22008 Commentary on the Song of Songs
Missing the Beloved
The Song of Songs 5:9-6:3

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All the Bible verses quoted in this article are from the King James Version, unless otherwise noted.

The Song of Songs 5:9-16

9 What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?

10 My beloved is white and ruddy, the chiefest among ten thousand.

11 His head is as the most fine gold, his locks are bushy, and black as a raven.

12 His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.

13 His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.

14 His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires.

15 His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.

16 His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.

The Song of Songs 6:1-3

1 Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee.

2 My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.

3 I am my beloved’s, and my beloved is mine: he feedeth among the lilies.

In this article, we will explore the second part of the story “Small Faults in Love,” which includes the verses in the Song of Songs 5:9-6:3.

Shulamite searched for Solomon throughout the palace and the city of Jerusalem without finding him, but the watchmen caught her, mistook her for a prostitute, beat her, and injured her. Shulamite returned to the palace. She went to see the queens and concubines to confide in them and also to ask if they had seen Solomon. Shulamite recounted the entire sequence of events and concluded with a plea to the queens and concubines:

“I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I am sick of love.” (The Song of Songs 5:8)

The queens and concubines, who were envious of Shulamite, took the opportunity to slyly mock her with their questions. However, Shulamite did not pay attention to the hidden sarcasm in their questions. In her mind, she was regretting how she had treated her husband and was confused because she had searched everywhere for him but could not find him. Shulamite responded to the queens and concubines’ mocking questions. But perhaps she was talking to herself, reminding herself of her husband’s wonderful qualities, and silently blaming herself for not treating him wholeheartedly.

Following this, the queens and concubines said they would help her search for Solomon, though their offer was still laced with mockery. Perhaps at that moment, Shulamite suddenly realized that if Solomon was not in the palace or on the streets of Jerusalem, he must have gone down to his vineyard, where he first met her. Shulamite guessed that it was probably dawn, so Solomon might have visited his flock in the vineyard and picked lilies from the fields. Therefore, she quickly bid farewell to the queens and concubines and went down to the vineyard to find her husband. She did not forget to assert something that the queens and concubines were surely unhappy about: “I am my beloved’s, and my beloved is mine: he feedeth among the lilies” (The Song of Songs 6:3).

Below is the verse-by-verse breakdown according to the context of Song of Solomon 5:9-6:3.

I. The Engagement Stage (1:2-3:5)

A. Love for Each Other (1:2-2:7)

1. Shulamite’s Love for Solomon (1:2-8)

2. The Language of Love (1:9-2:7)

B. The Maturity of Love (2:8-3:5)

1. The Springtime of Love (2:8-17)

2. The Anxiety in Love (3:1-5)

II. The Wedding (3:6-5:1)

A. The Procession of Fetching the Bride (3:6-11)

B. The wedding night (4:1-5:1)

III. Marital Life (5:2-8:14)

A. Small Faults in Love (5:2-6:3)

1. A Moment of Indecision (5:2-5:8)

2. Missing the Beloved (5:9-6:3)

(1) The Daughters of Jerusalem: What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?

(2) Shulamite: My beloved is white and ruddy, the chiefest among ten thousand. His head is as the most fine gold, his locks are bushy, and black as a raven. His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set. His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh. His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires. His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars. His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.

(3) The Daughters of Jerusalem: Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee.

(4) Shulamite: My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies. I am my beloved’s, and my beloved is mine: he feedeth among the lilies.

Next, let us explore the meaning of each verse together:

(1) The Daughters of Jerusalem: “What is thy beloved more than another beloved, O thou fairest among women? what is thy beloved more than another beloved, that thou dost so charge us?”

After hearing Shulamite recount the story of searching for her husband and asking them to message him if they saw Solomon, the queens and concubines likely exchanged glances, subtly mocking Shulamite.

We should remember that Shulamite’s beloved, her husband, is also their beloved and husband. Their questions implied:

• Your beloved is also our beloved. He is often not near us; do we rush to find him or become lovesick because of him?

• You are praised as more beautiful than any woman, like a lily among thorns (2:2). So why were you not able to keep your beloved by your side? Why has your beloved left you? Why didn’t he wait for you to rise and open the door for him?

• Do you remember that your beloved is also our beloved? Why do you plead with us like this? If we do see him, we will let him know how much we love and miss him. Why should we speak these words on your behalf?

Verse (1) can be paraphrased as follows: The queens and concubines mock Shulamite, saying, Is your beloved greater than our beloved? Isn’t he also our beloved? You are hailed as the most beautiful, surpassing us in beauty; why haven’t you kept him? Why must you search for him? Isn’t your beloved also our beloved? Why should we help you speak words of love and affection to him?

Spiritual lesson: In the Church, Christ places each person in different roles and positions, and indeed, the majority of people in the Church do not hold official positions. Sometimes, when someone with a position in the Church, such as a pastor, elder, or deacon, makes a mistake, everyone should show love and empathy and help the person correct their errors, rather than taking pleasure in their faults out of jealousy or seizing the opportunity to mock or criticize them.

(2) Shulamite: “My beloved is white and ruddy, the chiefest among ten thousand. His head is as the most fine gold, his locks are bushy, and black as a raven. His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set. His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh. His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires. His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars. His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.”

Perhaps Shulamite did not care about the implied sarcasm in the queens’ and concubines’ words. Perhaps she was focused only on their first question: “What is your beloved better than the beloved of others?” Her mind then immediately turned to the distinctive qualities of Solomon, and she spoke words of praise for her husband.

In the poetry of the Middle Eastern peoples, when describing romantic love, it is often the beauty and physique of the woman that are emphasized more than that of the man. The Song of Songs 5:9-16 is one of the rare poems and songs that praise in detail the beauty of man. Of course, this is also a familiar metaphor and comparison in the poetry of the Middle Eastern peoples of that time.

In the original Hebrew of the Bible, the word “white” (H6703) used in verse 10 means: emitting light, shining brightly; the word “red” (H122) means: ruddy, derived from the word “Adam” (the first man), thus also implying masculinity. The terms “white” and “red” used in poetry to describe a man’s body suggest that the person is healthy, ruddy, or sun-tanned (red); his body is bright, as if emitting light (white), and full of masculinity. The phrase “My beloved is white and ruddy” means: My beloved is beautifully healthy, bright, and full of masculinity.

“The chiefest among ten thousand.” Few can compare.

“His head is as the most fine gold.” This refers both to the value of external beauty and to the noble inner qualities of wisdom. Solomon is affirmed by the Lord as the wisest of all time (1 Kings 3:12). In that era, pure gold, meaning gold that had been refined by fire and was free from impurities, was considered the most valuable of all metals. The Ark of the Covenant, containing the two stone tablets with the Ten Commandments written by the finger of God, and the Mercy Seat placed on the Ark, were all covered in pure gold. The dishes, cups, basins, and bowls used in offering sacrifices to God were made of pure gold. The table for the showbread was covered in pure gold. The seven-branched lampstand, its tongs, and the dishes for the lamps were all made of pure gold (Exodus 25).

“Black as a raven” means hair that is jet black, similar to the feathers of a raven; similarly, a woman’s hair is compared to the black fur of a goat. The hair of men is compared to raven feathers, while the hair of women is compared to goat fur, possibly indicating the shorter length of men’s hair and the longer length of women’s hair. The Holy Spirit, through the Apostle Paul, taught the Church that:

“Doth not even nature itself teach you, that, if a man have long hair, it is a shame unto him? But if a woman have long hair, it is a glory to her: for her hair is given her for a covering.” (1 Corinthians 11:14-15)

“Nature” refers to knowledge that we intuitively understand in our spirit, as God has placed that understanding within us.

“His eyes are as the eyes of doves by the rivers of waters.” The eyes of doves symbolize purity and gentleness, reflecting a simple, innocent, and pure spirit. The beauty of the eyes is not just an outward form but also represents a spirit that is simple, holy, gentle, and peaceful, bringing joy and comfort to others. When doves are near the water, their eyes sparkle with the light reflected from the water.

“Washed with milk.” This refers to the contrast between the pupil and the sclera (the white part of the eye).

“Fitly set.” This refers to the balanced position of the eyes on the face, which enhances the beauty of the face.

“His cheeks are as a bed of spices, as sweet flowers.” His full and fragrant cheeks are compared to beds of soil where aromatic and colorful flowers are grown.

“His lips like lilies.” The natural rosy color of his lips is compared to the red of lilies in the plains of the Middle East.”

Illustration: Lilies of the Plains

“Dropping sweet smelling myrrh.” This refers to the sweet scent emanating from the lips and also implies the saliva on Solomon’s lips when he and Shulamite kiss each other.

“His hands are as gold rings set with the beryl.” Beryl, also known as heliodor, is a type of gemstone with a transparent yellow color, symbolizing protective strength. His arms are compared to gold rings with prominent muscles, beautiful and precious like beryl, possessing the strength to protect.

Illustration: Beryl

Illustration: Sapphires

“His belly is as bright ivory overlaid with sapphires.” Ivory is the long, forward-extending teeth of some animals, such as elephants and hippopotamuses. Ivory is used in sculptures and as a material for jewelry or the handles of tools. Ivory symbolizes dominance and strength. Sapphires are blue gemstones representing love, wisdom, and dedication. The verse compares Solomon’s smooth and bright belly to ivory and his firm muscles to sapphires; it also implies that Solomon has dominion and that his rule is characterized by wisdom and love, with a commitment to his duty.

“His legs are as pillars of marble.” White marble is a beautiful and precious stone used in sculptures and architectural works, symbolizing purity and immortality. His legs are compared to two white marble pillars, representing noble and enduring beauty.

“Set upon sockets of fine gold.” The pure gold base is used to compare with his feet, highlighting the nobility of the person who has such feet. This is similar to the term “lotus feet” in Chinese and Vietnamese literature, which refers to the beautiful and well-mannered feet of a noble woman.

“His countenance is as Lebanon.” Mount Lebanon is a majestic mountain range with an average height of 2,500 meters, the highest peak reaching 3,088 meters, and stretching about 170 km. The mountains are covered with snow year-round and receive rainfall and snow up to 4 meters. Mount Lebanon is known for its cedar trees and other fragrant plants. Solomon’s face is compared to this grand and majestic mountain. The implication is that Solomon’s face possesses a majestic and noble beauty.

“Excellent as the cedars.” Because Solomon’s face possesses a majestic and noble beauty, it is highly esteemed and serves as a model for the ideal masculine countenance.

“His mouth is most sweet.” The term “mouth” includes all the parts within it: teeth, gums, tongue, inside the lips, inside the cheeks, palate, and saliva. These are all involved in tasting, eating, drinking, and kissing. Shulamite describes the sweetness of Solomon’s kiss in a literal sense. Solomon’s saliva is the sweetness in his kiss, akin to the sweetness of honey.

In reality, when two people kiss and use their tongues to taste the inside of each other’s mouth, they each perceive the flavor of the other’s mouth. The scent comes from the breath, while the taste comes from the saliva. This flavor depends on the food recently eaten and whether the person maintains good oral hygiene. If both people eat the same food and practice good oral hygiene, such as brushing their teeth and scraping their tongues after eating, they will likely taste the unique flavor of the other person’s mouth. We all know that a baby’s mouth has the sweet smell of milk, while an adult’s mouth will have the smell of recent foods and drinks. Additionally, there could be a fermented smell from food if oral hygiene is neglected, or bad breath from dental, throat, or stomach issues. However, if a person maintains excellent oral hygiene and is free from conditions that cause bad breath, their mouth will have a distinct and pleasant flavor.

“He is altogether lovely.” Shulamite implies that, in terms of physical beauty, Solomon has a form and appearance that others would find desirable.

“This is my beloved, and this is my friend, O daughters of Jerusalem.” Shulamite declares to the queens and concubines that the charming person she has just described is her beloved and her friend. The beloved is someone who is united with her in the romantic and marital love of husband and wife, sharing in the pleasures of intimacy. A friend is someone who understands her, shares in the joys and sorrows of life, and is willing to make sacrifices for her (John 15:13).

Verse (2) can be paraphrased as follows: Shulamite describes Solomon’s beauty in these terms: My beloved is strong and radiant, unparalleled in his beauty. His head is splendid and noble, filled with wisdom like pure gold. His locks of hair are wavy and jet black, like the feathers of a raven. His eyes are clear and pure, like the eyes of doves by the water, reflecting tenderness and placed harmoniously on his face. His cheeks are full and rosy, like a bed of spices, blooming with fragrant flowers. His lips are rosy like lilies, soft, warm, and sweet as myrrh. His hands are strong and beautiful, like gold rings set with beryl. His belly is trim and firm, like polished ivory, with muscles like sapphires set upon it. His legs are sturdy and beautiful, like pillars of white marble; his feet are steady and noble, like a base of pure gold. His face is majestic, like Mount Lebanon, esteemed as the cedars of Lebanon. His mouth is exceedingly sweet. Overall, he is highly desirable. O daughters of Jerusalem! My beloved is noble and wonderful. He is also my only friend, someone who understands me, shares my feelings, and is ready to sacrifice for me.

Spiritual Lesson: As children of God, do we ever contemplate and take delight in beholding the glory of God? Do we cherish His glory? Do we proclaim His glory to the ends of the earth through our words and actions, despite the possibility of being mocked by the world? What do we think of the exceedingly noble and wonderful attributes of God: all-loving, all-holy, all-righteous, all-powerful, all-knowing, all-present, all-truthful, all-good, and all-beautiful? God is completely loving, completely holy, completely righteous, completely capable of all things, completely knowledgeable of all things, completely present everywhere, completely truthful, completely good, and completely beautiful.

We are the bride of Christ, but are we truly satisfied with His love? Is He the One with whom we confide and share the joys and sorrows of life?

(3) The Daughters of Jerusalem: “Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee.”

After the queens and concubines heard Shulamite passionately describe Solomon’s beauty, they continued to cleverly mock her. Once again, they called Shulamite “thou fairest among women,” emphasizing their point that Shulamite’s beauty could not keep Solomon. They used the verb “turn” to imply that Solomon had abandoned Shulamite. They pretended to sympathize with Shulamite, suggesting that if Shulamite knew which direction Solomon had gone, they would accompany her to find Solomon, implying they would help Shulamite plead for Solomon to return to her. They did this while knowing full well, from Shulamite’s account, that she had no idea which direction Solomon had gone, having searched for him throughout the palace and the streets of the city. Ultimately, she had to return and ask them to send a message to Solomon for her, should Solomon visit them or they encounter him.

Verse (3) can be paraphrased as follows: The queens and concubines continued to mock Shulamite: “O most beautiful of women, like a lily among thorns! But why did your beloved leave you? Why didn’t he tell you where he was going? Has your beloved turned his back on you, abandoning you? If you know which direction he has gone, then tell us, and we will help you search for him and plead with him.”

Spiritual Lesson: Jealousy leads to strife and division, causing disorder and every evil practice. Jealousy, strife, and division belong to the fleshly nature.

“For ye are yet carnal: for whereas there is among you envying, and strife, and divisions, are ye not carnal, and walk as men?” (1 Corinthians 3:3)

“For where envying and strife is, there is confusion and every evil work.” (James 3:16)

It is precisely because of jealousy, strife, and division that, from the early years of Church history, there have been schisms, exemplified by the division of the Church into factions in the Church at Corinth (1 Corinthians 1:12; 3:4). All divisions of the Church into factions are against the Word of God, are evil, and cause disorder in the Church. The Apostle Paul, in the name of Christ, instructed the people of God at Corinth:

“Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.” (1 Corinthians 1:10)

Regrettably, even to this day, nearly two thousand years after the Holy Spirit used Paul’s pen to record the above command, God’s people continue to become increasingly jealous, contentious, and divided, splitting the Church into tens of thousands of denominations, each bearing different names! Isn’t this also a manifestation of a form of great apostasy in these last days? What is apostasy? It is the denial and acting contrary to what God’s Word commands, that is, denying and acting against faith. Don’t those who profess to be disciples of Christ all acknowledge the Bible as the Living Word (1 Peter 1:23) of God?

(4) Shulamite: “My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies. I am my beloved’s, and my beloved is mine: he feedeth among the lilies.”

Perhaps when the queens and concubines made their final sarcastic remarks to Shulamite, dawn was already breaking. And perhaps their mocking questions, “Whither is thy beloved gone? Whither is thy beloved turned aside?” made Shulamite suddenly think that if Solomon was not in the city, he must have gone to his vineyard, visited his flock, and picked lilies from the meadow. Therefore, she hurriedly bid farewell to the queens and concubines and went down to the vineyard to find her husband. She affirmed: “I am my beloved’s, and my beloved is mine.” This was what she had said even before she and Solomon were officially united after the wedding.

“My beloved is mine, and I am his: he feedeth among the lilies.” (The Song of Songs 2:16)

Shulamite wanted to assure them that the passionate love between Solomon and her remained unchanged. She understood that it wasn’t that Solomon had abandoned her, as they implied, but rather that he respected her and therefore did not continue knocking on the door. Knowing her husband’s nature, she realized that if he was not in the city and not occupied with state affairs, he would be in the vineyard.

Verse (4) can be paraphrased as follows: Shulamite responded to the queens and concubines: My sisters! I know now! My beloved has gone down to his garden, to the beds of spices, to care for the flock in the garden, and to gather lilies. That garden is also where we first met. We often go there to reminisce about our beautiful memories. I am certain of this: I belong to my beloved, and my beloved belongs to me. And I know that right now, he is tending his flock among the lilies. I will go there immediately to find him.

Spiritual Lesson: There are times in our spiritual lives when we experience a temporary distance from God due to our own transgressions. Others and even the devil may speak words that create confusion, tempting us to doubt God’s love for us. Let us calm our hearts, reflect on God’s love and His promises, and boldly approach Him in repentance and confession to be reconciled with Him. Let us memorize the following two Bible verses together:

“…having loved His own which were in the world, He loved them unto the end.” (John 13:1b)

“If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.” (1 John 1:9)

Here, we have completed our exploration of the meaning of the Song of Songs 5:9-6:3. We would like to summarize our interpretation of Song of Songs 5:9-6:3 as follows:

Is your beloved more wonderful than our beloved? Isn’t he also our beloved? You are called the most beautiful, surpassing us in beauty; why couldn’t you keep him? Why do you have to search for him? Isn’t your beloved also our beloved? Why should we help you speak words of love and affection to him?

My beloved is strong and radiant, with beauty that is unmatched. His head is beautiful and noble, full of wisdom, like pure gold. His locks of hair are wavy and jet-black, like the feathers of a raven. His eyes are clear and pure, like the eyes of doves near flowing water, showing tenderness, and are proportionately set on his face. His cheeks are full and rosy, like a bed of spices, blooming with fragrant flowers. His lips are fresh and pink like lilies, soft, warm, and sweet-smelling like perfume. His hands are solid and handsome, like golden rods set with chrysolite. His belly is smooth and firm, like polished ivory, with muscles like sapphires set upon it. His legs are solid and beautiful, like pillars of white marble; his feet are steadfast and noble, like a base of pure gold. His face is noble like Mount Lebanon, admired by all like the cedars. His mouth is very sweet. His entire being is truly beloved. O sisters! My beloved is as noble and wonderful as this. He is also my only friend, someone who understands me, shares my feelings, and is willing to sacrifice for me.

O you who are more beautiful than all women, like a lily among thorns! Why has your beloved gone away from you? Why did he not tell you where he was going? Has your beloved turned his back on you, leaving you behind? If you know where he has gone, tell us, and we will go after him to help you plead with him.

O sisters! I have figured it out! My beloved has gone down to his garden, to the beds of spices, to shepherd his flock in the garden and gather lilies. That garden is also where he and I first met. We often go there to reminisce about our beautiful memories. I am certain of this: I am my beloved’s, and my beloved is mine. And I know that right now, he is tending his flock among the lilies. I will go there right away to find him.

And here is the poem:

The Search for the Beloved

Is your love more wondrous than ours?
Is he not also our heart’s desire?
You, hailed as the fairest, with beauty that towers
How did you lose him? Where’s your fire?

Why must you search, why must you roam?
Is not your beloved also our own?
Why should we aid your plea for affection,
To speak love’s soft and tender reflection?

My love is strong, radiant, and bright,
Unmatched in beauty, a noble sight.
His head, a crown of gold and wisdom’s grace,
Hair black as ravens, soft to embrace.

Eyes clear as doves by flowing streams,
Tender and pure, proportioned dreams.
Cheeks like spice beds, rosy and full,
Lips like lilies, sweet and cool.

Hands of gold rods and chrysolite,
Belly of ivory, muscles of light.
Legs like marble, feet of pure gold,
Face like Lebanon, its story told.

His mouth is sweet, his being beloved,
O sisters, he’s my friend, my love.
He understands me, shares my soul,
Willing to sacrifice, make me whole.

O fairest one, lily ‘midst the thorns,
Why has your love left you forlorn?
Did he not say where he would go?
Has he forsaken you? Do you know?

If you know where he’s wandered to,
We’ll help you plead, bring him to you.
O sisters! I’ve solved this mystery,
He’s in his garden, our place of history.

Among the spices, tending his flock,
Gathering lilies, memories unlock.
I am his, and he is mine,
Among the lilies, our love divine.

I’ll go there now, without delay,
To find my beloved, come what may.

May the love, grace, and fellowship of God forever cover each of us. Amen!

Timothy Christian Huynh
Priscilla Christian Huynh
10/20/2018

Note:

About Using “*God” and “holy spirit”

Wherever the Hebrew, Aramaic, and Greek texts of the Bible uses a definite article with a noun to denote GOD, we translate it into English as *God or “the God” to refer to God the Father. We understand that “God,” without a definite article, was used as a collective noun for all and any of the three Persons of the Godhead. And “God,” with a definite article, was used to refer to God the Father.

In the Greek manuscripts of the New Testament, the term “holy spirit” (πνευματι αγιω) without the definite article “the” (το) is used to denote the power of God, which is given by God the Holy Spirit. “The Holy Spirit” (το πνευματι το αγιω) is God, and “holy spirit” (πνευματι αγιω) is the power that comes from God.