1 Behold, you are beautiful, my love. Behold, you are beautiful. Your eyes are doves behind your veil. Your hair is as a flock of goats, that descend from Mount Gilead.
*Minor differences ignored. Grouped by changes, with first version listed as example.
Thou hast doves' eyes - Thine eyes are doves behind thy veil. So also in Song 4:3; Song 6:7; Isaiah 47:2, "veil" is better than "locks."
That appear from - Or, "that couch upon Mount Gilead." The point of comparison seems to be the multitudinousness of the flocks seen browsing on the verdant slopes of the rich pasture-lands Numbers 32:1; Micah 7:14.
Thou hast doves' eyes within thy locks - Perhaps this refers rather to a sort of veil worn by many of the Eastern women, but especially in Egypt. It is a species of black cloth made of the hair of some animal, probably the black goat; is suspended from the head by silken cords, one of which comes from the crown of the head, down the forehead, to the upper part of the nose, just under the eyes, at which place the veil begins; for the forehead and the eyes are uncovered, except the cord above mentioned, which is ornamented with gold, silver, and precious stones, according to the circumstances of the wearer. This partial veil not only covers all the face, the eyes and forehead excepted, but the neck also, and hangs loosely down over the bosom. One of them, lately brought from Egypt, now lies before me.
But the clause, within thy locks, מבעד למתך mibbaad letsammathech, is not well translated, either by ourselves or by the versions. Jerome's translation is an indication of the meaning: Absque eo quod intrinsecus latet; without that, or independently of that, which lies hidden within. The Septuagint, Syriac, and Arabic have, besides thy silence. Calmet contends that none of these gives the true meaning, and that the word tmu tsemath has not the meaning of hair or locks wherever it occurs, and has quite a different meaning in Isaiah 47:2. St. Jerome on this place expresses himself thus: Nolentibus gui interpretati sunt transferre nomen quod in Sancta Scriptura sonat turpitudinem - Ergo Ktmu tsammathech, quod Aquila posuit, verenda mulieris appellanatur cujus etymologia apud eos sonat sitiens tuus. Calmet translates: Vous etes toute belle, won amie; vous etes toute belle: vos yeux sont des yeux de colombe; sans ce que la pudeur et la modestie tiennent cache. I leave the translation of these to the learned reader. See another description under Song 4:7 (note).
As a flock of goats - Because it was black and sleek, as the hair of the goats of Arabia and Palestine is known to be; which, with its fine undulation, is supposed to bear some resemblance to the curls or plaits of a woman's tresses. The mountains of Gilead were beyond Jordan, on the frontiers of Arabia Deserta.
Behold, thou [art] (a) fair, my love; behold, thou [art] fair; thou [hast] doves' eyes within thy locks: thy hair [is] as a (b) flock of goats, that appear from mount Gilead.
(a) Because Christ delights in his Church, he commends all that is in her.
(b) He has respect for the multitude of the faithful, which are many in number.
Behold, thou art fair, my love; behold, thou art fair,.... The same as in Song 1:15; here repeated by Christ, to introduce the following commendation; to express the greatness of his love to his church; and show that he had the same opinion of her, and esteem for her, notwithstanding what had passed between that time and this;
thou hast doves' eyes within thy locks; the same comparison; see Gill on Song 1:15; only with this difference, here her eyes are said to be "within her locks": which, whether understood of the ministers of the Gospel; or of the eyes of the understanding, particularly of, the eye of faith, as has been observed on the above place; do not seem so much to design the imperfection of the sight of the one or of the other, in the present state, as eyes within or under locks and in some measure covered with them, hinder the sight of them; as the modesty of either of them; locks being decently tied up, as the word signifies (i), is a sign thereof, as the contrary is a sign of boldness and wantonness. Doves' eyes themselves are expressive of modesty and humility, and, this phrase added to them, increases the idea; such ministers, who have the largest gifts, greatest grace, light, and knowledge, are the most humble, witness the Apostle Paul; and this phrase expresses the beauty of them, not only in the eyes of Christ, but in the eyes of those to whom they publish the good tidings of salvation: and so it may denote what an exceeding modest grace faith is, which receives all from Christ, and gives him all the glory, and takes none to itself; and what a beauty there is in it, insomuch that Christ is ravished with it, Song 4:9; and seems rather to be the sense here;
thy hair is as a flock of goats; like the hair of goats, so Ben Melech. Hair adds much to the comeliness of persons, and is therefore frequently mentioned, both with respect to the bride and bridegroom, in this song, Song 5:1; and so in all poems of this kind (k); and one part of the comeliness of women lies in their hair;
"let a woman, says Apuleius (l), be adorned with ever such fine garments, and decked with gold and jewels, yet, without this ornament, she will not be pleasing; no, not Verus herself.''
The women (m) in Homer, are described by their beautiful hair; nor is it unusual to compare the hair of women, and represent it as superior to a fleece of the choicest flock (n). And here the church's hair is said to be like the hair of goats, for that is the sense of the expression; and which is thought to be most like to human hair, 1-Samuel 19:13; and it is compared to that, not so much for its length and sleekness, as for its colour, being yellowish; which, with women formerly, was in esteem, and reckoned graceful (o); this being the colour of the hair of some of the greatest beauties, as Helena, Philoxena, and others, whose hair was flaxen and yellow; hence great care was taken to make it look so, even as yellow as gold (p): the Jewish women used to have their perukes, or false hair, of goats' hair, and still have in some places to this day (q); and it should seem the Roman women also had, to which the poet (r) refers. And the church's hair here is said to be like the hair of a flock of goats,
that appear from Mount Gilead; or rather "on Mount Gilead", as Noldius: Gilead was a mountain in the land of Israel, beyond Jordan, famous for pasturage for cattle, where flocks of goats were fed, as was usual on mountains (s); and, being well fed, their hair was long, smooth, neat, and glistering; and so to spectators, at a distance, looked very beautiful and lovely; especially in the morning at sun rising, and, glancing on them with its bright and glittering rays, were delightful. So R. Jonah, from the use of the word in the Arabic language, which signifies the morning, interprets it, which "rise early in the morning"; and which, as Schultens (t) observes, some render,
"leading to water early in the morning;''
the Vulgate Latin version is, "that ascend from Mount Gilead", from a lower to a higher part of it; which is approved of by Bochart (u). Now the hair of the church may be interpreted either of believers, the several members of the church of Christ; the hairs of the head are numerous, grow upon the head, and have their nourishment from it; are weak in themselves, but depend upon the head, and are an ornament to it: so the saints, though few in comparison of the world, yet by themselves are a great number, which no man can number; these grow upon Christ, the Head of the church, and receive their nourishment from him; and, though weak in themselves, have strength from him, and have their dependence on him; and are an ornament and crown of glory to him; and who are cared for and numbered by him, so that no one can be lost; see Ezekiel 5:1. Or rather it may be interpreted of the outward conversation of the saints; hair is visible, is a covering, and an ornament, when taken care of, and managed aright, and has its dependence and is influenced by the head: the good conversation of the church and its members is visible to all, as the hair of the head, and as a flock of goats on Mount Gilead; and is a covering, though not from divine justice, yet from the reproaches of men; is ornamental to believers, and to the doctrine they profess; especially when their conversation is ordered aright, according to the weird of God, and is influenced by grace, communicated from Christ, the Head.
(i) "intra ligamina tua", some in Vatablus; "vittam suam", Cocceius; "constrictam comam tuam", Michaelis, so Jarchi. Vid. Horat. Carmin. l. 2. Ode 11. v. 23, 24. (k) Vid. Barthii Animadv. ad Claudian. Nupt. Honor. Ode 1. v. 12. (l) Metamorph. l. 2. (m) Juno, Iliad. 10. v. 5. Diana, Odyss. 20. v. 80. Minerva, Iliad. 6. v. 92. Latona, Iliad. 1. v. 36. & 19. v. 413. Circe, Odyss. 10. v. 136, 220, 310. Calypso, Odyss. 5. v. 30. Helena, Iliad. 3. v. 329. & passim; Thetis, Iliad. 18. v. 407. & 20. v. 207. Ceres, Odyss. 5. v. 125. Nymphs and others, Odyss. 6. v. 222, 238. & 12. v. 132. & 19. v. 542. So Venus is described by Claudian. de Nupt. Honor. v. 99. "Casariem tunc forte Venus subnixa corusco fingebat solio". (n) "Quae crine vincit Boetici gregis vellus", Martial. l. 5. Ep. 38. (o) "Nondum illi flavum", &c. Virgil. Aeneid. 4. prope finem. Vid. Horat. Carmin. l. 1. Ode 5. v. 4. Martial. Epigr. l. 5. Ep. 65. (p) "Aurea Caesaries", Virgil. Aeneid. 8. v. 659. Vid. Barthii Animadv. ad Claudian. de Rapt. Proserp. l. 3. v. 86. (q) Vid. Braunium de Vest. Sacerdot. l. 1. c. 9. p. 201. (r) "Hoedina tibi pelle", &c. Martial. Epigr. l. 12. Ep. 38. (s) Theocrit. Idyll. 3. v. 1, 2. (t) Animadv. in loc. (u) Hierozoic. par. 1. l. 2. c. 5. col. 628.
If each of these comparisons has a meaning applicable to the graces of the church, or of the faithful Christian, they are not clearly known; and great mistakes are made by fanciful guesses. The mountain of myrrh appears to mean the mountain Moriah, on which the temple was built, where the incense was burned, and the people worshipped the Lord. This was his residence till the shadows of the law given to Moses were dispersed by the breaking of the gospel day, and the rising of the Sun of righteousness. And though, in respect of his human nature, Christ is absent from his church on earth, and will continue to be so till the heavenly day break, yet he is spiritually present in his ordinances, and with his people. How fair and comely are believers, when justified in Christ's righteousness, and adorned with spiritual graces! when their thoughts, words, and deeds, though imperfect, are pure, manifesting a heart nourished by the gospel!
Contrast with the bride's state by nature (Isaiah 1:6) her state by grace (Song 4:1-7), "perfect through His comeliness put upon her" (Ezekiel 16:14; John 15:3). The praise of Jesus Christ, unlike that of the world, hurts not, but edifies; as His, not ours, is the glory (John 5:44; Revelation 4:10-11). Seven features of beauty are specified (Song 4:1-5) ("lips" and "speech" are but one feature, Song 4:3), the number for perfection. To each of these is attached a comparison from nature: the resemblances consist not so much in outward likeness, as in the combined sensations of delight produced by contemplating these natural objects.
doves'--the large melting eye of the Syrian dove appears especially beautiful amid the foliage of its native groves: so the bride's "eyes within her locks" (Luke 7:44). MAURER for "locks," has "veil"; but locks suit the connection better: so the Hebrew is translated (Isaiah 47:2). The dove was the only bird counted "clean" for sacrifice. Once the heart was "the cage of every unclean and hateful bird." Grace makes the change.
eyes-- (Matthew 6:22; Ephesians 1:18; contrast Matthew 5:28; Ephesians 4:18; 1-John 2:16). Chaste and guileless ("harmless," Matthew 10:16, Margin; John 1:47). John the Baptist, historically, was the "turtledove" (Song 2:12), with eye directed to the coming Bridegroom: his Nazarite unshorn hair answers to "locks" (John 1:29, John 1:36).
hair . . . goats--The hair of goats in the East is fine like silk. As long hair is her glory, and marks her subjection to man (1-Corinthians 11:6-15), so the Nazarite's hair marked his subjection and separation unto God. (Compare Judges 16:17, with 2-Corinthians 6:17; Titus 2:14; 1-Peter 2:9). Jesus Christ cares for the minutest concerns of His saints (Matthew 10:30).
appear from--literally, "that lie down from"; lying along the hillside, they seem to hang from it: a picture of the bride's hanging tresses.
Gilead--beyond Jordan: there stood "the heap of witness" (Genesis 31:48).
1a Lo, thou art fair, my friend! yes, thou art fair!
Thine eyes are doves behind thy veil.
The Gr. Venet. translates, after Kimchi, "looking out from behind, thy hair flowing down from thy head like a mane." Thus also Schultens, capillus plexus; and Hengst., who compares πλέγμα, 1-Timothy 2:9, and ἐμπλοκὴ τριχῶν, 1-Peter 3:3, passages which do not accord with the case of Shulamith; but neither צמם, Arab. ṣmm, nor ṭmm signifies to plait; the latter is used of the hair when it is too abundant, and ready for the shears. To understand the hair as denoted here, is, moreover, inadmissible, inasmuch as מבעד cannot be used of the eyes in relation to the braids of hair hanging before them. Symm. rightly translates צמה by κάλυμμα veil (in the Song the lxx erroneously renders by σιωπήσεως behind thy silence), Isaiah 47:2. The verb צמם, (Arab.) ṣmam, a stopper, and (Arab.) alṣamma, a plaid in which one veils himself, when he wraps it around him.
(Note: Regarding this verbal stem and its derivatives, see The's Schlafgemach der Phantasie, pp. 102-105.)
The veil is so called, as that which closely hides the face. In the Aram. צמם, Palp. צמצם, means directly to veil, as e.g., Bereshith rabba c. 45, extr., of a matron whom the king lets pass before him it is said, פניה צימצמה. Shulamith is thus veiled. As the Roman bride wore the velum flammeum, so also the Jewish bride was deeply veiled; cf. Genesis 24:65, where Rebecca veiled herself (Lat. nubit) before her betrothed. בּעד, constr. בּעד, a segolate noun, which denotes separation, is a prep. in the sense of pone, as in Arab. in that of post. Ewald, sec. 217m, supposes, contrary to the Arab., the fundamental idea of covering (cogn. בגד); but that which surrounds is thought of as separating, and at the same time as covering, the thing which it encompasses. From behind her veil, which covered her face (vid., Bachmann, under Judges 3:23), her eyes gleam out, which, without needing to be supplemented by `עיני, are compared, as to their colour, motion, and lustre, to a pair of doves.
From the eyes the praise passes to the hair.
1b Thy hair is like a flock of goats
Which repose downwards on Mount Gilead.
The hair of the bride's head was uncovered. We know from later times that she wore in it a wreath of myrtles and roses, or also a "golden city" (עיר שׁל זהב), i.e., an ornament which emblematically represented Jerusalem. To see that this comparison is not incongruous, we must know that sheep in Syria and Palestine are for the most part white; but goats, for the most part, black, or at least dark coloured, as e.g., the brown gedi Mamri.
(Note: Burns, the Scottish poet, thinking that goats are white, transfers the comparison from the hair to the teeth:
"Her teeth are like a flock of sheep,
With fleeces newly washen clean,
That slowly mount the rising steep;
And she's twa glancin', sparklin' een.")
The verb גּלשׁ is the Arab. jls, which signifies, to rest upon; and is distinguished from the synon. q'd in this, that the former is used of him who has previously lain down; the latter, of one who first stands and then sits down.
(Note: Ḳ'ad cannot be used of one who sits on the bed farash; in jalas lies the direction from beneath to above; in ḳ'ad (properly, to heap together, to cower down), from above to beneath.)
The nejd bears also the name jals, as the high land raising itself, and like a dome sitting above the rest of the land. One has to think of the goats as having lain down, and thus with the upper parts of their bodies as raised up. מן in מהר is used almost as in מדּלי מר, Isaiah 40:15. A flock of goats encamped on a mountain (rising up, to one looking from a distance, as in a steep slope, and almost perpendicularly), and as if hanging down lengthwise on its sides, presents a lovely view adorning the landscape. Solomon likens to this the appearance of the locks of his beloved, which hang down over her shoulders. She was till now a shepherdess, therefore a second rural image follows:
Behold - These words are evidently spoken by the bridegroom. Fair - Being clothed with my righteousness, and adorned with all the graces of my spirit. Fair - He repeats it both to confirm his assertion, and to shew the fervency of his affection. Dove's eyes - Whereas the beauty of the spouse is here described in her several parts, we need not labour much about the application of each particular to some distinct grace of the church, this being the chief design of the description to shew that compleatness and absolute perfection which the church hath in part received, and shall more fully receive in the future life. Goats - Which in these parts was of extraordinary length, and softness, and comeliness. Mount Gilead - A very fruitful place, fit for breeding all sorts of cattle, and especially of goats, because it was an hilly and woody country.
*More commentary available at chapter level.