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Only the sense of his presence can fill and satisfy her heart. In her dream-or possibly in reality-she leaves her mountain home and goes forth in search of the object of her deep affections. To the city she wends her way, and wanders about its streets and peers into every hidden place, looking only for him! But at first her search is unrewarded. In fact it is not until she bears witness to others of his preciousness that he gladdens her vision.

Note the terms used: The watchmen, guarding the city at night, are surprised to see a lovely and yet apparently respectable woman going about at such an hour. To the prosaic guardians of the peace, it must have sounded almost incoherent. But to her it was all that was necessary. There was only one for whom her soul yearned. Surely they too would know his worth! But, from them, she gets no response. Leaving them, she has scarcely gone from their sight ere she comes upon the object of her search.

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In an ecstasy of rapture she lays hold of him, and clinging to him as to one who might again vanish away, she brings him into her own home where she first saw the light of day. The more the passage is pondered, the more evident it seems to be that all this happened in a dream. But it tells of the deep exercises of her soul. She misses him; she cannot be happy without the sense of his presence. Her only joy is found in abiding in his love. She finds him when she seeks for him with all her heart. This is what gratifies him. And so again we have the refrain of satisfied love.

Nothing gives our Lord more delight than to find a heart that joys in Him for what He is in Himself. Too often we think rather of His gifts, the gracious favors He bestows. It is right and proper that these should stir us to thanksgiving; but it is as we get to know Himself and to joy in His love that we really worship in blissful communion. The latter part of the chapter is of an entirely different character, and sets forth the truth of union rather than of restored communion.

It is a little gem, complete in itself. The espoused one has waited long for the return of the shepherd whose love she has prized above all else. His promise to return for her has been cherished and relied upon, even though at times his continued absence has made the heart sick with yearning and even overwhelmed the drooping spirit with fear.

But never has she really lost confidence in his plighted word. Eagerly she has awaited the fulfillment of his promise. One day all the simple folk of the countryside are astir and filled with interest and wonder as they behold a grand procession wending its way along the highway up from the glorious city of God.

Outriders and trumpeters on prancing chargers herald the approach of a royal equipage.

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Whose progress is this? Who travels in such grandeur and splendor? One can imagine the scene, and none can blame the curious conjectures as the peasants of the hills gaze with wonder upon the advancing cavalcade. But who is the honored maiden called to share the love of the King? Evidently at first they look in vain for a sight of her. Everything proclaims a nuptial parade, but no bride is really seen. The bridegroom, however, is clearly in evidence.

It is the son of David himself. In excited admiration the wondering people exclaim: Sixty valiant soldiers guard their king as he journeys through the country. Clad in armor, each with his sword ready to defend his sovereign against any lurking traitorous foes, they move on in orderly array, as the excitement among the shepherds and vinedressers grows ever more intense.

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Not often have their eyes been regaled by such a scene as this! Perhaps they will never see its like again! How magnificent, how costly is that royal palanquin! And that bride is half-hidden among the rest of the country-folk, not daring to believe that such honor is for her. All eyes are on the King.

It is his crowning day-his nuptial hour-the day of the gladness of his heart. He has come forth to seek and claim his spouse whom he won as the shepherd, and to whom he now reveals himself as the King. There is no actual mention of the claiming of the bride and bringing her to the King, it is true. But it is clearly implied. He has come to fulfil his promise to make her his own. With deep and chastened joy she responds to the royal summons and takes her place at his side, and so the procession sweeps on, leaving the bewildered on-lookers gasping with startled amazement at the sudden change in the estate of her who had been through the years but one of themselves.

It is a worthy theme for a Song of Songs! And most graphically it portrays the glorious reality which the Bride of the Lamb shall soon know when the Shepherd-King comes to claim His own. How short then will seem the waiting-time; how trifling the follies of earth which we gave up in order to be pleasing in His sight!

How slight too will the sufferings of the present time appear, as compared with the glory then to be enjoyed. If some fancy we have drawn too much upon imagination as we have sought to picture the real background of these lovely lyrics, let me ask, Is it possible to mistake the picture when all Scripture tells the same story?

What was the marriage of Adam and Eve intended to signify? What shall be said of the servant seeking a bride for Isaac, and what of the love of Jacob as he served so unweariedly for Rachel? And what shall be said of the love of Boaz for Ruth? Hosea who bought his bride in the slave-market gives a darker side of the picture, yet all is in wonderful harmony. I will come again and receive you unto Myself. When the bride is caught away, what will the astonishment be on the part of those who had never understood that she was the loved one of the Lord Most High?

When they realize that the Church is gone and the heavenly procession has passed them by, what will be their thoughts in that day? But we must pause here for the present. The next chapter gives us the glad recognition and the happy response. Ironside's Notes on Selected Books.

The church seeking Christ, Song of Solomon 3: Her great joy; she findeth him, Song of Solomon 3: Her charge to the daughters of Jerusalem not to awake her Beloved, Song of Solomon 3: His bed, guard, and chariot, Song of Solomon 3: Its maker, matter, and furniture, Song of Solomon 3: An invitation of the faithful to the kingdom of glory, Song of Solomon 3: In a time of tribulation, which is commonly signified by the night, and sometimes by a bed, as Revelation 2: When I expected to find him; for the husband who by his occasions is oft forced to be absent from his wife in the day time, but at night returns to her, and beds with her.

When others compose themselves to rest and sleep, my thoughts were troubled and my affections were working towards him, and I was very desirous to enjoy him. But I found him not; for he had withdrawn himself and the manifestations of his love from me, either because I had not sought him diligently, or because I had abused his favour, or to try and exercise my faith, and patience, and love, and other graces. By night on my bed — When others compose themselves to sleep, my affections were working toward him.

I sought him — This repetition denotes her perseverance and unweariedness in seeking him; but found him not — For he had withdrawn the manifestations of his love from me, either because I had not sought him diligently, or because I had abused his favour. The Church, finding Christ by his own revelation, and not by philosophy, holds him fast.

Worthington He had delayed coming at the usual hour, to give us to understand, that he is not found amid delights, nor in a crowd, but that we must seek him diligently, like Magdalene, John xx. Bibliography Haydock, George Leo. By night - literally, 'By nights. Center Song of Solomon 1: So Israel's estrangement from God through spiritual indolence Isaiah I sought him - no want of sincerity, but of diligence, which she now makes up for by leaving her bed to seek Him Psalms Four times she calls Jesus "Christ Him whom my soul loveth," designating Him as absent: In questioning the watchmen she does not even name Him, so full is her heart of Him.

Having found Him at dawn for throughout He is the morning , she charges the daughters not to abridge, by intrusion, the period of His stay. I found him not - Oh for such honest dealings with ourselves! Bibliography Ellicott, Charles John. Lexicon Search Greek Hebrew Aramaic. Before Christ Edersheim Flavius Josephus more. The Quotation Archive Add a Quotation. Tozer Charles Spurgeon Voice of the Lord more.

Finding the new version too difficult to understand? Adam Clarke Commentary By night on my bed I sought him - It appears that the bridegroom only saw the bride by night: I said, I will arise now and go about the city; In the streets and in the broad ways, I will seek him whom my soul loveth: The watchmen that go about the city found me: To whom I said, Saw ye him whom my soul loveth? It was but a little that I passed from them, When I found him whom my soul loveth: I held him, and would not let him go, Until I had brought him into my mother's house, And into the chamber of her that conceived me.

I adjure you, O daughters of Jerusalem, By the roes, or by the hinds of the field, That ye stir not up, nor awaken my love, Until he please. Geneva Study Bible By a night on my bed I sought him whom my soul loveth: I sought him, and found him not. In a title or inscription, the former interpretation is to be preferred. Song of Solomon 1: It belongs to the earthly Solomon, as the skilful work of his hands; to the heavenly Solomon, as the utterance of his heart to the Church, and of the heart of the Church towards him.

Text Courtesy of BibleSupport. Bibliography Exell, Joseph S. The maiden here stands for all mankind before the coming of Christ. Her longing for her true love to come and take her away from that evil, hopeless place stands for the longing of all righteous people for the coming of the Messiah. The criticism of the harem women stands for the hatred of the world for those who desire to serve God. The maiden's unhappiness in the harem shows the inability of the secular world to satisfy our souls.

It is stated in 1 Kings 4: Most of the interpretations especially the allegorical explanations are clearly designed to justify the presence of this book in the Bible; and the utter inability of the scholars of two thousand years to reach an even approximate agreement on what the book teaches leaves the question unanswered. The only reason that this writer accepts the Song of Solomon's place in the Holy Bible is that God Himself commissioned Israel to be the trustees of "the oracles of God" Romans 3: Could Israel have made a mistake in this instance?

Even if they did and we do not charge that they did make a mistake in this matter, it is of no consequence in reference to their major assignment of recognizing, receiving and advocating the worldwide acceptance of the Messiah in his First Advent. In the person of the holy Apostles of Christ and the righteous remnant of the apostate Israel, they gloriously achieved that assignment. Nevertheless, the vast majority of Israel was blind in their loving adoration of Solomon; and they considered his evil kingdom a type of the Kingdom of God that the Messiah would organize when he came.

They desired nothing, either in heaven or on earth, any more than the restoration of that reprobate kingdom of Solomon; and the only reason they crucified Christ came from their recognition that Jesus Christ would never restore anything like Solomon's kingdom. There is a possibility, although we do not see it as a fact, that Israel might have included in the Bible one of Solomon's 1, songs merely because of their infatuation.

We cannot answer this question, nor can we deny the existence of it. All other rights reserved. Bibliography Coffman, James Burton.


The Song of songs, which is Solomon's. A printed copy of this work can be ordered from: The song of songs — The most excellent of all songs, Hebrew idiom Exodus The earthly Solomon is not introduced, which would break the consistency of the allegory. He and she, the Head and the members, form but one Christ [Adelaide Newton].

Aaron prefigured Him as priest; Moses, as prophet; David, as a suffering king; Solomon, as the triumphant prince of peace. The camp in the wilderness represents the Church in the world; the peaceful reign of Solomon, after all enemies had been subdued, represents the Church in heaven, of which joy the Song gives a foretaste. Copyright Statement These files are a derivative of an electronic edition prepared from text scanned by Woodside Bible Fellowship. This expanded edition of the Jameison-Faussett-Brown Commentary is in the public domain and may be freely used and distributed.

Bibliography Jamieson, Robert, D. The title of the book at once denotes that it is a connected whole, and is the work of one author. The Song of Songs, composed by Solomon. It has already been rightly explained in the Midrash:. The Song of Songs which concerns or refers to Solomon, and point in favour of this interpretation to lxx B. Lamed may indeed introduce the reference of a writing, as at Jeremiah We shall find that the dramatized history which we have here, or as we might also say, the fable of the melodrama and its dress, altogether correspond with the traits of character, the favourite turns, the sphere of vision, and the otherwise well-known style of authorship peculiar to Solomon.

We may even suppose that the superscription was written by the author, and thus by Solomon himself. From this it is supposed that asher is a pronom. In the Book of Kings it appears as a North Palest. We do not take into view here Genesis 6: In the post-exilian literature it occurs in poetry Psalms The history of the language and literature refutes this. We have here the title of this book, showing, 1. The nature of it; it is a song, that it might the better answer the intention, which is to stir up the affections and to heat them, which poetry will be very instrumental to do.

The subject is pleasing, and therefore fit to be treated of in a song, in singing which we may make melody with our hearts unto the Lord. It is evangelical; and gospel-times should be times of joy, for gospel-grace puts a new song into our mouths, Psalm The dignity of it; it is the song of songs, a most excellent song, not only above any human composition, or above all other songs which Solomon penned, but even above any other of the scripture-songs, as having more of Christ in it.

The penman of it; it is Solomon's. It is not the song of fools, as many of the songs of love are, but the song of the wisest of men; nor can any man give a better proof of his wisdom than to celebrate the love of God to mankind and to excite his own love to God and that of others with it. Solomon's songs were a thousand and five 1 Kings 4: Solomon, like his father, was addicted to poetry, and, which way soever a man's genius lies, he should endeavor to honour God and edify the church with it.

One of Solomon's names was Jedidiah - beloved of the Lord 2 Samuel Solomon, as a king, had great affairs to mind and manage, which took up much of his thoughts and time, yet he found heart and leisure for this and other religious exercises. Men of business ought to be devout men, and not to think that business will excuse them from that which is every man's great business - to keep up communion with God. It is not certain when Solomon penned this sacred song. Some think that he penned it after he recovered himself by the grace of God from his backslidings, as a further proof of his repentance, and as if by doing good to many with this song he would atone for the hurt he had perhaps done with loose, vain, amorous songs, when he loved many strange wives; now he turned his wit the right way.

It is more probable that he penned it in the beginning of his time, while he kept close to God and kept up his communion with him; and perhaps he put this song, with his father's psalms, into the hands of the chief musician, for the service of the temple, not without a key to it, for the right understanding of it. Some think that it was penned upon occasion of his marriage with Pharaoh's daughter, but that is uncertain; the tower of Lebanon, which is mentioned in this book 1 Kings 3: It may be rendered, The song of songs, which is concerning Solomon, who as the son and successor of David, on whom the covenant of royalty was entailed, as the founder of the temple, and as one that excelled in wisdom and wealth, was a type of Christ, in whom are hidden all the treasures of wisdom and knowledge, and yet is a greater than Solomon; this is therefore a song concerning him.

It is here fitly placed after Ecclesiastes; for when by the book we are thoroughly convinced of the vanity of the creature, and its insufficiency to satisfy us and make a happiness for us, we shall be quickened to seek for happiness in the love of Christ, and that true transcendent pleasure which is to be found only in communion with God through him. The voice in the wilderness, that was to prepare Christ's way, cried, All flesh is grass. Copyright Statement These files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website.

Copyright Statement These files are the property of Brian Bell. Text Courtesy of Calvary Chapel of Murrieta. The song of songs. Hence the Jews permitted none to read this sacred song before thirty years of age. If any think this kind of dealing to be too light for so grave and weighty a matter, let them take heed, saith one, that in the height of their own hearts they do not proudly censure God and his order, who in many places useth the same similitude of marriage to express his love to his Church by, and interchangeably her duty toward him, as in Hosea 2: Of many other songs he was both author and instrument.

For as it is not the falling into the water that drowns, but lying in it, so neither is it the failing into sin that damns, but dying in it. Solomon was also King of Israel, and surpassed all the kings of the earth in wealth and wisdom, [ 2 Chronicles 9: That is a silly exception of some against this song, as if not canonical, because God is not once named in it; for as oft as the bridegroom is brought in speaking here, so oft Christ himself speaketh, who is "God blessed for ever.

John Trapp Complete Commentary. The Chapter opens with giving the title of the book. The Church then takes up the subject with expressing her love to Christ, and desiring fresh manifestations of his affection to her. She compares his love to the fragrancy of the richest ointment.

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She prays to be drawn by him, and professeth her readiness to run after him. She describes her blackness as in herself, and comeliness as in him: In return to these vehement desires of the church, Jesus now takes up the subject, and distinguishing her by the title of the fairest among women, directs her in her enquiry where to find him and his fold. Jesus then enlargeth upon her beauty, and gives her many sweet and precious promises. The church, in return, commends the loveliness of Jesus, and the chapter concludes in mutual congratulations.

The first object which calls our attention in opening this blessed book of God, is the title of it, namely, A Song. And as it is Solomon's Song, by which is evidently meant, as will hereafter more plainly appear, Jesus Christ, for a greater than Solomon is here ; we may, without violence to the expression, call it a gospel song; for its whole contents is of salvation by Jesus Christ.

When a soul is taught by the Holy Ghost to sing this song, then is that scripture fulfilled, In that day shall this song be sung in the land of Judah: But it is not only a song, but the song of songs; and if it treats wholly of Jesus and his great salvation, well may it merit this distinguished name. Well, indeed, may that be called the excellency of all excellencies, which hath Jesus for its object, and his love to his Church for the subject matter.

How very sweet and precious to trace in it the several marks, and testimonies of his love. And on the other hand, delightful to behold the goings forth of the Church's love, awakened by the Holy Ghost on the person of Jesus. Surely such a person as the Lord Jesus is, and such subject-matter as the mutual love and union between Jesus and his people forms, may well be called the song of songs. But we must not stop here. It is not only the song of songs, but it is Solomon's. I do not deny but that Solomon king of Israel was the penman of it; nay, I have no doubt but that Solomon, David's son, was the writer of it: I venture to believe, that there is not a line in it which hath the smallest reference to Solomon king of Israel.

So far from being, as some impious men have said, the love-Song and Pharaoh's daughter, that it carries with it a contradiction in many places. Whoever consults the life and reign of Solomon, will discover that his marriage with Pharaoh's daughter was full twenty years before this book was written. Seven years was Solomon in building the temple, and thirteen years more in building his own house. Compare 1 Kings 6: And if it be proved, as I think this one view of the subject fully proves it, that it could have no reference to Solomon's marriage with Pharaoh's daughter, it will as fully prove also that it is not, as some have ventured to think, typical: Besides, Pharaoh's daughter was never what the Church is said to be, a keeper of vineyards: These accounts figuratively considered, have a sweet reference to the Church looking after Jesus; but would be ridiculous and false, if read with an eye to the daughter of Pharaoh.

See Song of Solomon 1: But if by Solomon's Song we accept the expression as it might have been rendered, the Song of Songs concerning Solomon; meaning the true Solomon, the Lord Jesus Christ, then we shall at once enter into the proper apprehension of what is meant by the expression, and be led to a right conclusion, that it is indeed the Song of Songs, as infinitely transcending all other songs, in treating of Him, who is the altogether lovely, and the chiefest among ten thousand.

Bibliography Hawker, Robert, D. The song of songs, which is Solomon's — This is a Hebraism, which signifies the most excellent song: The first day's eclogue commences at this chapter, and is continued to ch. Song of Solomon 2: Thomas Coke Commentary on the Holy Bible. A description of the earnest longing of the church after Christ, Song of Solomon 1: A confession of her deformity; prayeth for direction. Christ's direction and command, Song of Solomon 1: He showeth his love to her both for her strength and comeliness, Song of Solomon 1: The church's commendation of Christ both for the sweetness of fellowship with him, and the excellency of ordinances, Song of Solomon 1: The song of songs; the most excellent of all songs, whether composed by profane or sacred authors, by Solomon or by any other.

So this Hebrew phrase is understood in other cases, as the holy of holies signifies the most holy; and the highest King is called King of kings ; and there are multitudes of such instances, as hath been oft observed. And so this might well be called, whether you consider the author of it, who was a great prince, and the wisest of all mortal men, the two Adams only excepted; or the subject of it, which is not Solomon, but a greater than Solomon , even Christ, and his marriage with the church, as hath been noted; or the matter of it, which is most lofty and mysterious, containing in it the greatest and noblest of all the mysteries contained either in the Old or the New Testament; most pious and pathetical, breathing forth the hottest flames of love between Christ and his people; most sweet, and comfortable, and useful to all that read it with serious and Christian eyes.

Nor is it the worse because profane and wanton wits abuse it, and endeavour to fasten their absurd and filthy senses upon some passages in it. The truth is, this book requires a sober and pious, not a lascivious and foolish readier; for which reason some of the ancient Hebrews advised young men to forbear the reading of it, till they were thirty years old. Which is Solomon's; which was composed by Solomon; but whether before his fall, or after his repentance, is not easy to determine, nor necessity to be known.

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She is visualizing his delights, and the delights of love, and she assures him in her mind that, in a similar way to all the young women in his kingdom, she desires nothing more than for him to call her to him. We have to read into her situation what has previously occurred, which must have been something like this. Living in the countryside in the northern part of Palestine, she had been out wandering through her favorite haunts, when one day she came across a handsome young shepherd.

There was an immediate attraction between them, but it was some time before he informed her that he was in fact Solomon, the young king of Israel, taking time off from his kingly duties by spending time with some of those who watched over his flocks. Before they separated or later by messenger he invited her to a feast that he was holding in his tent.

It was with that feast in mind, and the thought of meeting her beloved again, that she was engaging in her initial day dreams. Soon, after a brief and chaste courtship which is not without incident, they will be married and will together experience the joys of love, after which there are the ups and downs of marriage before they settle down to a more stable relationship of blissful love and happiness.

It is thus a song in praise of purity, chasteness, love and marriage. So we are probably to see the song as referring to a Solomon, who is looking back romantically and rather idealistically to the time when, as a young and virile man, he first experienced true love, and that to the one who was to be his first wife, a young country maiden from the north who had won his heart.

We must not, however, interpret everything too pedantically, for we must remember that it is an ode, and that it is written by a romantic. The song of songs — The most excellent of all songs. And so this might well be called, whether we consider the author of it, who was a great prince, and the wisest of all mortal men; or the subject of it, which is not Solomon, but a greater than Solomon, even Christ, and his marriage with the church; or the matter of it, which is most lofty, containing in it the noblest of all the mysteries contained either in the Old or the New Testament; most pious and pathetical, breathing forth the hottest flames of love between Christ and his people, most sweet and comfortable, and useful to all that read it with serious and Christian eyes.

Hebrew yishakeni, Haydock "kiss or instruct me," as if to insinuate the we must raise our thoughts from carnal to spiritual things. Menochius The synagogue prays for Christ's coming, as the Church does for his glorious appearance. Worthington The figures of the law and predictions afford not satisfaction; only the Messias can bring it to mankind. Origen They shall all be taught by God, John vi. Christ, in his divine and human nature, is the source of all our good. His graces are manifested. He instructs and feeds us with the truths contained in Scripture, and in tradition, Haydock or in the Old and New Testament.

From the incarnation of Christ, and sanctification of man, all other graces proceed. Tirinus At first the spouse speaks to the bridegroom in the third person, to show her respect, though he was certainly present. Her companions attend her. All seem to agree that these words are addressed to the bridegroom: Bibliography Haydock, George Leo. Figure of speech Polyptoton App-6 , meaning the most beautiful or excellent song. It belongs to the third division of the O. The order of the five "Megilloth" or Scrolls is the order of the festivals on which they are read. From the most ancient times it has formed part of the Hebrew Canonical Scriptures.

It is a poem based on the true facts of a story which unfolds itself as it proceeds. Various interpretations have been given of it: The allegorical embrace Jehovah and Israel which was the view of the Jewish commentators ; the Roman Catholic views it of the Virgin Mary; the Protestant commentators view it of "Christ and the Church"; the typical view regards it as a type of Solomon"s nuptials, or as that of Christ and the Gentiles. The allegorical view puts the coarse flatteries and language of a seducer into the lips of "Christ", which is inconsistent with His dignity and holiness Compare Song of Solomon 6: It is the language of seduction put into the mouth of Him "Who spake as never man spake".

The number of speakers forbids all the interpretations which depend on there being only two. There are seven in all, and they can be easily distinguished by the Structures: She has been taken into Solomon"s tents, and soliloquizes about her beloved verses: Bibliography Bullinger, Ethelbert William. Bullinger's Companion bible Notes".

The Song of songs - the most excellent of all songs, Hebrew idiom Deuteronomy A foretaste on earth of the "new song" to be sung in glory Revelation 5: Solomon's - "King of Israel," or "Jerusalem," is not added, as in the opening of Proverbs and Ecclesiastes; not because Solomon had not yet ascended the throne Moody Stuart , but because his personality is hid under that of Christ, the true Solomon i: Though the bride bears the chief part, the Song throughout is not her's, but that of her "Solomon.

He and she, the Head and the members, form but one Christ. But when in Hebrew a compound idea is to be expressed definitely, the article is prefixed to the word in the genitive. For the question of authorship and date of poem, see Excursus I. Bibliography Ellicott, Charles John. The Song of Songs which is Solomon's.

According to some, a series. An instance of the Hebrew superlative, like Eze The High Song das Hohelied. Indicates emphatically the most excellent of its kind. The noblest and sweetest song. The most excellent song, and made up many songs; or, comprehending all the songs, not only of Solomon but of the Prophets: The most beautiful song.