I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.

Let my beloved come into his garden, and eat the fruit of his apple trees. I am come into my garden, O my sister, my spouse, I have gathered my myrrh, with my aromatical spices: I have eaten the honeycomb with my honey, I have drunk my wine with my milk: eat, O friends, and drink, and be inebriated, my dearly beloved.

I am come into my garden, my sister, my spouse; I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk. Eat, O friends; drink, yea, drink abundantly, beloved ones!

I have come into my garden, my sister, my spouse: I have gathered my myrrh, with my spice; I have eaten my honey-comb with my honey; I have drank my wine with my milk: eat, O friends; drink, yes, drink abundantly, O beloved.

I have come in to my garden, my sister-spouse, I have plucked my myrrh with my spice, I have eaten my comb with my honey, I have drunk my wine with my milk. Eat, O friends, drink, Yea, drink abundantly, O beloved ones!

I have come into my garden, my sister, my bride; to take my myrrh with my spice; my wax with my honey; my wine with my milk. Take meat, O friends; take wine, yes, be overcome with love.

My honeycomb - literally, "my reed" or "my wood," i. e., the substance itself, or portions of it in which the comb is formed. The bees in Palestine form their combs not only in the hollows of trees and rocks, but also in reeds by the river-banks. The king's meaning appears to be: "All pleases me in thee, there is nothing to despise or cast away."
Eat, O friends - A salutation from the king to his assembled guests, or to the chorus of young men his companions, bidding them in the gladness of his heart Song 3:11 partake of the banquet. So ends this day of outward festivity and supreme heart-joy. The first half of the Song of Songs is fitly closed. The second half of the poem commences Song 5:2 with a change of tone and reaction of feeling similar to that of Song 3:1. It terminates with the sealing Song 8:6-7 of yet deeper love.

I am come into my garden - באתי bathi, I came, or have come; this should be translated in the past tense, as the other preterite verbs in this clause. I think the latter clause of the preceding verse should come in here: "Let my beloved come into his garden, and eat his pleasant fruits. I have come into my garden, my sister, callah, or spouse; I have gathered my myrrh," etc. I have taken thee for my spouse, and am perfectly satisfied that thou art pure and immaculate.
Eat, O friends - drink abundantly - These are generally supposed to be the words of the bridegroom, after he returned from the nuptial chamber, and exhibited those signs of his wife's purity which the customs of those times required. This being a cause of universal joy, the entertainment is served up; and he invites his companions, and the friends of both parties, to eat and drink abundantly, as there was such a universal cause of rejoicing. Others think that these are the words of the bride to her spouse: but the original will not bear this meaning; the verbs are all plural.

I have come into my (a) garden, my sister, [my] spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drank my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.
(a) The garden signifies the kingdom of Christ, where he prepares the banquet for his elect.

I am come into my garden, my sister, my spouse,.... This verse should rather have concluded the preceding chapter, being Christ's answer to the church's request, which was speedily and exactly granted as she desired; which shows it was according to the will of Christ, and of which he informs her; for sometimes he is present, when it is not known he is: of the titles used, see Song 4:8; and of Christ's coming into his garden, Song 4:16. What he did, when come into it, follows:
I have gathered my myrrh with my spice: to make an ointment of, and anoint his guests with, after invited, as was usual in those times and countries, Luke 7:38; "oil of myrrh" is mentioned, Esther 2:12; These may designs, either the sufferings of Christ; which, though like myrrh, bitter to him, are like spice, of a sweet smelling savour, to God and to the saints; the fruits of which, in the salvation of his people, are delightful to himself, and which he is now reaping with pleasure: or the graces of his Spirit in exercise in them, in which Christ delights; see Song 4:13; and testifies by his presence; and having got in his harvest, or vintage, as the word (q) used signifies, he makes a feast for himself and friends, as was the custom of former times, and now is;
I have eaten my honeycomb with my honey: bread with honey, as the Septuagint version, dipped in honey, or honey put upon it; see Ezekiel 16:13; or the sugar cane with the sugar, as Jarchi, approved by Gussetius (r): the meaning may be, he plucked up a sugar cane and ate the sugar out of it, which is called by Arrianus, , as Cocceius observes; or rather a piece of an honeycomb, full of honey, just taken out of the hive, had in great esteem with the Jews; see Luke 24:42; the word for "honeycomb" properly signifies wood honey, of which there was plenty in Judea, 1-Samuel 14:25; though this was in a garden, where they might have their hives, as we have. By which may be meant the Gospel and its doctrines, sweeter than the honey and the honeycomb; and, being faith fully dispensed, is pleasing to Christ;
I have drunk my wine with my milk; a mixture of wine and milk was used by the ancients (s); and which, Clemens Alexandria says (t), is a very profitable and healthful mixture: by which also may be intended the doctrines of the Gospel, comparable to wine and milk; to the one, for its reviving and cheering quality; to the other, for its nourishing and strengthening nature; see Isaiah 55:1; and See Gill on Song 4:11, and See Gill on Song 7:9. Here is feast, a variety of sweet, savoury, wholesome food and drink; and all Christ's own, "my" myrrh, "my" spice, &c. as both doctrines and graces be: with which Christ feasts himself, and invites his friends to eat and drink with him:
eat, O friends; drink, yea, drink abundantly, O beloved; the individuals, of which the church consists, are the "friends" who are reconciled to God by the death of Christ, and to himself by his Spirit and grace; and whom he treats as such, by visiting them, and disclosing the secrets of his heart to them, John 15:14; and "beloved", beloved of God, and by Christ and by the saints there is a mutual friendship and love between Christ and his people: and these he invites to eat of the provisions of his house, of all the fruits of his garden, to which they are welcome; and of his love and grace, and all the blessings of it, which exceed the choicest wine; and of which they may drink freely, and without danger; "yea, be inebriated with loves" (u), as the words may be rendered; see Ephesians 5:18. With the eastern people, it was usual to bid their guests welcome, and solicit them to feed on the provisions before them; as it is with the Chinese now, the master of the house takes care to go about, and encourage them to eat and drink (w).
(q) Sept. "messui", V. L. (r) Comment. Ebr. p. 179, 337. (s) "Et nivei lactis pocula mista mero", Tibullus, l. 3. Eleg. 5. v. 34. (t) Paedagog. l. 1. c. 6. p. 107. (u) "et inebriamini amoribus", Mercerus, Schmidt, Cocceius, so Ainsworth. (w) Semedo's History of China, par. c. 1. 13.

See how ready Christ is to accept the invitations of his people. What little good there is in us would be lost, if he did not preserve it to himself. He also invites his beloved people to eat and drink abundantly. The ordinances in which they honour him, are means of grace.

Answer to her prayer (Isaiah 65:24; Revelation 3:20).
am come--already (Song 4:16); "come" (Genesis 28:16).
sister . . . spouse--As Adam's was created of his flesh, out of his opened side, there being none on earth on a level with him, so the bride out of the pierced Saviour (Ephesians 5:30-32).
have gathered . . . myrrh--His course was already complete; the myrrh, &c. (Matthew 2:11; Matthew 26:7-12; John 19:39), emblems of the indwelling of the anointing Holy Ghost, were already gathered.
spice--literally, "balsam."
have eaten--answering to her "eat" (Song 4:16).
honeycomb--distinguished here from liquid "honey" dropping from trees. The last supper, here set forth, is one of espousal, a pledge of the future marriage (Song 8:14; Revelation 19:9). Feasts often took place in gardens. In the absence of sugar, then unknown, honey was more widely used than with us. His eating honey with milk indicates His true, yet spotless, human nature from infancy (Isaiah 7:15); and after His resurrection (Luke 24:42).
my wine-- (John 18:11) --a cup of wrath to Him, of mercy to us, whereby God's Word and promises become to us "milk" (Psalm 19:10; 1-Peter 2:2). "My" answers to "His" (Song 4:16). The myrrh (emblem, by its bitterness, of repentance), honey, milk (incipient faith), wine (strong faith), in reference to believers, imply that He accepts all their graces, however various in degree.
eat--He desires to make us partakers in His joy (Isaiah 55:1-2; John 6:53-57; 1-John 1:3).
drink abundantly--so as to be filled (Ephesians 5:18; as Haggai 1:6).
friends-- (John 15:15).

She gives herself to him, and he has accepted her, and now celebrates the delight of possession and enjoyment.
1 I am come into my garden, my sister-bride;
Have plucked my myrrh with my balsam;
Have eaten my honeycomb with my honey;
Have drunk my wine with my milk -
Eat, drink, and be drunken, ye friends!
If the exclamation of Solomon, 1a, is immediately connected with the words of Shulamith, Song 4:16, then we must suppose that, influenced by these words, in which the ardour of love and humility express themselves, he thus in triumph exclaims, after he has embraced her in his arms as his own inalienable possession. But the exclamation denotes more than this. It supposes a union of love, such as is the conclusion of marriage following the betrothal, the God-ordained aim of sexual love within the limits fixed by morality. The poetic expression בּאתי לגנּי points to the אל eht ot בּוא, used of the entrance of a man into the woman's chamber, to which the expression (Arab.) dakhal bihā (he went in with her), used of the introduction into the bride's chamber, is compared. The road by which Solomon reached this full and entire possession was not short, and especially for his longing it was a lengthened one. He now triumphs in the final enjoyment which his ardent desire had found. A pleasant enjoyment which is reached in the way and within the limits of the divine order, and which therefore leaves no bitter fruits of self-reproach, is pleasant even in the retrospect. His words, beginning with "I am come into my garden," breathe this pleasure in the retrospect. Ginsburg and others render incorrectly, "I am coming," which would require the words to have been בּא אני (הנּה). The series of perfects beginning with באתי cannot be meant otherwise than retrospectively. The "garden" is Shulamith herself, Song 4:12, in the fulness of her personal and spiritual attractions, Song 4:16; cf. כּרמי, Song 1:6. He may call her "my sister-bride;" the garden is then his by virtue of divine and human right, he has obtained possession of this garden, he has broken its costly rare flowers.
ארה (in the Mishna dialect the word used of plucking figs) signifies to pluck; the Aethiop. trans. ararku karbê, I have plucked myrrh; for the Aethiop. has arara instead of simply ארה. בּשׂמי is here שׂבּם deflected. While בּשׂם, with its plur. besâmim, denotes fragrance in general, and only balsam specially, bāsām = (Arab.) bashâm is the proper name of the balsam-tree (the Mecca balsam), amyris opobalsamum, which, according to Forskal, is indigenous in the central mountain region of Jemen (S. Arabia); it is also called (Arab.) balsaman; the word found its way in this enlarged form into the West, and then returned in the forms בּלסמון, אפּופלסמון, אפּלרלסמא (Syr. afrusomo), into the East. Balsam and other spices were brought in abundance to King Solomon as a present by the Queen of Sheba, 1-Kings 10:10; the celebrated balsam plantations of Jericho (vid., Winer's Real-W.), which continued to be productive till the Roman period, might owe their origin to the friendly relations which Solomon sustained to the south Arab. princess. Instead of the Indian aloe, Song 4:14, the Jamanic balsam is here connected with myrrh as a figure of Shulamith's excellences. The plucking, eating, and drinking are only interchangeable figurative descriptions of the enjoyment of love.
"Honey and milk," says Solomon, Song 4:11, "is under thy tongue." יער is like יערה, 1-Samuel 14:27, the comb (favus) or cells containing the honey, - a designation which has perhaps been borrowed from porous lava.
(Note: Vid., Wetstein in the Zeitsch. fr allgem. Erdkunde, 1859, p. 123.)
With honey and milk "under the tongue" wine is connected, to which, and that of the noblest kind, Song 7:10, Shulamith's palate is compared. Wine and milk together are οἰνόγαλα, which Chloe presents to Daphnis (Longus, i. 23). Solomon and his Song here hover on the pinnacle of full enjoyment; but if one understands his figurative language as it interprets itself, it here also expresses that delight of satisfaction which the author of Psalm 19:6 transfers to the countenance of the rising sun, in words of a chaste purity which sexual love never abandons, in so far as it is connected with esteem for a beloved wife, and with the preservation of mutual personal dignity. For this very reason the words of Solomon, 1a, cannot be thought of as spoken to the guests. Between Song 4:16 and Song 5:1 the bridal night intervenes. The words used in 1a are Solomon's morning salutation to her who has now wholly become his own. The call addressed to the guests at the feast is given forth on the second day of the marriage, which, according to ancient custom, Genesis 29:28; Judges 14:12, was wont to be celebrated for seven days, Tob. 11:18. The dramatical character of the Song leads to this result, that the pauses are passed over, the scenes are quickly changed, and the times appear to be continuous.
The plur. דּודים Hengst. thinks always designates "love" (Liebe); thus, after Proverbs 7:18, also here: Eat, friends, drink and intoxicate yourselves in love. But the summons, inebriamini amoribus, has a meaning if regarded as directed by the guests to the married pair, but not as directed to the guests. And while we may say רוה דדים, yet not שׁכר דו, for shakar has always only the accus. of a spirituous liquor after it. Therefore none of the old translators (except only the Venet.: μεθύσθητε ἔρωσιν) understood dodim, notwithstanding that elsewhere in the Song it means love, in another than a personal sense; רעים and דח are here the plur. of the elsewhere parallels רע and דּוד, e.g., Song 5:16, according to which also (cf. on the contrary, Song 4:16) they are accentuated. Those who are assembled are, as sympathizing friends, to participate in the pleasures of the feast. The Song of Songs has here reached its climax. A Paul would not hesitate, after Ephesians 5:31., to extend the mystical interpretation even to this. Of the antitype of the marriage pair it is said: "For the marriage of the Lamb is come, and His wife hath made herself ready" (Revelation 19:7); and of the antitype of the marriage guests: "Blessed are they which are called unto the marriage supper of the Lamb" (Revelation 19:9).

I come - This is the bridegroom's answer. I have - I have eaten of my pleasant fruits, I have taken notice of, and delight in the service and obedience of my people. O friends - Believers are here encouraged with freedom and chearfulness to eat and drink their spiritual food.