Exegetical and Hermeneutical Commentary of Song of Solomon 6:11
I went down into the garden of nuts to see the fruits of the valley, [and] to see whether the vine flourished, [and] the pomegranates budded.
11. nuts ] Heb. ’gh z, a word found here only in the O.T., Arab. gawz, Syr. gauzo, Pers. djaus, dialectically aghuz. Probably it is borrowed from the Persian, like pards. It is properly the walnut, which is a native of Persia; Tristram, Nat. Hist. p. 413. It is largely cultivated in N. Palestine.
the fruits of the valley ] Rather, the green plants of the valley, as in R.V. The A.V. has followed the LXX and the Targum, probably, in translating the word for green plants by fruits. But cp. Job 8:12, where the word is used of the rush, “while it is yet in its greenness.”
to see whether the pomegranates buaded ] R.V. were in flower.
Fuente: The Cambridge Bible for Schools and Colleges
11 13. The bride speaks here. According to Oettli, the words of the court ladies were spoken on the fatal day when Solomon first saw her. This carries her back to that time, and ignoring Solomon’s pleadings and flatteries, as she always does, she recalls what she was doing then. Translate accordingly, I had gone down, &c. Delitzsch regards the words as an account of what she has just been doing, and as revealing her modest acceptance of her unexpected elevation, and her delight still in simple country pleasures. This would seem to be Budde’s view also. In accepting that view Budde admits once more that the poem, as we have it, has dramatic movement and connexion.
Fuente: The Cambridge Bible for Schools and Colleges
The brides words may be paraphrased: You speak of me as a glorious beauty; I was lately but a simple maiden engaged in rustic toils. I went down one day into the walnut-garden (the walnut abounded on the shores of Lake Gennesaret, and is still common in Northern Palestine) to inspect the young plants of the vale (i. e., the wady, or watercourse, with now verdant banks in the early spring after the rainy season), and to watch the budding and blossoming of vine and pomegranate. Compare Son 2:11-13 notes. Then, suddenly, ere I was myself aware, my soul (the love-bound heart) had made me the chariot of a lordly people (i. e., an exalted personage, one who resides on the high places of the earth; compare 2Ki 2:12; 2Ki 13:14, where Elijah and Elisha, as the spiritual leaders of the nation, are the chariot and horsemen of Israel, compare also Isa 22:18). This last clause is another instance of the love for military similitudes in the writer of the Song.
Ammi-nadib – literally, my people a noble one. The reference is either to Israel at large as a wealthy and dominant nation, under Solomon, or to the brides people (the Shulamites) in particular, to the chief place among whom, by her union with the king, she is now exalted.
Fuente: Albert Barnes’ Notes on the Bible
Son 6:11
I went down into the garden of nuts to see the fruits of the valley.
The Church, the garden of the Lord
I. The Church is a garden. There are four gardens which may furnish us with ample materials for meditation.
1. The garden of Eden, where man was formed, and where man fell.
2. The garden of Gethsemane, where the Saviour often resorted with His disciples.
3. The garden of Calvary, belonging to Joseph of Arimathca.
4. The Church. Now the three former gardens were real gardens; the latter is a garden metaphorically considered only; a spiritual garden, a garden for the soul, and for eternity. A garden requires much careful attention. A garden is a place of pleasure and delight. In a word, it is also a place of profit too. It yields not only flowers, but fruits. The Church is always filled with all the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. Some gardens yield the owner his chief income. -God derives His principal revenue of honour from His Church.
II. In this garden there is a variety of trees. There are three kinds of trees spoken of here. Now I am not going to make a comparison between Christians, comparing some of them to nut trees, and some to vines, and some to pomegranates. But as you find all these, however they differ, in the same garden, so it is with the subjects of Divine grace. They are all, however they differ from each other, trees of righteousness, the planting of the Lord, that He may be glorified. And however distinguished from each other, they stand in the very same state, and are in the same relation to Him and to each other. What do we learn from hence? Why, that you should never oppose Christians to each other, crying up one, and crying down another, because they are not the same, but valuing them all, loving them all, praying, for them all Grace be with all them that love our Lord Jesus Christ in sincerity. What do we learn from hence? Why, that you should not look for everything from the same individual. Do not go to the nut-bush for the grapes, and do not go to the vine for the pomegranate. You cannot expect all these fruits upon the same tree.
III. He enters this garden for the purpose of inspecting it. He enters His garden indeed for other purposes, too. He enters it to walk there; He enters it to enjoy His pleasant fruits them, and He loves to hold intercourse and communion with His saints. But here He speaks of entering it, you see, for another purpose; for as the garden is His own, it is so valuable that He will not treat it with neglect or overlook it. No; I went down, says He, to see the fruits of the valley: for the garden is low, and the Church is lowly. I went down to see the fruits of the valley. He is continually inspecting His Church; and how qualified is He for this! His eyes are as a flame of fire: distance is nothing to Him; darkness is nothing to Him. And what is His aim when He comes to examine? Not to ascertain whether you are learned, but whether you are wise unto salvation; not whether you are rich, but whether you are rich towards God; not whether your bodies are inhealth, but whether your souls prosper; and so of the rest.
IV. When He comes to examine His garden, He looks after even the first beginnings of grace. I went down to see whether the vines flourished, and the pomegranates budded. Observe, not only to look after the flourishing of the vine, but the budding of the pomegranates. Oh I that is a fine bud when a man no longer restrains prayer before God, but cries, God be merciful to me a sinner! When his tear drops upon his Bible, and he says, Lord, save, or I perish. One of the earliest buddings of religion, I am persuaded, is love to the Lords people, and tenderness towards them, and delight in them. But why does the Saviour look after the very buddings of grace, and value these? We answer, because they are His own producing, the work of His own Spirit in the heart. And because they are necessary: for though there may be buds without fruit, there can be no fruit without buds; though there may be a beginning without advancing or finishing, there can be no advancing or finishing without a beginning. These things, therefore, are essentially necessary. And because also they are sure pledges of something more. He sees in them the peace of God–sees in them pardon–sees in them the comforts of the Holy Ghost. Oh! there is heaven in that bud! Oh! there is an immensity, an eternity of glory and blessed Hess in that bud! It will bring forth fruit unto life eternal. (W. Jay.)
Fruits of the valley
What do we mean by the valley? There are two things to which I think the figure is fairly applicable, viz. outward estate and inward condition, both yielding fruit.
1. The former is often experienced, and is requisite for us all.
(1) I speak to some who are young. You, in reference to age, are in the valley, not yet ascended to the higher levels of mature life, of paternity and seniority. There are fruits to be borne in this valley, fruits in their season, and in this condition–obedience, diligence, docility, consecration to Christ.
(2) I speak to some who are poor; you are in the valley in reference to social position. There are fruits in this condition; and beautiful it is to see how by many patience, submission, contentment, thankful ness, practical generosity, are borne here.
(3) I speak to some who are in affliction. This is a valley through which all pass, young, old, rich and poor alike. Need I say it has fruit? Tribulation worketh patience, patience experience, experience hope.
(4) There is yet a valley before us all, and through which all must pass–the valley of the shadow of death There will be fruit to be borne there. Grace will not cease its exercise with the activities of life.
2. But I would more especially urge the thought that there is a valley in inward experience, and that this is especially fruitful. Humility. I need not attempt to define this grace, nor yet to extol it. Both will best be done, perhaps, in exhibiting some of its fruits.
(1) There are many that relate to God. True humility is a grace of Gods Spirit. It thus comes from God, and it has many bearings towards God. It best qualifies us for knowing God. Nothing, however, so hides God from us as pride, which is like a vapour concealing the sun. The humble spirit, low in its own estimation, looking up to God, sees excellences, beauties in Him, which to others are concealed. As knowledge of God, so repentance towards God springs from humility. Nor less is it the source of faith. To trust wholly in the merits of another, to forego all claim to personal merit or righteousness, is a plan of salvation which staggers and offends many. The same spirit is equally valuable in producing submission, contentment under affliction. And so in many ways bearing on the nature and government of God, humility is most fruitful Thus we humble ourselves under the mighty hand of God. And thus it secures Gods favour. As the springs flow down from the mountain, leaving it bare, but into the valleys, making them fertile, so do Gods choicest influences avoid the proud spirit, but descend on the humble and the meek. Unto that man will I look, and with him will I dwell, says the High and Lofty One, who is humble, and of a contrite spirit.
(2) Nor are the fruits borne by this lowly grace less important in relation to man. We are bound together in life by indissoluble ties, domestic, social and civil. Christianity claims to regulate all these, and it does so by regulating and rectifying the spirit which underlies them all. And it will be found that of all the dispositions most likely to remedy whatever is wrong in social life, and to confirm all that is good, is this spirit of humility. The more you look into yourself and observe others, the more I think you will find that the cause of nearly all that affects our social life, injuriously taints it, casts a shadow over it, makes it a jarring, distasteful, unattractive thing, when it ought to be only transparent, noble and pure, is the spirit of pride. It is this, unconsciously often, but really, which gives censoriousness to judgment, asperity to feeling, bitterness to expression, unkindness to act. We think so much of ourselves, that we despise and offend others. The Lord help us all, for the sake of each other, to walk more in this valley.
(3) While this spirit, this valley-like grace, bears such blessed fruit towards God and towards man, it does so equally to its possessor. We cannot have a conscience void of offence in these two ways Without having the comfort of it ourselves. It often secures material advantages. Seest thou a proud man, a boaster, or one wise in his own conceit, there is more hope of a fool than of him. Seest thou a truly humble man, one willing to stoop to do anything, go anywhere, serve any one, that man is on the road to preferment. Far more important than any material benefit is the spiritual blessing it secures. What peace it brings! While the proud spirit, like the lofty mountain-top, is exposed to constant storms, the humble spirit, like the valley, escapes them, and its peace flows like the river, of which it is the bed. What leisure it gives, too! While pride is ever busy on the watch for the appropriate tokens of respect, and like the swelling Haman, has all else embittered if these are withheld, humility cares little for these things, and, like Mordecai, has leisure to think about others, to care for a loved Esther, and to save a nation besides. What influence, too! When Moses descended from the mountain, subdued, overwhelmed by a sense of Gods greatness and his own littleness, he wist not that the skin of his face shone, but it did so, and his power over the people was never greater than then. These, however, are only moral results, though as such they indicate Gods approval of the spirit He thus causes to be honoured. There are more directly spiritual ones. God giveth grace to the humble, and that in a most signal manner. He does not give it except to the humble. Only the empty vessel is receptive, and only in proportion as it is so. Faith is the glance of humility, prayer its sigh; this sweet grace underlies all graces, and is the soil in which all grow; and it secures more, grace for grace. As by the law of nature, water, with all the virtue it holds in solution, seeks the lowest level, fertilizing the valley and making it bring forth and bud; so grace from Christ in all its various forms descends to the humblest spirit, causing it to bear much fruit. If we would learn of Christ, receive from Christ, be filled with the fulness of Christ, be qualified for the service of Christ, receive commission from Christ, be imbued with the spirit of Christ, we must be humble; like Mary, must sit at the Masters feet; like the beloved disciple, must fall down before Him; like Isaiah, must be awed by a sense of His glory, and say, Woe is me; like Paul, must in a sense, suffer the loss of all things, be weak in order to be strong. There are laws in the spiritual universe as in the natural, a Christian philosophy as We]l as a secular; and one of the principles of the former, as of the latter, is that the lowest level is the most receptive, and that which seeks and obtains most of all that is fertilizing and good. Though the Lord be high, He hath respect unto the lowly. (J. Viney, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I went down, to wit, when I went away from thee. So this is an account of the reason of his former departure from her. Or, I am come down to visit thee, my garden, Son 4:12. Either way these are the words of the Bridegroom.
Into the garden of nuts; in which nuts and other fruits are planted. By nuts may be meant, either,
1. Ordinary nuts; and so this is supposed to intimate the mean and contemptible condition of the church in her outward estate, and that her sweetness is all inward and spiritual. Or,
2. Aromatical nuts, to wit, nutmegs; and so this notes how acceptable the church and her productions are to Christ.
The valley; which being low, and well watered, is most fruitful.
To see whether the vine flourished, and the pomegranates budded; what beginnings or appearances there were of good fruits or works among believers; whether their practices answered their professions.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. The bride’s words; for sheeverywhere is the narrator, and often soliloquizes, which He neverdoes. The first garden (So2:11-13) was that of spring, full of flowers and grapes not yetripe; the second, autumn, with spices (which are always connectedwith the person of Jesus Christ), and nothing unripe (So4:13, c.). The third here, of “nuts,” from the previousautumn the end of winter, and verge of spring; the Church in theupper room (Ac 1:13, c.), whenone dispensation was just closed, the other not yet begun the hardshell of the old needing to be broken, and its inner sweet kernelextracted [ORIGEN](Luk 24:27; Luk 24:32);waiting for the Holy Ghost to usher in spiritual spring. The walnutis meant, with a bitter outer husk, a hard shell, and sweet kernel.So the Word is distasteful to the careless; when awakened, the sinnerfinds the letter hard, until the Holy Ghost reveals the sweet innerspirit.
fruits of the ValleyMAURERtranslates, “the blooming products of the river,“that is, the plants growing on the margin of the river flowingthrough the garden. She goes to watch the first sproutings ofthe various plants.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I went down into the garden of nuts,…. This is very properly taken notice of in this song of love; it being usual for newly married persons to get nuts, and throw them among children, to make pastime; to signify, among other things, that they now renounced childish things u. These are the words of Christ, declaring to the church where he went, and what he employed himself about, when he departed from her; see So 6:2. Of the garden, as it intends the church, [See comments on So 5:12]; into which he was invited to come, and did, as here; see So 4:16; here it is called a “garden of nuts”, which may design a spot in it destined for this fruit; by which some understand “nutmegs”, which is not very likely, since such grew not in those parts: rather “walnuts”, which the Arabs call “gauz” or “geuz”, which is the same word that is here used; Pistacia nuts were well known in Syria w, which joined to Judea. And by “nuts”, which grew in the garden, the church, true believers, may be designed; who, like them, have a mean outward appearance, but are valuable within, having the true grace of God in them; and because of their divers coverings, their outward conversation garments, the robe of Christ’s righteousness, and the internal sanctification of the Spirit, which answer to the husk and shell, and the thin inward skin over the nut; and because of their hardiness in enduring afflictions and troubles, the shell may represent; and because of their best and most excellent parts being hidden, even grace, the hidden man of the heart, signified by the kernel, and which will not fully appear until the shell or tabernacle of the body is broken down; and because of their safety from harm and pollution, amidst the storms of afflictions, persecutions, and temptations, and pollutions of the world, the principle of grace, like the kernel, remains unhurt and undefiled; and because of the multitude of believers, united and cleaving together, which is delightful to behold, like clusters of nuts in a nut garden. Some render it, “the pruned garden”, or “garden of pruning” x; whose plants, trees, and vines, are pruned and kept in good order, by Christ’s father, the husbandman and vinedresser; see So 2:12. The ends of Christ in going into it were,
to see the fruits of the valley; to observe the graces of his Spirit; the actings, exercise, and growth of them in humble souls, among whom he delights to be, Isa 57:15; the Septuagint version is, “the shoots of the brook” or “river”: and may denote the fertile soil in which believers are planted, even by the river of divine love; with which being watered, they flourish, Ps 1:3;
[and] to see whether the vine flourished; particular churches, or believers, compared to vines; who may be said to flourish, when they increase in numbers, and are fruitful in grace and good works; see So 2:13;
[and] the pomegranates budded; of which, see So 4:13; the budding, of them may design the beginnings, or first putting, forth, of grace in the saints; which Christ takes much notice of, and is highly pleased with.
u Vid. Chartarium de Imag. Deorum, p. 89. Kipping. Antiqu. Rom. l. 4. c. 2. p. 697. “Sparge marite nuces”, c. Virgil. Bucolic. Eclog. 8. v. 30. “Da nuces pueris”, Catuili Juliae Epithal. Ep. 59, v. 131. w Plin. Nat. Hist. l. 13. c. 5. Athenaei Deipnosophist. l. 14. c. 17. p. 649. x “hortos putatos”, Junius & Tremellius Heb. “tonsionis”, Piscator “hortum putationis”, Marckius.
Fuente: John Gill’s Exposition of the Entire Bible
11 To the nut garden I went down
To look at the shrubs of the valley,
To see whether the vine sprouted,
The pomegranates budded.
12 I knew it not that my soul lifted me up
To the royal chariots of my people, a noble (one).
In her loneliness she is happy; she finds her delight in quietly moving about in the vegetable world; the vine and the pomegranate, brought from her home, are her favourites. Her soul – viz. love for Solomon, which fills her soul – raised her to the royal chariots of her people, the royal chariots of a noble (one), where she sits besides the king, who drives the chariot; she knew this, but she also knew it not for what she had become without any cause of her own, that she is without self-elation and without disavowal of her origin. These are Shulamith’s thoughts and feelings, which we think we derive from these two verses without reading between the lines and without refining. It went down, she says, viz., from the royal palace, cf. Son 6:2. Then, further, she speaks of a valley; and the whole sounds rural, so that we are led to think of Etam as the scene. This Etam, romantically ( vid., Jdg 15:8 f.) situated, was, as Josephus ( Antt. viii. 7. 3) credibly informs us, Solomon’s Belvedere. “In the royal stables,” he says, “so great was the regard for beauty and swiftness, that nowhere else could horses of greater beauty or greater fleetness be found. All had to acknowledge that the appearance of the king’s horses was wonderfully pleasing, and that their swiftness was incomparable. Their riders also served as an ornament to them. They were young men in the flower of their age, and were distinguished by their lofty stature and their flowing hair, and by their clothing, which was of Tyrian purple. They every day sprinkled their hair with dust of gold, so that their whole head sparkled when the sun shone upon it. In such array, armed and bearing bows, they formed a body-guard around the king, who was wont, clothed in a white garment, to go out of the city in the morning, and even to drive his chariot. These morning excursions were usually to a certain place which was about sixty stadia from Jerusalem, and which was called Etam; gardens and brooks made it as pleasant as it was fruitful.” This Etam, from whence (the )
(Note: According to Sebachim 54 b, one of the highest points of the Holy Land.))
a watercourse, the ruins of which are still visible, supplied the temple with water, has been identified by Robinson with a village called Artas (by Lumley called Urtas), about a mile and a half to the south of Bethlehem. At the upper end of the winding valley, at a considerable height above the bottom, are three old Solomonic pools, – large, oblong basins of considerable compass placed one behind the other in terraces. Almost at an equal height with the highest pool, at a distance of several hundred steps there is a strong fountain, which is carefully built over, and to which there is a descent by means of stairs inside the building. By it principally were the pools, which are just large reservoirs, fed, and the water was conducted by a subterranean conduit into the upper pool. Riding along the way close to the aqueduct, which still exists, one sees even at the present day the valley below clothed in rich vegetation; and it is easy to understand that here there may have been rich gardens and pleasure-grounds (Moritz Lttke’s Mittheilung). A more suitable place for this first scene of the fifth Act cannot be thought of; and what Josephus relates serves remarkably to illustrate not only the description of Son 6:11, but also that of Son 6:12.
is the walnut, i.e., the Italian nut tree ( Juglans regia L.), originally brought from Persia; the Persian name is jeuz , Aethiop. guz , Arab. Syr. gauz ( goz ), in Heb. with prosth., like the Armen. engus . is a garden, the peculiar ornament of which is the fragrant and shady walnut tree; would not be a nut garden, but a garden of nuts, for the plur. signifies, Mishn. nuces (viz., juglandes = Jovis glandes , Pliny, xvii. 136, ed. Jan.), as , figs, in contradistinction to , a fig tree, only the Midrash uses here, elsewhere not occurring, of a tree. The object of her going down was one, viz., to observe the state of the vegetation; but it was manifold, as expressed in the manifold statements which follow . The first object was the nut garden. Then her intention was to observe the young shoots in the valley, which one has to think of as traversed by a river or brook; for , like Wady, signifies both a valley and a valley-brook. The nut garden might lie in the valley, for the walnut tree is fond of a moderately cool, damp soil (Joseph. Bell. iii. 10. 8). But the are the young shoots with which the banks of a brook and the damp valley are usually adorned in the spring-time. , shoot, in the Heb. of budding and growth, in Aram. of the fruit-formation, comes from R. , the weaker power of , which signifies to expand and spread from within outward, and particularly to sprout up and to well forth. signifies here, as at Gen 34:1, attentively to observe something, looking to be fixed upon it, to sink down into it. A further object was to observe whether the vine had broken out, or had budded (this is the meaning of , breaking out, to send forth, R. , to break),
(Note: Vid., Friedh. Delitzsch, Indo-Germ. Sem. Studien, p. 72.)
– whether the pomegranate trees had gained flowers or flower-buds , not as Gesen. in his Thes. and Heb. Lex. states, the Hiph. of , which would be , but from instead of , with the same omission of Dagesh, after the forms , , cf. Pro 7:13, R. , to glance, bloom (whence Nisan as the name of the flower-month, as Ab the name of the fruit-month).
(Note: Cf. my Jesurun, p. 149.)
Why the pomegranate tree ( Punica granatum L.), which derives this its Latin name from its fruit being full of grains, bears the Semitic name of , (Arab.) rumman , is yet unexplained; the Arabians are so little acquainted with it, that they are uncertain whether ramm or raman (which, however, is not proved to exist) is to be regarded as the root-word. The question goes along with that regarding the origin and signification of Rimmon, the name of the Syrian god, which appears to denote
(Note: An old Chald. king is called Rim-Sin; rammu is common in proper names, as Ab – rammu .)
“sublimity;” and it is possible that the pomegranate tree has its name from this god as being consecrated to him.
(Note: The name scarcely harmonizes with , worm, although the pomegranate suffers from worm-holes; the worm which pierces it bears the strange name ( ) , Shabbath 90 a.)
In Son 6:12, Shulamith adds that, amid this her quiet delight in contemplating vegetable life, she had almost forgotten the position to which she had been elevated. may, according to the connection in which it is sued, mean, “I know not,” Gen 4:9; Gen 21:26, as well as “I knew not,” Gen 28:16; Pro 23:35; here the latter (lxx, Aquila, Jerome, Venet., Luther), for the expression runs parallel to , and is related to it as verifying or circumstantiating it. The connection , whether we take the word as permut. of the subject (Luther: My soul knew it not) or as the accus. of the object: I knew not myself (after Job 9:21), is objectionable, because it robs the following of its subject, and makes the course of thought inappropriate. The accusative, without doubt, hits on what is right, since it gives the Rebia, corresponding to our colon, to ; for that which follows with is just what she acknowledges not to have known or considered. For the meaning cannot be that her soul had placed or brought her in an unconscious way, i.e., involuntarily or unexpectedly, etc., for “I knew not,”as such a declaration never forms the principal sentence, but, according to the nature of the case, always a subordinate sentence, and that either as a conditional clause with Vav, Job 9:5, or as a relative clause, Isa 47:11; cf. Ps. 49:21. Thus “I knew not” will be followed by what she was unconscious of; it follows in oratio directa instead of obliqua , as also elsewhere after , , elsewhere introducing the object of knowledge, is omitted, Ps. 9:21; Amo 5:12. But if it remains unknown to her, if it has escaped her consciousness that her soul placed her, etc., then naphsi is here her own self, and that on the side of desire (Job 23:13; Deu 12:15); thus, in contrast to external constraint, her own most inward impulse, the leading of her heart. Following this, she has been placed on the height on which she now finds herself, without being always mindful of it. It would certainly now be most natural to regard , after the usual constr. of the verb with the double accus., e.g., Gen 28:22; Isa 50:2; Psa 39:9, as pred. accus. (Venet. ), as e.g., Hengst.: I knew not, thus my soul brought me ( i.e., brought me at unawares) to the chariots of my people, who are noble. But what does this mean? He adds the remark: “Shulamith stands in the place of the war-chariots of her people as their powerful protector, or by the heroic spirit residing in her.” But apart from the syntactically false rendering of , and the unwarrantable allegorizing, this interpretation wrecks itself on this, that “chariots” in themselves are not for protection, and thus without something further, especially in this designation by the word , and not by (2Ki 6:17; cf. 2Ki 2:12; 2Ki 13:14), are not war-chariots. will thus be the accus of the object of motion. It is thus understood, e.g., by Ewald (sec. 281 d): My soul brought me to the chariots, etc. The shepherd-hypothesis finds here the seduction of Shulamith. Hollnder translates: “I perceived it not; suddenly, it can scarcely be said unconsciously, I was placed in the state-chariots of Amminidab.” But the Masora expressly remarks that are not to be read as if forming one, but as two words, .
(Note: , thus in D F: , without the accent and connected with by Makkeph. On the contrary, P has as one word, as also the Masora parva has here noted . Our Masora, however, notes , and thus Rashi and Aben Ezra testify.)
Hitzig proportionally better, thus: without any apprehension of such a coincidence, she saw herself carried to the chariots of her noble people, i.e., as Gesen. in his Thes.: inter currus comitatus principis . Any other explanation, says Hitzig, is not possible, since the accus. in itself signifies only in the direction wither, or in the neighbourhood whence. And certainly it is generally used of the aim or object toward which one directs himself or strives, e.g., Isa 37:23. Kodesh , “toward the sanctuary,” Psa 134:2; cf. hashsha’ra , “toward the gate,” Isa 22:7. But the accus. marom can also mean “on high,” Isa 22:16, the accus. hashshamaim “in the heavens,” 1Ki 8:32; and as shalahh haarets of being sent into the land, Num 13:27, thus may also sim merkavah be used for sim bemerkavah , 1Sa 8:11, according to which the Syr. ( bemercabto ) and the Quinta ( ) translate; on the contrary, Symm. and Jerome destroy the meaning by adopting the reading (my soul placed me in confusion). The plur. markevoth is thus meant amplifi., like richve , Son 1:9, and battenu , Son 1:17.
As regards the subject, 2Sa 15:1 is to be compared; it is the king’s chariot that is meant, yoked, according to Son 1:9, with Egypt. horses. It is a question whether nadiv is related adject. to ammi : my people, a noble (people), – a connection which gives prominence to the attribute appositionally, Gen 37:2; Psa 143:10; Eze 34:12, – or permutat., so that the first gen. is exchanged for one defining more closely: to the royal chariot of my people, a prince. The latter has the preference, not merely because (leaving out of view the proper name Amminidab) wherever and are used together they are meant of those who stand prominent above the people, Num 21:18, Ps. 47:10; Psa 113:8, but because this and evidently stand in interchangeable relation. Yet, even though we take and together, the thought remains the same. Shulamith is not one who is abducted, but, as we read at Son 3:6 ff., one who is honourably brought home; and she here expressly says that no kind of external force but her own loving soul raised her to the royal chariots of her people and their king. That she gives to the fact of her elevation just this expression, arises from the circumstance that she places her joy in the loneliness of nature, in contrast to her driving along in a splendid chariot. Designating the chariot that of her noble people, or that of her people, and, indeed, of a prince, she sees in both cases in Solomon the concentration and climax of the people’s glory.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| The Love of Christ to the Church. | |
11 I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded. 12 Or ever I was aware, my soul made me like the chariots of Amminadib. 13 Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.
Christ having now returned to his spouse, and the breach being entirely made up, and the falling out of these lovers being the renewing of love, Christ here gives an account both of the distance and of the reconciliation.
I. That when he had withdrawn from his church as his spouse, and did not comfort her, yet even then he had his eye upon it as his garden, which he took care of (v. 11): “I went down into the garden of nuts, or nutmegs, to see the fruits of the valley, with complacency and concern, to see them as my own.” When he was out of sight he was no further off than the garden, hid among the trees of the garden, in a low and dark valley; but then he was observing how the vine flourished, that he might do all that to it which was necessary to promote its flourishing, and might delight himself in it as a man does in a fruitful garden. He went to see whether the pomegranates budded. Christ observes the first beginnings of the good work of grace in the soul and the early buddings of devout affections and inclinations there, and is well pleased with them, as we are with the blossoms of the spring.
II. That yet he could not long content himself with this, but suddenly felt a powerful, irresistible, inclination in his own bosom to return to his church, as his spouse, being moved with her lamentations after him, and her languishing desire towards him (v. 12): “Or ever I was aware, my soul made me like the chariots of Ammi-nadib; I could not any longer keep at a distance; my repentings were kindled together, and I presently resolved to fly back to the arms of my love, my dove.” Thus Joseph made himself strange to his brethren, for a while, to chastise them for their former unkindnesses, and make trial of their present temper, till he could no longer refrain himself, but, or ever he was aware, burst out into tears, and said, I am Joseph,Gen 45:1; Gen 45:3. And now the spouse perceives, as David did (Ps. xxxi. 22), that though she said in her haste, I am cut off from before thy eyes, yet, at the same time, he heard the voice of her supplications, and became like the chariots of Ammi-nadib, which were noted for their beauty and swiftness. My soul put me into the chariots of my willing people (so some read it), “the chariots of their faith, and hope, and love, their desires, and prayers, and expectations, which they sent after me, to fetch me back, as chariots of fire with horses of fire.” Note, 1. Christ’s people are, and ought to be, a willing people. 2. If they continue seeking Christ and longing after him, even when he seems to withdraw from them, he will graciously return to them in due time, perhaps sooner than they think and with a pleasing surprise. No chariots sent for Christ shall return empty. 3. All Christ’s gracious returns to his people take rise from himself. It is not they, it is his own soul, that puts him into the chariots of his people; for he is gracious because he will be gracious, and loves his Israel because he would love them; not for their sakes, be it known to them.
III. That he, having returned to her, kindly courted her return to him, notwithstanding the discouragements she laboured under. Let her not despair of obtaining as much comfort as ever she had before this distance happened, but take the comfort of the return of her beloved, v. 13. Here, 1. The church is called Shulamite, referring either to Solomon, the bridegroom in type, by whose name she is called, in token of her relation to him and union with him (thus believers are called Christians from Christ), or referring to Salem, the place of her birth and residence, as the woman of Shunem is called the Shunamite. Heaven is the Salem whence the saints have their birth, and where they have their citizenship; those that belong to Christ, and are bound for heaven, shall be called Shulamites. 2. She is invited to return, and the invitation most earnestly pressed: Return, return; and again, “Return, return; recover the peace thou hast lost and forfeited; come back to thy former composedness and cheerfulness of spirit.” Note, Good Christians, after they have had their comfort disturbed, are sometimes hard to be pacified, and need to be earnestly persuaded to return again to their rest. As revolting sinners have need to be called to again and again (Turn you, turn you, why will you die?) so disquieted saints have need to be called to again and again, Turn you, turn you, why will you droop; Why art thou cast down, O my soul? 3. Having returned, she is desired to show her face: That we may look upon thee. Go no longer with they face covered like a mourner. Let those that have made their peace with God lift up their faces without spot (Job xxii. 26); let them come boldly to his throne of grace. Christ is pleased with the cheerfulness and humble confidence of his people, and would have them look pleasant. “Let us look upon thee, not I only, but the holy angels, who rejoice in the consolation of saints as well as in the conversion of sinners; not I only, but all the daughters.” Christ and believers are pleased with the beauty of the church. 4. A short account is given of what is to be seen in her. The question is asked, What will you see in the Shulamite? And it is answered, As it were the company of two armies. (1.) Some think she gives this account of herself; she is shy of appearing, unwilling to be looked upon, having, in her own account, no form or comeliness. Alas! says she, What will you see in the Shulamite? nothing that is worth your looking upon, nothing but as it were the company of two armies actually engaged, where nothing is to be seen but blood and slaughter. The watchmen had smitten her, and wounded her, and she carried in her face the marks of those wounds, looked as if she had been fighting. She had said (ch. i. 6), Look not upon me because I am black; here she says, “Look not upon me because I am bloody.” Or it may denote the constant struggle that is between grace and corruption in the souls of believers; they are in them as two armies continually skirmishing, which makes her ashamed to show her face. (2.) Others think her beloved gives the account of her. “I will tell you what you shall see in the Shulamite; you shall see as noble a sight as that of two armies, or two parts of the same army, drawn out in rank and file; not only as an army with banners, but as two armies, with a majesty double to what was before spoken; she is as Mahanaim, as the two hosts which Jacob saw (Gen 32:1; Gen 32:2), a host of saints and a host of angels ministering to them; the church militant, the church triumphant.” Behold two armies; in both the church appears beautiful.
Fuente: Matthew Henry’s Whole Bible Commentary
A STRANGE EXPERIENCE
Verse 11 affirms that the Shulamite followed her beloved to the garden mentioned in Son 6:2, where she experienced a strange feeling not made clear by the words of Verse 12, or elsewhere in the song.
Verse 12 is not understood.
Verse 13 of chapter 6 is the first verse of chapter 7 in the Hebrew text. It reveals the call of an unnamed group of guests for the Shulamite to perform a dance known as “the dance of the two groups”, a dance indicative of a happy woman.
The occasion is a joyous celebration following the wedding of the Shulamite and her beloved shepherd. The guests want to observe the beauty of the Shulamite, who modestly asks, what will you see in the Shulamite when two groups (such is the meaning of “company of two armies”) are dancing.
Fuente: Garner-Howes Baptist Commentary
Notes
Son. 6:12. Or ever I was aware, my soul made me like the chariots of Amminadib.
The speaker in this and the preceding verse differently understood by expositors. According to many, the Bridegroom is the Speaker. Among the moderns, HAHN observes: The King had gone down to enjoy the beauty of spring in his native plains, after the virgins refusal. KITTO: Had gone down to his garden to admire its beauty. J. H. MICHAELIS: Bridegroom relates his joyful doing and saying. A large portion of interpreters view the Bride as the speaker. THEODORET: Bride gives the reason for her not obeying the Bridegrooms call. DELITZSCH: Bride relates where she had been. EWALD: Begins to relate how she had been surprised by the royal cortge while in her garden, and what happened to her on her first being brought to the Kings Court. ZOCKLER: Describes how she had been occupied before being brought to the royal Court, and how that had taken place. PERCY, GOOD, and BOOTHROYD: Spoken by the Bride, who had gone to meet her spouse. M. STUART: The Bride always the narrator in the Song. Some expositors, however, view the Bridegroom as the Speaker in the preceding verse, and the Bride in this.
Or ever I was aware, to yadhati; literally, I knew not. GESENIUS: I observed or expected not; used also of observing. ZCKLER: I knew not; viz., that her lover was the King. DELITZSCH: That my soul exalted me, &c. EWALD: That my pleasure brought me, &c., i.e., it happened without my knowing it. My soul made me like the chariots of Amminadib ( samathni markebhoth ammi-nadhibh). A construction like Psa. 134:2, and Eze. 17:5. Perhaps for , as 1Sa. 8:11. Most of the MSS. read as two words (ammi nadib i.e, my willing people); though upwards of twenty read as one, like the Septuagint and Vulgate. According to GESENIUS, is the construct state of with Yod annexed, but not as the pronominal suffix, my. EWALD, however, reads with the suffix,my people, i.e., the people to which I belong. GESENIUS understands the noun as denoting friends or company (from to collect); and as another noun, the prince; from to impel; hithpael, to offer oneself willingly; hence ready, prompt, liberal, princely; and as a noun, a prince: the expression in the text denoting the Princes people or company. NOYES: The princes train. M. STUART: the attendants of the prince. ZOCKLER: Expresses the full display of the pomp and power of the kingdom. According to others, the two words are united in the proper name of a person celebrated for his swift chariots. So MERCER, GROTIUS, PATRICK and others: some noted captain, who easily pursued his victories with the swittest chariots. HARMER: a furious driver of the age; the expression indicating the greatest precipitation. According to some Latin writers, Amminadib, the father of Naasson. For Dderlein reads made me amazed; apparently the reading of the Vulgate, which has: My soul disturbed me on account of the four-horsed chariots of Amminadib. Similarly, SYMMACHUS: I was in perplexity for, &c. The SEPTUAGINT has: My soul knew not (reading ) he (or it) made me, &c. WICKLIFF and the DOUAI Version follow the Vulgates: My soul disturbed or troubled me for, &c. CRANMER and the BISHOPS BIBLE: I knew not that my soul had made me the chariots of the people that be under tribute. GENEVA. VERSION: I knew nothing; my soul set me as the chariots of my noble people. COVERDALE and MATTHEWS: Then the chariots of the proud of my people made me suddenly afraid. LUTHER: My soul knew it not, that he had set or made me the chariots of Amminadib. DIODATI: I was not aware that my desire rendered me like the chariots of A. MARTIN: I did not perceive myself, that my affection rendered me like the chariots of A. DUTCH: Before I knew it, my soul set me on the chariots of my willing people. CASTALIO: My soul rendered me unawares like, &c. MERCER: I knew not, my soul made or placed me the chariots, &c. PAGNINUS and BRIGHTMAN: As the chariots, &c. MUNSTER: To be the chariots, &c. PJSCATOR, JUNIUS, and TREMELLIUS: When I perceived not this, viz: that the vines were bending, &c. AINSWORTH: My soul set me, i.e., I put myself, &c.; the language of earnest desire and affection, as Ecc. 7:28; Son. 1:7. DURHAM: I was made like, or, I was set on the chariots, &c. Editor of CALMET: My affections transported me like, &c J. H. MICHAELIS: I knew not how, my soul placed me on, &c. PERCY, GOOD, BOOTHROYD; I knew not the irresolution of my mind, which made me withdraw swift in the chariots, &c. DEL RIO: I perceived not [thy love to me, because] my mind disturbed me on account of, &c. ROSENMULLER: Made me like, i.e., swift as the chariots, &c. HOLDEN: Before I was aware, my soul hurried me away with anxious thoughts of my beloved. FRY: My heart made me like, &c. SANCTIUS: So courageous in following after the missing Bridegroom. UMBREIT: Made me into a chariot of, &c., i.e., a princess. GESENIUS, HITZIG, EWALD: Transported me; made me happy among the chariots, &c. HODGSON: My fancy conceived myself on the chariots, &c. MERCER explains: Unawares an incredible desire impelled me to go to the garden where my beloved was; and I went with such speed that I did not perceive I was like, &c. JUNIUS and PISCATOR: Not seeing the Bride ready for the marriage, I took speedy counsel what I should do for her until that time. VATABLUS: I used the quickest carriages, those used by prince; so quickly did I return to my Bridegroom, SANCTIUS: I knew not that the Bridegroom had gone down to the garden; my soul disturbed me for the chariots, &c., lest I should meet them; or lest! should not be permitted to ascend them. PATRICK: I did not know it, or think so,was not conscious of such perfections: thy praises put such motions in my soul as to make me to aim at the highest perfection, and use all haste to its attainment. DURHAM: I knew not till I was transported with an irresistible power of love to my Bridegroom. A. CLARKE: Implies strong agitation of mind, palpitation of heart. FRY: Describes the fluttering of fear, being taken by surprise and driven to flight. PERCY: Expresses a heart palpitating between love, bashfulness, fear, and other tender passions; the meeting probably by appointment. FRY: I was not aware,her retirement being suddenly interrupted. GESENIUS: Suddenly, while walking in the garden, I unexpectedly saw myself surrounded with the chariots of the kings companions. WILLIAMS: The affection of the prince carried him to meet his Bride with the rapidity of a chariot of A. KITTO: Solomon unexpectedly sees Shulamite. CLAY: His soul bounds towards her in swift affection as she now makes her appearance in the garden. DELITZSCH: I knew not that my soul exalted me, &c.; it was not by self-exaltation, but by the impulse of her own love,not forgetful of her humble origin. M. STUART: Expresses her ignorance as to where he was, and her diligence in seeking him; her great haste from the strength of her affection, or her courage and resolution in surmounting all difficulties for his sake. ZOCKLER: Indicates sudden elevation to royal dignity, and her desire to be wholly his.
The passage variously allegorized. TARGUM: The Lord consults with Himself for the good of Israel. RASHI: Israel complains of the consequence of her sin in falling under the power of Rome. THEODORET: The Church complains of the heathen whom she sought to evangelize, but who attacked her and became as Satans chariot. AMBROSE: The souls subjection to the four passions till Christ mounts the chariot. DEL RIO: The Jews converted in the latter days excuse their long continuance in blindness and obstinancy. BRIGHTMAN: The conversion of the Jews as a thing beyond all expectation, and the ready aid given by the Gentiles in their restoration (Isa. 66:20). GREGORY and many of the Latins view the chariot as that of Christ, drawn by the four evangelists. COCCEIUS sees in the passage a prophetic reference to the warlike expeditions of the Hussites under Ziska; Christs pity for His oppressed people, and his ready assistance to their endeavours. AINSWORTH observes, that Christ uses His servants as chariots, for His willing people to be brought as an oblation to the Lord. (Isa. 66:20). GILL sees in the passage the swiftness as well as the majesty and glory with with which Christ visits His Church: not finding the plants as He expected, He speedily employs methods for making them so: or, He returns with a transport of love to His Church. Bride of Christ: Christ in viewing the plants planted by His Father, is filled with the joy of one who finds himself suddenly surrounded with His willing people. HAWKER: The Bride conscious of the effect of Christs visit to her, her soul being suddenly and blessedly on fire. M. STUART: The Bride suddenly transported with desire to return to her Lord and King. J. H. MICHAELIS: Christ speaks after the manner of men, as if not expecting such an event, or not knowing what to do. So CALOVIUS and COCCEIUS. DAVIDSON: Christ takes His willing people, as it were, in the chariots of His commands, and brings them to Mount Zion, the Christian Church. THRUPP: The Church unexpectedly made the source and channel of victorious might to all the willing people of God. HAHN: The Gospel in its fourfold history carried rapidly through the world; and, without thinking a moment longer, constrained by the long restrained love of His heart, Christ mounts, as Captain of the Host, the chariots of His people, to bring the penitent to Himself, and to fulfil. His vocation, as Israels King, in bringing back conquered Heathendom into the tents of Shem.
PART FIFTH
Married Life and its Incidents
CHAPTER 6:6, 108:14
SCENE FIRST. Place: The Royal Palace. Speakers: Solomon and Shulamite
THE KINGS HAPPINESS IN HIS BRIDE
Son. 6:11-12
SOLOMON
I went down to the garden of nuts,
To see the fruits of the valley;
To see whether the vine flourished
And the pomegranate budded.
Or ever I was aware,
My soul made me like the chariots of Amminadib.
The concluding part of the Song appears to exhibit the mutual happiness enjoyed by the married pair. In the words before us the King apparently presented as expressing the joy he experienced in the possession and society of his Bride. Exhibits, spiritually, the delight which the Lord Jesus finds in His Church as the Bride whom He has betrothed and united to Himself. Husbands taught to love their wives from the example of Christ in His love to His blood-bought Church (Eph. 5:25).
The present section given in the form of narrative. As the Bride in the preceding part of the Song related her experience, so in this the Bridegroom appears to relate his. I went down, &c. Not clear what particular incident is referred to, whether connected with the Kings first acquaintance with Shulamite, or his withdrawal, as related by the Bride, or a visit to the Bride in her own apartment at a time subsequent to the marriage. The last the most probable. The narrative possibly given, like the Brides, in a song at the Marriage Feast. In seeking spiritual profit from the passage, may we receive the mind that hath wisdom! The privilege of believers, in searching the Scriptures, to plough with the Spirits heifer. (Jdg. 14:18). Observe in regard to
The Kings Visit.
I. The PLACE of the visit. I went down to the garden of nuts. The walnut probably intended. Fruit with a bitter husk, hard shell, and sweet kernel. Formerly common and luxuriant around the lake of Genesaret. Probably the garden to be here viewed, as in chap. Son. 6:11 and Son. 6:2, as a figurative expression for the Bride. Now a garden of nuts, as indicating a state of maturity, or the Bride as a married wife. Perhaps exhibits the Brides graces ripened by her earnest search after Jesus. The privilege of believers to attain to a maturity in grace. Be no more children. Strong meat belongeth to them that are of full age. (Heb. 5:12-14; Eph. 4:13-14). The Church of the New Testament thus distinguished, as a whole, from that of the Old Legal Dispensation. So the Millennial Church in relation to the present. The light of the moon shall be as the light of the sun, and the light of the sun shall be seven-fold, as the light of seven days. The Church and individual believers a
Garden of Nuts,
as
(1) The fruit is preserved safe in a hard shell. The Church in the world, but preserved from its pollution and its injury. I, the Lord, do keep it; lest any hurt it, I do keep it night and day. I will be a wall of fire round about her. Thou shalt not be afraid for the terror by night, nor for the arrow that flieth by day, nor for the pestilence that walketh in darkness, nor for the destruction that wasteth at noonday. His truth shall be thy shield and buckler (Psa. 111:4-6; Isa. 27:2). I pray not that Thou shouldst take them out of the world, but that Thou shouldst keep them from the evil (Joh. 17:15).
(2) The kernel hidden within the shell. Believers Gods hidden ones. Their life hid with Christ in God. The world knoweth us not, even as it knew Him not. The Lord knoweth them that that are His.
(3) The fruit only reached when the shell is broken. Trouble and affliction often the means of discovering grace. Persecution often the occasion of bringing forth Gods hidden ones.
(4). A rough exterior and a bitter husk, but a sweet kernel. God hath chosen the poor of this world rich in faith and heirs of the kingdom. Believers, while in this world, often like their Master. (Isa. 53:2-3). Judge not according to the appearance. The Lord looketh not on the outward appearance, but upon the heart. If we suffer with Him, we shall also be glorified together.
(5) Nuts composed of shell and kernel: the former however to perish; the latter to be used as food, or to propagate as seed. Believers while in this world possessed of a twofold naturethe flesh and the spirit; the former, however hard to overcome, to perish at death, or the Lords appearing; the latter preserved for Christs enjoyment and service in the new heavens and the new earth.
(6). Nuts require much time for ripening. Believers ordinarily kept many years in the world for their maturity and perfection in grace. The maturity of the Church as a whole has, in the wisdom of God, required many centuries, and is not yet attained.
(7) Nuts ordinarily the last fruit in the garden. The Church of Christ to outlive the world, and grace to survive nature. The righteous is an everlasting foundation. The earth and the things therein to be burned up. To be followed by a new earth, wherein dwelleth righteousness (2Pe. 3:10-13). The upright shall dwell in the land, and the perfect shall remain in it; but the wicked shall be cut off from the earth, and the transgressors shall be rooted out of it (Pro. 2:21-22).
Observe further in regard to the kings visit to the garden
1. Christ seeks pleasure in His Church as a man in his garden. This is my rest for ever, for I have desired it. The Church named by HimselfHephzibah,My delight is in her. If any man hear my voice and open the door, I will come in and sup with him and he with Me (Rev. 3:20).
2. Unspeakable condescension in Christs visits to His Church. I went down. His visits a coming down from the heights of glory to a sinful world. The Lord of glory visiting a worm. He humbles Himself even to behold the things that are in heaven; yet comes down to earth to raise up the poor out of the dust, and to lift the needy out of the dung-hill (Psa. 113:6-7).
3. Mature believers Christs especial pleasure. I went down to the garden of nuts. The promiseI will dwell in them and walk in them, connected with the preceptCome out from among them, and be ye separate, and touch not the unclean thing (2Co. 6:16-17). The Lord taketh pleasure in them that fear Him, in those that hope in His mercy. He will beautify the meek with salvation (Psa. 147:11; Psa. 149:4; Psa. 37:23).
II. The OBJECT of the visit. To see the fruits of the valley, &c. A valley low in situation and generally fertilized by a stream of water; hence suitable for a garden. Christs Church lowly in her condition in respect to this world. Not many mighty, &c. Lowliness of spirit the proper character of His people. Learn of me, for I am meek and lowly in heart. Christs Church well watered. I will water it every moment. Sheltered as well as watered. The city shall be low in a low place. Observe
(1) Christs delight to see the spiritual fruits of His Church. Herein is my Father glorified that ye bear much fruit: so shall ye be my disciples. My soul desired the first ripe fruits.
(2) Christ careful in observing the spiritual condition and progress of His Church. To see whether the vine flourished and the pomegranates budded. Fruit expected. I looked that it should bring forth grapes. These three years I come seeking fruit. The first declaration in each of Christs letters to the Seven Churches: I know Thy works. This followed by a description of their condition. The spiritual condition of congregations and individual believers carefully noted. Growth and progress looked for. The Church and the believers soul to be like Aarons rod that budded, and blossomed, and bare almonds.
(3) Grace found in different stagesthe bud, the blossom, and the fruit. First the blade, then the ear, and then the full corn in the ear. The bud precious in Christs eyes as well as the fruit. Feed my lambs, His first charge to Peter. The day of small things not despised.
(4) Different kinds of fruit in Christs garden. Nuts, grapes, and pomegranates. Love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. Passive as well as active virtues. The childs docility, the maidens purity, the confessors boldness, and the martyrs patience.
(6) Different characteristics and types among believers. Nut-trees, vines, and pomegranates, Sons of consolation and sons of thunder. Varieties found in the Church which are due not to the degree of grace, but to the natural character. Constitutional differences of individual character not extinguished or suppressed by grace, but hallowed and employed for different purposes in the Kingdom of God. Marthas as well as Marys, Jameses as well as Johns required in the Church of Christ.
III. The RESULT of the visit. Or ever I was aware, &c. Apparently expressive of speedy, sudden, and unexpected delight. The kings expectation quickly, suddenly, and more than gratified. Christs desire for fruit and enjoyment in His blood-bought Church fully and speedily realized on and after the Day of Pentecost (Act. 2:1-2; Act. 2:41-47; Act. 4:31-37; Act. 5:12; Act. 5:14; Act. 5:41-42). The glorious change wrought on the New Testament Church the immediate result of the outpoured Spirit who, ten days after Christs ascension, came suddenly as a mighty rushing wind that filled all the house where they were sitting. The chariots of Amminadib probably distinguished for the speed at which they were driven. Amminadib possibly the name of a well-known charioteer. The meaning of the nameMy willing, liberal, noble, or princely people. May point to the love and devotedness of the Pentecostal Church, when none of them said that ought of the things which he professed was his own; and when, in the ardour of their love to one another, and their consecration to the Saviours cause, they sold their possessions and goods, and parted them to all men, as every man had need (Act. 2:45; Act. 4:32). A fulfilment of the text also possibly in the boldness and zeal of the Apostles and primitive Church, in testifying for Christ and preaching His Gospel in the world according to His last and great commission: Go ye unto all the world, &c. From the text we may observe
1. Christs affections moved by the contemplation of His peoples graces. More especially
(1) Their earnestness in seeking Him when absent, as Shulamite had previously sought her absent Bridegroom.
(2) Their penitence for past indifference and unfaithfulness.
(3) Their love in commending Him to others.
(4) Their zeal in carrying out His wishes in regard to the world. Christs joy for a time at least fulfilled in the New Testament Church, in their love to one another, their obedience to His word, and their devotedness to His service. Christ glorified in His saints. Moved with an intensity of feeling towards His people. As the Bridegroom rejoiceth over the Bride, so will the Lord thy God rejoice over thee (Isa. 62:5). His joy over them in proportion as they show themselves His willing people. This their proper character (Psa. 110:3; 2Co. 8:5).
2. Christs people to be His chariot in conveying the Gospel, and in winning others to His side. The Gospel the chariot in which Christ goes forth with His bow in His hand, conquering and to conquer (Rev. 6:2). His people in general, and preachers in particular, the bearers of that Gospel, both at home and abroad. Hence His battle-axe and weapons of war for breaking in pieces the nations (Jer. 51:20-25).
3. The cause of Christs joy in His people from and within Himself. My soul made me like (or simply made me) the chariots, &c. His own soul rather than anything really in them. The believer has a notable friend in Christs own bosom.Durham. Of Me is thy fruit found. Ye have not chosen Me, but I have chosen you, and ordained you that ye should go and bring forth fruit (Joh. 15:16).
4. The privilege and happiness of Christs faithful and willing people that they are made His joy. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full (Joh. 15:11).
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
TEXT 6:1113
Shulammite, Son. 6:11-13
11.
I went down into the garden of nuts,
To see the green plants of the valley.
To see whether the vine budded, and the pomegranates were in flower.
12.
Before I was aware, my soul (desire) set me (made me)
Among the chariots of my princely people.
13.
Return, return, O Shulammite;
Return, return, that we may look upon thee.
Why will ye look upon the Shulammite,
As upon the dance of Mahanaim?
THOUGHT QUESTIONS 6:1113
166.
These three verses are very important to the understanding of the story of this Song. Explain why this is true.
167.
I thought this maiden was employed in the work of the vineyard. What is she doing in the garden of nuts?
168.
Her purpose seems pensive. Was she angry with her lover?
169.
This is a very difficult verse for interpretation. Paraphrase its meaning in your own words.
170.
If this is a description of her abduction by Solomon, she is surely playing down what happened. Why?
171.
Are we to understand the words of Son. 6:13 are from the Shulammite? Perhaps only half of the verse are her words. Which half? Explain.
PARAPHRASE 6:1113
Shulammite:
11.
I had gone down to the walnut garden
To see the fresh verdue of the valley,
To see if the grapevines were in bud
And the pomegranate trees were in bloom,
12.
When quite unexpectedly this desire of mine led me
Into the midst of the chariots of my noble people.
13.
(They cried) Return, return, O Shulammite;
Return, return, that we may look at thee!
Why would we look upon the Shulammite (said I)
As if ye were watching the Mahanaim dance?
COMMENT 6:1113
Exegesis Son. 6:11-13
In the most charming manner possible, the maiden recounts the circumstances of her being kidnapped; It was in the early spring of the year, I had gone to the garden where the walnut and pomegranate trees grow, it was also in the valley where the vineyard is planted. I had come for two reasonsI did want to check on the budding of the grapevines and to stand beneath the flaming bloom of the pomegranate trees. But I had also come out here in the beauty of the valley because I had quarreled with my beloved and I needed to think and pray. (We assume this latter purpose.) When quite unexpectedly this quest of mine led me into the midst of the chariots of my noble people. (Clarke) Or perhaps it was my confused state of mind, before I hardly knew what I was doing, my desire to visit the garden resulted in a place in one of the chariots of my Lord the king.
The thirteenth verse poses real problems for interpreters. Her identity as a maid of Shunem or Shulem is establishedthis is the only place in the story where such designation is given. Cf. 1Sa. 28:4; 1Ki. 1:3; 2Ki. 4:8. As to who is speaking in the first half and last half of the verses, we offer what appears to us as a reasonable explanation: They cried i.e., Solomons body guard who were running after the maiden, cried, Return, return, O Shulammite, return, return, that we may look at thee. She had been startled by the sudden appearance of this calvacade of chariotsshe left the scene as rapidly as possible. Solomon, attracted by her beauty, commanded that she be brought to him. She remonstrates with her would-be captors. Why would we look upon the Shulammite, as if you were watching the Mahanaim dance? Such a dance must have been well-known as a source of public amusement for Solomon. She is saying she does not want to become a play-thing for the King.
Marriage Son. 6:11-13
We have nothing but admiration for such a woman. She is willing to admit her own limitations. She placed herself in a dangerous positionperhaps it was her own petulance that led her there, or perhaps it wasnt, for whatever cause she freely admits she was responsible for being there. She does not say a word against the Kingwas it because of her position in the court of Solomon? She tried to remove herself from the presence of all that was a threat to her and her love. She was an unwilling captive of the king. She refused to be a mere trinket for the amusement of the monarch. She was captive to her belovedhe had won her devotion. Her convictions were stronger than the environment. We are reminded of such a woman described in 1Pe. 3:1-16.
Communion Son. 6:11-13
What an example of the kind of commitment we can make to our Lord! We have indeed been taken captive while on our way to the garden of nuts! Before we hardly knew it our desire led us to a place in the chariot of Satan and we were whisked off to a place in his harem. We can be sure Satan has no personal interest beyond how he can use us. Are we ready to admit our need as the Shulammite? Flattery is a dangerous tool in the hand of Satan. It is possible that flattery was part of the reason the maiden was a captive. We, like the maiden, can recoup our losseswe can remain steadfast in our first love. We can return again to the One altogether lovely.
FACT QUESTIONS 6:1113
210.
Why recount her capture with no blame for her captors?
211.
How do you interpret the thirteenth verse?
212.
Discuss the possible lessons for present day marriages in these verses.
213.
Discuss the kind of commitment necessary to overcome captivity by Satan.
Fuente: College Press Bible Study Textbook Series
(11-13) I went down into the garden . . .For a discussion on this obscure passage in its entirety, see Excursus III.
(11) Nuts.Heb. egz; only here. (Comp. Arabic ghaus = the walnut, which is at present extensively cultivated in Palestine.)
Fruits.Heb. ebi=green shoots; LXX. .
Valley.Heb. nachal; LXX., literally, , the torrent-bed. It is the Hebrew equivalent of the Arabic wady. Here the LXX. insert, There I will give thee my breasts; reading, as in Song i, 2, dada (breasts) for dda (caresses).
(12) Or ever I was aware.Marg., I knew not; Heb. Lo yadahti, which is used adverbially (Psa. 35:8), at unawares. (Comp. Pro. 5:6; Jer. 50:24.) The LXX. read, my spirit did not know.
Made me like . . .Marg., set me on the chariots; but literally, according to the present Hebrew text, set me chariots, &c.
Ammi-nadib.Marg., of my willing people, as though the reading were amm hanadib, since the article ought to be present after a noun with suffix. For amm = my fellow citizens, comp. Gen. 23:11; Lam. 2:11. A better interpretation, instead of taking the yod as the suffix my, treats it as an old genitival ending, and renders, companions of a prince. But this does not make the passage more intelligible.
(13) O Shulamite.Heb. hashulammt. This vocative, with the article, indicates a Gentile name rather than a proper name (Ges., 108, Eng. Trans.), and no doubt the LXX., , the Shunamitethat is, maiden of Shunemis correct.
Shunem was discovered by Robinson in Slam, a village on the declivity at the western end of Little Hermon (Dhy), and which answers to all the requirements of Shunem in 1Sa. 28:4, 2Ki. 4:8 (comp. Jos. 19:18), and with a slight correction as to distance with the Sulem which Eusebius (Onomasticon) and Jerome identify with Sunem. For the interchange of n and l, comp. ZerinJezreel; Beitun = Bethel; lachats = nachats, to burn.
The fact that Abishag was a Shunamite, and that Adonijah sought her in marriage (1Ki. 1:3), has given rise to the conjecture that these two are the heroine and hero of this poem.
From a comparison with Son. 8:10, then was I in his eyes as one that found favour (Heb. shalm, peace), arises the untenable theory that Shulamite is a feminine of Solomon = the graceful one: untenable, because the feminine of Shelomah would be Shelomt.
As it were the company of two armies.Marg., of Mahanaim; LXX., she coming like dances of the camps; Vulg., unless dances of camps; Heb. khimcholath hammachanaim. Mecholath is fem, of machol, which (see Smiths Bib. Dict., under Dance) is supposed to be properly a musical instrument of percussion. The LXX. generally translate, as here, ; but in Psa. 32:11 (Heb. 10:12) ,, joy; Jer. 31:4; Jer. 31:14, , assembly. In Psa. 149:3, cliv. 4, the Margin suggests pipe instead of dance; and many scholars derive it from chal = to bore (comp. chalil, a flute). (See Bible Educator, Vol. II., p. 70.) Its associated meaning would naturally be dance.
Machanaim is either a regular dual = of two camps, or there is some reference, which we cannot recover, to local customs at the place of that name. To see any connection between this passage and Gen. 32:2, and still more to think of angelic dances, borders on the absurd. But the connection between military sports and dancing has always been close in the East, and the custom now existing of performing a sword-dance at weddings possibly gives the clue to this curious passage.
Some conjectural interpretations will be found in the Excursus, but the whole passage is hopelessly obscure.
EXCURSUS III.ON THE PASSAGE, Son. 6:11-13.
Translated word for word this passage runs as follows:Into the garden of nuts I descended to see the verdure of the valley, to see if the vine was shooting, if the pomegranates flourished. I did not know,my soul,put me,chariots of my peoplenoble. Come back, come back the Shulamite. Come back, come back, in order that we may see thee. What do you see in Shulamite? Like the dance of two camps.
This the LXX. translate:Into the garden of nuts I descended to see among the vegetation of the torrent bed, to see if the vine flourished, if the pomegranate sprouted, there I will give thee my breasts. My soul did not know, the chariots of Amminadab put mereturn, return, Shunamite, return, return, and we will contemplate thee. What will you see in the Shunamite? She that cometh like choruses of the camps.
The Vulgate does not insert the promise of love, and reads: and I did not know, my soul troubled me on account of the four-horsed chariots of Amminadab. Return, return, Shulamite, that we may look at thee. What wilt thou see in the Shulamite; if not the chorus of camps.
A comparison of the above seems to show
(1) That the Hebrew text has not come down to us in its integrity.
(2) That the Greek translators had before their eyes another text.
(3) That neither they nor St. Jerome understood the text which came to them already incomplete.
Yet this impossible passage, the rags of a text irremediably corrupt, has become for many scholars the key to the entire book. The heroine in a moment of bewilderment strays into the midst of a cortge of King Solomon, who instantly falls in love with her; or perhaps into the midst of a detachment of his troops, who capture her for the royal harem, after a comparison of her simple country style of dancing with that of the trained court ladies. This, or some similar device, is resorted to by most of those who construct an elaborate drama out of this series of love-lyrics, the whole structure falling to pieces when we see that on this, the centre, the only passage giving a possible incident on which to hang the rest, no reliance whatever can be placed, since it is so obviously corrupt.
The following are a few of various suggested translations of this piece:
My heart led meI know not howfar from the troop of my noble people. Come back, come back, they cry, that we may see thee, Shulamite. What do you see in me, a poor Shulamite?
My desire made of me, so to speak, a chariot of my noble people, &c.
My desire brought me to a chariot, a noble one, &c.
Suddenly I was seized with fright,chariots of my people the Prince!
As to the dance of Mahanaim, even if by itself intelligible, as a, reference to an old national dance, as we say Polonaise, Scotch dance, or as a dance performed by two choirs or bands (see Note ad loc.) the connection with the context is almost inexplicable. The only suggestion which seems worthy of consideration, connects the words not with what precedes but with what immediately follows. If a word or words leading to the comparison, like, &c, have dropped out, or if like a dance of Mahanaim may be taken as a kind of stage direction, to introduce the choric scene, the passage will become clear in the light thrown on it by the analogy of the modern Syrian marriage customs.
The question, What do you see in Shulamite? may be understood as a challenge to the poet to sing the customary wasf or eulogy on the brides beauty, which accordingly follows in the next chapter. But before it began, a dance after the manner of the sword dance that forms at present a customary part of a Syrian wedding, would in due course have to be performed, and the words (dance) like the dance of Mahanaim would be a direction for its performance. See end of Excursus II. on the form of the Poem.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.”
Fuente: Whedon’s Commentary on the Old and New Testaments
The YOUNG WIFE describes her restored status.
“ I went down into the garden of nuts, To see the green plants of the valley, To see whether the vine budded, And the pomegranates were in flower. Before I was aware, my soul set me, Among the chariots of my willing people. Return, return, O beloved of Solomon, Return, return, that we may look upon you. Why will you look upon the beloved of Solomon, As upon the dance of Mahanaim?”
Restored to her homeland, reunited with her royal and beloved husband in their former surroundings, the young wife renews her acquaintance with their favorite haunts, certain that she would discover that nature was flowering in the same way as she was. She no longer wanted the delights of Jerusalem, but the loveliness of God’s creation. And then it was as though she found herself among the chariots of her willing people, and hears their call, ‘Return, O beloved of Solomon, return. Return that we may look upon you.’ (Solomon is shelomoh, so shulamith could indicate the wife and beloved of Solomon). Now that her status is seen to have been restored by her beloved, they no longer despise her (Son 5:9) but want her in their midst so that they too might look upon her.
Her reply is swift and to the point. Why do they want to look on the beloved of Solomon (whom they had so recently despised)? Is it because they see her simply as royal entertainment, as though she were a well known, popular dance?
Alternately there may be in mind a dance which celebrated the return of Jacob and his family to their native land when he was welcomed by the twin hosts (mahanaim) of angels (Gen 32:1-2). In this case she is saying, do you want to welcome me like the twin hosts of angels welcomed Jacob?
What a beautiful picture we have here of the restored soul as it wanders out into the green pastures to which it has returned, where the Shepherd watches over His flock (Psa 23:2). No more the enticements of Jerusalem with their stultifying effects, but the joy of once more experiencing renewal and life. And it is once they are restored that Christians will hear again the desire of the hangers on to have them once more among them, not for their own sake’s, but because they are the beloved of the King.
Fuente: Commentary Series on the Bible by Peter Pett
The Shulamite Visits the Vineyards In Son 6:11-13 the Shulamite visits the vineyards of the king for the first time since being brought from her native village to the king’s palace (Son 6:11). She is taken up in his royal chariot, perhaps to visit all of his vineyards (Son 6:12). Her people call her back (Son 6:13 a) and the king shows forth his jealousy for the first time with a mild rebuke to them (Son 6:13 b).
Son 6:11 I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded.
Son 6:11
Son 6:11 Word Study on “the pomegranates” Strong says the Hebrew word “pomegranate” “rimmwn” ( ) (H7416) means “a pomegranate, the tree or the fruit,” and it also refers to the pomegranate ornament used in the Tabernacle and Temple. The Enhanced Strong says this word is used 32 times in the Old Testament, being translated in the KJV as “pomegranate 31, pomegranate tree 1.” It is used times in the book of Songs (Son 4:3; Son 4:13; Son 6:7; Son 6:11; Son 7:12; Son 8:2).
Comments – The pomegranate tree was one of the most attractive fruit trees in the Middle East, with brilliant scarlet blossom in the spring (Son 7:12). The Israelites planted the tree in orchards (Son 4:13; Son 6:11; Son 7:12) and made wine from its juice (Son 8:2) The beautiful texture of its inner fruit may have been behind the metaphorical phrase, “thy temples are like a piece of a pomegranate within thy locks” (Son 4:3; Son 6:7). [226]
[226] E. W. G. Masterman, “Pomegranate,” in International Standard Bible Encyclopedia, ed. James Orr (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Co., c1915, 1939), in The Sword Project, v. 1.5.11 [CD-ROM] (Temple, AZ: CrossWire Bible Society, 1990-2008).
Son 6:11 Literal Interpretation – If the Shulamite is speaking in Son 6:11 we may interpret this statement to mean that she has come to look at the king’s vineyard. This is the first time she has visited a vineyard since being taken from her homeland to the king’s palace. The new bride has the freedom to move about and visit such places.
Figurative Interpretation – Figuratively speaking, the royal vineyards are symbolic of God’s churches, where His servants are labouring to bring redemption to mankind. The fruit of these vineyards are symbolic of the overflow of the work of the Spirit from one’s communion with God. In Son 6:11 the Shulamite goes forth to see these vineyards as a metaphor of God revealing to His devoted servants the work of the Kingdom of Heaven.
Son 6:12 Or ever I was aware, my soul made me like the chariots of Amminadib.
Son 6:12
1. An Individual – At least three people in the Old Testament bore the name Amminadab: (1) he was one of David’s ancestors [Rth 4:19-20, 1Ch 2:10 ]; (2) he was a son of Kohath and grandson of Levi and father of Korah [1Ch 6:22 ]; (3) he was one of the priests who took part in moving the ark to the city of David [ 1 Ch (Son 1:10-11 ]. The proper name of an individual is translated in AB, DRC, KJV, WebsterBible, but the majority of modern English translations understand this Hebrew word to refer to the Shulamite’s people.
2. The Shulamite’s People Most modern English verses choose to translate the meaning of this word as a reference to the Shulamite’s people rather than a proper name..
ASV, “ I was aware, my soul set me a mong the chariots of my princely people.”
NIV, “Before I realized it, my desire set me among the royal chariots of my people.”
RSV, “ Before I was aware, my fancy set me in a chariot beside my prince.”
YLT, “ knew not my soul, It made me–chariots of my people Nadib.”
Son 6:12 Literal Interpretation – Many modern translations choose to identify the chariot with her people, meaning she is being lured back to her homeland. In contrast, Duane Garrett and others interpret Son 6:12 to mean that the Shulamite is being taken away in the king’s chariot to a new life as his wife. [227]
[227] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 6:12.
The context of this passage suggests that the Shulamite is taken up into the royal chariot to be carried away. As she is carried off, perhaps to see all of the royal vineyards, she now understands the enormous task of serving in the royal vineyards. She now experiences the passions to join in the work of the vineyards. The Shulamite will again be seen in this royal chariot with the king in Son 8:5, where they are coming up from the wilderness to her native homeland. The fact that she now rides in this royal chariot reflects her special place in the king’s heart.
Figurative Interpretation If the next verse (Son 6:13) is interpreted as the husband calling her back, then Son 6:12 might be interpreted as the new bride having a sudden desire to return to her people. In Son 6:11 she had gone down into the valley to look at the fruit. This may have reminded her of the home and family she had left when she became the king’s bride. For example, in July 1997 my wife and I were sent into the mission field. We had been together only twelve weeks as newlyweds. These sudden changes to a new environment in an underdeveloped nation caused her to miss home and want to return. This desire to return home is a natural experience for a new bride who has been taken from her home. But with encouragement from her parents, my new bride stayed with me in the mission field.
However, since Son 3:1-6 tells us that the chariot represents God’s redemptive plan for His people, it is my view that this metaphor represents a believer being taken away in God’s redemptive chariot to view His vineyards and embrace a divine passion for the salvation for mankind. Son 6:12 represents a time when the Lord reveals to his servant the enormous task of redemption for mankind, which are taking place in His many vineyards. This servant now embraces the same desire that God feels to redeem mankind. The fact that the Shulamite will be seen in this royal chariot again in Son 8:5 suggests these devout servants of God are taken on a divine journey of redemption in the Lord’s work.
Such divine passion for man’s redemption is seen in the life and ministry of Paul the apostle in Rom 9:1-3 and Php 1:7-8.
Rom 9:1-3, “I say the truth in Christ, I lie not, my conscience also bearing me witness in the Holy Ghost, That I have great heaviness and continual sorrow in my heart. For I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh:”
Php 1:7-8, “Even as it is meet for me to think this of you all, because I have you in my heart; inasmuch as both in my bonds, and in the defence and confirmation of the gospel, ye all are partakers of my grace. For God is my record, how greatly I long after you all in the bowels of Jesus Christ.
Son 6:13 Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.
Son 6:13
Some scholars have suggested that the name “Shulamite,” or Shunammite, refers to a person from the city of Shunem, which was north of Jezreel and near the plain of Megiddo, located within the boundaries of the tribe of Issachar.
Jos 19:17-18, “And the fourth lot came out to Issachar, for the children of Issachar according to their families. And their border was toward Jezreel, and Chesulloth, and Shunem ,”
1Sa 28:4, “And the Philistines gathered themselves together, and came and pitched in Shunem : and Saul gathered all Israel together, and they pitched in Gilboa.”
1Ki 1:3, “So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite , and brought her to the king.”
2Ki 4:8, “And it fell on a day, that Elisha passed to Shunem , where was a great woman; and she constrained him to eat bread. And so it was, that as oft as he passed by, he turned in thither to eat bread.”
Because Abishag was a Shunammite, who was a beautiful young maiden offered to the aged King David, and because it was a custom for the heir to the throne to inherit the harem, many scholars suggest that the Shulamite of the Song of Solomon was actually Abishag.
Son 6:13 “As it were the company of two armies” Word Study on “the company” Strong says the Hebrew word “the company” “mek-o-law’” ( ) (H4246) means, “a dance.” The Enhanced Strong says this word is used 8 times in the Old Testament, being translated in the KJV as “dance 5, dancing 2, company 1.”
Word Study on “of two armies” Strong says the Hebrew word “two armies” “machaneh” ( ) (H4264) “an encampment, an army, literally, or figuratively, of dancers, angels, cattle, locusts, stars; or even the sacred courts.” The Enhanced Strong says this word is used 216 times in the Old Testament, being translated in the KJV as “camp 136, host 61, company 6, tents 5, armies 4, bands 2, battle 1, drove 1.”
Comments – Modern versions translate this phrase as “a dance before two armies” ( RSV), “the dance of Mahanaim” ( ASV), “bands of armies” ( LXX).
The phrase “company of two armies” may refer to one of the dances that were popular at ancient Jewish weddings. Mahaniam (literally, “the two camps”) refers to one of the most important events in Israel’s history when Jacob returned from Syria to the Promised Land with his wives and children. Just as Jacob returned to his homeland to prosper in his own destiny, leaving Laban’s behind, so does the Shulamite go forth of her own will to see the prosperity of the King’s vineyard. However, Jacob was not fully dependent upon God in his life. He wrestled with the angel in order to gain God’s protection, which angel smote his thigh, so that he limped the rest of his life. This apparent weakness resulted in his total dependence upon the Lord’s provision and protection for him. His name was also changed to Israel to signify his position with God and as a prince among men. Perhaps this reference to Mahaniam reflects a similar call for the Shulamite to return to her homeland in Lebanon.
My wife and I had a traditional Philippine wedding. After the marriage ceremony, there was dancing. I did not know that it was a custom for all the men to dance with the new bride. I felt uncomfortable with this activity, so I took my wife away from the celebrations abruptly, and we drove off to the honeymoon hotel. I later heard that the wedding guests we should have stayed for the full celebration, so they left early, taking the food with them, and finished their party at their home.
Son 6:13 Literal Interpretation Bickle suggests that the daughters of Jerusalem are calling for the Shulamite to return to them in Son 6:13 a, “Return, return, O Shulamite; return, return, that we may look upon thee.” [228] She has chosen to go away from them, into the King’s vineyards, and they want her to remain with them so that they can look upon her beauty. He believes the watchmen of the city make a sarcastic remark in Son 6:13 b, “What will ye see in the Shulamite,” by suggesting their desire to let her depart, saying “there is nothing good in her.” [229]
[228] Mike Bickle, Session 17 Vindication of the Persecuted Bride (Song of Solomon 6:11-7:9 ), in Song of Songs (Kansas City, Missouri: International House of Prayer, 1998), 10.
[229] Mike Bickle, Session 17 Vindication of the Persecuted Bride (Song of Solomon 6:11-7:9 ), in Song of Songs (Kansas City, Missouri: International House of Prayer, 1998), 11.
If the husband is speaking in Son 6:13 b, “What will ye see in the Shulamite,” then it reveals his jealousy for his bride for the first time when he calls her from her people. As their love grows deeper, his jealously will also grow, as is mentioned in Son 8:6-7.
Son 8:6-7, “Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame. Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.”
I lean towards Duane Garrett’s view, who interprets Son 6:13 to mean that her people are calling her back. Garrett interprets the king making a response with a “mild rebuke” by asking them why they want her to stay so that they can gaze upon her. Garrett suggests that the women want her back to look at her beauty. [230] In contrast, the people may be asking the king what he sees in the Shulamite that is so special that he carries her away. They cannot see the love and devotion that she has demonstrated before the king that placed her in a unique place in his hearts. They only see him rejoicing over her as a bridegroom that dances in his own wedding dance.
[230] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 6:13.
Figurative Interpretation The average Christian does not understand the passion that such devoted servants embrace, a passion that drives them to serve the Lord without interest in the affairs of this life. They would like to call such servants back to their carnal ways, but also express jealousy as to why God chose them and anoints such servants rather than themselves. Bickle believes the “company of two armies” reflects the divisions within the body of Christ, those walking in the flesh and those being led by the Spirit. [231]
[231] Mike Bickle, Session 17 Vindication of the Persecuted Bride (Song of Solomon 6:11-7:9 ), in Song of Songs (Kansas City, Missouri: International House of Prayer, 1998), 13.
Fuente: Everett’s Study Notes on the Holy Scriptures
Son 6:11. I went down into the garden of nuts The nut-tree is a plant which delights in a cold climate, and therefore must have been valued as a rare and curious exotic in Palestine. Josephus speaks of it as an uncommon proof of the fine temperature of the air, that this shrub flourished in Galilee near the lake of Gennesareth, together with plants of a warmer region. The vine flourished, would be rendered more exactly, the vine budded forth; and so in Son 6:12 of the next chapter. See the New Translation, and Addison’s Present State of the Jews.
Fuente: Commentary on the Holy Bible by Thomas Coke
I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded.
Some refer these words to the church in seeking after Christ; but there seems a more orderly agreement with all that is before to accept them as the words o f Jesus. It is his gracious office to notice the state of grace in the souls of his people. And by the frequent account the Lord gives of himself doing so in this Song, it may be intended to remind his people how very constant his eye is upon them. Hagar had a sweet sense of this. Gen 16:13-14 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Son 6:11 I went down into the garden of nuts to see the fruits of the valley, [and] to see whether the vine flourished, [and] the pomegranates budded.
Ver. 11. I went down into the garden of nuts. ] Or, Nutmegs. Tremellius and those that follow him render it the well dressed, or pruned gardens. These are the particular churches and various saints, Christ’s mystical and spiritual garden, that need much pruning and trimming. Of all possessions, Nulla maiorem operam requirit, saith Cato, none requireth so much pains to be taken with it as a garden or orchard. Grain comes up and grows alone, ripeneth and cometh to perfection, the husbandmen sleeping and waking, “he knows not how.” Mar 4:27 But gardens must be dressed, trimmed, pruned, pared almost every day, or else all will be out of order. Christ, therefore, as a careful gardener, , , Putat, purgat, amputat, weeds, lops, prunes his garden. Joh 15:2 Be careful, therefore, saith a worthy divine: Christ walks in his garden, spies how many raw, unripe, undigested prayers, &c., hang on such a branch; what gum of pride, what leaves or luxuriant sprigs and rotten boughs there are, and with his pruning knife cuts and slashes where he sees things amiss, &c. Thus he. Neither may we think that Christ doth this or any of this in ill-will, but out of singular love and faithfulness to our souls, which else would soon be woefully overgrown with the weeds of wickedness, as a neglected garden. The wicked God never meddleth with, as I may so say, till he come with his axe to hew them down to the fire; because he finds them incorrigible. “Let him alone,” Hos 4:17 saith God concerning Ephraim; and “why should ye be smitten any more, since ye revolt more and more?” Isa 1:5 They have a great deal of freedom for present, but the end is utter extirpation. Non surget hic afflictio Neh 1:9 they shall totally and finally be consumed at once.
To see the fruits of the valley.
And to see whether the vine flourished.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
I went down. The Shulamite explains that she went down to the nut-garden quite innocently, and with no design on her part.
Fuente: Companion Bible Notes, Appendices and Graphics
Son 6:11-13
Son 6:11-12
“I went down into the garden of nuts,
To see the green plants of the valley,
To see whether the vine budded,
And the pomegranates were in flower.
Before I was aware, my soul set me among the chariots of my princely people.”
Before attempting to interpret this, one should be aware that, “It is very difficult to explain the relation of these verses, either to the context, or to each other. They are possibly misplaced”; or they may be a fragment of another song. The meaning of some of the words is disputed. The margin reads, “desire” instead of “soul.
She may be referring to the story of her capture. “Innocently and unsuspecting she had gone down to inspect her garden, when she was whisked away by the king’s men. If this interpretation should be allowed, then we may paraphrase the verse: “I had gone down to the garden when desire (not her desire, but that of the king), `Set me in a chariot beside my prince.’
Redford thought the passage means, “That she lost her heart immediately when she saw king Solomon. Waddey understood it to say that, “She had taken a stroll in the royal park, and remembering the folks back home, she longed to leave the palace and journey back to see her family.” Orr gave this ambiguous interpretation: “It is the bride’s reminiscence of the moment when she suddenly realized how much she loved the youth who was destined to be her prince; her imagination rushed ahead; she would his queen at his side. At least, he left Solomon out of it! Obviously, there is hardly room for dogmatism on what this means; however, Balchin’s comment is in line with our interpretation of the allegory as a contest between two lovers, a king, and a shepherd, for the love of the Shulamite maiden, with Solomon standing for Satan in the analogy, and the shepherd standing for Jesus Christ our Lord. The maiden, of course, is the Church of our Lord.
Son 6:13
“Return, return, O Shulamite;
Return, return, that we may look upon thee.
Why will ye look upon the Shulamite,
As upon the dance of Mahanaim?”
Cook read this as a call from the chorus for the bride to “come back,” when “she was about to withdraw. Delitzsch saw the passage as the words of the, “Daughters of Jerusalem.
“Why should you look upon the Shulamite?” (Son 6:13 b). This has been read as a query from Solomon regarding the Shulamite’s popularity in his harem, or as a modest protest by the Shulamite declining their admiration. We cannot find any connection at all with the rest of the Song. Bunn read the verse as an appeal, “By the shepherd and his companions for the return of the maiden (during the time when the king retained her in his harem), asking, “Why should she dance, and be looked upon by the monarch’s company like a camp follower who danced before the lascivious eyes of the troops”? The reader is invited to take his choice of interpretations. This is reasonable enough except for the chronological misplacement of it.
Exegesis Son 6:11-13
In the most charming manner possible, the maiden recounts the circumstances of her being kidnapped; It was in the early spring of the year, I had gone to the garden where the walnut and pomegranate trees grow, it was also in the valley where the vineyard is planted. I had come for two reasons-I did want to check on the budding of the grapevines and to stand beneath the flaming bloom of the pomegranate trees. But I had also come out here in the beauty of the valley because I had quarreled with my beloved and I needed to think and pray. (We assume this latter purpose.) When quite unexpectedly this quest of mine led me into the midst of the chariots of my noble people. (Clarke) Or perhaps it was my confused state of mind, before I hardly knew what I was doing, my desire to visit the garden resulted in a place in one of the chariots of my Lord the king.
The thirteenth verse poses real problems for interpreters. Her identity as a maid of Shunem or Shulem is established-this is the only place in the story where such designation is given. Cf. 1Sa 28:4; 1Ki 1:3; 2Ki 4:8. As to who is speaking in the first half and last half of the verses, we offer what appears to us as a reasonable explanation: They cried i.e., Solomons body guard who were running after the maiden, cried, Return, return, O Shulammite, return, return, that we may look at thee. She had been startled by the sudden appearance of this calvacade of chariots-she left the scene as rapidly as possible. Solomon, attracted by her beauty, commanded that she be brought to him. She remonstrates with her would-be captors. Why would we look upon the Shulammite, as if you were watching the Mahanaim dance? Such a dance must have been well-known as a source of public amusement for Solomon. She is saying she does not want to become a play-thing for the King.
Marriage Son 6:11-13
We have nothing but admiration for such a woman. She is willing to admit her own limitations. She placed herself in a dangerous position-perhaps it was her own petulance that led her there, or perhaps it wasnt, for whatever cause she freely admits she was responsible for being there. She does not say a word against the King-was it because of her position in the court of Solomon? She tried to remove herself from the presence of all that was a threat to her and her love. She was an unwilling captive of the king. She refused to be a mere trinket for the amusement of the monarch. She was captive to her beloved-he had won her devotion. Her convictions were stronger than the environment. We are reminded of such a woman described in 1Pe 3:1-16.
Communion Son 6:11-13
What an example of the kind of commitment we can make to our Lord! We have indeed been taken captive while on our way to the garden of nuts! Before we hardly knew it our desire led us to a place in the chariot of Satan and we were whisked off to a place in his harem. We can be sure Satan has no personal interest beyond how he can use us. Are we ready to admit our need as the Shulammite? Flattery is a dangerous tool in the hand of Satan. It is possible that flattery was part of the reason the maiden was a captive. We, like the maiden, can recoup our losses-we can remain steadfast in our first love. We can return again to the One altogether lovely.
A Troubling Dream – Son 5:2 to Son 6:3
Open It
1. How have your relationships with best friends or your spouse changed as time has passed?
2. What do you think causes feelings of love to fade in a relationship?
3. What couple do you know with a successful marriage, and what do you most admire about their relationship?
Explore It
4. What stage in the couples relationship is described in these verses? (Son 5:2 to Son 6:3)
5. What did the Beloved say she was doing? (Son 5:2)
6. With what terms did the Lover address his Beloved? (Son 5:2)
7. What events took place in the Beloveds dream? (Son 5:2-8)
8. How did the Beloved respond to her husbands request to open the door? (Son 5:3)
9. What happened once the Beloved opened the door? (Son 5:6)
10. What did the Beloved say the watchmen did? (Son 5:7)
11. How did the Beloved describe her attitude toward her husband? (Son 5:8)
12. How did the Beloved describe her Lover? (Son 5:10-16)
13. What question did the Friends ask the Beloved? (Son 6:1)
14. Where did the Beloved say her Lover had gone? (Son 6:2-3)
Get It
15. What clues are there in these verses that time has lapsed since the wedding?
16. In what ways had this marriage relationship changed or stayed the same since the wedding?
17. Why might the initial excitement that accompanies marriage begin to fade?
18. What is significant about the Beloveds description of her Lover?
19. What makes a successful relationship last?
20. How can a couple keep the flame of love alive in their marriage?
Apply It
21. If you are married, what is one thing you can do today to show your spouse that you love him or her?
22. What lesson from these verses do you especially want to remember?
23. What fractured relationship do you want to work on mending?
24. What friends with a fractured relationship will you pray for today?
Praising the Bride’s Beauty – Son 6:4 to Son 7:9
Open It
1. Why is it hard to say youre sorry?
2. What is your favorite love story?
Explore It
3. How would you describe the events of these verses? (Son 6:4 to Son 7:9)
4. How did the Lover describe his wife? (Son 6:4-9)
5. Why did the Lover tell his Beloved to turn her eyes from him? (Son 6:5)
6. Where did the Lover go? (Son 6:11)
7. How did the Lover describe his reconciliation with his Beloved? (Son 6:11-13)
8. What did the Lover say about his Beloveds feet and legs? (Son 7:1)
9. What did the Lover say about his Beloveds navel and waist? (Son 7:2)
10. How did the Lover describe his Beloveds breasts? (Son 7:3; Son 7:7)
11. What did the Lover say about his Beloveds neck, eyes, and nose? (Son 7:4)
12. How did the Lover describe his Beloveds head and hair? (Son 7:5)
13. What did the Lover find pleasing? (Son 7:6)
14. What did the Lover say he would climb? (Son 7:8-9)
Get It
15. Judging from the events of these verses (and the events that led up to them, 6:1-3), what are some essential elements in the process of reconciliation?
16. What does this story say about reconciliation?
17. Why is it sometimes hard to reconcile your differences with someone you love?
18. In what way do you find the somewhat sensual nature of these verses surprising, refreshing, or offensive?
19. How is the Lovers praise of his wifes beauty important to the reconciliation process?
20. How might the Beloveds breasts be like clusters, her breath like apples, and her mouth like wine?
21. How have these verses impacted your view of marriage?
22. How have these verses impacted your view of human sexuality?
Apply It
23. What conflict in your relationship with your spouse will you work to resolve this week?
24. What broken relationship will you mend this week?
Fuente: Old and New Testaments Restoration Commentary
21.
Inward conflicts
Son 6:11-13
I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded. Or ever I was aware, my soul made me like the chariots of Amminadib. Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.
In these verses our Lord speaks to his church, not in her time of doubt and despair while she was seeking him, but he speaks here to his church in her very best condition. She had just begun to again enjoy his blessed fellowship. Christ has now returned to his spouse. The breach she had made by her neglect, he had healed by his grace. There was now a sweet renewing of love and fellowship.
Christ speaks
In Son 6:11 our Lord speaks to his beloved church and says, Though I had withdrawn myself from you and gave you no comfort for a while, even then I had my eye upon you, even then I was watching over my garden with tenderness, love, and care. Though you did not see me, I saw you. I will never forsake the apple of my eye or the work of my hands.
In Son 6:12 our Savior tells us how that he was overcome by our broken, aching hearts and how anxiously he returned to his people who cried after him. It is as though he said, I could hide my face no longer. My love for you compelled me, with irresistible force, to return to you. Almost before I knew it, my soul set me on the chariots of my willing people (Marginal translation).
Joseph hid himself from his brethren, because of their evil actions, to chastise them. But he could no longer refrain himself. His loving heart broken, he burst into tears, and said, I am Joseph (Gen 45:1; Gen 45:3). So our Savior cannot and will not forever hide his face from the objects of his love (Isa 54:7-10).
We ought to be a willing people, seeking Christ always in love, faith, and hope. These will be like chariots to bring him to us. If we continue seeking the Lord, he will return to us in due time. No chariots sent for Christ shall return empty (Matthew Henry). Our Lord will return to us, because of his own grace, love, mercy, and faithfulness. We can do nothing to win his favor. He is gracious, because he will be gracious. He loves us, because he will love us. He returns to us, because he will return to us. He is faithful!
In Son 6:13, the Lord Jesus, having returned to his beloved church, courts her, wooing her heart, and invites her to return to him. Return, return, O Shulamite; return, return, that we may look upon thee. Solomon chose his bride and espoused her to himself, giving her his name. Shulamite should be translated Solyma. The Hebrew word is the feminine of the name Solomon. The Lord Jesus Christ has made us so thoroughly one with himself that he has given us his name. He is our Solomon, and we are his Solyma. (Compare Jer 23:6; Jer 33:16). All that our Lord Jesus Christ is, he has made us to be by divine imputation.
This name Shulamite or Solyma means Perfection. Believers are perfect in Christ. We are complete in him. Being washed in his blood, we are spotless. Being robed in his righteousness, we are glorious, holy, and pure.
This name Shulamite or Solyma also means Peace. Therefore, being justified, by faith we have peace with God through Jesus Christ our Lord. We are no longer at enmity with God. Our consciences no longer accuse us. Peace has been made for us with God. The warfare is ended. Gods sword has been sheathed in our Saviors heart. Justice no longer cries against us, but for us.
Our Lord graciously calls for us to return unto him. Four times he says, Return, return, O Solyma, return, return. How willing our all-glorious Christ is to have us in his fellowship and communion! He saysReturn to me. Return to your first simple faith. Return to your first tender love. Return to the place where we first met, the cross.
Now catch the Masters next loving words. Our Lord says to his beloved, he says to you and me, Return, return, that we may look upon thee. He seems to say, You have not been with me much alone lately. You have neglected reading my Word and hearing it. I have seldom heard your voice, or seen your face. Return, return unto me, that we (God the Father, God the Son, and God the Holy Spirit) may look upon you. If you return, we will look upon you again. I will show you my face again. We will look upon you in love. We will look upon you in forgiveness. We will look upon you in kindness. We will look upon you in pleasantness and satisfaction.
The bride speaks
But then, in the second part of Son 6:13, we hear the bride, the church, the people of God speaking. Being convinced of her own sin, being full of shame, she confesses her frustration with herself. She thinks that there is no beauty in her, nothing in her that he could want to see. What will ye see in Solyma? As it were the company of two armies. She is saying, There is nothing in me but conflict and confusion. In my heart two armies are at war. If you look upon me, you will see a raging battle, good fighting evil, light contending with darkness. I am not worth looking upon. I am a house divided against itself.
This is a true and accurate description of the people of God. All of Gods elect experience constant warfare within, constant conflict between the flesh and the Spirit, so long as we live in this body of flesh. This conflict, this warfare causes us so much pain and trouble.
A painful fact
These inward conflicts are facts in every believers life. The believers life is not all sweets. It is not all joy and peace. Faith in Christ will bring some bitter conflicts, which will cause Gods child much pain, much toil, and many tears. The struggles between the flesh and the Spirit are evident enough to all who are born of God. To the unbelieving, unregenerate religionist, true Christians are confusing paradoxes. We are the happiest and the most mournful people in the world. We are the richest and the poorest people on earth. We are men and women who possess perfect peace, yet we are always at war.
We have seen races of this conflict throughout the Song of Solomon (Son 1:5; Son 3:1; Son 5:2). We see these inward conflicts throughout the Psalms of David (Psalms 42; Psalms 43; Psalms 73). We see them dealt with and explained in the writings of the Apostle Paul (Rom 7:14-25; Gal 5:16-18). And we see these terrible inward conflicts in our own daily experience of grace.
The people of God throughout the centuries have had the same struggles that we now have. John Bunyan wrote a book about his conflicts of heart and soul, which he titled, The Holy War. Richard Sibbes wrote a similar book called, The Souls Conflict. Though we are born of God, Gods saints in this world have a corrupt nature within, which would drive us to sin. Yet, we have within us a righteous nature, which would draw us into perfect conformity and union with Christ. Between these two forces of good and evil there is no peace (1Jn 3:7-9).
Two natures
This conflict is caused by and begins in regeneration. C. H. Spurgeon said, The reigning power of sin falls dead the moment a man is converted, but the struggling power of sin does not die until the man dies. A new nature has been planted within us; but the old nature is not eradicated.
Do not think for a moment that the old nature dies in regeneration, or even that it gets better. Flesh is flesh, and will never be anything but flesh. Noah, Lot, Moses, David, and Peter, like all other believers, had to struggle with this fact. We need no proof of the fact that Gods people in this world have two warring natures within beyond an honest examination of our own hearts and lives. Our best thoughts are corrupted with sin. Our most fervent prayers are defiled by lusts of the flesh. Our reading of Holy Scripture is corrupted by carnal passions. Our most spiritual worship is marred by the blackness within. Our most holy aspirations are vile. Our purest love for our Savior is so corrupted by our love of self and love for this world that we can hardly call our love for Christ love. From time to time we have all found by bitter experience the truthfulness of the hymn
Prone to wander, Lord, I feel it!
Prone to leave the God I love:
Heres my heart, O take and seal it,
Seal it for Thy courts above.
Without question, our heavenly Father could remove all this evil from us, but he chooses not to. Why?
Good effect
The fact is, these inward conflicts do have some good effect. Hard as they are to bear now, in heavens glory we will look back upon these days of great evil with gratitude, and see the wisdom and goodness of God in all of our struggles with sin. Our struggles with sin help humble us and curb our pride. Our struggles with sin force us to lean upon Christ alone for all our salvation (1Co 1:30), and confess with Jonah, Salvation is of the Lord. Struggling hard with sin, we find that Christ is all indeed. Our struggles with sin cause us to prize the faithfulness of our God (Lam 3:1-27). Our struggles with sin upon this earth will make the glorious victory of heaven sweeter. And our struggles with sin make us rejoice in the fact that salvation is of the Lord.
I do not doubt that in eternity we will be made to see that God wisely and graciously allowed us to fall into one evil to keep us from a greater evil, or to make us more useful in his hands. Certainly, an honest acknowledgement of the sin that is in us, and of the fact that we are never without sin (1Jn 1:8-10) ought to make us gracious, kind, forgiving, and patient with one another.
Soon over
Blessed be God, these inward conflicts will soon be over (Php 1:6; Jud 1:24-25). We shall soon drop this earthly tabernacle and shall be completely free from sin. We shall be perfect, personally perfect, at last. We shall be triumphant in the end. In that day when our God shall make all things new, the former things shall not only pass away, they shall be remembered no more! All the evil consequences of sin shall be forever removed. We shall be forever faultless before the presence of his glory with exceeding joy.
Yet, so long as we live in this world we will be as the company of two armies. So I give you this word of admonition Keep thy heart with all diligence: for out of it are the issues of life (Pro 4:23). Keep your heart tender. Keep your heart in the fellowship of Christ. Keep you heart full of the Word. Keep your heart in prayer. Keep your heart full of the cross. Keep your heart full of Christ and rest your soul upon Christ.
Fuente: Discovering Christ In Selected Books of the Bible
the garden: Son 6:2, Son 4:12-15, Son 5:1, Gen 2:9, Psa 92:12-15, Joh 15:16
to see the: Son 7:12, Isa 5:2-4, Mar 11:13, Luk 13:7, Act 15:36
Reciprocal: Exo 28:34 – General Num 24:6 – as gardens Son 2:12 – flowers Son 2:13 – fig tree Son 4:13 – are Son 8:13 – dwellest Eze 15:2 – What Hos 14:7 – grow
Fuente: The Treasury of Scripture Knowledge
Son 6:11. 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.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
6:11 I went down into the {f} garden of nuts to see the fruits of the valley, [and] to see whether the vine flourished, [and] the pomegranates budded.
(f) He went down into the synagogue to see what fruits came from the law, and the prophets.
Fuente: Geneva Bible Notes
Son 6:11-12 are probably the Shulammite’s words. She had gone down to Solomon’s garden (Son 6:2), more to see if his love for her was still in bloom, than to examine the natural foliage (Son 6:11). Immediately, because of his affirmation of his love (Son 6:4-10), she felt elevated in her spirit, as though she were chief over all the 1,400 chariots in Solomon’s great army (1Ki 10:26). Evidently, in her fantasy, she rode out of the garden in a chariot accompanied by Solomon. As she did, the people they passed called out to her to come back, so they might look on her beauty longer (Son 6:13 a). However, Solomon answered them, "Why should you gaze at the Shulammite as you do at the dance at Mahanaim?" Perhaps he was referring to a celebration held at that Transjordanian town that drew an especially large crowd of onlookers. However, we have no record that such an event took place there.
This ends the Shulammite’s second dream (Son 5:2 to Son 6:13; cf. Son 3:1-4).