Song of Solomon · Chapter 5

V. 1. I come-This is the bridegroom’s answer. I have-I have eaten of my pleasant fruits, I have taken notice of, and delight in the service and obedience of my people. O friends-Believers are here encouraged with freedom and chearfulness to eat and drink their spiritual food.

Verse 1. I am come into my garden] ytab bathi, I came, or have come; this should be translated in the past tense, as the other preterite verbs in this clause. I think the latter clause of the preceding verse should come in here: “Let my beloved come into his garden, and eat his pleasant fruits. I have come into my garden, my sister, callah, or spouse; I have gathered my myrrh,” &c. I have taken thee for my spouse, and am perfectly satisfied that thou art pure and immaculate.

Eat, O friends—drink abundantly] These are generally supposed to be the words of the bridegroom, after he returned from the nuptial chamber, and exhibited those signs of his wife’s purity which the customs of those times required. This being a cause of universal joy, the entertainment is served up; and he invites his companions, and the friends of both parties, to eat and drink abundantly, as there was such a universal cause of rejoicing. Others think that these are the words of the bride to her spouse: but the original will not bear this meaning; the verbs are all plural.

Verse 1. I am come into my garden — This is the bridegroom’s answer. I have gathered my myrrh, &c. — I have eaten of my pleasant fruits; I have taken notice of, and delight in, the service and obedience of my people. Eat, O friends — Believers are here encouraged with freedom and cheerfulness to eat and drink their spiritual food.

1. I am come — Hebrew, I am coming. All these verbs are of present action; I am eating, etc. Here, in the full blaze of her charms, and the exhilaration which her love breathes into his heart, the Beloved finds all that he has described, and his soul is melting in raptures. O friends — The remainder of this verse — an utterance by the Chorus — is as from the “daughters of Jerusalem,” or the ladies of the court, bidding the happy lovers take full enjoyment of affections so pure and simple. Sad or guilty indeed must be the heart that has no sympathy with tender and faithful love! That is the holy light of the wedding day and the wedding feast — always so joyous, if innocent and sincere — and on which the Countenance that gladdens both earth and heaven beamed at Cana of Galilee. This brief utterance is a gush of natural, beautiful sympathy from women, who, by experience or by instinct, at once appreciate the feelings of lovers.

V. 2. Asleep-I was dull, and sluggish. But-Yet in my very sleep my thoughts were running upon my beloved. It is-Between sleeping and waking, I heard his voice. Knocketh-By his word, and providence, and spirit, at the door of my heart. Open-Inviting me to let him into my soul. My love-This heap of kind compellations signifies Christ’s fervent affection to his people. With dew-While I wait without thy door, which signifies his sufferings for the church’s good. The drops-The dew which falls in the night.

Verse 2. I sleep, but my heart waketh] This is a new part; and some suppose that the fifth day’s solemnity begins here. Though I sleep, yet so impressed is my heart with the excellences of my beloved, that my imagination presents him to me in the most pleasing dreams throughout the night. I doubt whether the whole, from this verse to the end of the seventh, be not a dream: several parts of it bear this resemblance; and I confess there are some parts of it, such as her hesitating to rise, his sudden disappearance, &c., which would be of easier solution on this supposition. Or part of the transactions mentioned might be the effects of the dream she had, as rising up suddenly, and going out into the street, meeting with the watchmen, &c., before she was well awake. And her being in so much disorder and dishabille might have induced them to treat her as a suspicious person, or one of questionable character. But it is most likely the whole was a dream.

For my head is filled with dew] She supposed he had come in the night, and was standing without, wet, and exposed to the inclemency of the weather.

Verse 2. I sleep — I was dull and sluggish; but my heart waketh — Yet in my very sleep my thoughts run upon my beloved. It is the voice of my beloved — Between sleeping and waking, I heard his voice; that knocketh — By his word, and providence, and Spirit, at the door of my heart; saying, Open to me — Inviting me to let him into my soul; my sister, my love, &c. — This heap of kind compellations signifies Christ’s fervent affection to his people. My head is filled with dew — While I wait without the door, which signifies his sufferings for the church’s good. My locks with the drops of the night — The dew which falls in the night.

2. The Beloved now disappears. A great German poet has said, that next to love’s joys are love’s anxieties. The play of poetry — which must always keep time with nature — demands the relief which the darker emotions of regret convey. The Enamoured tells of a dream, made of such “stuff” as the course of love develops, a bit of peevishness and remorse. In the mystery of sleep and dreams, the partition between the affairs of actual life and the wild, free movement of uncurbed fancy, is thin, and the scenes and doings of dreams are a broken and grotesquely-set reproduction of the elements gathered from waking experiences. I sleep, but, etc. — Hebrew, I was asleep, but my heart was awake. This verse is, in Hebrew, very animated and abrupt. It is the voice, etc. — Better, Hark! my Beloved! He is knocking! Omit saying. For my head, etc. — The dews in Palestine are, for a part of the year, very heavy, like those of Greece, “all cold and wet.”

V. 3. My coat-My day clothes, as persons use to do when they go to rest. How-It is inconvenient and troublesome to do it at this time. Washed my feet-Which the eastern people commonly did when they went to bed.

Verse 3. I have put off my coat] The bride must have been in a dream or in much disorder of mind to have made the frivolous excuses here mentioned. The words relate to the case of a person who had gone to take rest on his bed. As they wore nothing but sandals, they were obliged to wash their feet previously to their lying down. I have washed my feet, taken off my clothes, and am gone to bed: I cannot therefore be disturbed. A Hindoo always washes his feet before he goes to bed. If called from his bed, he often makes this excuse, I shall daub my feet; and the excuse is reasonable, as the floors are of earth; and they do not wear shoes in the house.—WARD.

Verse 3. I have put off my coat — My day clothes, as persons use to do when they go to rest. How shall I put it on? — It is inconvenient and troublesome to do it at this time. I have washed my feet — Which the eastern people commonly did when they went to bed.

3. Coat — The Greeks took from the Phoenicians both the garment and its name — preserved in our word tunic. It was a linen shirt, reaching below the knees, sometimes to the ankles and to the wrists. I have washed, etc. — The wearing of sandals made the washing of the feet a frequent necessity, and, of course, on retiring at night. These are trifling excuses. The labours of humble life, in which the Beloved is located, give him little leisure or control of his time. Even a late visit, after the toils of the day, perhaps far away, should have been welcomed, in view of its evident cost to him. So she quickly came to think.

V. 4. By the hole-He assayed to open the door. When his word would not prevail, his spirit, which is called the finger of God, Luke 11:20, wrought inwardly upon my conscience. Were moved-With compassion for him and his sufferings, and with affection to him.

Verse 4. My beloved put in his hand] If it were a real scene, which is mentioned in this and the two following verses, it must refer, from the well-known use of the metaphors, to matrimonial endearments. Or, it may refer to his attempts to open the door, when she hesitated to arise, on the grounds mentioned Song of Solomon 5:3. But this also bears every evidence of a dream.

Verses 4, 5. By the hole — He assayed to open the door. When his word would not prevail, his Spirit, which is called the finger of God, (Luke 11:20,) wrought inwardly upon my conscience. My bowels were moved — With compassion for him and his sufferings, and with affection to him. I rose — I went forth to receive him. My hands dropped with myrrh — With oil or ointment made of myrrh, which dropped from the bridegroom’s hand upon the door in great abundance, when he put it into the hole of the door — And consequently upon her hands and fingers when she touched the door to open it. By which she signifies, that Christ, though he withdrew himself from her, yet left a sweet savour behind him. Upon the handles of the lock — Hebrew, with myrrh passing, or flowing, upon the handles of the lock, which place the bridegroom had touched when he attempted to open it.

4. Put in his hand — The Land and the Book tells us that Eastern house-doors usually lock from within only, and a hole in the doorframe is left by which one can reach the keyhole from without. The Beloved will not enter unbidden, from a sense of true delicacy. By the hole — Hebrew, From the hole; that is, to withdraw the bolt. It is simply astonishing that this language, so expressive of modesty, the more beautiful because found in humble life, has ever been thought to have a character directly opposite. My bowels, etc. — The Hebrew word signifies the upper viscera, and chiefly the heart. It means, figuratively, the sympathies, the anxieties. As soon as the Beloved had departed, her disquiet began.

V. 5. I rose-I went forth to receive him. Dropped-With oil or ointment made of myrrh, which dropped from the bridegroom’s hand upon the door in great abundance, when he put it into the hole of the door, and consequently upon her hands and fingers when she touched the door to open it. By which she signifies, that Christ, though he withdrew himself from her, yet left a sweet savour behind him. The handles-Heb. with myrrh passing or flowing upon the handles of the lock, which place the bridegroom had touched when he attempted to open it.

Verse 5. My hands dropped with myrrh] It was a custom among the Romans, as Brissonius, Isidore, and others relate, to conduct the bride to the house of the bridegroom with lighted torches; and those who brought her anointed the door-posts with fragrant oils, whence the name uxor, or as it was formerly written unxor, for a wife or married woman, because of the anointing which took place on the occasion; for sometimes the bride herself anointed the door-posts, and sometimes those who brought her; probably both at the same time. The same custom might have existed among the Jews. See Vossius’ Etymologicon.

Verses 4, 5. By the hole — He assayed to open the door. When his word would not prevail, his Spirit, which is called the finger of God, (Luke 11:20,) wrought inwardly upon my conscience. My bowels were moved — With compassion for him and his sufferings, and with affection to him. I rose — I went forth to receive him. My hands dropped with myrrh — With oil or ointment made of myrrh, which dropped from the bridegroom’s hand upon the door in great abundance, when he put it into the hole of the door — And consequently upon her hands and fingers when she touched the door to open it. By which she signifies, that Christ, though he withdrew himself from her, yet left a sweet savour behind him. Upon the handles of the lock — Hebrew, with myrrh passing, or flowing, upon the handles of the lock, which place the bridegroom had touched when he attempted to open it.

5. I rose up, etc. — Regretting her freak of harshness, she rises in a flood of tender feeling. My hands dropped with myrrh — Figuratively, these words imply that her hands shared the emotion of her heart. Literally, which is better, they mean that the Beloved had left — the cost of which he must have felt — a perfume of myrrh upon the very doorhandle. This token of his faithful love increases her pain.

V. 6. With-drawn-Denied me his comfortable presence, as a just punishment for my former neglect. Faded-Heb. went out of me: I fainted and was ready to die away, for those endearing expressions related, ver. 2, which then I did not heed. I sought-By diligent enquiry and importunate prayer.

Verse 6. My beloved had withdrawn — Denied me his comfortable presence, as a just punishment for my former neglect. My soul failed — Hebrew, went out of me. I fainted, and was ready to die away; when he spake — Or, for what he spake; for those endearing expressions related verse 2, which then I did not heed. I sought him — By diligent inquiry and importunate prayer.

6. My soul failed, etc. — Hebrew, Departed because he had so spoken; had solicited admission and been slighted. She goes out in search of him. In just this way Virgil represents Dido, after her rejection by AEneas, as dreaming of following in vain pursuit of him through desert lands, until her dream turns to sick and weary despair.

V. 7. Watch-men-The governors of the church, who, though by their place they are obliged to comfort the faithful, do frequently discourage them. Smote-With bitter calumnies and persecutions. The keepers-The same with the watchmen, whose office it is to keep the gates and walls of the city. My vine-Which was an ornament of her sex, and an ensign of her relation to Christ. And so the taking of this veil away, signifies their contemptuous usage of her, and endeavours to represent her, as one that had no relation to Christ.

Verse 7. Took away my veil] They tore it off rudely, to discover who she was. See on Song of Solomon 5:2. To tear the veil signifies, in Eastern phrase, to deflower or dishonour a woman.

Verse 7. The watchman that went about the city — The governors of the church, who, though by their place they are obliged to comfort the faithful, do frequently discourage them. Found me, and smote me — With bitter calumnies and persecutions. The keepers of the walls — The same with the watchmen, whose office it is to keep the gates and walls of the city. Took away my veil from me — Which was an ornament of her sex, and an ensign of her relation to Christ. And so the taking of this veil away signifies their contemptuous usage of her, and endeavours to represent her as one that had no relation to Christ.

7. The watchmen — The darkness gave no token, and the only words then spoken were her own. The watchmen and keepers treated her as a vagrant. Veil — An external garment, worn only out of doors. They rudely tore it from her face to see who she was.

V. 8. O daughters-The church having passed the watchmen, proceeds in the pursuit of her beloved, and enquires of every particular believer whom she meets concerning him. Tell him-That I am ready to faint for want of his presence.

Verse 8. I am sick of love.] “I am exceedingly concerned for his absence; and am distressed on account of my thoughtless carriage towards him.” The latter clause may be well translated, “What should ye tell him?” Why, “that I am sick of love.” This ends the transactions of the third day and night.

Verses 8, 9. I charge you, O daughters, &c. — The church having passed the watchmen, proceeds in the pursuit of her beloved, and inquires of every particular believer, whom she meets, concerning him. Tell him, that I am sick, &c. — That I am ready to faint for want of his presence. What is thy beloved, &c., more than another — Wherein doth he excel them? Believers might ask this, that they might be more fully informed of it.

8. Wayward as her dream had been, in her waking hours she was true. Of this she assures the ladies. That ye tell him — Better, What will ye tell him? A question abruptly inserted to give force to the thought. Sick of love — That is, utterly enthralled by it.

V. 9. What is-Wherein doth he excel them? Believers might ask this, that they might be more fully informed of it.

Verse 9. What is thy beloved more than another beloved] This question gives the bride an opportunity to break out into a highly wrought description of the beauty and perfections of her spouse.

Verses 8, 9. I charge you, O daughters, &c. — The church having passed the watchmen, proceeds in the pursuit of her beloved, and inquires of every particular believer, whom she meets, concerning him. Tell him, that I am sick, &c. — That I am ready to faint for want of his presence. What is thy beloved, &c., more than another — Wherein doth he excel them? Believers might ask this, that they might be more fully informed of it.

Verse 9. What is thy beloved more than another beloved? To address this question to Pharaoh’s daughter, had been the highest insult. More therefore is intended in this sublime of songs than a mere nuptial poem. The address is to the church of Judea, whose husband is the Lord of hosts.

9. What is thy Beloved — The Chorus draw out by this question a fuller description of the Beloved. The glimpse which they have had of him seems to have given them no particular impression of his superiority. They find it entertaining to listen as the ardent girl gives forth a portraiture in which love quickens fancy. The description illustrates the adage, that love has eyes.

V. 10. White-The white may denote his pure and spotless innocency, and the ruddy colour his bloody passion.

Verse 10. My beloved is white and ruddy] Red and white, properly mixed, are essential to a fine complexion; and this is what is intimated: he has the finest complexion among ten thousand persons; not one in that number is equal to him. Literally, “He bears the standard among ten thousand men;” or “He is one before whom a standard is borne,” i.e., he is captain or chief of the whole.

Verses 10-13. My beloved is white and ruddy — The white may denote his pure and spotless innocence, and the ruddy colour, his bloody passion. His head is as the most fine gold — It shines like gold, by reason of the crown of pure gold upon his head. We need not aim at a distinct application of this and the following particulars unto some special excellences of Christ, because such things are mere conjectures, and the only design of this description is to set forth the beauty of Christ under the notion of a most amiable person, in whom there is no defect or blemish, from the crown of his head to the sole of his feet. His eyes, the eyes of doves — Lovely and pleasant, chaste and innocent. By rivers of waters — Where they delight to abide. Washed with milk — The doves, not their eyes, were of a white colour. His cheeks — His face or countenance, an eminent part whereof is the cheeks; are as a bed of spices — Of aromatic flowers, which delight both the eye with a pleasant prospect, and the smell with their fragrancy. His lips are like lilies — Beautiful and pleasant; dropping sweet-smelling myrrh — Not only grateful to the eye, as lilies are, but also fragrant to the smell.

Ver. 10. The chiefest among ten thousand. The standard bearer, or the captain general of ten thousand. So when he comes to judge the unbelieving world, the armies of heaven shall follow him on white horses.

10. White and ruddy — His bright and flush complexion make him as conspicuous among common men as a standard-bearer is in an army. Chiefest — Hebrew, Standard-man, colour-bearer. The phrase among ten thousand is of military origin.

V. 11. As gold-It shines like gold, by reason of the crown of pure gold upon his head. We need not aim at a distinct application of this and the following particulars, unto some special excellency of Christ, because such things are mere conjectures, and the only design of this description is, to set forth the beauty of Christ under the notion of a most amiable person, in whom there is no defect or blemish, from the crown of his head to the sole of his feet.

Verse 11. His head is as the most fine gold] He has the most beautiful head, fine and majestic. Gold is here used to express excellence. His locks are bushy] Crisped or curled. This may refer to his mustachios. Black as a raven.] His hair is black and glossy.

Verses 10-13. My beloved is white and ruddy — The white may denote his pure and spotless innocence, and the ruddy colour, his bloody passion. His head is as the most fine gold — It shines like gold, by reason of the crown of pure gold upon his head. We need not aim at a distinct application of this and the following particulars unto some special excellences of Christ, because such things are mere conjectures, and the only design of this description is to set forth the beauty of Christ under the notion of a most amiable person, in whom there is no defect or blemish, from the crown of his head to the sole of his feet. His eyes, the eyes of doves — Lovely and pleasant, chaste and innocent. By rivers of waters — Where they delight to abide. Washed with milk — The doves, not their eyes, were of a white colour. His cheeks — His face or countenance, an eminent part whereof is the cheeks; are as a bed of spices — Of aromatic flowers, which delight both the eye with a pleasant prospect, and the smell with their fragrancy. His lips are like lilies — Beautiful and pleasant; dropping sweet-smelling myrrh — Not only grateful to the eye, as lilies are, but also fragrant to the smell.

11. His head, etc. — Literally, His head is gold, gold; the repetition of the original giving emphasis. The idea is, that his head is among men as gold among metals, kingly and grand. His locks — Literally, his curls. A pure, soft, black hair was much admired by ancient poets next to the colour of sunbeams, the gold-yellow hair of Moses and Apollo, “the rare gift of the gods.” A beautiful woman is called “a bird of raven wing and snowy breast.”

V. 12. Of doves-Lovely and pleasant, chaste and innocent. Rivers-Where they delight to abide. Milk-Doves of a milk white colour.

Verse 12. His eyes are as the eyes of doves] See on Song of Solomon 4:1.

Washed with milk] The white of the eye, exceedingly white. By the use of stibium, in the East, the eye is rendered very beautiful; and receives such a lustre from the use of this article, that, to borrow the expression of a late traveller, “their eyes appear to be swimming in bliss.” I believe this expression to be the meaning of the text.

Fitly set.] Or, as the margin, very properly, sitting in fullness; not sunk, not contracted.

Verses 10-13. My beloved is white and ruddy — The white may denote his pure and spotless innocence, and the ruddy colour, his bloody passion. His head is as the most fine gold — It shines like gold, by reason of the crown of pure gold upon his head. We need not aim at a distinct application of this and the following particulars unto some special excellences of Christ, because such things are mere conjectures, and the only design of this description is to set forth the beauty of Christ under the notion of a most amiable person, in whom there is no defect or blemish, from the crown of his head to the sole of his feet. His eyes, the eyes of doves — Lovely and pleasant, chaste and innocent. By rivers of waters — Where they delight to abide. Washed with milk — The doves, not their eyes, were of a white colour. His cheeks — His face or countenance, an eminent part whereof is the cheeks; are as a bed of spices — Of aromatic flowers, which delight both the eye with a pleasant prospect, and the smell with their fragrancy. His lips are like lilies — Beautiful and pleasant; dropping sweet-smelling myrrh — Not only grateful to the eye, as lilies are, but also fragrant to the smell.

12. His eyes, etc. — Hebrew, His eyes are doves, etc. Doves are fond of bathing and dressing their plumage, and the blue creatures tricking their feathers by a full and sparkling summer stream form a lively and agreeable picture. But the eyes seem to bathe in milk. Fitly set — Rather, Framed in fulness, that is, with ample development, full-orbed, and gushing copious light.

V. 13. Cheeks-His face or countenance, an eminent part whereof is the cheeks. Spices-Of aromatic flowers which delight both the eye with a pleasant prospect, and the smell with their fragrancy. Lillies-Beautiful and pleasant.

Verse 13. His cheeks are as a bed of spices] Possibly meaning a bed in the garden, where odoriferous herbs grew. But it has been supposed to refer to his beard, which in a young well-made man is exceedingly beautiful. I have seen young Turks, who had taken much care of their beards, mustachios, &c., look majestic. Scarcely any thing serves to set off the human face to greater advantage than the beard, when kept in proper order. Females admire it in their suitors and husbands. I have known cases, where they not only despised but execrated Europeans, whose faces were close shaved. The men perfume their beards often; and this may be what is intended by spices and sweet-smelling myrrh.

His lips like lilies] The שושנים shoshannim may mean any flower of the lily kind, such as the rubens lilium, mentioned by Pliny, or something of the tulip kind. There are tints in such flowers that bear a very near resemblance to a fine ruby lip.

Verses 10-13. My beloved is white and ruddy — The white may denote his pure and spotless innocence, and the ruddy colour, his bloody passion. His head is as the most fine gold — It shines like gold, by reason of the crown of pure gold upon his head. We need not aim at a distinct application of this and the following particulars unto some special excellences of Christ, because such things are mere conjectures, and the only design of this description is to set forth the beauty of Christ under the notion of a most amiable person, in whom there is no defect or blemish, from the crown of his head to the sole of his feet. His eyes, the eyes of doves — Lovely and pleasant, chaste and innocent. By rivers of waters — Where they delight to abide. Washed with milk — The doves, not their eyes, were of a white colour. His cheeks — His face or countenance, an eminent part whereof is the cheeks; are as a bed of spices — Of aromatic flowers, which delight both the eye with a pleasant prospect, and the smell with their fragrancy. His lips are like lilies — Beautiful and pleasant; dropping sweet-smelling myrrh — Not only grateful to the eye, as lilies are, but also fragrant to the smell.

13. Cheeks… bed of spices — The wearing of the full beard is ancient and uniform in the East. The growth of the cheeks of the Beloved, in its soft, early luxuriance, is like “beds of balsams, rising growths of spiceries.” From this growth, gracefully dressed, his lips appear as lilies. The Hebrew word here used is not the one for the white lily of the valley, but means, probably, the red crown lily. Dropping, etc. — refers to the lips, not the lilies, meaning pleasant words.

V. 14. Beryl-Beautiful, and precious, and richly adorned, as it were with gold rings set with precious stones. Belly-Which seems to be here used, for the whole body, reaching from the neck to the bottom of the belly. Saphires-Of a pure and bright white colour, intermixt with blue veins; for some saphires are of a bright blue colour.

Verse 14. His hands—gold rings set with the beryl] This really seems to refer to gold rings set with precious stones on the fingers, and perhaps to circlets or bracelets about the wrists. Some suppose it to refer to the roundness and exquisite symmetry of the hand and fingers. vyvrt tarshish, which we translate beryl, a gem of a sea-green tint, had better be translated chrysolite, which is of a gold colour.

His belly—bright ivory overlaid with sapphires.] This must refer to some garment set with precious stones which went round his waist, and was peculiarly remarkable. If we take it literally, the sense is plain enough. His belly was beautifully white, and the blue veins appearing under the skin resembled the sapphire stone. But one can hardly think that this was intended.

Verses 14-16. His hands as gold rings set with beryl — Beautiful and precious, and richly adorned, as it were, with gold rings set with precious stones; his belly as bright ivory — Which seems to be here used for the whole body, reaching from the neck to the bottom of the belly; overlaid with sapphires — Of a pure and bright white colour, intermixed with blue veins; for some sapphires are of a bright blue colour. His legs as pillars of marble — White, and straight, and well shaped, and strong; set upon sockets of fine gold — His feet are compared to gold, for their singular brightness, for which they are compared to fine brass, Revelation 1:15; his countenance — Hebrew, his aspect or appearance, his form or person; is as Lebanon, &c. — In respect of its cedars, tall, and upright, and stately. He is altogether lovely — Not to run out into more particulars. This is my beloved, O ye daughters, &c. — And therefore you have no cause to wonder if I am transported with love to so excellent a personage.

14. His hands, etc. — The rings… better as an adjective, smoothly rounded. The arms and fingers taper, preserving their fulness to the nails, which are like enamel of beryl, or chrysolite, (Hebrew, the stone of Tarshish,) now called topaz, of a clear brown yellow and of glassy lustre. His belly — This word may refer to the entire surface of the body, and the word body would more truly translate it. The sapphire of the ancients was both our true sapphire — a sky-blue stone, nearly as valuable as the diamond — and the lapis lazuli, a blue with yellow specks. Probably the former is here meant, and as it overlays the body, it refers to the tunic. The hue of the sapphire is admirable to relieve and vary the general picture; nor is there anything indelicate in allusion to such parts of the person as, being usually covered, keep their whiteness.

V. 15. Marble-White, and strait, and well shaped and strong. Gold-His feet are compared to gold, for their singular brightness, for which they are compared to fine-brass, Revelation 1:15. Countenance-Heb. his aspect or appearance, his form or person. Lebanon-In respect of its cedars, tall, and upright, and stately.

Verse 15. His legs are as pillars of marble] Exquisitely turned and well-shaped; the sockets of gold may refer to his slippers. On these a profusion of gold and ornaments are still lavished in Asiatic countries. His countenance is as Lebanon] As Lebanon exalts its head beyond all the other mountains near Jerusalem, so my beloved is tall and majestic, and surpasses in stature and majesty all other men. He is also as straight and as firm as the cedars.

Verses 14-16. His hands as gold rings set with beryl — Beautiful and precious, and richly adorned, as it were, with gold rings set with precious stones; his belly as bright ivory — Which seems to be here used for the whole body, reaching from the neck to the bottom of the belly; overlaid with sapphires — Of a pure and bright white colour, intermixed with blue veins; for some sapphires are of a bright blue colour. His legs as pillars of marble — White, and straight, and well shaped, and strong; set upon sockets of fine gold — His feet are compared to gold, for their singular brightness, for which they are compared to fine brass, Revelation 1:15; his countenance — Hebrew, his aspect or appearance, his form or person; is as Lebanon, &c. — In respect of its cedars, tall, and upright, and stately. He is altogether lovely — Not to run out into more particulars. This is my beloved, O ye daughters, &c. — And therefore you have no cause to wonder if I am transported with love to so excellent a personage.

15. His legs — Hebrew, The calves of his legs. Sockets — Better, pedestals. His countenance — Literally, His appearance; that is, his whole mien and bearing. The general impression of his stature is like that of “that goodly mountain, even Lebanon,” which, rising to ten thousand feet, always, in sun-shine or in storm, was the Jewish ideal of lofty majesty. And as Lebanon wears its cedars, unconscious of the crown they give it, so the Beloved bears himself, nobly unaware of the perfect, comeliness of his features.

V. 16. Altogether-Not to run out into more particulars.

Verse 16. His mouth is most sweet] His eloquence is great, and his voice is charming. Every word he speaks is sweetness, mildness, and benevolence itself. Then, her powers of description failing, and metaphor exhausted she cries out, “The whole of him is loveliness. This is my beloved, and this is my companion, O ye daughters of Jerusalem.”

SONG OF SOLOMON

Verses 14-16. His hands as gold rings set with beryl — Beautiful and precious, and richly adorned, as it were, with gold rings set with precious stones; his belly as bright ivory — Which seems to be here used for the whole body, reaching from the neck to the bottom of the belly; overlaid with sapphires — Of a pure and bright white colour, intermixed with blue veins; for some sapphires are of a bright blue colour. His legs as pillars of marble — White, and straight, and well shaped, and strong; set upon sockets of fine gold — His feet are compared to gold, for their singular brightness, for which they are compared to fine brass, Revelation 1:15; his countenance — Hebrew, his aspect or appearance, his form or person; is as Lebanon, &c. — In respect of its cedars, tall, and upright, and stately. He is altogether lovely — Not to run out into more particulars. This is my beloved, O ye daughters, &c. — And therefore you have no cause to wonder if I am transported with love to so excellent a personage.

16. His mouth — Better, His voice, is tuneful, sweet. Altogether — Hebrew, His whole; his tout-ensemble. In concluding this portrayal, the Enamoured puts on an air and look of triumph, as one feels in her words, as if she said: “Have I not proven my statement, that he is the banner-man of a host?” A young Indian chief, who, injured in battle, came into the writer’s cave, was of so perfect bodily development as to realize the ideal of this description. Of lofty stature, his structure, to his finger ends, was formed for beauty and grace, and, at the same time, for manly strength.