1Kampak tvůj milý šel, ty ženo mnoha krás? Kam se tvůj milý poděl, ať s tebou najdeme ho zas. 2Do zahrádky své sestoupil můj milý na záhony balzámové, v zahradách se pást, lilie nasbírat. 3Můj milý má mne, můj milý je můj. V liliích se pase. 4Krásná jsi, lásko má, jako město Tirsa, jak Jeruzalém nádherná. Respekt budíš jak nazbrojená armáda. 5Odvrať ode mne své oči, nebo mne o rozum připraví. Vlasy tvé co ve stádu kozičky dolů z Gileádu sbíhají. 6Tvé zuby — ovečky čerstvě umyté, když stádo stoupá z koupele. Každá z nich po dvou rodí a není mezi nimi neplodná. 7Jak z rozpuklého jablka granáty zpod závoje skráň hledí tvá. 8Na šedesát je královen a družek na osmdesát a dívek bezpočet, 9ona je však jediná, holoubek můj, zlato mé. Ona je však jediná pro matičku svou, pro maminku, jež ji má za vyvolenou. Jak ji děvčata uzřela, zahrnula ji chválou. Královny a družky počaly ji velebit: 10Kdo je ta, jež dolů jako úsvit hledí, jako luna krásná, jako slunce jasná? Respekt budí jak nazbrojená armáda. 11Do sadu sešel jsem k ořeší podívat se na zeleň ve vádí, podívat se, zda réva vyraší, zda rozkvetly už granáty. 12Než má duše zvěděla, na vozy mne stavěla lidu mého šlechetného.
Jamieson Fausset Brown Bible Commentary 1 Historically, at Jesus Christ's crucifixion and burial, Joseph of Arimathea, and Nicodemus, and others, joined with His professed disciples. By speaking of Jesus Christ, the bride does good not only to her own soul, but to others (see on
Pies 1:4;
Mal 3:16;
Mt 5:14-
Mt 5:16). Compare the hypocritical use of similar words (
Mt 2:8).
2 gone down--Jerusalem was on a hill (answering to its moral elevation), and the gardens were at a little distance in the valleys below.
beds of spices--(balsam) which He Himself calls the "mountain of myrrh," &c. (
Pies 4:6), and again (
Pies 8:14), the resting-place of His body amidst spices, and of His soul in paradise, and now in heaven, where He stands as High Priest for ever. Nowhere else in the Song is there mention of mountains of spices.
feed in . . . gardens--that is, in the churches, though He may have withdrawn for a time from the individual believer: she implies an invitation to the daughters of Jerusalem to enter His spiritual Church, and become lilies, made white by His blood. He is gathering some lilies now to plant on earth, others to transplant into heaven (
Pies 5:1;
Gn 5:24;
Mk 4:28-
Mk 4:29;
Sk 7:60).
3 In speaking of Jesus Christ to others, she regains her own assurance. Literally, "I am for my beloved . . . for me." Reverse order from
Pies 2:16. She now, after the season of darkness, grounds her convictions on His love towards her, more than on hers towards Him (
Dt 33:3). There, it was the young believer concluding that she was His, from the sensible assurance that He was hers.
4 Tirzah--meaning "pleasant" (
Hebr 13:21); "well-pleasing" (
Mt 5:14); the royal city of one of the old Canaanite kings (
Joz 12:24); and after the revolt of Israel, the royal city of its kings, before Omri founded Samaria (
1Kr 16:8,
1Kr 16:15). No ground for assigning a later date than the time of Solomon to the Song, as Tirzah was even in his time the capital of the north (Israel), as Jerusalem was of the south (Judah).
Jerusalem--residence of the kings of Judah, as Tirzah, of Israel (
Ž 48:1, &c.;
Ž 122:1-
Ž 122:3;
Ž 125:1-
Ž 125:2). Loveliness, security, unity, and loyalty; also the union of Israel and Judah in the Church (
Iz 11:13;
Jer 3:18;
Ez 37:16-
Ez 37:17,
Ez 37:22; compare
Hebr 12:22;
Zjv 21:2,
Zjv 21:12).
terrible--awe-inspiring. Not only armed as a city on the defensive, but as an army on the offensive.
banners--(See on
Pies 5:10;
Ž 60:4); Jehovah-nissi (
2Kor 10:4).
5 (
Pies 4:9;
Gn 32:28;
Ex 32:9-
Ex 32:14;
Oz 12:4). This is the way "the army" (
Pies 6:4) "overcomes" not only enemies, but Jesus Christ Himself, with eyes fixed on Him (
Ž 25:15;
Mt 11:12). Historically,
Pies 6:3-
Pies 6:5, represent the restoration of Jesus Christ to His Church at the resurrection; His sending her forth as an army, with new powers (
Mk 16:15-
Mk 16:18,
Mk 16:20); His rehearsing the same instructions (see on
Pies 6:6) as when with them (
Lk 24:44).
overcome--literally, "have taken me by storm."
6 Not vain repetition of
Pies 4:1-
Pies 4:2. The use of the same words shows His love unchanged after her temporary unfaithfulness (
Mal 3:6).
8 threescore--indefinite number, as in
Pies 3:7. Not queens, &c., of Solomon, but witnesses of the espousals, rulers of the earth contrasted with the saints, who, though many, are but "one" bride (
Iz 52:15;
Lk 22:25-
Lk 22:26;
Jn 17:21;
1Kor 10:17). The one Bride is contrasted with the many wives whom Eastern kings had in violation of the marriage law (
1Kr 11:1-3).
9 Hollow professors, like half wives, have no part in the one bride.
only one of her mother--namely, "Jerusalem above" (
Gal 4:26). The "little sister" (
Pies 8:8) is not inconsistent with her being "the only one"; for that sister is one with herself (
Jn 10:16).
choice-- (
Ef 1:4;
2Sol 2:13). As she exalted Him above all others (
Pies 5:10), so He now her.
daughters . . . blessed her-- (
Iz 8:18;
Iz 61:9;
Ez 16:14;
2Sol 1:10). So at her appearance after Pentecost (
Sk 4:13;
Sk 6:15;
Sk 24:25;
Sk 26:28).
10 The words expressing the admiration of the daughters. Historically (Acts 5:24-39).
as the morning--As yet she is not come to the fulness of her light (
Prís 4:18).
moon--shining in the night, by light borrowed from the sun; so the bride, in the darkness of this world, reflects the light of the Sun of righteousness (
2Kor 3:18).
sun--Her light of justification is perfect, for it is His (
2Kor 5:21;
1Jn 4:17). The moon has less light, and has only one half illuminated; so the bride's sanctification is as yet imperfect. Her future glory (
Mt 13:43).
army-- (
Pies 6:4). The climax requires this to be applied to the starry and angelic hosts, from which God is called Lord of Sabaoth. Her final glory (
Gn 15:5;
Dan 12:3;
Zjv 12:1). The Church Patriarchal, "the morning"; Levitical, "the moon"; Evangelical, "the sun"; Triumphant, "the bannered army" (
Zjv 19:14).
11 The bride's words; for she everywhere is the narrator, and often soliloquizes, which He never does. The first garden (
Pies 2:11-
Pies 2:13) was that of spring, full of flowers and grapes not yet ripe; the second, autumn, with spices (which are always connected with the person of Jesus Christ), and nothing unripe (
Pies 4:13, &c.). The third here, of "nuts," from the previous autumn; the end of winter, and verge of spring; the Church in the upper room (
Sk 1:13, &c.), when one dispensation was just closed, the other not yet begun; the hard shell of the old needing to be broken, and its inner sweet kernel extracted [ORIGEN] (
Lk 24:27,
Lk 24:32); waiting for the Holy Ghost to usher in spiritual spring. The walnut is meant, with a bitter outer husk, a hard shell, and sweet kernel. So the Word is distasteful to the careless; when awakened, the sinner finds the letter hard, until the Holy Ghost reveals the sweet inner spirit.
fruits of the Valley--MAURER translates, "the blooming products of the river," that is, the plants growing on the margin of the river flowing through the garden. She goes to watch the first sproutings of the various plants.
12 Sudden outpourings of the Spirit on Pentecost (
Sk 2:1-
Sk 2:13), while the Church was using the means (answering to "the garden,"
Pies 6:11;
Jn 3:8).
Ammi-nadib--supposed to me one proverbial for swift driving. Similarly (
Pies 1:9). Rather, "my willing people" (
Ž 110:3). A willing chariot bore a "willing people"; or Nadib is the Prince, Jesus Christ (
Ž 68:17). She is borne in a moment into His presence (
Ef 2:6).
13 Entreaty of the daughters of Jerusalem to her, in her chariot-like flight from them (compare
2Kr 2:12;
2Sam 19:14).
Shulamite--new name applied to her now for the first time. Feminine of Solomon, Prince of Peace; His bride, daughter of peace, accepting and proclaiming it (
Iz 52:7;
Jn 14:27;
Rim 5:1;
Ef 2:17). Historically, this name answers to the time when, not without a divine design in it, the young Church met in Solomon's porch (
Sk 3:11;
Sk 5:12). The entreaty, "Return, O Shulamite," answers to the people's desire to keep Peter and John, after the lame man was healed, when they were about to enter the temple. Their reply attributing the glory not to themselves, but to Jesus Christ, answers to the bride's reply here, "What will ye see" in me? "As it were," &c. She accepts the name Shulamite, as truly describing her. But adds, that though "one" (
Pies 6:9), she is nevertheless "two." Her glories are her Lord's, beaming through her (
Ef 5:31-
Ef 5:32). The two armies are the family of Jesus Christ in heaven, and that on earth, joined and one with Him; the one militant, the other triumphant. Or Jesus Christ and His ministering angels are one army, the Church the other, both being one (
Jn 17:21-
Jn 17:22). Allusion is made to Mahanaim (meaning two hosts), the scene of Jacob's victorious conflict by prayer (
Gn 32:2,
Gn 32:9,
Gn 32:22-
Gn 32:30). Though she is peace, yet she has warfare here, between flesh and spirit within and foes without; her strength, as Jacob's at Mahanaim, is Jesus Christ and His host enlisted on her side by prayer; whence she obtains those graces which raise the admiration of the daughters of Jerusalem.