was dark is light."⁵⁴

2:14 The desire to be alone with one's lover is both natural and legitimate. Unfortunately it sometimes departs after marriage.

2:15 Probably the Shulammite began speaking here. She was evidently urging Solomon poetically to deal with some problems in their relationship rather than telling him to clear the literal foxes out of her family's vineyards. "Foxes" may refer to "the ravages of the aging process that can sap the beauty and vitality of persons (the vines' or vineyards)."⁵⁵ They may refer to the other women in Solomon's life and court.⁵⁶ Probably they refer generally to hostile forces that could spoil their love.⁵⁷ All couples encounter some potentially destructive situations in their relationships that need dealing with occasionally. Often the woman senses these first, as here, but the man should take the initiative in dispelling them.

2:16-17 Even though they faced problems, the Shulammite rejoiced in the security of her beloved's love and in the assurance that he would take care of his responsibilities to her (v. 16b).

Verse 17 probably looks forward to their wedding and to its physical consummation. "Bether" is a transliteration rather than a translation. Since no Bether mountains exist in this part of the Middle East, it seems preferable to translate the Hebrew word (bater) as "cleavage" or "separation." The mountains of cleavage then may be an allusion to the Shulammite's breasts.⁵⁸

Pendahuluan / Garis Besar

JFB: The Song of Songs (Pendahuluan Kitab)

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

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

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

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

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

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

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

TSK: The Song of Songs 2 (Pendahuluan Pasal)

Overview

Son 2:1, The mutual love of Christ and his church; Son 2:8, The hope, Son 2:10, and calling of the church; Son 2:14, Christ’s care of the church; Son 2:16, The profession of the church, her faith, and hope.

Poole: The Song of Songs 2 (Pendahuluan Pasal)

OF SOLOMON CHAPTER 2

The excellency of the majesty of Christ, Son 2:1 , and of his church, Son 2:2 . The benefits which the church receives from him, Son 2:3 . Christ’ s love to his church, Son 2:4 . The church sick of love; her prayer for help, Son 2:5 . His ears for her in this condition, Son 2:6 . The hope and calling of the church, Son 2:10-13 . Christ’ s care of the church, Son 2:14,15 . The profession of the church; her faith and hope, Son 2:16,17 .

These are the words either,

1. Of the spouse, continuing her discourse. Or rather,

2. Of the bridegroom, drawing forth the church’ s affections to him. He compares himself to the rose and lily, for fragrancy and beauty. Nor is it in the least degree indecent that Christ should thus commend himself, partly because his excellency is so transcendently great, that he is free from all suspicion of vanity and self-flattery; and partly because it is suitable to the style of such writings, and to the present design of recommending himself to the affection of his spouse. He mentions the rose of Sharon, which was a very fruitful place, as is evident from 1Ch 27:29 Isa 33:9 65:10 , and famous for roses, as may seem probable from Isa 35:1,2 . Or, as others translate it, the rose of the field , which may note that Christ is not only pleasant and beautiful, but free and communicative, offering himself to all that come to him. The

lily is a beautiful and glorious creature, Mat 6:29 , especially to one who beholds it through a magnifying glass. He saith,

the lily of the valleys because they grew and flourished best in such low and waterish grounds.

MHCC: The Song of Songs (Pendahuluan Kitab)

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

MHCC: The Song of Songs 2 (Pendahuluan Pasal)

(Son 2:1-7) The mutual love of Christ and his church.

(Son 2:8-13) The hope and calling of the church.

(Son 2:14-17) Christ's care of the church, Her faith and hope.

Matthew Henry: The Song of Songs (Pendahuluan Kitab)

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

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

Matthew Henry: The Song of Songs 2 (Pendahuluan Pasal)

In this chapter, I. Christ speaks both concerning himself and concerning his church (Son 2:1, Son 2:2). II. The church speaks 1. Remembering the pleasure and satisfaction she has in communion with Christ (Son 2:3, Son 2:4). 2. Entertaining herself with the present tokens of his favour and taking care that nothing happen to intercept them (Son 2:5-7). 3. Triumphing in his approaches towards her (Son 2:8, Son 2:9). 4. Repeating the gracious calls he had given her to go along with him a walking, invited by the pleasures of the returning spring (Son 2:10-13), out of her obscurity (Son 2:14), and the charge he had given to the servants to destroy that which would be hurtful to his vineyard (Son 2:15). 5. Rejoicing in her interest in him (Son 2:16). 6. Longing for his arrival (Son 2:17). Those whose hearts are filled with love to Christ, and hope of heaven, know best what these things mean.

Constable: The Song of Songs (Pendahuluan Kitab)

Introduction

Title

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

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

Writer and Date

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

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

Interpretation

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

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

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

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

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

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

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

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

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

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

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

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

Purpose

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

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

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

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

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

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

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

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

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

Canonicity

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

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

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

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

Message²⁴

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Constable: The Song of Songs (Garis Besar)

Outline

I. The superscription 1:1

II. The courtship 1:2-3:5

A. The beginning of love 1:2-11

1. Longing for the boyfriend 1:2-4

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

3. Solomon's praise 1:9-11

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

1. Mutual admiration 1:12-2:7

2. Increased longing 2:8-17

3. The pain of separation 3:1-5

III. The wedding 3:6-5:1

A. The procession 3:6-11

B. The consummation 4:1-5:1

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

2. The groom's request 4:8

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

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

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

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

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

1. Indifference and withdrawal 5:2-8

2. Renewed affection 5:9-16

3. Steps toward reconciliation 6:1-3

4. Restoration of intimacy 6:4-13

B. Communicating affection 7:1-10

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

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

3. The ultimate unity 7:10

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

D. Increased intimacy 8:1-4

V. The conclusion 8:5-7

VI. The epilogue 8:8-14

A. The past 8:8-12

B. The present 8:13-14

Constable: The Song of Songs

Song of Solomon

Bibliography

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

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

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

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

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

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

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_____. "A Wedding Song for Solomon." Journal of Biblical Literature 63 (1944):263-70.

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Copyright 2003 by Thomas L. Constable

Haydock: The Song of Songs (Pendahuluan Kitab)

SOLOMON'S CANTICLE OF CANTICLES.

INTRODUCTION.

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

Gill: The Song of Songs (Pendahuluan Kitab)

INTRODUCTION TO THE SONG OF SOLOMON

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

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

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

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

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

Gill: The Song of Songs 2 (Pendahuluan Pasal)

INTRODUCTION TO SONG OF SOLOMON 2

Here begins a new colloquy between Christ and his church; in which they alternately set forth the excellencies of each other; and express their mutual affection for, and delight and pleasure they take in, each other's company. Christ seems to begin, in an account of himself and his own excellencies, and of the church in her present state, Son 2:1; then she, in her turn, praises him, and commends him above all others relates some choice proofs she had had of his love to her, and of communion with him in his house and ordinances, to such a degree as to overcome her, Son 2:3; and then either he or she gives a charge to the daughters of Jerusalem, not to disturb either the one or the other in their sweet repose, Son 2:7. Next the church relates how she heard the voice of Christ, and had a sight of him on the hills and mountains, at some distance; then more nearly, behind her wall, and through the lattices, Son 2:8; and expresses the very words in which he spake to her, and gave her a call to come away with him; making use of arguments from the season of the year, the signs of which are beautifully described, Son 2:10; and requests that she would come out of her solitude, that he might enjoy her company, whose countenance and voice are so delightful to him; and gives a charge to her and her friends, to seize on such as were harmful and prejudicial to their mutual property, Son 2:14. And she closes the chapter with expressing her faith of interest in Christ; and with a petition for his speedy approach to her, and continued presence with her, Son 2:16.