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Compare Translations for Song of Solomon 1:5

Song of Solomon 1:5 ASV
I am black, but comely, Oh ye daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon.
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Song of Solomon 1:5 BBE
I am dark, but fair of form, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.
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Song of Solomon 1:5 CEB
Dark am I, and lovely, daughters of Jerusalem— like the black tents of the Kedar nomads, like the curtains of Solomon's palace.
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Song of Solomon 1:5 CJB
[She] I am dark tan but beautiful, you daughters of Yerushalayim, like the tents of Kedar, like the curtains of Shlomo.
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Song of Solomon 1:5 RHE
(1-4) I am black but beautiful, O ye daughters of Jerusalem, as the tents of Cedar, as the curtains of Solomon.
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Song of Solomon 1:5 ESV
I am very dark, but lovely, O daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon.
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Song of Solomon 1:5 GW
Young women of Jerusalem, I am dark and lovely like Kedar's tents, like Solomon's curtains.
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Song of Solomon 1:5 GNT
Women of Jerusalem, I am dark but beautiful, dark as the desert tents of Kedar, but beautiful as the draperies in Solomon's palace.
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Song of Solomon 1:5 HNV
I am dark, but lovely, You daughters of Yerushalayim, Like Kedar's tents, Like Shlomo's curtains.
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Song of Solomon 1:5 CSB
Daughters of Jerusalem, I am dark like the tents of Kedar, yet lovely like the curtains of Solomon.
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Song of Solomon 1:5 KJV
I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.
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Song of Solomon 1:5 LEB
I [am] black but beautiful, {O maidens of Jerusalem}, like the tents of Kedar, like the curtains of Solomon.
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Song of Solomon 1:5 NAS
"I am black but lovely, O daughters of Jerusalem, Like the tents of Kedar, Like the curtains of Solomon.
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Song of Solomon 1:5 NCV
I'm dark but lovely, women of Jerusalem, dark like the tents of Kedar, like the curtains of Solomon.
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Song of Solomon 1:5 NIRV
"Women of Jerusalem, my skin is dark but lovely. It is dark like the tents in Kedar. It's like the curtains of Solomon's tent.
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Song of Solomon 1:5 NIV
Dark am I, yet lovely, O daughters of Jerusalem, dark like the tents of Kedar, like the tent curtains of Solomon.
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Song of Solomon 1:5 NKJV
I am dark, but lovely, O daughters of Jerusalem, Like the tents of Kedar, Like the curtains of Solomon.
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Song of Solomon 1:5 NLT
"I am dark and beautiful, O women of Jerusalem, tanned as the dark tents of Kedar. Yes, even as the tents of Solomon!
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Song of Solomon 1:5 NRS
I am black and beautiful, O daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon.
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Song of Solomon 1:5 RSV
I am very dark, but comely, O daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon.
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Song of Solomon 1:5 DBY
I am black, but comely, daughters of Jerusalem, As the tents of Kedar, As the curtains of Solomon.
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Song of Solomon 1:5 MSG
I am weathered but still elegant, oh, dear sisters in Jerusalem, Weather-darkened like Kedar desert tents, time-softened like Solomon's Temple hangings.
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Song of Solomon 1:5 WBT
I [am] black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.
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Song of Solomon 1:5 TMB
"I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.
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Song of Solomon 1:5 TNIV
Dark am I, yet lovely, daughters of Jerusalem, dark like the tents of Kedar, like the tent curtains of Solomon.
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Song of Solomon 1:5 WEB
I am dark, but lovely, You daughters of Jerusalem, Like Kedar's tents, Like Solomon's curtains.
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Song of Solomon 1:5 WYC
Ye daughters of Jerusalem, I am black, but fair, as the tabernacles of Kedar, as the skins of Solomon. (Ye daughters of Jerusalem, I am black, and beautiful, like the tents of Kedar, and like Solomon's curtains.)
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Song of Solomon 1:5 YLT
Dark [am] I, and comely, daughters of Jerusalem, As tents of Kedar, as curtains of Solomon.
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Song of Solomon 1 Commentary - Matthew Henry Commentary on the Whole Bible (Concise)

Chapter 1

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

The title. (1) The church confesses her deformity. (2-6) The church beseeches Christ to lead her to the resting-place of his people. (7,8) Christ's commendation of the church, Her esteem for Him. (9-17)

Verse 1 This is "the Song of songs," excellent above any others, for it is wholly taken up with describing the excellences of Christ, and the love between him and his redeemed people.

Verses 2-6 The church, or rather the believer, speaks here in the character of the spouse of the King, the Messiah. The kisses of his mouth mean those assurances of pardon with which believers are favoured, filling them with peace and joy in believing, and causing them to abound in hope by the power of the Holy Ghost. Gracious souls take most pleasure in loving Christ, and being loved of him. Christ's love is more valuable and desirable than the best this world can give. The name of Christ is not now like ointment sealed up, but like ointment poured forth; which denotes the freeness and fulness of the setting forth of his grace by the gospel. Those whom he has redeemed and sanctified, are here the virgins that love Jesus Christ, and follow him whithersoever he goes, ( Revelation 14:4 ) . They entreat him to draw them by the quickening influences of his Spirit. The more clearly we discern Christ's glory, the more sensible shall we be that we are unable to follow him suitably, and at the same time be more desirous of doing it. Observe the speedy answer given to this prayer. Those who wait at Wisdom's gate, shall be led into truth and comfort. And being brought into this chamber, our griefs will vanish. We have no joy but in Christ, and for this we are indebted to him. We will remember to give thanks for thy love; it shall make more lasting impressions upon us than any thing in this world. Nor is any love acceptable to Christ but love in sincerity, ( Ephesians 6:24 ) . The daughters of Jerusalem may mean professors not yet established in the faith. The spouse was black as the tents of the wandering Arabs, but comely as the magnificent curtains in the palaces of Solomon. The believer is black, as being defiled and sinful by nature, but comely, as renewed by Divine grace to the holy image of God. He is still deformed with remains of sin, but comely as accepted in Christ. He is often base and contemptible in the esteem of men, but excellent in the sight of God. The blackness was owing to the hard usage that had been suffered. The children of the church, her mother, but not of God, her Father, were angry with her. They had made her suffer hardships, which caused her to neglect the care of her soul. Thus, under the emblem of a poor female, made the chosen partner of a prince, we are led to consider the circumstances in which the love of Christ is accustomed to find its objects. They were wretched slaves of sin, in toil, or in sorrow, weary and heavy laden, but how great the change when the love of Christ is manifested to their souls!

Verses 7-8 Observe the title given to Christ, O Thou whom my soul loveth. Those that do so, may come to him boldly, and may humbly plead with him. Is it with God's people a noon-time of outward troubles, inward conflicts? Christ has rest for them. Those whose souls love Jesus Christ, earnestly desire to share in the privileges of his flock. Turning aside from Christ is what gracious souls dread more than anything else. God is ready to answer prayer. Follow the track, ask for the good old way, observe the footsteps of the flock, look what has been the practice of godly people. Sit under the direction of good ministers; beside the tents of the under shepherds. Bring thy charge with thee, they shall all be welcome. It will be the earnest desire and prayer of the Christian, that God would so direct him in his worldly business, and so order his situation and employment, that he may have his Lord and Saviour always before him.

Verses 9-17 The Bridegroom gives high praises of his spouse. In the sight of Christ believers are the excellent of the earth, fitted to be instruments for promoting his glory. The spiritual gifts and graces which Christ bestows on every true believer, are described by the ornaments then in use, ver. ( 10-11 ). The graces of the saints are many, but there is dependence upon each other. He who is the Author, will be the Finisher of the good work. The grace received from Christ's fulness, springs forth into lively exercises of faith, affection, and gratitude. Yet Christ, not his gifts, is most precious to them. The word translated "camphire," signifies "atonement or propitiation." Christ is dear to all believers, because he is the propitiation for their sins. No pretender must have his place in the soul. They resolved to lodge him in their hearts all the night; during the continuance of the troubles of life. Christ takes delight in the good work which his grace has wrought on the souls of believers. This should engage all who are made holy, to be very thankful for that grace which has made those fair, who by nature were deformed. The spouse (the believer) has a humble, modest eye, discovering simplicity and godly sincerity; eyes enlightened and guided by the Holy Spirit, that blessed Dove. The church expresses her value for Christ. Thou art the great Original, but I am but a faint and imperfect copy. Many are fair to look at, yet their temper renders them unpleasant: but Christ is fair, yet pleasant. The believer, ver. ( 16 ) , speaks with praise of those holy ordinances in which true believers have fellowship with Christ. Whether the believer is in the courts of the Lord, or in retirement; whether following his daily labours, or confined on the bed of sickness, or even in a dungeon, a sense of the Divine presence will turn the place into a paradise. Thus the soul, daily having fellowship with the Father, the Son, and the Holy Spirit, enjoys a lively hope of an incorruptible, undefiled, and unfading inheritance above.

Song of Solomon 1 Commentary - Commentary Critical and Explanatory on the Whole Bible

CHAPTER 1

Solomon 1:1-17 . CANTICLE I.--(Solomon 1:2-2:7')--THE BRIDE SEARCHING FOR AND FINDING THE KING.

1. The song of songs--The most excellent of all songs, Hebrew idiom ( Exodus 29:37 , Deuteronomy 10:14 ). A foretaste on earth of the "new song" to be sung in glory ( Revelation 5:9 , 14:3 , 15:2-4 ).
Solomon's--"King of Israel," or "Jerusalem," is not added, as in the opening of Proverbs and Ecclesiastes, not because Solomon had not yet ascended the throne [MOODY STUART], but because his personality is hid under that of Christ, the true Solomon (equivalent to Prince of Peace). The earthly Solomon is not introduced, which would break the consistency of the allegory. Though the bride bears the chief part, the Song throughout is not hers, but that of her "Solomon." He animates her. He and she, the Head and the members, form but one Christ [ADELAIDE NEWTON]. Aaron prefigured Him as priest; Moses, as prophet; David, as a suffering king; Solomon, as the triumphant prince of peace. The camp in the wilderness represents the Church in the world; the peaceful reign of Solomon, after all enemies had been subdued, represents the Church in heaven, of which joy the Song gives a foretaste.

2. him--abruptly. She names him not, as is natural to one whose heart is full of some much desired friend: so Mary Magdalene at the sepulchre ( John 20:15 ), as if everyone must know whom she means, the one chief object of her desire ( Psalms 73:25 Matthew 13:44-46 Philippians 3:7 Philippians 3:8 ).
kiss--the token of peace from the Prince of Peace ( Luke 15:20 ); "our Peace" ( Psalms 85:10 , Colossians 1:21 , Ephesians 2:14 ).
of his mouth--marking the tenderest affection. For a king to permit his hands, or even garment, to be kissed, was counted a great honor; but that he should himself kiss another with his mouth is the greatest honor. God had in times past spoken by the mouth of His prophets, who had declared the Church's betrothal; the bride now longs for contact with the mouth of the Bridegroom Himself ( Job 23:12 , Luke 4:22 , Hebrews 1:1 Hebrews 1:2 ). True of the Church before the first advent, longing for "the hope of Israel," "the desire of all nations"; also the awakened soul longing for the kiss of reconciliation; and further, the kiss that is the token of the marriage contract ( Hosea 2:19 Hosea 2:20 ), and of friendship ( 1 Samuel 20:41 , John 14:21 , 15:15 ).
thy love--Hebrew, "loves," namely, tokens of love, loving blandishments.
wine--which makes glad "the heavy heart" of one ready to perish, so that he "remembers his misery no more" ( Proverbs 31:6 Proverbs 31:7 ). So, in a "better" sense, Christ's love ( Habakkuk 3:17 Habakkuk 3:18 ). He gives the same praise to the bride's love, with the emphatic addition, "How much" ( Solomon 4:10 ). Wine was created by His first miracle ( John 2:1-11 ), and was the pledge given of His love at the last supper. The spiritual wine is His blood and His spirit, the "new" and better wine of the kingdom ( Matthew 26:29 ), which we can never drink to "excess," as the other ( Ephesians 5:18 ; compare Psalms 23:5 , Isaiah 55:1 ).

3. Rather, "As regards the savor of thy ointments, it is good" [MAURER]. In Song of Solomon 4:10 Song of Solomon 4:11 , the Bridegroom reciprocates the praise of the bride in the same terms.
thy name--Christ's character and office as the "Anointed" ( Isaiah 9:6 , 61:1 ), as "the savor of ointments" are the graces that surround His person ( Psalms 45:7 Psalms 45:8 ). Ecclesiastes 7:1 , in its fullest sense, applies to Him. The holy anointing oil of the high priest, which it was death for anyone else to make (so Acts 4:12 ), implies the exclusive preciousness of Messiah's name ( Exodus 30:23-28 Exodus 30:31-38 ). So Mary brake the box of precious ointment over Him, appropriately ( Mark 14:5 ), the broken box typifying His body, which, when broken, diffused all grace: compounded of various spices, &c. ( Colossians 1:19 , 2:9 ); of sweet odor ( Ephesians 5:2 ).
poured--( Isaiah 53:12 , Romans 5:5 ).
therefore--because of the manifestation of God's character in Christ ( 1 John 4:9 1 John 4:19 ). So the penitent woman ( Luke 7:37 Luke 7:38 Luke 7:47 ).
virgins--the pure in heart ( 2 Corinthians 11:2 , Revelation 14:4 ). The same Hebrew is translated, "thy hidden ones" ( Psalms 83:3 ). The "ointment" of the Spirit "poured forth" produces the "love of Christ" ( Romans 5:5 ).

4. (1) The cry of ancient Israel for Messiah, for example, Simeon, Anna, &c. (2) The cry of an awakened soul for the drawing of the Spirit, after it has got a glimpse of Christ's loveliness and its own helplessness.
Draw me--The Father draws ( John 6:44 ). The Son draws ( Jeremiah 31:3 , Hosea 11:4 , John 12:32 ). "Draw" here, and "Tell" ( Solomon 1:7 ), reverently qualify the word "kiss" ( Solomon 1:2 ).
me, we--No believer desires to go to heaven alone. We are converted as individuals; we follow Christ as joined in a communion of saints ( John 1:41 John 1:45 ). Individuality and community meet in the bride.
run--Her earnestness kindles as she prays ( Isaiah 40:31 , Psalms 119:32 Psalms 119:60 ).
after thee--not before ( John 10:4 ).
king . . . brought me into--( Psalms 45:14 Psalms 45:15 , John 10:16 ). He is the anointed Priest ( Solomon 1:3 ); King ( Solomon 1:4 ).
chambers--Her prayer is answered even beyond her desires. Not only is she permitted to run after Him, but is brought into the inmost pavilion, where Eastern kings admitted none but the most intimate friends ( Esther 4:11 , 5:2 , Psalms 27:5 ). The erection of the temple of Solomon was the first bringing of the bride into permanent, instead of migratory, chambers of the King. Christ's body on earth was the next ( John 2:21 ), whereby believers are brought within the veil ( Ephesians 2:6 , Hebrews 10:19 Hebrews 10:20 ). Entrance into the closet for prayer is the first step. The earnest of the future bringing into heaven ( John 14:3 ). His chambers are the bride's also ( Isaiah 26:20 ). There are various chambers, plural ( John 14:2 ).
be glad and rejoice--inward and outward rejoicing.
in thee--( Isaiah 61:10 , Philippians 4:1 Philippians 4:4 ). Not in our spiritual frames ( Psalms 30:6 Psalms 30:7 ).
remember--rather, "commemorate with praises" ( Isaiah 63:7 ). The mere remembrance of spiritual joys is better than the present enjoyment of carnal ones ( Psalms 4:6 Psalms 4:7 ).
upright--rather, "uprightly," "sincerely" ( Psalms 58:1 , Romans 12:9 ); so Nathanael ( John 1:47 ); Peter ( John 21:17 ); or "deservedly" [MAURER].

5. black--namely, "as the tents of Kedar," equivalent to blackness ( Psalms 120:5 ). She draws the image from the black goatskins with which the Scenite Arabs ("Kedar" was in Arabia-Petræa) cover their tents (contrasted with the splendid state tent in which the King was awaiting His bride according to Eastern custom); typifying the darkness of man's natural state. To feel this, and yet also feel one's self in Jesus Christ "comely as the curtains of Solomon, marks the believer ( Romans 7:18 , &c. Romans 8:1 ); 1 Timothy 1:15 , "I am chief"; so she says not merely, "I was," but "I am"; still black in herself, but comely through His comeliness put upon her ( Ezekiel 16:14 ).
curtains--first, the hangings and veil in the temple of Solomon ( Ezekiel 16:10 ); then, also, the "fine linen which is the righteousness of saints" ( Revelation 19:8 ), the white wedding garment provided by Jesus Christ ( Isaiah 61:10 , Matthew 22:11 , 1 Corinthians 1:30 , Colossians 1:28 , 2:10 , Revelation 7:14 ). Historically, the dark tents of Kedar represent the Gentile Church ( Isaiah 60:3-7 , &c.). As the vineyard at the close is transferred from the Jews, who had not kept their own, to the Gentiles, so the Gentiles are introduced at the commencement of the Song; for they were among the earliest enquirers after Jesus Christ ( Matthew 2:1-12 ): the wise men from the East (Arabia, or Kedar).
daughters of Jerusalem--professors, not the bride, or "the virgins," yet not enemies; invited to gospel blessings ( Song of Solomon 3:10 Song of Solomon 3:11 ); so near to Jesus Christ as not to be unlikely to find Him ( Solomon 5:8 ); desirous to seek Him with her ( Solomon 6:1 ; compare Solomon 6:13 , Song of Solomon 7:1 Song of Solomon 7:5 Song of Solomon 7:8 ). In Song of Solomon 7:8 Song of Solomon 7:9 , the bride's Beloved becomes their Beloved; not, however, of all of them ( Solomon 8:4 ; compare Luke 23:27 Luke 23:28 ).

6. She feels as if her blackness was so great as to be gazed at by all.
mother's children--( Matthew 10:36 ). She is to forget "her own people and her father's house," that is, the worldly connections of her unregenerate state ( Psalms 45:10 ); they had maltreated her ( Luke 15:15 Luke 15:16 ). Children of the same mother, but not the same father [MAURER], ( John 8:41-44 ). They made her a common keeper of vineyards, whereby the sun looked upon, that is, burnt her; thus she did "not keep her own" vineyard, that is, fair beauty. So the world, and the soul ( Matthew 16:26 , Luke 9:25 ). The believer has to watch against the same danger ( 1 Corinthians 9:27 ). So he will be able, instead of the self-reproach here, to say as in Solomon 8:12 .

7. my soul loveth--more intense than "the virgins" and "the upright love thee" ( Song of Solomon 1:3 Song of Solomon 1:4 , Matthew 22:37 ). To carry out the design of the allegory, the royal encampment is here represented as moving from place to place, in search of green pastures, under the Shepherd King ( Psalms 23:1-6 ). The bride, having first enjoyed communion with him in the pavilion, is willing to follow Him into labors and dangers; arising from all absorbing love ( Luke 14:26 ); this distinguishes her from the formalist ( John 10:27 , Revelation 14:4 ).
feedest--tendest thy flock ( Isaiah 40:11 , Hebrews 13:20 , 1 Peter 2:25 , 5:4 , Revelation 7:17 ). No single type expresses all the office of Jesus Christ; hence arises the variety of diverse images used to portray the manifold aspects of Him: these would be quite incongruous, if the Song referred to the earthly Solomon. Her intercourse with Him is peculiar. She hears His voice, and addresses none but Himself. Yet it is through a veil; she sees Him not ( Job 23:8 Job 23:9 ). If we would be fed, we must follow the Shepherd through the whole breadth of His Word, and not stay on one spot alone.
makest . . . to rest--distinct from "feedest"; periods of rest are vouchsafed after labor ( Isaiah 4:6 , 49:10 , Ezekiel 34:13-15 ). Communion in private must go along with public following of Him.
turneth aside--rather one veiled, that is, as a harlot, not His true bride ( Genesis 38:15 ), [GESENIUS]; Or as a mourner ( 2 Samuel 15:30 ), [WEISS]; or as one unknown [MAURER]. All imply estrangement from the Bridegroom. She feels estranged even among Christ's true servants, answering to "thy companions" ( Luke 22:28 ), so long as she has not Himself present. The opposite spirit to 1 Corinthians 3:4 .

8. If--she ought to have known ( John 14:8 John 14:9 ). The confession of her ignorance and blackness ( Solomon 1:5 ) leads Him to call her "fairest" ( Matthew 12:20 ). Her jealousy of letting even "His companions" take the place of Himself ( Solomon 1:7 ) led her too far. He directs her to follow them, as they follow Him ( 1 Corinthians 11:1 , Hebrews 6:10 Hebrews 6:12 ); to use ordinances and the ministry; where they are, He is ( Jeremiah 6:16 , Matthew 18:19 Matthew 18:20 , Hebrews 10:25 ). Indulging in isolation is not the way to find Him. It was thus, literally, that Zipporah found her bridegroom ( Exodus 2:16 ). The bride unhesitatingly asks the watchmen afterwards ( Solomon 3:3 ).
kids--( John 21:15 ). Christ is to be found in active ministrations, as well as in prayer ( Proverbs 11:25 ).
shepherds' tents--ministers in the sanctuary ( Psalms 84:1 ).

9. horses in Pharaoh's chariots--celebrated for beauty, swiftness, and ardor, at the Red Sea ( Exodus 14:15 ). These qualities, which seem to belong to the ungodly, really belong to the saints [MOODY STUART]. The allusion may be to the horses brought at a high price by Solomon out of Egypt ( 2 Chronicles 1:16 2 Chronicles 1:17 ). So the bride is redeemed out of spiritual Egypt by the true Solomon, at an infinite price ( Isaiah 51:1 , 1 Peter 1:18 1 Peter 1:19 ). But the deliverance from Pharaoh at the Red Sea accords with the allusion to the tabernacle ( Solomon 1:5 , Song of Solomon 3:6 Song of Solomon 3:7 ); it rightly is put at the beginning of the Church's call. The ardor and beauty of the bride are the point of comparison; ( Solomon 1:4 ) "run"; ( Solomon 1:5 ) "comely." Also, like Pharaoh's horses, she forms a great company ( Revelation 19:7 Revelation 19:14 ). As Jesus Christ is both Shepherd and Conqueror, so believers are not only His sheep, but also, as a Church militant now, His chariots and horses ( Solomon 6:4 ).

10. rows of jewels--( Ezekiel 16:11-13 ). OLERIUS says, Persian ladies wear two or three rows of pearls round the head, beginning on the forehead and descending down to the cheeks and under the chin, so that their faces seem to be set in pearls ( Ezekiel 16:11 ) implies the vital energy of the bride; this verse, her superadded graces ( Proverbs 1:9 , 4:9 , 1 Timothy 2:9 , 2 Peter 1:5 ).

11. We--the Trinity implied by the Holy Ghost, whether it was so by the writer of the Song or not ( Genesis 1:26 , Proverbs 8:30 , 30:4 ). "The Jews acknowledged God as king, and Messiah as king, in interpreting the Song, but did not know that these two are one" [LEIGHTON].
make--not merely give ( Ephesians 2:10 ).
borders of gold, with studs of silver--that is, "spots of silver"--Jesus Christ delights to give more "to him that hath" ( Matthew 25:29 ). He crowns His own work in us ( Isaiah 26:12 ). The "borders" here are equivalent to "rows" ( Solomon 1:10 ); but here, the King seems to give the finish to her attire, by adding a crown (borders, or circles) of gold studded with silver spots, as in Esther 2:17 . Both the royal and nuptial crown, or chaplet. The Hebrew for "spouse" ( Solomon 4:8 ) is a crowned one ( Ezekiel 16:12 , Revelation 2:10 ). The crown is given at once upon conver sion, in title, but in sensible possession afterwards ( 2 Timothy 4:8 ).

12. While--It is the presence of the Sun of Righteousness that draws out the believer's odors of grace. It was the sight of Him at table that caused the two women to bring forth their ointments for Him ( Luke 7:37 Luke 7:38 , John 12:3 , 2 Corinthians 2:15 ). Historically fulfilled ( Matthew 2:11 ); spiritually ( Revelation 3:20 ); and in church worship ( Matthew 18:20 ); and at the Lord's Supper especially, for here public communion with Him at table amidst His friends is spoken of, as Solomon 1:4 refers to private communion ( 1 Corinthians 10:16 1 Corinthians 10:21 ); typically ( Exodus 24:9-11 ); the future perfect fulfilment ( Luke 22:30 , Revelation 19:9 ). The allegory supposes the King to have stopped in His movements and to be seated with His friends on the divan. What grace that a table should be prepared for us, while still militant ( Psalms 23:5 )!
my spikenard--not boasting, but owning the Lord's grace to and in her. The spikenard is a lowly herb, the emblem of humility. She rejoices that He is well pleased with her graces, His own work ( Philippians 4:18 ).

13. bundle of myrrh--abundant preciousness (Greek), ( 1 Peter 2:7 ). Even a little myrrh was costly; much more a bundle ( Colossians 2:9 ). BURROWES takes it of a scent-box filled with liquid myrrh; the liquid obtained by incision gave the tree its chief value.
he--rather, "it"; it is the myrrh that lies in the bosom, as the cluster of camphire is in the vineyards ( Solomon 1:14 ).
all night--an undivided heart ( Ephesians 3:17 ; contrast Jeremiah 4:14 , Ezekiel 16:15 Ezekiel 16:30 ). Yet on account of the everlasting covenant, God restores the adulteress ( Ezekiel 16:60 Ezekiel 16:62 , Hosea 2:2 , &c.). The night is the whole present dispensation till the everlasting day dawns ( Romans 13:12 ). Also, literally, "night" ( Psalms 119:147 Psalms 119:148 ), the night of affliction ( Psalms 42:8 ).

14. cluster--Jesus Christ is one, yet manifold in His graces.
camphire--or, "cypress." The "hennah" is meant, whose odorous flowers grow in clusters, of a color white and yellow softly blended; its bark is dark, the foliage light green. Women deck their persons with them. The loveliness of Jesus Christ.
vineyards--appropriate in respect to Him who is "the vine." The spikenard was for the banquet ( Solomon 1:12 ); the myrrh was in her bosom continually ( Solomon 1:13 ); the camphire is in the midst of natural beauties, which, though lovely, are eclipsed by the one cluster, Jesus Christ, pre-eminent above them all.
En-gedi--in South Palestine, near the Dead Sea ( Joshua 15:62 , Ezekiel 47:10 ), famed for aromatic shrubs.

15. fair--He discerns beauty in her, who had said, "I am black" ( Solomon 1:5 ), because of the everlasting covenant ( Psalms 45:11 , Isaiah 62:5 , Ephesians 1:4 Ephesians 1:5 ).
doves' eyes--large and beautiful in the doves of Syria. The prominent features of her beauty ( Matthew 10:16 ), gentleness, innocence, and constant love, emblem of the Holy Ghost, who changes us to His own likeness ( Genesis 8:10 Genesis 8:11 , Matthew 3:16 ). The opposite kind of eyes ( Psalms 101:5 , Matthew 20:15 , 2 Peter 2:14 ).

16. Reply of the Bride. She presumes to call Him beloved, because He called her so first. Thou callest me "fair"; if I am so, it is not in myself; it is all from Thee ( Psalms 90:17 ); but Thou art fair in Thyself ( Psalms 45:2 ).
pleasant--( Proverbs 3:17 ) towards Thy friends ( 2 Samuel 1:26 ).
bed . . . green--the couch of green grass on which the King and His bride sit to "rest at noon." Thus her prayer in Solomon 1:7 is here granted; a green oasis in the desert, always found near waters in the East ( Psalms 23:2 , Isaiah 41:17-19 ). The scene is a kiosk, or summer house. Historically, the literal resting of the Babe of Beth-lehem and his parents on the green grass provided for cattle ( Luke 2:7 Luke 2:12 ). In this verse there is an incidental allusion, in Solomon 1:15 , to the offering ( Luke 2:24 ). So the "cedar and fir" ceiling refers to the temple ( 1 Kings 5:6-10 , 6:15-18 ); type of the heavenly temple ( Revelation 21:22 ).

but primarily, the kiosk ( Isaiah 11:10 ), "His rest." Cedar is pleasing to the eye and smell, hard, and never eaten by worms.
fix--rather, "cypress," which is hard, durable, and fragrant, of a reddish hue [GESENIUS, WEISS, and MAURER]. Contrasted with the shifting "tents" ( Solomon 1:5 ), His house is "our house" ( Psalms 92:13 , Ephesians 2:19 , Hebrews 3:6 ). Perfect oneness of Him and the bride ( John 14:20 , 17:21 ). There is the shelter of a princely roof from the sun ( Psalms 121:6 ), without the confinement of walls, and amidst rural beauties. The carved ceiling represents the wondrous excellencies of His divine nature.