Song of Solomon · Chapter 6

V. 1. Gone-From thee.

Verse 1. Whither is thy beloved gone] These words are supposed to be addressed to the bride by her own companions, and are joined to the preceding chapter by the Hebrew and all the versions.

Verses 1, 2. Whither is thy beloved gone — Namely, from thee: see chap. 5:6, 8. These are the words of the daughters of Jerusalem, last mentioned, whom the preceding full and pathetical description of the bridegroom’s excellence had inflamed with love to him. My beloved is gone into his garden — The spouse had hitherto been at a loss for her beloved, but, having diligently sought him, now at last she meets with a gracious answer from God, directing her where to find him. The garden may signify the church catholic, and the gardens, as it follows, as also the beds, the particular assemblies of the faithful, in which Christ affords his presence. To the beds of spices — In which the gifts and graces of God’s Spirit, fitly compared to spices, or aromatical flowers, appear and grow. To feed — To refresh and delight himself. To gather lilies — Which may denote either particular believers, whom Christ gathers to himself in his church, or the prayers and praises of his people in the public congregations.

Verse 1. Whither is thy beloved gone? These are words of the ladies of honour, tenderly interested for their princess in a moment of anxiety.— That we may seek him with thee. Thus should the soul enquire after Christ, and so should the faithful associate in prayer for the reviving influences of his presence; for no earthly good can supply his absence.

1. Whither… gone — By a very skilful and gentle turn of the action. the reader is prepared for a very different scene. The Chorus, as being in the secret knowledge of the King’s desires, remind the Enamoured that her Beloved, charming as he may be in her eyes, has suddenly gone and left her, as intimating that his love for her cannot be very ardent, and that she may as well not be wholly inaccessible to the approaches of one who has much to recommend him. This sentiment is half concealed and half revealed in this first verse. That we may seek — Supply, Tell us, in order that we may, etc.

V. 2. Is gone-The spouse had hitherto been at a loss for her beloved, but having diligently sought him, now at last she meets with a gracious answer from God, directing her where to find him. The garden may signify the church catholic, and the gardens, as it follows, as also the beds, the particular assemblies of the faithful, in which Christ affords his presence. Spices-In which the gifts and graces of God’s spirit, fitly compared to spices, grow. To feed-To refresh and delight himself. Lillies-Which may denote either, particular believers, whom Christ gathers to himself in his church; or, the prayers and praises of his people in the publick congregations.

Verse 2. My beloved is gone down into his garden] The answer of the bride to her companions.

Verses 1, 2. Whither is thy beloved gone — Namely, from thee: see chap. 5:6, 8. These are the words of the daughters of Jerusalem, last mentioned, whom the preceding full and pathetical description of the bridegroom’s excellence had inflamed with love to him. My beloved is gone into his garden — The spouse had hitherto been at a loss for her beloved, but, having diligently sought him, now at last she meets with a gracious answer from God, directing her where to find him. The garden may signify the church catholic, and the gardens, as it follows, as also the beds, the particular assemblies of the faithful, in which Christ affords his presence. To the beds of spices — In which the gifts and graces of God’s Spirit, fitly compared to spices, or aromatical flowers, appear and grow. To feed — To refresh and delight himself. To gather lilies — Which may denote either particular believers, whom Christ gathers to himself in his church, or the prayers and praises of his people in the public congregations.

Ver. 2. My beloved is gone down into his garden, where every beauty of nature is joined with works of art. The bride knew where the Lord was. So Christ walks in his garden, the church, and amid the seven golden candlesticks. He cheers the heavens with his presence, and casts his kind regards on earth. Oh Zion, thy Lord is not far off. He is only in the garden, and will soon return: he is gone to see how the vine flourishes.

2. Into his garden — This reply is made with the utmost composure, as if she divined their plan, but was entirely easy and assured of herself. The verse might be introduced by an “Oh,” pronounced so as to depreciate the question. “As if he thought his stay here might not be the best thing, he has returned to his pleasant business at home.” To feed in the gardens — Better, to enjoy the good of the gardens.

Ver. 3. I am my beloved’s, and my beloved is mine. Solomon here admits that a man can have but one wife. His court of women was therefore an oriental court of policy to ensure the throne; but experience proves that it often overturns the throne, and occasions the excision of the whole reigning family. The quarrels, the revolts and cruelties of so many jealous brothers, endanger the peace and safety of the nation.—But the true spirit of the text is to console the church with the doctrine of assurance. Under transient clouds she is not to doubt. The ever-shining sun is bright behind the cloud, the light will shine again, and the Lord will soon return.

3. See Song of Solomon 2:16. Supply, For all that. The connective though, is to be supplied: “Though he feedeth his flock among the lilies.” This is now uttered for the king to hear, and his ear can catch it, as, “with condescension covering every kingly grace,” he approaches to see if he may win a new victory over a fresh young heart by blandishments that never yet have failed.

V. 4. Thou-These are the words of Christ, who had now again manifested himself to his church. Tirzah-A very pleasant city, the royal seat of the kings of Israel. Jerusalem-Which was beautiful both for its situation, and for its goodly buildings. Terrible-To her enemies, whom God will certainly destroy.

Verse 4. Beautiful—as Tirzah] This is supposed to be the address of Solomon to the bride. Tirzah was a city in the tribe of Ephraim, (Joshua 12:24,) and the capital of that district. It appears to have been beautiful in itself, and beautifully situated, for Jeroboam made it his residence before Samaria was built; and it seems to have been the ordinary residence of the kings of Israel, 1 Kings 14:17; 15:21; 16:6. Its name signifies beautiful or delightful.

Comely as Jerusalem] This was called the perfection of beauty, Psalm 48:2, 3; 50:2. And thus the poet compares the bride’s beauty to the two finest places in the land of Palestine, and the capitals of the two kingdoms of Israel and Judah.

Terrible as an army with banners.] This has been supposed to carry an allusion to the caravans in the East, and the manner in which they are conducted in their travels by night. The caravans are divided into companies, called cottors, according to Thevenet; and each company is distinguished by the form of the brazier in which they carry their lights. After night, these braziers are placed on the ends of long poles, and carried by a person who walks at the head of the company. Some have ten or twelve lights, and are of different forms; some triangular, or like an N; some like an M, by which each pilgrim readily knows his own company, both by night and day. A whole caravan, composed of many thousands of hadgees or pilgrims, divided into various cottors or companies, each having its own distinguishing brazier or light, must necessarily produce a very splendid, if not a terrible, appearance.

Verse 4. Thou art beautiful — These are the words of Christ, who had now again manifested himself to his church; as Tirzah — A very pleasant city, the royal seat of the kings of Israel; comely as Jerusalem — Which was beautiful, both for its situation and for its goodly buildings; terrible as an army, &c. — To her enemies, whom God will certainly destroy.

Ver. 4. Thou art beautiful, oh my love, as Tirzah, a city of Ephraim. Tir in the Hebrew and the Gothic, sister tongues, designates the superlative degree, as tireadig, most blessed. Tyrconnel, the most knowing, or enlightened of God. Tirshatha, the governor.—Comely as Jerusalem, the joy of the whole earth, whose hills were adorned with mansions and rural graces. The Hebrews could boast of Tirzah, the French of Montpelier, and the English of Bath, as the most beautiful cities in the world. But all their beauties are thrown into the shade, when compared with the moral grandeur of the city of God.— Terrible as an army with banners. A queen may have her court, and her powers; but these words unaptly apply to a woman. The church however has power with God, and the gates of hell cannot prevail against her.

4. Tirzah (Delightful) was the capital of Israel until Omri built Samaria. Its site was charming, and the town probably worthy of its name. Comely as Jerusalem — “The perfection of beauty,” “built as a city compact together,” or at harmony with itself — now adorned with the temple and the various works of the royal builder — must have been the most imposing of all cities known to the people of the land. Terrible, etc. — The beauty of woman has more than once been compared to the power of an army. The fascinations of Cleopatra dazzled and subdued Caesar — the foremost man of all his time, and afterward the grim and unscrupulous Antony. So Alexander refused to see the daughters of Darius, lest, alter conquering men, he should be conquered by women.

V. 5. Turn away-It is a poetical expression, signifying how beautiful the church was in Christ’s eyes. Thy hair-This clause, and the whole following verse are repeated from, Song of Solomon 4:1, 2. And this repetition is not vain but confirms what was said before, that the churches miscarriage had not alienated Christ’s affection from her.

Verse 5. Turn away thine eyes] As the sight of so many fires after night was extremely dazzling, and the eye could not bear the sight, so the look of the bride was such as pierced the heart, and quite overwhelmed the person who met it. Hence the bridegroom naturally cries out, “Turn away thine eyes from me, for they have overcome me.”

Thy hair is as a flock of goats] See on Song of Solomon 4:1.

Verse 5. Turn away thine eyes from me — It is a poetical expression, signifying how beautiful the church was in Christ’s eyes. Thy hair, &c. — This clause and the whole following verse are repeated from Song of Solomon 4:1, 2. And this repetition is not vain, but confirms what was said before, that the church’s miscarriage had not alienated Christ’s affection from her.

5. Thine eyes… have overcome me — Better, Have unmanned me; as if he could not bear the full blaze of her charms.

Verse 6. Thy teeth] See on Song of Solomon 4:2.

6, 7. Thy teeth, etc. — The King falls into the same forms of speech as the Beloved had used before. (See Song of Solomon 4:2.) Had he overheard? Or had his thought an identity of expression, as it had identity of suggestion, with that of the Beloved? However that might be to his hearer, how different the sound! These words were the words that charmed her ear from the lips of her Beloved, but they lose all music when the voice is the voice of the King. No elocution of his can make these compliments sound as when that other spoke them.

Verse 7. As a piece of a pomegranate] See on Song of Solomon 4:3.

Ver. 7. As a piece of a pomegranate are thy temples. This beautiful fruit has a particular rouge on one side, as also in its sections; and might on that account be preferred as an emblem of unspotted innocence.

6, 7. Thy teeth, etc. — The King falls into the same forms of speech as the Beloved had used before. (See Song of Solomon 4:2.) Had he overheard? Or had his thought an identity of expression, as it had identity of suggestion, with that of the Beloved? However that might be to his hearer, how different the sound! These words were the words that charmed her ear from the lips of her Beloved, but they lose all music when the voice is the voice of the King. No elocution of his can make these compliments sound as when that other spoke them.

V. 8. Threescore-A certain number for an uncertain. The sense seems to be this, there are many beautiful queens and concubines in the world, in the courts of princes, but none of them is to be compared with my spouse.

Verse 8. There are threescore queens] Though there be sixty queens, and eighty concubines, or secondary wives, and virgins innumerable, in my harem, yet thou, my dove, my undefiled, art tja achath, ONE, the ONLY ONE, she in whom I delight beyond all.

Verses 8, 9. There are threescore queens — A certain number for an uncertain. The sense seems to be this: there are many beautiful queens and concubines in the world, in the courts of princes, but none of them is to be compared with my spouse. My undefiled is but one — The only beloved of my soul, my only spouse. The only one of her mother — She is as dear and as precious to me as only children use to be to their parents, and especially to their mothers. The daughters saw her — Called virgins, verse 8. They praised her — As more beautiful and worthy than themselves.

8. There are — Better, I have there, pointing to the women’s apartments of his palace. The King here alludes to his harem. Threescore queens, etc. — Stating the numbers of its inmates in general and representative terms, equivalent to many, very many. The exact numbers are given — three hundred wives and seven hundred concubines — in 1 Kings 11:3. These hapless beauties, by a policy of luxury which in the end proved disastrous, were selected to form a galaxy to brighten and adorn the court, and minister to the pride and passion of the King. But he affirms that this one, on whom his eye is newly set, is —

“Fair as a star when only one

Is shining in the sky.”

V. 9. But one-The only beloved of my soul, my only spouse. The only one-She is as dear and as precious to me as only children use to be to their parents, and especially to their mothers. Daughters-Called virgins, ver. 8. Praised-As more beautiful and worthy than themselves.

Verse 9. The daughters saw her, and blessed her] Not only the Jewish women in general spoke well of her on her arrival, but the queens and concubines praised her as the most accomplished of her sex. With this verse the fourth night of the marriage week is supposed to end.

Verses 8, 9. There are threescore queens — A certain number for an uncertain. The sense seems to be this: there are many beautiful queens and concubines in the world, in the courts of princes, but none of them is to be compared with my spouse. My undefiled is but one — The only beloved of my soul, my only spouse. The only one of her mother — She is as dear and as precious to me as only children use to be to their parents, and especially to their mothers. The daughters saw her — Called virgins, verse 8. They praised her — As more beautiful and worthy than themselves.

9. Is but one — That is, there is none like her. It is not affirmed that she is an only child, or even an only daughter, but that she is without like or equal — absolutely peerless in her beauty. The daughters — That is, The maidens in waiting — Blessed her… praised her — The verbs should be in the present. The King nowhere ventures to call her his betrothed. My undefiled — Hebrew, My perfect one. To connect this verse with the following, supply “saying.”

V. 10. Who-These are the words of the queens and concubines. Who, what manner of person is this, how excellent and glorious! Morning-As the morning light, which coming after the darkness, is very pleasant and amiable.

Verse 10. Looketh forth as the morning] The bride is as lovely as the dawn of day, the Aurora, or perhaps the morning star, VENUS. She is even more resplendent, she is as beautiful as the MOON. She even surpasses her, for she is as clear and bright as the SUN; and dangerous withal to look on, for she is as formidable as the vast collection of lights that burn by night at the head of every company in a numerous caravan. See Clarke’s note on “Song of Solomon 6:4”. The comparison of a fine woman to the splendour of an unclouded full moon is continually recurring in the writings of the Asiatic poets.

Verse 10. Who is she, &c. — These are the words of the queens and concubines. Who — What manner of person is this, how excellent and glorious! that looketh forth as the morning — As the morning light, which, coming after the darkness, is very pleasant and amiable. Fair as the moon — Namely, when it is full, and walketh in brightness, Job 31:26. Clear as the sun — Without any such spots or dark specks as are in the moon. Thus the church is said to be without spot, or wrinkle, or blemish, (Ephesians 5:27,) which she is by God’s gracious acceptance of her, as such, in Christ, and through his merits and Spirit; and terrible, &c. — See above, verse 4.

Ver. 10. Who is she that looketh forth as the morning; which presents the most enchanting vision, and fills the mind with contemplation, after presenting us with a new day, and all the glories and beauties of nature. Fair as the full-orbed moon, which cheers the night; and clear as the sun, whose splendour is a shadow of the supreme Being; she is therefore clothed with Christ, the sun of righteousness. Terrible also as an army with banners. All that meddle with Zion, shall meddle to their hurt: the armies of heaven are at her command. When the root of Jesse shall spread his branches, and display his banners, in Him shall the gentiles trust. The danger is great when we provoke the anger of the church.

10. Who is she, etc. — The purport of this verse is, that if all the ladies of the palace are thus warm in admiration of this girl, she need have no apprehension of slights and annoyances to which jealousy might give rise. That looketh forth — Better, looks forth. As the morning — The Greek goddess Athena,

“The patroness of Athens, and to whom was built the Parthenon. The brightest gem Greece wore on all her zone,”

was the deified dawn. At the first streak of light in the east the priestess kindled her sacrificial fire and chanted a hymn of praise. The red morn beaming from the hills is always beautiful. So the meek moon, walking in brightness, and the effulgent sun that lights up the blushing day, all are vigorous metaphors.

V. 11. I went-When I went away from thee these are the words of the bridegroom. Valley-Which being low, and well watered is very fruitful. To see-What beginnings or appearances there were of good fruits or works among believers.

Verse 11. I went down into the garden of nuts] I believe this and the following verse refer at least to the preparations for a farther consummation of the marriage, or examination of the advancement of the bride’s pregnancy. But many circumstances of this kind are so interwoven, and often anticipated and also postponed, that it is exceedingly difficult to arrange the whole so as to ascertain the several parts, and who are the actors and speakers. But other writers find no difficulty here, because they have their system; and that explains all things.

It is probably not the hazel but the almond nut, that is referred to here.

Verse 11. I went down — When I went away from thee. These are the words of the bridegroom; to see the fruits of the valley — Which, being low, and well watered, is very fruitful. To see, &c. — What beginnings or appearances there were of good fruits or works among believers.

11. Went… into the garden — Unaffected by these courtly words, yet her cheeks mantling as if flushed with wine, the girl timidly and apologetically explains — what seems to herself passing strange — how she came to be in the palace at all. These verses are not only the most difficult of translation to be found in the song, but they contain the most difficult point of the entire plot. Yet the author follows strictly the rule honoured by the great masters of the dramatic art, and laid down by Horace of old; that what would be revolting or unintelligible to enact before an audience, may properly be rehearsed, its painful or obscure features being omitted. She was in the enjoyments and employments of her quiet country life, looking after the welfare of her little “garden.”

V. 12. Or ever-I was surprized with a vehement desire of my spouse, which is to be understood figuratively, and so as to agree with the majesty and omnisciency of Christ. Ammi-nadib-Eager in my desire, and swift in my motion towards the church. Ammi-nadib is supposed to be some eminent charioteer then well known, and famous for his speed in driving chariots.

Verse 12. The chariots of Amminadib.] Probably for their great speed these chariots became proverbial. The passage marks a strong agitation of mind, and something like what we term palpitation of the heart. As I am not aware of any spiritual meaning here, I must be excused from commenting on that which is literal. Amminadib signifies my noble or princely people; but it may here be a proper name, and Amminadib might be celebrated for his skill and rapidity in driving, as Jehu was.

Verse 12. Or ever I was aware — I was surprised with a vehement desire of my spouse, which is to be understood figuratively, and so as to agree with the majesty and omniscience of Christ. My soul made me, &c. — Eager in my desire, and swift in my motion toward the church. Amminadib is supposed to be some eminent charioteer then well known, and famous for his speed in driving chariots.

Ver. 12. The chariots of Amminadib. He is thought to have been a captain general, distinguished, like Jehu, for pursuing his foes.

12. Or ever I was aware — Hebrew, I knew not; that is, unconsciously, unintentionally. Made me — Hebrew, set me. Amminadib — Hebrew, the escort of the prince. “By some influence, of which I could hardly explain the cause, I joined the chariots of the escort of the King.” The most careful and rigorous construction of the Hebrew comes to this as the sense and design of the verse. It explains how she left her home — which she herself cannot quite understand — and came with the King’s train from the pavilion in the country, and afterward to the palace in the capital. This bashful, half-hinted, half-suppressed confession, skilful as if from the lips of the Jocaste of Sophocles, tells what seems passing strange to the heroine herself — that she should be at all in royal company.

V. 13. Return-Christ recalls his spouse, who as when Christ was gone, she pursued after him, so now when Christ was coming to her, she was ready to wander from him. Return-This word is repeated four times, to signify both Christ’s passionate love to her, and her backwardness. Shulamite-This title signifies, the wife of Solomon, thus called after her husband’s name, and as Christ is called by the name of Solomon, so the church is fitly described by the title of Solomon’s wife. May look-That I and my companions may contemplate thy beauty. What-But what do you my friends expect to discover in her? Christ proposes the question, that they might take special notice of this as a very remarkable thing in her. The company-Whereby he intimates that this one spouse was made up of the whole multitude of believers. Two armies-Confederate together, and so this may signify the union of Jews and Gentiles, and the safety and strength of the church, which is compared to a numerous host, distributed into two armies.

Verse 13. Return, O Shulamite] This appears to be addressed to the bride, as now the confirmed, acknowledged wife of Solomon; for tymlwv shulammith, appears to be a feminine formed from hmlv shelomoh, or שלמונ shelomon, as we form Charlotte from Charles; Henrietta, from Henry; Janette, from John, &c.

The company of two armies.] Or the musicians of the camps. She is as terrible as hosts of armed men, on the ground of what is said on Song of Solomon 6:4, 5. The two armies may refer to the choirs of the bride’s virgins, and the bridegroom’s companions; but the similitude is not very perceptible. The Targum explains it of “the camps of Israel and Judah:” as if the bridegroom should say, “My beloved possesses all the perfections both of the Israelitish and Jewish women.” But how little satisfaction do the best conjectures afford!

With this chapter the fifth night is supposed to end.

SONG OF SOLOMON

Verse 13. Return — Christ recalls his spouse, who, as when Christ was gone, she pursued after him, so now, when Christ was coming to her, she was ready to wander from him. Return — This word is repeated four times, to signify both Christ’s passionate love to her, and her backwardness. O Shulamite — This title signifies the wife of Solomon, thus called after her husband’s name; see Isaiah 4:1; and as Christ is called by the name of Solomon, (Song of Solomon 3:7,) so the church is fitly described by the title of Solomon’s wife. That we may look upon thee — That I and my companions may contemplate thy beauty. What will you see — But what do you, my friends, expect to discover in her? Christ proposes the question, that they might take special notice of this as a very remarkable thing in her. The company — Whereby he intimates, that this one spouse was made up of the whole multitude of believers; of two armies — Confederate together, and so this may signify the union of Jews and Gentiles, and the safety and strength of the church, which is compared to a numerous host, distributed into two armies.

Ver. 13. Return, return, oh Shulamite; return, return. Hebrews tymlwv Shulamith, is given by our critics as the feminine of Solomon; as Agrippina, the wife of Agrippa; Chaia, the wife of Chaius; it being the ancient custom of princesses to assume the names of their husbands. This is the voice of the bridegroom to the bride. Of course this verse should not have been divided from the verses in the following chapter. The Chaldaic reading refers the text to the Hebrew church: Return, return, oh congregation of Israel: return to Jerusalem.

13. Shulamite is, in Hebrew, the same as “Shunammite.” Shunem was a little village near Jezreel, the residence of Abishag, the last wife of David, and of the woman whose son Elisha restored to life. The address of the verse is to one who is, apparently, in the act of departing. The speaker, in the first period, may be either the King or the Chorus. The Shulamite — Representing herself as one of the people of the village, the proper translation should be, “a Shulamite;” that is, an humble country girl. The company of two armies — This very difficult passage can, on the whole, have but one of two meanings. One is, “a dance of double lines,” as when the dancers are arranged in rows facing each other. It would then be poetically equivalent to “many beauties and graces in harmony.” Its other sense would be taken from Genesis 32:1, 2, where Jacob and his company are met by the vision of angels, and he calls the place Mahanaim, because angels as well as mortals are there. This would poetically signify, “Something more than human, more fair and lovely, seems added to our company when thou art here.” The idea of angels was always familiar to the Jewish mind, nor is this sense of the word extravagant. In either case — and sound criticism can hardly admit the possibility of a third — the speech is very highly complimentary.