Song of Solomon · Chapter 4

V. 1. Behold-These words are evidently spoken by the bridegroom. Fair-Being clothed with my righteousness, and adorned with all the graces of my spirit. Fair-He repeats it both to confirm his assertion, and to shew the fervency of his affection. Dove’s eyes-Whereas the beauty of the spouse is here described in her several parts, we need not labour much about the application of each particular to some distinct grace of the church, this being the chief design of the description to shew that compleatness and absolute perfection which the church hath in part received, and shall more fully receive in the future life. Goats-Which in these parts was of extraordinary length, and softness, and comeliness. Mount Gilead-A very fruitful place, fit for breeding all sorts of cattle, and especially of goats, because it was an hilly and woody country.

Verse 1. Thou hast doves’ eyes within thy locks] Perhaps this refers rather to a sort of veil worn by many of the Eastern women, but especially in Egypt. It is a species of black cloth made of the hair of some animal, probably the black goat; is suspended from the head by silken cords, one of which comes from the crown of the head, down the forehead, to the upper part of the nose, just under the eyes, at which place the veil begins; for the forehead and the eyes are uncovered, except the cord above mentioned, which is ornamented with gold, silver, and precious stones, according to the circumstances of the wearer. This partial veil not only covers all the face, the eyes and forehead excepted, but the neck also, and hangs loosely down over the bosom. One of them, lately brought from Egypt, now lies before me.

But the clause, within thy locks, Ëtmxl מבעד mibbaad letsammathech, is not well translated, either by ourselves or by the versions. Jerome’s translation is an indication of the meaning: Absque eo quod intrinsecus latet; without that, or independently of that, which lies hidden within. The Septuagint, Syriac, and Arabic have, besides thy silence. Calmet contends that none of these gives the true meaning, and that the word tmx tsemath has not the meaning of hair or locks wherever it occurs, and has quite a different meaning in Isaiah 47:2. St. Jerome on this place expresses himself thus: Nolentibus qui interpretati sunt transferre nomen quod in Sancta Scriptura sonat turpitudinem.—Ergo Ëtmx tsammathech, quod Aquila posuit, verenda mulieris appellanatur cujus etymologia apud eos sonat sitiens tuus. Calmet translates: Vous etes toute belle, won amie; vous etes toute belle: vos yeux sont des yeux de colombe; sans ce que la pudeur et la modestie tiennent cache. I leave the translation of these to the learned reader. See another description under Song of Solomon 4:7. As a flock of goats] Because it was black and sleek, as the hair of the goats of Arabia and Palestine is known to be; which, with its fine undulation, is supposed to bear some resemblance to the curls or plaits of a woman’s tresses. The mountains of Gilead were beyond Jordan, on the frontiers of Arabia Deserta.

Verse 1. Behold — These words are evidently spoken by the bridegroom; thou art fair — Being clothed with my righteousness, and adorned with all the graces of my Spirit. Behold, thou art fair — He repeats it both to confirm his assertion, and to show the fervency of his affection. Thou hast dove’s eyes — Whereas the beauty of the spouse is here described in her several parts, we need not labour much about the application of each particular to some distinct grace of the church, it being the chief design of the description to show that completeness and absolute perfection which the church hath in part received, and shall more fully receive in the future life. Thy hair is as a flock of goats — That is, as the hair of a flock of goats, which in these parts was of extraordinary length, softness, and comeliness; that appear from mount Gilead — A very fruitful place, fit for breeding all sorts of cattle, and especially of goats, because it was a hilly and woody country.

1. The language of the Beloved. Thou hast doves’ eyes, etc. — Hebrew, Thine eyes are doves within thy veil. That appear, etc. — Hebrew, That leap playfully down Mount Gilead. The word, etymologically meaning to descend, is used only of goats that spring and caper playfully in their descent. It is a happy figure to express the dancing of the ringlets of a lady’s head.

V. 2. A flock-Numerous, and placed in due order. Even-Smooth and even, as also clean and white. Twins-Which seems to denote the two rows of teeth. Barren-Not one tooth is lacking.

Verse 2. Thy teeth are like a flock] This comparison appears to be founded on the evenness, neatness, and whiteness of the newly shorn and newly washed sheep.

Verses 2, 3. Thy teeth are like a flock of sheep — Numerous, and placed in due order: that are even and shorn — Smooth and even, as also clean and white. Whereof every one bears twins — Which seems to denote the two rows of teeth: and none is barren among them — Not one tooth is lacking. Thy speech is comely — Which is added as another ingredient of an amiable person; and to explain the foregoing metaphor. The discourse of believers is edifying and comfortable, and acceptable to God, and to serious men. Thy temples — Under which he comprehends the cheeks; are like a piece of pomegranate — In which there is a lovely mixture of red and white.

2. Thy teeth, etc. — This verse should read, Thy teeth are like a fleecy flock which have come up from the washing, all of which are paired, and not one among them solitary. Shorn — Should be, accustomed to be shorn, that is, fleece-bearing. Paired, means, each having its fellow in the opposite row. Wool, in Scripture, is associated with snow for whiteness. The teeth, full, white, and sound, are always reckoned a beauty and a blessing.

V. 3. Thy speech-Which is added as another ingredient of an amiable person; and to explain the foregoing metaphor. The discourse of believers is edifying and comfortable, and acceptable to God, and to serious men. Temples-Under which he comprehends the cheeks. Pomegranate-In which there is a lovely mixture of red and white.

Verse 3. Thy lips are like a thread of scarlet] Both lips and cheeks were ruddy; sicut fragmen mali punici.—VULGATE. Like the section of a pomegranate, that side cut off on which is the finest blush. This is a good and apt metaphor. But the inside may be referred to, as it is finely streaked with red and white melting into each other. She had beautiful hair, beautiful eyes, beautiful cheeks and lips, and a most pleasing and dulcet voice.

Within thy locks.] See on Song of Solomon 4:1, and on Song of Solomon 4:7.

Verses 2, 3. Thy teeth are like a flock of sheep — Numerous, and placed in due order: that are even and shorn — Smooth and even, as also clean and white. Whereof every one bears twins — Which seems to denote the two rows of teeth: and none is barren among them — Not one tooth is lacking. Thy speech is comely — Which is added as another ingredient of an amiable person; and to explain the foregoing metaphor. The discourse of believers is edifying and comfortable, and acceptable to God, and to serious men. Thy temples — Under which he comprehends the cheeks; are like a piece of pomegranate — In which there is a lovely mixture of red and white.

3. Thread — Better, braid. As literal features are here named, speech might better be mouth. Thy temples — Hebrew, Thy cheeks. The pomegranate has one side of rich red blushing through its clear brown. Such are the cheeks of this rustic damsel, within her veil, or visible just below its border.

V. 4. Thy neck-This may represent the grace of faith, by which we are united to Christ, as the body is to the head by the neck. By which Christians receive their spiritual food, and consequently their strength and ability for action. The tower-Upright, firm, and strong; and moreover adorned with chains of gold or pearl, or the like ornaments. Of David-Some tower built by David, when he repaired, and enlarged his royal city, and used by him as an armory. Bucklers-Such as are reserved for the use of mighty men. A thousand is put indefinitely for a great number.

Verse 4. Thy neck is like the tower of David] It is certain that bucklers were frequently hung about towers, both for their ornaments, and to have them at hand when their use was required; see Ezekiel 27:10. But the allusion here may be to those pillars which are often seen in armouries on which weapons of various kinds are hung, formed into a great variety of shapes and very splendid. Whoever has seen the armoury in the tower of London, or such like places, has most probably seen something very similar to that of which the poet speaks.

Verses 4, 5. Thy neck — This may represent the grace of faith, by which we are united to Christ, (as the body is to the head by the neck,) by which Christians receive their spiritual food, and consequently their strength and ability for action; is like the tower — Upright, firm, and strong; and moreover, adorned with chains of gold, or pearl, or the like ornaments; of David — Some tower built by David, when he repaired and enlarged his royal city, and used by him as an armory. Whereon there hang a thousand bucklers — Such as are reserved for the use of mighty men. A thousand is put indefinitely for a great number. Which feed among the lilies — In the fields where lilies grow.

4. Tower of David — No such tower is known, though some have thought it might have stood at an angle of the temple area. The “mighty men” of David’s body guard made a deep impression on the minds of the following generation. That he should have built them an armory, (Hebrew, a pattern, a lesson,) in which their shields and all their weapons of defence were hung — though these were oftener hung in temples and public places as trophies of victory — is not improbable. The comparison suggests erectness, symmetry, and dignity of carriage.

V. 5. Lillies-In the fields where lillies grow.

Verse 5. Thy two breasts are like two young roes] I have met with many attempts to support this similitude, or rather to show that there is a similitude; but I judge them unworthy of citation. The poet speaks the language of nature; and in a case of this kind, where the impassioned lover attempts to describe the different perfections of his bride, language often fails him, and his comparisons and similitudes are often without strict correctness. In love songs we have heard ladies’ necks compared to that of the swan, not only for its whiteness, but also for its length! The description here shows more of nature than of art, which I consider a high recommendation.

Feed among the lilies.] It may be the nipples especially, which the poet compares to the two young roes; and the lilies may refer to the whiteness of the breasts themselves.

Verses 4, 5. Thy neck — This may represent the grace of faith, by which we are united to Christ, (as the body is to the head by the neck,) by which Christians receive their spiritual food, and consequently their strength and ability for action; is like the tower — Upright, firm, and strong; and moreover, adorned with chains of gold, or pearl, or the like ornaments; of David — Some tower built by David, when he repaired and enlarged his royal city, and used by him as an armory. Whereon there hang a thousand bucklers — Such as are reserved for the use of mighty men. A thousand is put indefinitely for a great number. Which feed among the lilies — In the fields where lilies grow.

5. Roes… which feed — The red kids feeding upon the white lilies, which, springing up in profusion, carpet their pasture-ground, form a true and natural comparison, given in the style of warm oriental poetry.

V. 6. Until-These words are uttered by the bride, Song of Solomon 2:17, and here returned by the bridegroom as an answer to that request. And this place may be understood of the day of glory, when all shadows and ordinances shall cease. To the hill-To my church upon earth, which was typified by the mountain of Moriah and the temple upon it. This in prophetic writings is called a mountain, and may well be called a mountain of myrrh and frankincense, both for the acceptable services which are there offered to God, and for the precious gifts and graces of the Holy Spirit, which are of a sweet smelling savour to God and men. Thus Christ directs believers, where they may find him, namely in his church and ordinances.

Verse 6. Until the day break] Until the morning breeze. See Song of Solomon 2:17.

The shadows flee away] Till the sun sets.

Mountain of myrrh] Probably the same as the mountains of Bether, Song of Solomon 2:17. Mountains where the trees grew from which myrrh and incense were extracted.

Verse 6. Until the day break, &c. — These words are uttered by the bride, (chap. 2:17,) and here returned by the bridegroom as an answer to that request. And this place may be understood of the day of glory, when all shadows and ordinances shall cease; I will get me to the mountain of myrrh, &c. — To my church upon earth, which was typified by the mountain of Moriah and the temple upon it. This, in prophetic writings, is called a mountain, and may well be called a mountain of myrrh and frankincense, both for the acceptable services which were there offered to God, and for the precious gifts and graces of the Holy Spirit, which are of a sweet-smelling savour to God and men. Thus Christ directs believers where they may find him, namely, in his church and ordinances.

6. In the play of feeling here traced, this verse is of great importance. Amid the splendours of the palace of which, as will soon plainly appear, (and must have been already suggested,) she can, if she choose, become an inmate, the voice of her Beloved still controls her feelings. Not the compliments which he pays, but the tones of his voice, the music of a faithful heart, and the beaming of a love-lighted face, prevail. The palace fades from her thought. Better to be queen of one true heart in the poor simplicities of country life, than to share with many rivals the marble court of the king. This verse is the crisis of the Song. There has been a test and trial in her spirit, but the difficult point is now passed. All blandishments will hereafter be vain. Until, etc. — See Song of Solomon 2:17. The Enamoured decides to leave the palace at the cool and shelter of evening, and go back to the country, which takes now a sudden charm in her thought. Mountain of myrrh — An old traveller speaks of Syrian hills so overgrown with spicy shrubs and bushes that the very air was fragrant as he passed.

Verse 7. Thou art all fair—there is no spot in thee.] “My beloved, every part of thee is beautiful; thou hast not a single defect.” The description given of the beauties of Daphne, by OVID, Metam. lib. i. ver. 497, has some similarity to the above verses:— Spectat inornatos collo pendere capillos.

Et, quid si comantur? ait. Videt igne micantes Sideribus similes oculos; videt oscula, quae non Est vidisse satis. Laudat digitosque, manusque, Brachiaque, et nudos media plus parte lacertos. Si qua latent meliora putat.

Her well-turn’d neck he view’d, (her neck was bare,) And on her shoulders her disheveled hair.

O, were it comb’d, said he, with what a grace Would every waving curl become her face!

He view’d her eyes, like heavenly lamps that shone, He view’d her lips, too sweet to view alone; Her taper fingers, and her panting breast. He praises all he sees; and, for the rest, Believes the beauties yet unseen the best. DRYDEN.

Jayadeva describes the beauty of Radha in nearly the same imagery: “Thy lips, O thou most beautiful among women, are a bandhujiva flower; the lustre of the madhuca beams upon thy cheek; thine eye outshines the blue lotos; thy nose is a bud of the tila; the cunda blossom yields to thy teeth. Surely thou descendedst from heaven, O slender damsel! attended by a company of youthful goddesses; and all their beauties are collected in thee.” See these poems, and the short notes at the end. The same poet has a parallel thought to that in Song of Solomon 4:5, “Thy two breasts,” &c. The companions of Radha thus address her: “Ask those two round hillocks which receive pure dew drops from the garland playing on thy neck, and the buds on whose tops start aloft with the thought of thy beloved.”

7. Thou art all fair — Encouraged by this ardent interruption, the Beloved, in hopeful tone and lively phraseology, declares that she shall escape freely with him, and shall be safe in any and every place, on mountains and among wild beasts. Her declaration of preference, now fixed, if for the moment wavering, gives him the courage and animation belonging to perfect confidence.

V. 8. Come-Unto the mountains of myrrh. Look-To the place to which I invite thee to go, which from those high mountains thou mayest easily behold. Of Leopards-From these or other mountains, which are inhabited by lions and leopards. This seems to be added as an argument to move the spouse to go with him, because the places where now she was, were not only barren, but also dangerous.

Verse 8. My spouse.] The hlk callah which we translate spouse, seems to have a peculiar meaning. Mr. Harmer thinks the Jewish princess is intended by it; and this seems to receive confirmation from the bridegroom calling her sister, Song of Solomon 4:9, that is, one of the same stock and country; and thus different from the Egyptian bride. Mr. Harmer’s opinion is very probable, that TWO queens are mentioned in this song: one Pharaoh’s daughter, the other a Jewess. See his outlines. But I contend for no system relative to this song.

Look from the top of Amana, &c.] Solomon, says Calmet, by an admirable poetic fiction, represents his beloved as a mountain nymph, wholly occupied in hunting the lion and the leopard on the mountains of Lebanon, Amana, Shenir, and Hermon. As a bold and undisciplined virgin, who is unwilling to leave her wild and rural retreats, he invites her to come from those hills; and promises to deck her with a crown and to make her his bride. Thus the poets represent their goddess Diana, and even Venus herself:—

Per juga, per sylvas, dumosaque saxa vagatur

Nuda genu, vestem ritu succincta Dianæ;

Hortaturque canes; tutæque animalia prædæ,

Aut pronos lepores, aut celsum in cornua cervum,

Aut agitat damas: at fortibus abstinet apris.

MET. lib. x., ver. 535.

Now buskin’d like the virgin huntress goes

Through woods, and pathless wilds, and mountain snows. With her own tuneful voice she joys to cheer

The panting hounds that chase the flying deer.

She runs the labyrinth of the fearful hares,

But fearless beasts and dangerous prey forbears.

Mount Libanus separates Phœnicia from Syria. Amanus is between Syria and Silicia. Shenir and Hermon are beyond Jordan, to the south of Damascus and Mount Libanus, and northward of the mountains of Gilead. Hermon and Shenir are but different parts of the same chain of mountains which separates Trachonitis, or the country of Manasses, from Arabia Deserta. For these places, see 2 Kings 5:12, and Deuteronomy 3:9, where they are probably meant.

Verse 8. Come with me — Unto the mountain of myrrh, mentioned verse

6. From Lebanon, my spouse — This is the first time that Christ gives her this name, which he does both to oblige and encourage her to go with him. Look from the top of Amana — To the place to which I invite thee to go, which from those high mountains thou mayest easily behold. From the mountains of the leopards — From these or other mountains, which are inhabited by lions and leopards. This seems to be added as an argument to move the spouse to go with him, because the places where now she was were not only barren, but also dangerous.

Verse 8. Come with me from Lebanon, my spouse. This endearing appellative occurs here for the first time. This summerhouse of Solomon was built in the forest of Lebanon, and was intended for Pharaoh’s daughter, as a retreat during the warmer season.—Look from the top of Amana, a commanding summit of that range of mountains. Then, crossing the whole kingdom, come with me to the top of Shenir and Hermon, as described in Deuteronomy 3:9. Thence also survey the happy land from the lions’ dens, and the mountains of the leopards. These are the hills whence the kingdom could be seen to the greatest advantage, and in which exalted situations the sentiments of Moses, on seeing the land from mount Pisgah, might again inspire the breast.

8. Lebanon… Hermon — The Beloved compares the king’s palace to the most magnificent objects of the land. “That goodly mountain… Lebanon.” “Hermon,” the most perfect mountain in Palestine, which was afterward made glorious by the transfiguration. Amana is a part of “Lebanon,” and Shenir of “Hermon.” But with all its grandeur it is, to the Enamoured, a place of danger. The hint is, that the eyes of the amorous monarch are upon her. Look — Hebrew, Thou shall come.

V. 9. My sister-So he calls her to shew the greatness of his love, which cannot sufficiently be expressed by any one relation. With one-With one glance. One chain-With one of those other graces and perfections wherewith thou art adorned.

Verse 9. Thou hast ravished my heart] yntbbl libbabtini, “Thou hast hearted me,” i.e., taken away my heart; as we say, “He has barked the tree,” i.e., he has stripped it of its bark; “He has fleeced the flock,” i.e., deprived them of their wool.

With one of thine eyes] Ëמעיני djab beachad meeynayich. This has been thought a harsh expression, and various emendations have been sought. The Masoretes have put tjab beachath, “at once,” in the margin; and this is confirmed by twenty of Kennicott’s MSS. but Deuteronomy Rossi does not notice it. It is scarcely necessary; the sense to me is clear and good without it. “Even one of thine eyes, or one glance of thine eyes, has been sufficient to deprive me of all power; it has completely overcome me;” for glance may be understood, and such forms of speech are common in all languages, when speaking on such subjects. If even taken literally, the sense is good; for the poet may refer to a side glance, shot in passing by or turning away, where only one eye could be seen. I think this a better sense than that which is obtained from the Masoretic emendation. With one chain of thy neck] Probably referring to the play of the cervical muscles, rather than to necklaces, or ringlets of hair.

Verses 9, 10. My sister, my spouse — So he calls her to show the greatness of his love, which could not sufficiently be expressed by any one relation. With one of thine eyes — With one glance. One chain of thy neck — With one of those other graces and perfections wherewith thou art adorned. How fair is thy love — How amiable and acceptable to me. The smell of thine ointments — Of the gifts and graces of God’s Spirit, wherewith thou art anointed.

9. Thou hast ravished my heart — Our best grammarians give this verb an opposite and intensive meaning: Thou hast given me heart. It is like the common English, “I have topped,” meaning either, “I have put on a top,” or, “I have taken off a top,” according to the connexion. Here the general sense requires, “Thou hast greatly encouraged me.” Sister is merely a term of endearment. My spouse — This word once meant betrothed, and such is the Hebrew here, meaning the ante-nuptial relation, my betrothed. Eastern women are usually veiled before men. A corner of the veil gracefully raised as a token of confidence and favour, reveals an eye and a part of the neck jewels. It is as if an American girl extended her lover her hand to kiss.

V. 10. Fair-How amiable and acceptable to me. Ointments-Of the gifts and graces of God’s Spirit, wherewith thou art anointed.

Verse 10. How much better is thy love] Ëydd dodayich; Hebrew. Mastoi sou; Septuagint. Ubera tua; Vulgate. “Thy breasts.” And so all the versions, except the Chaldee.

Smell of thine ointments] Perfumes.

Verses 9, 10. My sister, my spouse — So he calls her to show the greatness of his love, which could not sufficiently be expressed by any one relation. With one of thine eyes — With one glance. One chain of thy neck — With one of those other graces and perfections wherewith thou art adorned. How fair is thy love — How amiable and acceptable to me. The smell of thine ointments — Of the gifts and graces of God’s Spirit, wherewith thou art anointed.

10. Wine, “that maketh glad the heart of man,” is mentioned even by Homer as grateful to gods and men. But the sympathy of woman, warming into tenderness and concentrating into love, is uniformly spoken of as the most gladdening and enlivening to the heart of man. And the smell, etc. Sweeter than breath of morn in Ceylon’s grove,

Breathed from her lips the fragrance of her love.

V. 11. Thy lips-Thy speeches both to me in prayer and praises, and to men for their edification, are highly acceptable to me. Milk-Words more sweet and comfortable than honey or milk. Garments-Of that righteousness wherewith I have adorned thee. Lebanon-Which was very sweet and grateful in regard of the great numbers of sweet-smelling spices and trees which grow on that mountain.

Verse 11. Thy lips—drop as the honey-comb] Thy words are as delicious to my heart as the first droppings of the honey-comb are to the palate.

Honey and milk are under thy tongue] Eloquence and persuasive speech were compared among the ancients to honey and milk. Thus Homer, Iliad, lib. i., ver. 247:—

Toisi de Nestwr

Hduephv anorouse, liguv Puliwn agorhthv.

Tou kai apo glwsshv melitov glukiwn reen audh. Experienced Nestor, in persuasion skill’d,

Words sweet as honey from his lips distill’d. But the figure is common to all writers and languages. A similar expression will be seen in the Gitagovinda.

Verse 11. Thy lips drop as the honey-comb — Thy speeches both to me in prayer and praises, and to men for their edification, are highly acceptable to me. Honey and milk are under thy tongue — Words more sweet and comfortable than honey or milk. The smell of thy garments — Of that righteousness wherewith I have adorned thee; is like the smell of Lebanon — Which was very sweet and grateful in regard of the great number of sweet-smelling spices and trees which grew on that mountain.

11. Drop as the honeycomb — If her breath was like “incense on the air,” her words were most luscious. Some Arabian legends illustrate, incidentally, the extravagant fondness of Orientals for honey, and the hazards and adventures encountered in obtaining it among desert cliffs and in hostile territory. It was the only available sweet. The Scriptures speak of it in the same way. It was one of the “goodly things” of the Promised Land. The smell of thy garments — As the Enamoured was now the guest of the king, she had received, as the eastern usage was, apparel fitting the place and occasion. (See the parable of the Wedding Garment.) This, as for a palace, would be sumptuous, and, as in the East, nothing if not fragrant. The perfume “of Lebanon” is like that of an American pine forest.

V. 12. A garden-For order and beauty, for pleasant walks, and flowers, and fruits. Inclosed-Defended by the care of my providence: and reserved for my proper use. Shut up-To preserve it from all pollution, and to reserve it for the use of its owner, for which reason, springs were shut up in those countries where water was scarce and precious.

Verse 12. A garden enclosed—a spring shut up, a fountain sealed.] Different expressions to point out the fidelity of the bride, or of the Jewish queen. See the outlines. She is unsullied, a chaste, pure virgin. None has ever entered into this garden; none has yet tasted of this spring; the seal of this fountain has never been broken. Among the Athenians, the interior part of the house, called the women’s apartment, was not only locked but sealed; so Aristophan., Thesmoph. ver. 422:—

Eita dia touton taiv gunaikwnitisin

Sfragidav emballousin hdh kai moclouv.

And on this account, to the women’s apartment

They place seals as well as bolts.

And seal, as applicable to chaste conduct, is a phrase well known to the Greeks. Æschylus, in the Agamemnon, praises a woman, shmanth rion ouden diafqeirasan, who had not violated her seal of conjugal faith. But Nonnus, lib. ii., uses the form of speech exactly as Solomon does with reference to a pure virgin; he says, Ayauston ehv sfrhgida koreihv; “She had preserved the seal of her virginity untouched.” All this is plain; but how many will make metaphors out of metaphors!

Verse 12. A garden — For order and beauty, for pleasant walks, and flowers, and fruits; enclosed — Defended by the care of my providence: and reserved for my proper use. A spring shut up — To preserve it from all pollution, and to reserve it for the use of its owner, for which reason springs were shut up in those countries where water was scarce and precious.

12. A spring shut up — Most critics give this, by the change of one letter, as a repetition of a garden enclosed, making greater emphasis. The fields of Palestine were not fenced, but the gardens were walled, as more private. Passers through the fields might take, if hungry, from the crops, enough for their relief, but not so from the gardens. A fountain sealed — In the dry East fountains are often marked as private property, or the top is covered and sealed, and the water conveyed in pipes to the dwelling or garden of the owner. The idea is, of assurance of exclusive possession, and freedom from anxiety for the result of any arts and resources that the king may employ.

V. 13. Plants-Believers, which are planted in thee, are like the plants or fruits of an orchard, which are pleasant to the eye, and delicious to the taste or smell, whereby he signifies the variety and excellency of the gifts and graces in the several members of the church. Spikenard-Which he mentions here with camphire, and in the next verse with saffron, because it is mixed with both these, and being so mixed, yields. the more grateful smell.

Verse 13. Thy plants are an orchard of pomegranates] This seems to refer to the fecundity of the bride or Jewish queen; to the former it would be a prediction; to the latter, a statement of what had already taken place. The word sdrp pardes, which we translate an orchard, is the same which has given birth to our paradise, a garden of pleasure. The other expressions, in this and the following verse, seem to refer wholly to matters of a connubial nature.

Verses 13, 14. Thy plants are an orchard — Believers, which are planted in thee, are like the plants or fruits of an orchard, which are pleasant to the eye, and delicious to the taste or smell, whereby he signifies the variety and excellence of the gifts and graces in the several members of the church. Spike-nard — Which he mentions here with camphire, and in the next verse with saffron, because it is mixed with both these, and, being so mixed, yields the more grateful smell. All trees of frankincense — Such trees as produce frankincense.

13. The comparison of his loved one to a garden is more fully given. Not merely enclosed, but worth enclosing! Thy plants — That is, the growths within the garden. Orchard — Hebrew, paradise. This word, whether taken from the Hebrew or the Sanscrit, means “enclosure.” The Hindustanee and Persian of to-day have a like term, “Peridesh,” fairy land. Camphire, etc. Fragrant with perfume.

V. 14. All trees-Such trees as produce frankincense.

Verses 13, 14. Thy plants are an orchard — Believers, which are planted in thee, are like the plants or fruits of an orchard, which are pleasant to the eye, and delicious to the taste or smell, whereby he signifies the variety and excellence of the gifts and graces in the several members of the church. Spike-nard — Which he mentions here with camphire, and in the next verse with saffron, because it is mixed with both these, and, being so mixed, yields the more grateful smell. All trees of frankincense — Such trees as produce frankincense.

14. Spikenard, etc. — A list is given of the choicest shrubs and flowers which the land could produce. Some, as cinnamon, which is a native of Ceylon and Southern Asia, must have been cultivated in Palestine as an exotic. Or it may have been known only as an article of commerce, and thus assigned a place in a garden furnished according to a lively ideal.

V. 15. Living water-Though my spouse be in some sort a fountain shut up, yet that is not so to be understood as if she kept her waters to herself, for she is like a fountain of living or running water, which flows into gardens, and makes its flowers and plants to flourish. The church conveys those waters of life which she receives from Christ to particular believers. Streams-Like those sweet and refreshing rivers which flow down from mount Lebanon, of which Jordan is one.

Verse 15. A fountain of gardens] Perhaps גנים gannim, “gardens,” was originally חיים chaiyim, “lives,” a living fountain, a continual spring. See Houbigant. But this is expressed afterwards; though there would be nothing improper in saying, “a living fountain, a well of living waters, and streams from Mount Lebanon.” A fountain of gardens may mean one so abundant as to be sufficient to supply many gardens, to water many plots of ground, an exuberant fountain. This is the allusion; the reference is plain enough.

Verse 15. A well of living waters — Though my spouse be in some sort a fountain shut up, yet that is not so to be understood as if she kept her waters to herself, for she is like a fountain of living or running water, which flows into gardens, and makes its flowers and plants to flourish. The church conveys those waters of life, which she receives from Christ, to particular believers. And streams from Lebanon — Like those sweet and refreshing rivers which flow down from mount Lebanon, of which Jordan is one.

15. Well of living waters — The fountain which was “sealed,” now diffuses in the garden to which its “waters” are conveyed, life to all verdure, beauty to every flower, and flavour to all fruits. It is a source of “living waters,” like the pure, perennial streams of Lebanon. From Lebanon flow Abana and Pharpar, the rivers which give Damascus its life and beauty.

V. 16. North wind-These winds may signify the several dispensations of God’s spirit. My garden-This verse is spoken by the spouse. And he calls the garden both hers and his, because of that oneness which is between them, Song of Solomon 2:16. May flow-That my graces may be exercised. Let-Let Christ afford his gracious presence to his church. And eat-And let him delight himself in that service which is given him, both by the religious worship, and by the holy conversation of his people.

Verse 16. Awake, O north wind; and come, thou south] It is granted that the south wind in Palestine, in the summer, is extremely hot and troublesome; therefore, another interpretation of this passage has been proposed by Mr. Harmer; who thinks yawb boi, which we render come, signifies enter into thy repositories; and, therefore, supposes the true interpretation of the words to be as follows: “Arise, thou north wind, (and retire, thou south,) blow upon my garden; let the spices thereof flow forth, that my beloved may come into his garden, invited by the coolness and fragrancy of the air, and may eat his pleasant fruits; for, if the south wind blow, the excessive heat will forbid his taking the air, and oblige him to shut close the doors and windows of his apartments.” Others think that he wishes the winds from all directions to carry throughout the land the fume of his spices, virtue, and perfections.

Let my beloved come into his garden] This is the invitation of the bride: and if we look not for far-fetched meanings, the sense is sufficiently evident. But commentators on this song sometimes take a literal sense where the metaphor is evident; at other times they build an allegory upon a metaphor. The Gitagovinda has an elegant passage similar to this. See the place, Part VII., beginning with Enter, sweet Radha.

The whole of this chapter is considered to be unconnected with any particular time of the marriage ceremonies.

SONG OF SOLOMON

Verse 16. Awake, O north wind, &c. — These winds may signify the several dispensations of God’s Spirit. Blow upon my garden — This verse is spoken by the spouse. And she calls the garden both hers and his, because of that oneness which is between them, Song of Solomon 2:16. That the spices may flow out — That my graces may be exercised. Let my beloved come into his garden — Let Christ afford his gracious presence to his church; and eat his pleasant fruits — And let him delight himself in that service which is given him, both by the religious worship, and by the holy conversation of his people.

16. Awake, O north wind — The Beloved closes this well-sustained figure of a garden by invoking the breezes to arise, that the perfume they exhale may be diffused widely, that many may enjoy it. What is his own to possess, he would make many glad to share. The Enamoured says modestly, (If I be such,) Let my Beloved, etc. — For the garden is his, and its pleasant fruits are his. Her joy is in making it beautiful and rich for him. Her Beloved responds in the language of the following chapter, the first verse of which should be in this chapter, as its connexion is unbroken and necessary to its significance.