I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.

I was asleep, but my heart waked: It is the voice of my beloved that knocketh,'saying , Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.

I sleep, and my heart watcheth; the voice of my beloved knocking: Open to me, my sister, my love, my dove, my undefiled: for my head is full of dew, and my locks of the drops of the nights.

I slept, but my heart was awake. The voice of my beloved! he knocketh: Open to me, my sister, my love, my dove, mine undefiled; For my head is filled with dew, My locks with the drops of the night.

I was asleep, but my heart waked: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, my locks with the drops of the night.

I am sleeping, but my heart waketh: The sound of my beloved knocking! 'Open to me, my sister, my friend, My dove, my perfect one, For my head is filled with dew, My locks with drops of the night.'

I sleep, but my heart wakes: it is the voice of my beloved that knocks, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.

I am sleeping, but my heart is awake; it is the sound of my loved one at the door, saying, Be open to me, my sister, my love, my dove, my very beautiful one; my head is wet with dew, and my hair with the drops of the night.

I sleep, but my heart waketh; Hark! my beloved knocketh: 'Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.'

Some time may be supposed to have elapsed since the bride's solemn espousals with the king Cant. 4:7-5:1. A transient cloud of doubt or estrangement is now passing over her soul, as by the relation of this dream she intimates to her friends. Ancient allegorical interpreters find here a symbol of the condition and feelings of Israel during the Babylonian captivity, when the glories and privileges of Solomon's Temple were no more, and the manifested presence of the Holy One had been withdrawn. Israel in exile seeks the Lord Song 5:8, and will find Him again in the second temple Song 6:3-9.
I sleep, but my heart waketh - A poetical periphrasis for "I dream." Compare the ancient saying: "Dreams are the vigils of those who slumber, hopes are waking dreams."
The voice - Or, "sound." Compare Song 2:8, note. She hears him knocking before he speaks.
My undefiled - literally, "my perfect one." Vulgate "immaculata mea." Compare Song 4:7.

I sleep, but my heart waketh - This is a new part; and some suppose that the fifth day's solemnity begins here. Though I sleep, yet so impressed is may heart with the excellences of my beloved, that my imagination presents him to me in the most pleasing dreams throughout the night. I doubt whether the whole, from this verse to the end of the seventh, be not a dream: several parts of it bear this resemblance; and I confess there are some parts of it, such as her hesitating to rise, his sudden disappearance, etc., which would be of easier solution on this supposition. Or part of the transactions mentioned might be the effects of the dream she had, as rising up suddenly, and going out into the street, meeting with the watchmen, etc., before she was well awake. And her being in so much disorder and dishabille might have induced them to treat her as a suspiciovs person, or one of questionable character. But it is most likely the whole was a dream.
For my head is filled with dew - She supposed he had come in the night, and was standing without, wet, and exposed to the inclemency of the weather.

(b) I sleep, but my heart waketh: [it is] the voice of my beloved that knocketh, [saying], Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, [and] my locks with the drops of the (c) night.
(b) The spouse says that she is troubled with the cares of worldly things, which is meant by sleeping.
(c) Declaring the long patience of the Lord toward sinners.

I sleep, but my heart waketh,.... Like persons that are half awake, half asleep, whom Cicero (x) calls "semisomni". Christ and the church having feasted together at his invitation, she soon after fell asleep, as the disciples did after a repast with their Lord; yet not so fast asleep but that she was sensible of it; for this was not the dead sleep of sin, in which unconverted men are, and are insensible of; nor a judicial slumber some are given up unto, and perceive it not, yet a frame of spirit unbecoming saints, and displeasing to Christ; though consistent with grace, which at such a time is not, or very little, in exercise; they are slothful in duty, and backward to it; the phrase is sometimes used to describe a sluggish, slothful man (y); they are indifferent and lukewarm about divine things, content themselves with the bare externals of religion, without the lively exercise of grace, and without fervency and spirituality in them, and seem willing to continue so; See Gill on Matthew 25:6; but the church here was not so overcome with sleep but her "heart was awake". Jarchi, and some ancient Jewish writers (z), interpret this and the former clause of different persons; the former, "I sleep", of the bride; this, "my heart waketh", of the bridegroom; and then the sense is, though I am in a sleepy frame, he who is "my heart", a phrase used by lovers (a), my soul, my life, my all, he never slumbers nor sleeps, he watches over me night and day, lest any hurt me; but both clauses are rather to be understood of the same person differently considered, as having two principles of grace and corruption, as the church has, which are represented as two persons; see Romans 7:18; as the carnal part in her prevailed, she was the "sleeping I"; as the new man, or principle of grace appeared, her "heart was awake"; for, notwithstanding her sleepy frame, she had some thoughts of Christ, and stirring of affection to him; Some convictions of her sin, and some desires of being in her duty perhaps, though overpowered by the fleshly part; the spirit was willing, but the flesh weak. Christ's response to his church in this case follows, and is observed by her; he spoke to her so loud, that though sleepy she heard him, and owns it,
it is the voice of my beloved: in the ministration of the Gospel, which is to be distinguished from the voice of a stranger, even when dull and sleepy under hearing it, and little affected with it. Christ was the church's beloved still, had an affection for him, though not thoroughly awaked by his voice, but sleeps on still; this method failing, he takes another, or repeats the same with an additional circumstance,
that knocketh, saying, "open to me": which is to be understood not so much of his knocking by the ministry of the word to awaken her out of sleep, but in a providential way, by taking in his hand the rod of affliction, or scourge of persecution, and lashing therewith in order to bring her out of her carnal security; see Revelation 3:20; and he not only knocked but called,
saying, open to me, open the door unto me, and let me in; so lovers are represented as at the door or gate to get admittance, and know not which to call most hard and cruel, the door or their lover (b): there is an emphasis on the word "me"; me, thy Lord, thy head, thy husband, thy friend, that loves thee so dearly; to whom her heart was shut, her affections contracted, her desires towards him languid; wherefore he importunes her to "open" to him, which denotes an enlarging of her affections to him, an exercise of grace on him, an expression of the desires of her soul unto him; which yet could not be done without efficacious grace exerted, as in Song 5:4; but, the more to win upon her, he gives her good words, and the most endearing titles, expressive of love and relation,
my sister, my love, my dove, my undefiled, which are all made use of before, excepting the last; see Song 1:9; that is, "my undefiled", which she was, not as a descendant of Adam, nor as in herself, but as washed in the blood of Christ, justified by his righteousness, and sanctified by his Spirit; and as having been enabled by divine grace to preserve her chastity, and keep the "bed undefiled", Hebrews 13:4; not guilty of spiritual adultery among all her infirmities, even idolatry and superstition; see Revelation 14:4; or "my perfect one" (c); not in a legal, but in an evangelical sense, being completely redeemed, perfectly justified, fully pardoned, and sanctified in every part, though not to the highest degree; and perfect in Christ, though not in herself: other arguments follow to engage her attention to his request;
for head is filled with dew, and my locks with the drops of the night; through standing so long at the door, in the night season, waiting to be let in; so lovers represent their case in such circumstances, as dealt very hardly with (d): by which may be meant the sufferings of Christ, either in the persons of his ministers, who are exposed to the rage and reproach of men for ministering in his name to the church; or which he endured in his own person, in his estate of humiliation; and particularly in the night he was betrayed, and during the time of darkness he hung upon the cross, when he bore the sins of his people, and his Father's wrath; compared to "dew", and "drops of the night", because of the multitude of them he endured in soul and body, and because so uncomfortable to human nature; though as dew is useful and fructifying to the earth, so were these the means of many fruits and blessings of grace, and of bringing many souls to glory; now though these arguments were expressed in the most strong, moving, and melting language, yet were ineffectual.
(x) Familiar. Epist. l. 7. Ep. 1. (y) "Qui vigilans dormiat", Plauti Pseudolus, Acts. 1. Sc. 3. v. 151. (z) Pesikta in Jarchi, & Tanchama in Yalkut in loc. (a) "Meum mel, meum cor", Plauti Poenulus, Acts. 1. Sc. 2. v. 154, 170, 175. "Meum corculum, melliculum", ibid. Casina, Acts. 4. Sc. 4, v. 14. (b) "Janua vel domina", &c, Propert. Eleg. 16. v. 17, 18, 19. (c) , Sept. "perfecta mea", Montanus, Tigurine version, Marckius; "integra mea", Junius & Tremellius, Piscator, Cocceius, Michaelis. (d) "Me mediae noctes", &c. Propert. ut supra. (Eleg. 16.) v. 22, &c.

Churches and believers, by carelessness and security, provoke Christ to withdraw. We ought to notice our spiritual slumbers and distempers. Christ knocks to awaken us, knocks by his word and Spirit, knocks by afflictions and by our consciences; thus, Revelation 3:20. When we are unmindful of Christ, still he thinks of us. Christ's love to us should engage ours to him, even in the most self-denying instances; and we only can be gainers by it. Careless souls put slights on Jesus Christ. Another could not be sent to open the door. Christ calls to us, but we have no mind, or pretend we have no strength, or we have no time, and think we may be excused. Making excuses is making light of Christ. Those put contempt upon Christ, who cannot find in their hearts to bear a cold blast, or to leave a warm bed for him. See the powerful influences of Divine grace. He put in his hand to unbolt the door, as one weary of waiting. This betokens a work of the Spirit upon the soul. The believer's rising above self-indulgence, seeking by prayer for the consolations of Christ, and to remove every hinderance to communion with him; these actings of the soul are represented by the hands dropping sweet-smelling myrrh upon the handles of the locks. But the Beloved was gone! By absenting himself, Christ will teach his people to value his gracious visits more highly. Observe, the soul still calls Christ her Beloved. Every desertion is not despair. Lord, I believe, though I must say, Lord, help my unbelief. His words melted me, yet, wretch that I was, I made excuses. The smothering and stifling of convictions will be very bitter to think of, when God opens our eyes. The soul went in pursuit of him; not only prayed, but used means, sought him in the ways wherein he used to be found. The watchmen wounded me. Some refer it to those who misapply the word to awakened consciences. The charge to the daughters of Jerusalem, seems to mean the distressed believer's desire of the prayers of the feeblest Christian. Awakened souls are more sensible of Christ's withdrawings than of any other trouble.

(CANTICLE IV)--FROM THE AGONY OF GETHSEMANE TO THE CONVERSION OF SAMARIA. (Son. 5:2-8:4)
Sudden change of scene from evening to midnight, from a betrothal feast to cold repulse. He has gone from the feast alone; night is come; He knocks at the door of His espoused; she hears, but in sloth does not shake off half-conscious drowsiness; namely, the disciples' torpor (Matthew 26:40-43), "the spirit willing, the flesh weak" (compare Romans 7:18-25; Galatians 5:16-17, Galatians 5:24). Not total sleep. The lamp was burning beside the slumbering wise virgin, but wanted trimming (Matthew 25:5-7). It is His voice that rouses her (Jonah 1:6; Ephesians 5:14; Revelation 3:20). Instead of bitter reproaches, He addresses her by the most endearing titles, "my sister, my love," &c. Compare His thought of Peter after the denial (Mark 16:7).
dew--which falls heavily in summer nights in the East (see Luke 9:58).
drops of the night-- (Psalm 22:2; Luke 22:44). His death is not expressed, as unsuitable to the allegory, a song of love and joy; Song 5:4 refers to the scene in the judgment hall of Caiaphas, when Jesus Christ employed the cock-crowing and look of love to awaken Peter's sleeping conscience, so that his "bowels were moved" (Luke 22:61-62); Song 5:5-6, the disciples with "myrrh," &c. (Luke 24:1, Luke 24:5), seeking Jesus Christ in the tomb, but finding Him not, for He has "withdrawn Himself" (John 7:34; John 13:33); Song 5:7, the trials by watchmen extend through the whole night of His withdrawal from Gethsemane to the resurrection; they took off the "veil" of Peter's disguise; also, literally the linen cloth from the young man (Mark 14:51); Song 5:8, the sympathy of friends (Luke 23:27).
undefiled--not polluted by spiritual adultery (Revelation 14:4; James 4:4).

2 I sleep, but my heart keeps waking-
Hearken! my beloved is knocking:
Open to me, my sister, my love,
My dove, my perfect one;
For my head is filled with dew,
My locks (are) full of the drops of the night.
The partic. subst. clauses, Song 5:2, indicate the circumstances under which that which is related in Song 5:2 occurred. In the principal sentence in hist. prose ויּדפּק would be used; here, in the dramatic vivacity of the description, is found in its stead the interject. vocem = ausculta with the gen. foll., and a word designating
(Note: דּופק is knocking is not an attribute to the determinate דּודי my beloved which it follows, but a designation of state or condition, and thus acc., as the Beirut translation renders it: "hear my beloved in the condition of one knocking." On the other hand, דוד דופק signifies "a beloved one knocking." But "hear a beloved one knocking" would also be expressed acc. In classical language, the designation of state, if the subst. to which it belongs is indeterminate, is placed before it, e.g., "at the gate stood a beloved one knocking.")
state or condition added, thought of as accus. according to the Semitic syntax (like Genesis 4:10; Jeremiah 10:22; cf. 1-Kings 14:6). To sleep while the heart wakes signifies to dream, for sleep and distinct consciousness cannot be coexistent; the movements of thought either remain in obscurity or are projected as dreams. ער = ‛awir is formed from עוּר, to be awake (in its root cogn. to the Aryan gar, of like import in γρηγορεῖν, ἐγείρειν), in the same way as מת = mawith from מוּת. The שׁ has here the conj. sense of "dieweil" (because), like asher in Ecclesiastes 6:12; Ecclesiastes 8:15. The ר dag., which occurs several times elsewhere (vid., under Proverbs 3:8; Proverbs 14:10), is one of the inconsistencies of the system of punctuation, which in other instances does not double the ר; perhaps a relic of the Babylonian idiom, which was herein more accordant with the lingual nature of the r than the Tiberian, which treated it as a semi-guttural. קוצּה, a lock of hair, from קץ = קיץ, abscdit, follows in the formation of the idea, the analogy of קציר, in the sense of branch, from קצר, desecuit; one so names a part which is removed without injury to the whole, and which presents itself conveniently for removal; cf. the oath sworn by Egyptian women, laḥajât muḳṣu̇si, "by the life of my separated," i.e., "of my locks" (Lane, Egypt, etc., I 38). The word still survives in the Talmud dialect. Of a beautiful young man who proposed to become a Nazarite, Nedarim 9a says the same as the Jeremiah. Horajoth iii. 4 of a man who was a prostitute in Rome: his locks were arranged in separate masses, like heap upon heap; in Bereshith rabba c. lxv., under Genesis 27:11, קוּץ, curly-haired, is placed over against קרח, bald-headed, and the Syr. also has ḳauṣoto as the designation of locks of hair-a word used by the Peshito as the rendering of the Hebrews. קוצּות, as the Syro-Hexap. Job 16:12, the Greek κόμη. טל, from טלל (Arab. ṭll, to moisten, viz., the ground; to squirt, viz., blood), is in Arabic drizzling rain, in Hebrews. dew; the drops of the night (רסיסי, from רסס, to sprinkle, to drizzle)
(Note: According to the primary idea: to break that which is solid or fluid into little pieces, wherefore רסיסים means also broken pieces. To this root appertains also the Arab. rashh, to trickle through, to sweat through, II to moisten (e.g., the mouth of a suckling with milk), and the Aethiop. rasěḥa, to be stained. Drops scattered with a sprinkling brush the Arabs call rashaḥât; in the mystical writings, rashaḥât el-uns (dew-drops of intimacy) is the designation of sporadic gracious glances of the deity.)
are just drops of dew, for the precipitation of the damp air assumes this form in nights which are not so cold as to become frosty. Shulamith thus dreams that her beloved seeks admission to her. He comes a long way and at night. In the most tender words he entreats for that which he expects without delay. He addresses her, "my sister," as one of equal rank with himself, and familiar as a sister with a brother; "my love" (רע), as one freely chosen by him to intimate fellowship; "my dove," as beloved and prized by him on account of her purity, simplicity, and loveliness. The meaning of the fourth designation used by him, תּמּתי, is shown by the Arab. tam to be "wholly devoted," whence teim, "one devoted" = a servant, and mutajjam, desperately in love with one. In addressing her tmty, he thus designates this love as wholly undivided, devoting itself without evasion and without reserve. But on this occasion this love did not approve itself, at least not at once.

Asleep - I was dull, and sluggish. But - Yet in my very sleep my thoughts were running upon my beloved. It is - Between sleeping and waking, I heard his voice. Knocketh - By his word, and providence, and spirit, at the door of my heart. Open - Inviting me to let him into my soul. My love - This heap of kind compellations signifies Christ's fervent affection to his people. With dew - While I wait without thy door, which signifies his sufferings for the church's good. The drops - The dew which falls in the night.