“And where is all this rich knowledge? and where are these mysteries? and where are the books? For the only ones extant are Proverbs, and Wisdom, and Ecclesiastes, and the Song of Songs. What then? Does the Scripture speak falsely? God forbid. But the matter of his writings was various, as is shown in the phrase "Song of Songs; "for that indicates that in this one book he digested the contents of the 5,000 songs. In the days moreover of Hezekiah, there were some of the books selected for use, and others set aside. Whence the Scripture says, "These are the mixed Proverbs of Solomon, which the friends of Hezekiah the king copied out." And whence did they take them, but out of the books containing the 3,000 parables and the 5,000 songs? Out of these, then, the wise friends of Hezekiah took those portions which bore upon the edification of the Church. And the books of Solomon on the "Parables" and "Songs," in which he wrote of the physiology of plants, and all kinds of animals belonging to the dry land, and the air, and the sea, and of the cures of disease, Hezekiah did away with, because the people looked to these for the remedies for their diseases, and neglected to seek their healing from God.”

“This Book was written by Solomon and composed throughout from beginning to e mystically, by way of enigmatical allegory for the meaning of its doctrines is not open but hid. Nevertheless, if diligently sought after, it is found wherefore it becomes those who have understanding, to address them selves to the whole of this book as to a allegory, lest, through the ignorance of the unlearned, the things spoken in it fall into contempt. It is called the Song of Songs, because it comes after other songs, but after it no other is to be expected; by other, I mean not book, but things signified in the book. What I say is this: All Divine Scripture prophesies of the descent of the Word to us, and of His coming in the Flesh. For this is the will of God; and in the Prophets, and in all Holy Scripture this is primarily set forth. But to this Divine theme they add discourses concerning the nations, Babylon, Damascus, Moab, and others; and in every part of Scripture they rebuke sinners, and the wicked are urged to repentance, and are threatened with the future judgment of fire. Other Scriptures, indeed, foretell: as Moses, "A prophet shall the Lord your God raise up unto you of your brethren, like into me;(Deut 18:15)" and Isaiah, " Behold, a virgin shall conceive, and shall bring forth a son'(Is 7:14); and Micah, "And it shall come to pass in the last days, that the mountain of the Lord's house shall be exalted to the top of the mountains;(Mi 4:1)" and others prophesied in divers manners, according to the grace of the Spirit. But from all which they spoke, the Lord, Whom they foretold, was expected. Thus many predicted Him, and until He came ceased not to prophesy of Him. And these all are songs. But the Song of Songs is not as a prophecy or sign; but Him, Whom others foretold, it shows, as it were, to be already come, and to have taken Flesh; wherefore, as on the marriage of the Word and Flesh, the Song of Songs sings the Epithalamium. The other Scriptures, indeed, speak of the Savior, and meanwhile discourse of various things, but this Book sings only the marriage of the Word and Flesh. Wherefore in other Scriptures are found words of indignation and wrath, and terrible threats; but this Book, since it signifies nothing else but the appearance of the Word, breathes only sweetness, joy, and cheerfulness. For when the Bridegroom is come, it behooves all to rejoice, and none to mourn, as the Lord said. For when He came He bare our infirmities, and turned our sorrows into joy. As, therefore, after the Dispensation of the Savior, we expect no other prophet, so after the things treated of in the Song of Songs, is there nothing else signifying what is later to be expected. And the things allegorized in this Song are found spoken at intervals in the Prophets and other Scriptures. Again, as John pointed to the Lamb of God, and the Law and the Prophets are until John, so the things which are signified in the Song of Songs are the completion of all that is contained in all Holy Scripture, For what is to be expected after the Advent of Christ but judgment and retribution? therefore, they who bring in Prophets after the Lord are deceived and condemned as heretics. For which cause it is "the Song of Songs"' in that after it no other is to be expected. And as under the Law there was the Holy Place, and after it the Holy of Holies, but after the Holy of Holies no other place within; so after other songs is the Song of Songs, and after the Song of Songs is not to be expected any further or later promise: for the Word was once made Flesh, and finished the work. And this whole Book is full of Dialogues between the ancient people and the Word, and the whole human race and the Word, and the Church from among the Gentiles and Him—and again, between the Word and her, and the whole human race—then between the Gentiles and Jerusalem, and between Jerusalem and the Word, concerning the called from among the Gentiles and herself. Afterwards is the preaching by ministering angels to those who are called among men. These, therefore, are the words of the ancient people entreating Him to come down and be joined to Flesh: "Let him kiss me with the kisses of his mouth, for my breasts are better than wine," and again, they invite Him in these words: " Things new and old have I laid up for Thee, my Beloved." And, generally, all is to the Word, that He would assume our Flesh: " Oh, that Thou wert as my Brother, that sucked the breasts of my Mother; when I should find Thee without I would kiss Thee, yea, I should not be despised. I would lead Thee, and bring Thee unto my Mother's house, and into the chamber of her that conceived me." For they prayed Him that He would take flesh not of another, but of that very womb of which we were born, although not as ourselves of man and woman. For, as Creator, He took to Himself from the Virgin only, but yet of human nature, for of that nature was Mary, the Mother of God. And this is the language of the Word' now assuming flesh unto those who desired Him: " I am come into thy garden, My Sister, My Spouse; I have gathered My myrrh with My spice, I have eaten My bread with My honey, I have drink My wine with My milk." For having entered into His own garden, the creature, He took to Himself a body of the Virgin, and was made Man. For the body was mortal, but joined to the sweet savour of the Most Holy Word. And although, as man, He admitted the food of milk into His body, yet He imparted to it the wine of His own perfection. For as He partook of milk, so of Himself He wrought the work of Divinity. Then the Word, having clothed Himself with a body, calls to His ancient people, as those to whom were first committed the Oracles, in these words: "Rise up, My Love, My Fair One, My Dove; for, lo, the winter is past, the rain is over and gone, and the flowers appear in the earth; the pruning-time is come, and the voice of the turtle is heard in our land; the fig-tree putteth forth her green figs, the vines yield their fruit." For thus He instructs His first people as having received temporarily the shadow of the law, and as knowing the voice of the turtle. Then the Word, having called to Jerusalem, afterwards calls to those of the Gentiles (for there is one Lord, both of Jews and Gentiles): 'Come with Me from Lebanon, My Spouse, with Me from Lebanon; look from the top of Senir and Hermon, from the lions' dens, from the mountains of the leopards." For from idolatry and the fierce manners of wild beasts, He calls her to Faith: she therefore, being called from the Gentiles, and now filled with compunction, says thus to the Word: "Tell me, Thou whom my soul loveth, where Thou feedest, where Thou makest Thy flock to rest at noon; for why should I be as one that tumeth aside by the flocks of Thy companions?" For, having learnt by experience how prone she was to changes, she desires to be confirmed and strengthened for the future, lest she should suffer the like again. And the Word, being called upon. teacheth her in these words: "If thou knowest not thyself, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents." For none can know God, unless he first knows himself. For piety towards God is the first principle of knowledge; but it is not a knowledge from without, but the understanding of the soul herself, joined with faith. Jerusalem, beholding the calling of the Gentiles through the uncircumcision of faith, exclaims with wonder: "What see ye in the Shulamite, who comes as a band of singers from the camp?" For not from one, but every nation, do they come, and leaving their own camps, and breaking their swords, occupy their thoughts henceforth in the things of peace. And the Church of the Gentiles, beholding Jerusalem as reproaching her, defends herself, that not in vain is her calling: "I am black, but comely, O daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me, because I am black, because the sun hath looked upon me. My mother's children fought against me; they made me keeper of the vineyards; but mine own vineyard have I not kept." I am black, yet am under the sun itself; for, although I am uncircumcised, she says, yet have I renounced idols, and am come out from my mother's house, as did Abraham; for I am of the same faith. Wherefore, I entreat you, bring me to the house of wine, set love over me: comfort me with ointments, heap me up citrons, for I am wounded with love'. Regard not my uncircumicision, but receive me in love, Law and Prophets. For although I cast forth an ill scent from cruelty, yet do thou instruct me, and strengthen with thy sweet savor, for I am wounded with love. Therefore " I adjure you, O daughters of Jerusalem, among the herds and powers of the field, that ye stir not up nor awaken Love until He please." I adjure you, O fathers, not by the powers, for that is unlawful, but among the powers of Paradise, that looking to Him, as unto Adam, ye would so receive me; for there was then no circumcision, and now the state of Adam is renewed. The Word, beholding and accepting the faith of the Gentiles, saith, " Thou art beautiful, My Love, as Tirzah, comely as Jerusalem, terrible as an army with banners." For they, who are of the Gentiles, must not be otherwise than as Jerusalem, that they may be one people. And this is done when we both honour the Law and believe in Christ. For there is one God, both of the Law and the Gospel; and he who is not as Jerusalem, is not the friend of the Word. Jerusalem, beholding the faith of her children, and the love of the Word towards man, says, "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." "Into the garden of nuts," that is, into the Scriptures; which are as nuts, hard without and spiritual within. I saw that I must be yoked, as in a chariot, to the called of the Gentiles. Therefore when both people are joined, then is the preaching sent forth to all the world, and its ministers are the angels, saying, "Go forth, and behold King Solomon with the crown, wherewith his mother crowned him, in the day of his espousals, and in the day of the gladness of his heart." For he who goes forth from wickedness shall see the immutable oneness of the Word and Flesh. For when the espousals of the "Word were made with us through His union with the Flesh, then He obtained the victory over death, for which cause all things are filled with joy. Such are some of the dialogues in this Song of Songs, from which any one may take example, and be able to adapt like parts in like manner, according to his under-standing.”

“Another Solomon is signified here: one who is also descended from the seed of David according to the flesh, one whose name means peace, the true king of Israel and builder of God's temple. This other Solomon comprehends the knowledge of all things. His wisdom is infinite and his very essence is wisdom, truth, as well as every exalted, divine name and thought. [Christ] used Solomon as an instrument and speaks to us through his voice first in Proverbs and then in Ecclesiastes. After these two books he speaks in the philosophy set forth in the Song of Songs and shows us the ascent to perfection in an orderly fashion.…It is not accidental, I think, that the book is ascribed to Solomon. This serves as an indication to readers to expect something great and divine.… Proverbs teaches in one way and Ecclesiastes in another; the philosophy of the Song of Songs transcends both by its loftier teaching.”

“The Song of Songs, which is Solomon’s Our Rabbis taught (Shevu. 35b): Every Solomon (for they were at a loss to explain why Scripture did not mention his father, as it did in Proverbs and Ecclesiastes) mentioned in the Song of Songs is sacred (refers to God), the King to Whom peace (שָׁלוֹם) belongs. It is a song that is above all songs, which was recited to the Holy One, blessed be He, by His congregation and His people, the congregation of Israel. Rabbi Akiva said: The world was never as worthy as on the day that the Song of Songs was given to Israel, for all the Writings are holy, whereas the Song of Songs is the holiest of the holy. Rabbi Eleazar ben Azariah said: To what can this be compared? To a king who took a se’ah of wheat and gave it to a baker. He said to him, “Extract for me so much fine flour, so much bran, so much coarse bran, and you shall produce enough fine flour for one white loaf, sifted and superior.” So are all the Writings holy and the Song of Songs the holiest of the holy, for it is all comprised of fear of Heaven and the acceptance of the yoke of His kingdom.”

“] Theodoret observes that this psalm has “no title in Hebrew;” and some have attributed it to Esdras, when he collected the psalms into one book. But the Complutensian Septuagint reads, “A psalm for David;” “without a title among the Hebrews.” The Fathers attribute it to David, and suppose that he speaks particularly of Joseph of Arimathea, or of Jesus Christ; though the Jews refer this high encomium to Josias. Jeremias (xvii. 7.) has imitated this psalm, which may be considered as a preface to all the rest, and an abridgment of the whole duty of man. (Calmet) — Blessed. Hebrew also, Manifold are (Haydock) “the blessings” (Pagnin) both for time (Haydock) and eternity. (Worthington) — Ungodly, who mind no religion, or a false one. (Haydock) — Hebrew, “inconstant.” — Sinners, who are still more obstinate. (Calmet) — Pestilence. Hebrew, “scoffers,” who are the most dangerous sort of people, boldly deriding all religion, and maintaining atheism. There is a beautiful gradation here observed, showing the fatal consequences of evil company. If the virtuous associate with one even of the least contagious, the infection presently catches him, and he is soon introduced among the more dissolute, where he stops with little remorse, till at last he even glories in his shame, and becomes a champion of impiety, 1 Corinthians xv. 33. (Haydock) — These three sorts of wicked people may designate pagans, Jews, and heretics. (St. Clement [of Alexandria?], Strom. ii.; St. Jerome) (Calmet) — He is on the road to heaven, who has not consented to evil suggestions, nor continued in sin, so as to die impenitent. (Worthington) Virtus est vitium fugere, et sapientia prima. (Horace i. ep. 1.) — The suggestion, delight, and consent to sin, are here rejected, as well as every offence against God, ourselves, or our neighbours. (Hopper.)”

“For thus is it called the Canticle of Canticles, inasmuch as it is above every canticle that Moses and Mary in Exodus and Isaiah and Habakkuk and others sang. These are better canticles because they give praise to the Lord with joyful mind and soul for the liberation of the people, or for their conversion, or in gratitude for the divine works. Here they are superior also because the voice of the singing church and of God is heard. Because the divine and human are united with one another, therefore, it is called the Canticle of Canticles, that is, the best of the best.”

“"Your breasts are better than wine," signifying by the breasts the heart. Nobody will err if he understands by the heart the hidden, secret power of God. One would rightly suppose that the breasts are the activities of God's power for us by which he nourishes each one's life and bestows appropriate nourishment.”

“But why do we doubt? The church has believed in his goodness all these ages and has confessed its faith in the saying, "Let him kiss me with the kisses of his mouth; for your breasts are better than wine," and again, "And your throat is like the goodliest wine." Of his goodness, therefore, he nourishes us with the breasts of the law and grace, soothing our sorrows by telling of heavenly things. And do we then deny his goodness, when he is the manifestation of goodness, expressing in his person the likeness of the eternal bounty, even as we showed above that it was written, that he is the spotless reflection and counterpart of that bounty?”

“Let him kiss me with the kisses of his mouth She recites this song with her mouth, in her exile and in her widowhood: “If only King Solomon would kiss me with the kisses of his mouth as of old,” because in some places they kiss on the back of the hand or on the shoulder, but I desire and wish that he behave toward me as he behaved toward me originally, like a bridegroom with a bride, mouth to mouth. for...is better your love [is better] to me more than any wine banquet and more than any pleasure and joy. In the Hebrew language, every banquet of pleasure and joy is called after the wine, as it is stated (Esther 7:8): “to the house of the wine feast”; (Isa. 24:9): “In song they shall not drink wine”; (ibid. 5:12): “And there were harp and lute, tambourine and flute, and wine at their drinking feasts.” This is the explanation of its apparent meaning. This figure of speech was used because He gave them His Torah and spoke to them face to face, and that love is still more pleasant to them than any pleasure, and they are assured by Him that He will appear to them to explain to them the secret of its reasons and its hidden mysteries, and they entreat Him to fulfill His word, and this is the meaning of “Let him kiss me with the kisses of his mouth.””

“Will. He is wholly occupied and delighted in keeping God’s commandments. (Worthington) — This distinguishes the saint from him who only refrains from sin through fear. (Calmet) — Qui timet invitus observat. (St. Ambrose) — Yet even servile fear is of some service, as it restrains exterior conduct, and may, in time, give place to filial reverence. (Haydock) — Meditate, and put in practice. (Menochius) — Night. The Jews studied the books of the law so earnestly from their childhood, that they could recite them as easily as they could tell their own names; (Josephus, contra Apion 2.; Deuteronomy vi. 6.) and is it not a shame that many Christians should be so negligent, that they have never so much as read the gospels! (Calmet) though they be eager enough after idle books. The sacred writings are the records of our inheritance. They shew us our true destination, and deserve to be most seriously considered from the beginning to the end. (Haydock)”

“And as we are examining his name, the seal of all we have said may be found in the oracle of Solomon the wisest of the wise, where he says in the Song of Songs: "Your name is as ointment poured forth." Solomon, being supplied with divine wisdom, and thought worthy of more mystical revelations about Christ and his church, and speaking of him as heavenly bridegroom and her as bride, speaks as if to [Christ] and says, "Your name, O Bridegroom, is ointment," and not simply ointment, but "ointment poured forth." And what name could be more suggestive of ointment poured forth than the name of Christ? For there could be no Christ, and no name of Christ, unless ointment had been poured forth. And in what has gone before I have shown of what nature the ointment was with which Christ was anointed.”

“After this, you went up to the priest. Consider what followed. Was it not that of which David speaks: "Like the ointment upon the head, which went down to the beard, even Aaron's beard"? This is the ointment of which Solomon, too, says, "Your name is ointment poured out, therefore have the maidens loved you and drawn you." How many souls regenerated this day have loved you, Lord Jesus, and have said, "Draw us after you, we are running after the odor of your garments," that they might drink in the odor of your resurrection.Consider now why this is done, for "the eyes of a wise man are in his head." Therefore the ointment flows down to the beard, that is to say, to the beauty of youth; and therefore, Aaron's beard, that we, too, may become a chosen race, priestly and precious, for we are all anointed with spiritual grace for a share in the kingdom of God and in the priesthood.”

“Because of the fragrance of your goodly oils A good name is referred to by the expression, “good oil.” Because of the fragrance of your goodly oils that those dwelling at the ends of the earth smelled, [i.e.,] those who heard of Your good fame when You performed awesome deeds in Egypt. your name is ‘oil poured forth.’ Your name is [thus] called. It is said about you that you are oil that is constantly being poured forth so that your fragrant scent wafts forth to a distance, for so is the nature of fragrant oil. As long as it is in a sealed bottle, its scent does not carry. If one opens it and pours the oil into another vessel, its scent carries. Therefore, the maidens loved you Jethro came at the sound of the news and converted; also Rahab the harlot said, (Josh. 2:10f.): “For we have heard how the Lord dried up, etc.,” and thereby, “the Lord your God, He is God in heaven, etc.” maidens virgins, since the text compares Him to a youth whose beloved holds him dear, and according to the allegory, the maidens are the nations.”

“Tree. Probably the palm-tree, the emblem of a long life, Job xxviii. 18. The tree of life is watered by the river of living waters, proceeding from the throne of God, who is the source of all grace, Apocalypse xxii. 1., Luke xxi. 33., and John iv. 14. (Calmet) — Those who make good use of favours received, are continually supplied with fresh graces. (Worthington) — And. In the office-book a new verse begins here, though not in Hebrew, which the Vulgate follows. They were not marked by the sacred penman. — Prosper, and be rewarded hereafter, though the just man even among the Jews might be here afflicted. Prosperity was only promised to the nation, as long as it continued faithful. Individuals were in the same condition as Christians. They were to trust in the promises of futurity, though some have very erroneously asserted, that there is no mention of eternal felicity in these holy canticles; (Berthier) Ferrand says, hardly in the Old Testament. (Calmet) — All this verse might perhaps be better understood of the tree. “And its leaf….and whatever it shall produce,” faciet ( fructum ). (Haydock) — Some trees are always covered with leaves, like the palm-tree, &c. (Menochius)”

“"The king introduced me to his treasures." Who is this king, if not Christ himself? And what are these treasures, if not his chambers? This is the people who say, "We will rejoice and delight in you," for he calls everyone. First, it tells us about the past, then it reveals a time of penance in the future: "We will rejoice and delight in you." "I loved your breasts more than wine," not the wine that was mixed by Christ, surely, but the wine whereby Noah previously languished in drunkenness, the wine that deceived Lot. "We loved your fonts of milk more than this wine" because breasts were the commandments given by Christ; they delight but certainly do not inebriate. For this reason, indeed, the apostle said, "Do not drink so much wine that you become drunk." Therefore the beloved now says, "I loved your breasts more than wine; righteousness loves you," because those who follow the way of righteousness are those who love you, whereas unbelievers hate you and deserve retribution from the judge.”

“The Canticle of Canticles sings a sort of spiritual rapture experienced by holy souls contemplating the nuptial relationship between Christ the King and his queen-city, the church. But it is a rapture veiled in allegory to make us yearn for it more ardently and rejoice in the unveiling as the bridegroom comes into view—the bridegroom to whom the canticle sings, "The righteous love you," and the hearkening bride replies, "There is love in your delights."”

“Draw me, we will run after you I heard from your messengers a hint that you said to draw me, and I said, “We will run after you to be your wife.” the king brought me to his chambers And even this very day, I still have joy and happiness that I cleaved to you. We will recall your love Even today, in living widowhood, I recall your early love more than any banquet of pleasure and joy. they have loved you sincerely a strong love, a straightforward love, without crookedness (Heb. עקיבה) or deceit (Heb. רכסים), [after Isaiah 40:4: and the crooked terrain (הֶעָקֹב) shall become a plain and the rugged mountains (וְהָרְכָסִים) a valley], that my ancestors and I loved you in those days. This is its simple meaning according to its context, and according to its allegorical meaning, they mention before Him the loving kindness of [their] youth, the love of [their] nuptials, their following Him in the desert, a land of aridness and darkness, and they did not even prepare supplies for themselves, but they believed in Him and in His messenger, and they did not say, “How will we go out into the desert, which is not a land of seed or food,” but they followed Him, and He brought them into the midst of the chambers of the encompassment of His clouds. With this, they are still joyful today and happy in Him despite their afflictions and distress, and they delight in the Torah, and there they recall His love more than wine and the sincerity of their love for Him.”

“Not so. Hebrew, “but are like the chaff which the wind driveth away.” (Haydock) — They are inconstant (St. Jerome) in the good resolutions which they sometimes form. (Haydock) (Job xxi. 18.) — The good corn remains, but they are tossed about by every wind, and their memory perishes with all their children and effects. (Calmet) — They yield to the slightest temptation. (Worthington)”

“"The king introduced me to his chambers." This is the church speaking, who confesses Christ the Son of God to be King. But what is the chamber to which Christ the King introduced his queen, the church, if not the mystery of the heavenly kingdom? For who does not know that Christ introduced his church, that is, his own flesh, to that place from which he had descended without flesh, that is, the gates of heaven? We learn that the church is the flesh of Christ from the authority of the apostle, who said "the flesh of Christ, which is the church."”

“"I am black and beautiful, daughters of Jerusalem." I am a sinner, but even more, I am beautiful, because Christ loved me. "I am black and beautiful, daughters of Jerusalem." All nations, come and gather and look at me, the beloved. "Do not marvel at my countenance because I am darkened or because the sun's glance has made me swarthy." … Nor is it because Christ has despised me, since [Scripture] calls him the true sun, for it says, "And the sun of righteousness will appear to you who fear my name."”

“The bride further speaks to her pupils of an amazing fact about herself in order that we might learn of the bridegroom's immense love for humankind who added beauty to the beloved [bride] through such love. "Do not marvel," she says, "that righteousness has loved me." Although I have become dark through sin and have dwelt in gloom by my deeds, the bridegroom made me beautiful through his love, having exchanged his very own beauty for my disgrace. After taking the filth of my sins upon himself, he allowed me to share his own purity, and filled me with his beauty. He who first made me lovely from my own repulsiveness has showed his love for me.…The bride says, although the beauty given to me by being loved by righteousness now shines forth, I still realize that in the beginning I was not radiant but black. My former life has created this dark, shadowy appearance. Although I am black, I am now this beautiful form, for the image of darkness has been transformed into beauty.… Then the text adds further words for strengthening the minds of its pupils. The cause of darkness is not ascribed to the Creator, but its origin is attributed to the free will of each person.”

“It is written, "Ethiopia shall stretch out her hand unto God." In this is signified the appearance of holy church, who says in the Song of Solomon, "I am black and comely, O daughters of Jerusalem": black through sin, comely through grace; black by natural condition, comely through redemption, or certainly, black with the dust of her labors. So it is black while fighting but comely when it is crowned with the ornaments of victory.”

“I am black but comely, etc. You, my friends, let me not be light in your eyes even if my husband has left me because of my blackness, for I am black because of the sun’s gaze, but I am comely with the shape of beautiful limbs, and if I am black as the tents of Kedar, which are blackened by the rain, for they are constantly spread out in the deserts, I am easily cleansed to be like the curtains of Solomon. The allegory is that the congregation of Israel says to the nations: I am black in my deeds, but I am comely in the deeds of my ancestors, and even some of my deeds are comely. If I am guilty of the iniquity of the [Golden] Calf, I can counter it with the merit of the acceptance of the Torah (Song Rabbah). He calls the nations the daughters of Jerusalem because she [Jerusalem] is destined to become the metropolis for them all, as Ezekiel prophesied (16:61): “and I shall give them to you for daughters,” like (Josh. 15:45): “Ekron, with her towns (וּבְנוֹהֶיהָ).””

“Again. So as to gain their cause, (Amama) or to make opposition; as the Hebrew yakumu, “stand up,” with defiance, intimates. (Haydock) — They are already judged, (John iii. 18.) and can make no defence; they being separated from the just, like goats. Kimchi (though he is defended by Amama. Haydock) and some other Jews, falsely asserts that the souls of the wicked will be annihilated, and that only the just Israelites will rise again. (Buxtorf, Syn. 1.) — But this is very different from the belief of the ancient Jews, who clearly assert the truth respecting future rewards and punishments, 2 Machabees vii. 9, 14, 23, and 36., and Wisdom v. 1., or Josephus, or 4 Machabees x. See Job, &c. — The Fathers have adduced many such proofs from the other parts of Scripture, which they had read with as much attention as modern critics. (Calmet) — Council, (Menochius) or rather “counsel,” as the same word, Boule , is used by the Septuagint as [in] ver. 1., (Calmet) though the Hebrew hadath, here be different, and mean a council, or assembly. (Menochius) — Septuagint and Vulgate may be understood in the same sense. (Haydock) — Sinners shall be destitute of all hope at the resurrection, and shall be driven from the society of the blessed. (Worthington) — They will not even be able to complain, since they had been so often admonished of their impending fate, (Berthier) and would not judge themselves in time. (St. Augustine; 1 Corinthians xi., and Acts xxiv. 15.) Protestants, “They shall not stand,” &c. (Haydock)”

“It adds, "I was dark and beautiful, O daughters of Jerusalem." I have to confess that I am astonished at how the church is here called dark and beautiful, since it is not possible for what is dark to be beautiful. How can something dark be so beautiful, or something beautiful be so dark? But pay attention to the mystery of the Word and see how elevated is the sense with which the Holy Spirit speaks. The church called herself dark on account of those from the Gentiles who would become believers, all of whom were seen to be blackened with the filthy smoke of idolatry and sepulcher of sacrifices. But they were made beautiful through faith in Christ and the holiness of the Spirit, whom they received. Hence she said, "I was dark" because she had not yet seen herself as the sun.”

“Do not look upon me Do not look upon me disdainfully [like (I Sam. 6:19) “for they had gazed upon the Ark of the Lord”]. because I am swarthy For my blackness and my ugliness are not from my mother’s womb, but from tanning from the sun, for that blackness can easily be whitened by staying in the shade. my mother’s sons were incensed against me These are the Egyptians among whom I grew up, and they went up with me in the mixed multitude; they were incensed against me with their enticement and their seduction until they made me... a keeper of the vineyards and there the sun tanned me and I became blackened; i.e., they made me a worshipper of alien gods, but my own vineyard, which I had from my forefathers, I did not keep. We find that in the Scripture, leaders are called by an expression of vineyards, as it is said (Hos. 2:17): “And I will give to her her vineyards from there,” which the Targum renders: “And I will appoint her leaders for her.” And similarly (Job 24:18): “he will not turn by the way of the vineyards.””

“Knoweth, with approbation. There is only one road which leads to heaven: but these men, having sown in the flesh, must reap corruption, Galatians vi. 8. (Berthier) — God will reward or punish (Worthington) all according to their deserts. (Haydock) — To some he will thunder out, I never knew you; while others shall hear, Come, &c., Matthew xxv. 34., &c. (Calmet) — In this world, things seem to be in a sort of confusion, as the wicked prosper. But, at the hour of death, each will receive a final retribution. Temporal advantages have been dealt out to the wicked for the small and transitory acts of virtue, which scarcely any one can have failed to exercise; as on the other hand, the afflictions of this world have served to purify the elect from venial faults. (Haydock) Bible Text & Cross-references: The happiness of the just: and the evil state of the wicked. 1 Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence: 2 *But his will is in the law of the Lord, and on his law he shall meditate day and night. 3 *And he shall be like a tree which is planted near the running waters, which shall bring forth its fruit, in due season. And his leaf shall not fall off: and all whatsoever he shall do shall prosper. 4 Not so the wicked, not so: but like the dust, which the wind driveth from the face of the earth. 5 Therefore the wicked shall not rise again in judgment: nor sinners in the council of the just. 6 For the Lord knoweth the way of the just: and the way of the wicked shall perish.”

“"Do not look at me," it says, "because the sun has not regarded me." The prophet Ezekiel proved that the sun is Christ when he said, "upon you who fear the Lord, the sun of righteousness will rise," who is Christ. For, as I have often said, before the advent of the Son of God, the church of the Gentiles was dark because it had not yet believed in him. But when it was illuminated by Christ the true sun, it was made extremely lovely and decorous, such that the Holy Spirit would say to it through David: "the king desired your beauty."”

“"Tell me, you whom my soul loves, where do you feed your flock, where you lie down?" Neither we nor they have any doubt that the bride is speaking to the bridegroom, the church to Christ. But listen to all the words of the bride. Why do you want to attribute to the bridegroom a word that is still in the bride's part? Let the bride say everything she says, and then the bridegroom will reply.…Midday is coming, you see, when the shepherds take refuge in the shade; and perhaps where you are feeding your flock and lying down will escape me; and I want you to tell me, lest perchance I go as one veiled, that is, as one concealed and not recognized. I am in fact plain to see, but lest as one veiled, as one hidden, I stumble on the flocks of your companions.”

“Tell me, you whom my soul loves The Divine Spirit repeatedly compares her to the flock that is beloved to the shepherd. The congregation of Israel says before Him as a woman to her husband, “Tell me, You Whom my soul loves, where do You feed Your flock among these wolves in whose midst they are, and where do You rest them at noon, in this exile, which is a distressful time for them, like noon, which is a distressful time for the flock?” for why should I be like one who veils herself And if you ask, “What does it concern you?” It is not dignified for you that I should be like a mourner, with a veil over my lip, weeping for my flock. beside the flocks of your companions beside the flocks of the other shepherds, who pasture flocks as you do; i.e., among the flocks of the heathens, who rely on pagan deities, and who have kings and princes who lead them.”

“"If you do not know yourself, go out, you, in the tracks of the flocks, and graze your goats in the tents of the shepherds." Go out in the tracks, not of the flock but of the flocks, and graze, not like Peter my sheep but your goats; in the tabernacles, not of the shepherd but of the shepherds; not of unity but of division, not established in the place where there is one flock and one shepherd.By this answer she has been stiffened, built up, made stronger as the beloved wife, ready to die for her husband and live with her husband.”

“If you do not, etc. This is the shepherd’s reply: If you do not know where you should go to feed your flock, you, O fairest of women, for the shepherd has ceased pasturing them. go your way in the footsteps of the flocks Look at the footsteps, the way that the flocks went, and the heels are discernible, traces in French, tracks. There are many similar instances in Scripture, e.g. (Ps. 77: 20): “and Your steps (וְעִקְבוֹתֶיךָ) were not known”; (Jer. 13:22): “your steps (עֲקֵבָיִךְ) were cut off”; (Gen. 49:19): “and his troops will return in their tracks (עָקֵב).” He will return in his tracks; now go that way. and pasture your kids beside the shepherds’ dwellings among the dwellings of the other shepherds beside whom you are, and this is the allegory: If you do not know, My assembly and My congregation, O fairest of women, [the fairest] of the nations, where you will pasture and be saved from the hand of those who oppress you, to be among them, and that your children should not perish, ponder the ways of your early ancestors, who received My Torah and kept My watch and My commandments, and go in their ways, and as a reward for this, you will pasture your kids beside the princes of the nations, and so did Jeremiah say (31:20): “Set up markers for yourself...put your heart to the highway, etc.””

“At the gathering of the steeds of Pharaoh’s chariots have I silenced you, my beloved Heb. לְסֻסָתִי . This “lammed” is like the “lammed” of (Jer. 10:13): “At the sound of (לְקוֹל) His giving a multitude of waters,” and like (above verse 3): “At the fragrance of (לְרֵיחַ) your oils.” At the gathering of many stee ds, for I gathered my camps to go forth toward you in the chariots of Pharaoh to save you, as it is said (Hab. 3:15): “You trampled in the sea with your steeds,” many steeds. There I silenced you, my beloved. I silenced you from your cry, as it is written (Exod. 14:14): “and you shall be silent.” I saw this in Aggadic works (Song Rabbah). Another explanation: דִמִיתִךְ רַעְיָתִי—There I demonstrated to all that you are my beloved. steeds Heb. לְסֻסָתִי, means a gathering of horses, and in the French language, chevalchie, troop of horses, cavalcade. דִמִיתִךְ is adesmay in Old French, like (Jud. 20:5): “Me they intended (דִמוּ) to kill,” for there I adorned you with beautiful ornaments.”

“"My horses are with Pharaoh's chariots," it says. The horses of the Lord, that is, the people of the Gentiles, were formerly with Pharaoh's chariots, that is, in the power of the devil, since they had not yet believed in Christ. He forewarns them, therefore, not to submit themselves again to that yoke through contempt of the faith. For, as I have already said, the people of the Gentiles who required horses were held under the Pharaoh's yoke, that is, with the chariots of the devil, before the Lord's advent, even though the Lord already foreknew them to be his own. But there is no doubt that the Pharaoh is the devil, for the devil tyrannizes the world like the Pharaoh did Egypt. Moreover, just as the Pharaoh persecuted the sons of Israel, so does the devil persecute the saints in this world.… Yet, now liberated by the grace of Christ from the yoke of tyrannical servitude, having been made sons of God through faith, and destined for celestial glory with a pure heart and true devotion in all holiness and righteousness, let us hold firmly to the same faith through which we live and are saved.”

“We may appropriately understand of them, what was said to the bride in the Canticle of Canticles: "We shall make you likenesses of gold inlaid with silver while the king is reclining at his table," that is, while Christ is in his secret place, because "your life is hidden with Christ in God. When Christ your life shall appear, then you too will appear with him in glory."”

“We will make you rows of gold I and My tribunal decided before the arrival of Pharaoh that I should entice him and strengthen his heart to pursue you with all the best of his hidden treasures, so that we should make rows of golden ornaments for you. with studs of silver that were already in your possession, that you took out of Egypt, for the plunder at the sea was greater than the plunder in Egypt. studs silver objects studded and decorated with stripes and hues.”

“While the king was still at his table The congregation of Israel replies and says, “All this is true. You bestowed good upon me, but I repaid You with evil, for while the king was still at the table of his wedding banquet...” my spikenard gave forth its fragrance This is instead of saying, “gave forth its stench.” When the Shechinah was still at Sinai, I sinned with the Calf; Scripture describes it with an expression of love, “gave forth its fragrance,” and did not write, “stank,” or “became putrid,” because Scripture speaks euphemistically. [Rashi from Shab. 88b] (According to the Tosafists, it does not say, “stank,” because of euphemism, and it does not say, “abandoned its fragrance,” because of love.)”

“The location of the heart is said by experts to lie between the two breasts. Here is where the bride says that she has the sachet in which her treasure is kept. Also, the heart is said to be a source of warmth from which the body's heat is distributed through the arteries. The body's members are thereby heated, animated and nourished by the heart's fire. Therefore the bride has received the good odor of Christ in the governing part of the soul and has made her own heart a kind of sachet for such incense. And so she makes all her actions, like parts of the body, seethe with the breath from her heart so that no iniquity can cool her love for God in any member of her body.”

“A bundle of myrrh is my beloved to me My beloved has become to me as one who has a bundle of myrrh in his bosom, and he said to him, “Here, take this bundle, which will give a more fragrant scent than the first one that you lost.” So was the Holy One, blessed be He, appeased by Israel for the incident of the Calf and found them an atonement for their iniquity and said: Donate to the Tabernacle, and let the gold of the Tabernacle atone for the gold of the Calf. between my breasts he shall lie Even though I betrayed him, he said to dwell there. between my breasts between the two staves of the Ark.”

“A cluster of henna-flowers Heb. כֹּפֶר. There is a spice called כֹּפֶר, like (below 4:12): “Henna- flowers (כְּפָרִים) with spikenard,” and it is shaped like a sort of cluster. in the vineyards of Ein-Gedi The name of a place, and there it is common. I saw in an aggadah (Song Zuta) that those vineyards produce fruits four or five times a year, and this is symbolic of the many atonements and forgivenesses that the Holy One, blessed be He, forgave them for the many trials that they tried Him in the desert.”

“When her own beauty is manifest, the loveliness of her eyes is extolled. The bridegroom says that her eyes are those of a dove that seem to convey this meaning: when the pupils of the eye are clear, the faces of those gazing at them are clearly reflected. Persons skilled in studying natural phenomena say that the eye sees by receiving the impression of images emanating from visible objects. For this reason the beauty of the bride's eyes is praised since the image of a dove appears in her pupils. Whenever a person gazes upon an object he receives in himself the image of that object. He who no longer attends to flesh and blood looks toward the life of the Spirit. As the apostle says, such a person lives in the Spirit, conforms to the Spirit, and by the Spirit puts to death the deeds of the body. This person has become wholly spiritual, neither natural nor carnal.”

“Behold, you are comely, my beloved I was ashamed of my sin, but He encouraged me with appeasing words, saying, (Num. 14:20): “I have forgiven according to your words,” and you are most fair, for your eyes are like doves; i.e., a bride whose eyes are ugly—her entire body requires examination but [a bride] whose eyes are beautiful, her body requires no examination. (Song Rabbah 4). The allegorical meaning is: I forgave you for your iniquity, and behold you are fair with [your statement of] “Let us do,” and you are fair with [your statement of] “Let us hear”; fair with the deeds of your forefathers and fair with your own deeds, because... your eyes are like doves There are righteous among you who clung to Me like a dove, which, as soon as it recognizes its mate, does not abandon it to mate with another. Similarly, (Exod. 32:26): “and all the sons of Levi gathered to him,” and they did not err with the Calf, and moreover, behold you are fair with the work of the Tabernacle, as it is said (ibid. 39:43): “and behold, they made it, etc. and Moses blessed them”; behold he praised them for that.”

“Behold, you are comely, my beloved, yea pleasant The beauty is not mine, but yours; you are the comely one. yea pleasant For You overlooked my transgression and caused Your Shechinah to rest in our midst, and this is the praise of the descent of the fire (Lev. 9:24): “and all the people saw and shouted for joy.” also our couch is leafy Through your pleasantness, behold our couch is leafy with our sons and with our daughters, all of whom gather to You here, as it is said (ibid. 8:4): “and the congregation gathered [to the entrance of the Tent of Meeting].” The Tabernacle is called a bed, as it is said (below 3:7): “Behold, the litter of Solomon,” and the Temple is called a bed, as it is said concerning Joash (II Chron. 22:11, II Kings 11:2): “in the bed chamber” which was in the “House of the Lord” (ibid. 3), because they [the Sanctuaries] are the source of Israel’s fruitfulness and procreation.”