Song of Solomon 7:4

Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim: thy nose is as the tower of Lebanon which looketh toward Damascus. NECK ... TOWER OF IVORY. In Jesus Christ saith, a tower of David builded for an armoury." Strength and conquest are the main thought in His description: here stately beauty and polished whiteness: contrast . EYES ... FISH-POOLS - seen by Burckhardt, clear (), deep, quiet, and full; reflecting the image of the heavenly Bridegroom. IN HESHBON - east of Jordan, residence of the Amorite king Sihon ( etc.), afterwar...

1-9 The similitudes here are different from what they were before, and in the original refer to glorious and splendid clothing. Such honour have all his saints; and having put on Christ, they are distinguished by their beautiful and glorious apparel. They adorn the doctrine of God their Saviour in all things. Consistent believers honour Christ, recommend the gospel, and convince and awaken sinners. The church resembles the stately and spreading palm; while her love for Christ, and the obedience resulting therefrom, are precious fruit of the true Vine. The King is held in the galleries. Christ takes delight in the assemblies and ordinances of his people; and admires the fruit of his grace in them. When applied to the church and to each faithful Christian, all this denotes that beauty of holiness, in which they shall be presented to their heavenly Bridegroom....

Verse Song of Solomon 7:4. _THY NECK - AS A TOWER OF IVORY_] High, white, and ornamented with jewellery, _as the tower of David_ was with _bucklers_. See on Song of Solomon 4:4. _THE FISH - POOLS IN HESHBON_] Clear, bright, and serene. These must have been very beautiful to have been introduced here in comparison. These two fountains appear to have been situated at the _gate_ that led from _Heshbon_ to _Rabba_, or _Rabboth Ammon_. There is a propriety in this metaphor, because _fountains_ are considered to be the _eyes_ of the _earth_. _THY NOSE - AS THE TOWER OF LEBANON_] There was doubtless a propriety in this similitude also, which cannot now be discerned. If we are to unde

A TOWER OF IVORY - The tower of ivory, the allusion being to some particular tower, built probably by Solomon 1 Kings 10:21. FISHPOOLS IN HESHBON - Or, simply pools. Among the ruins to the south of Heshbon still remain a number of deep wells cut in the rock, and a large reservoir of water. The simile well sets forth the appearance of a large clear liquid eye (compare Song of Solomon 5:12 note). GATE OF BATH-RABBIM - Perhaps the gate looking toward Rabbath-Ammon on the north side of the city, though this does not agree with the wells above mentioned; or, the gate of the city “full of people”...

EXPOSITION SONG OF SOLOMON 7:1 HOW BEAUTIFUL ARE THY FEET IN SANDALS, O PRINCE'S DAUGHTER! THE JOINTS OF THY THIGHS ARE LIKE JEWELS, THE WORK OF THE HANDS OF A CUNNING WORKMAN. To the ladies who are looking on the bride appears simply noble and royal. The word _naudhib _which is used, translated "prince's daughter," means "noble in disposition," and so in birth and rank, as in 1 Samuel 2:8; Psalms 113:8; so in So 6:12, "the princely people." The description, which is perfectly chaste, is intended to bring before the eye the lithe and beautiful movements of an elegant ,lancer; the bendings of the body, full of activity and grace, are compared to the swi

THY NECK [IS] AS A TOWER OF IVORY,.... Two things recommend the neck, erectness and whiteness; both are here expressed, the one by a "tower", the other by "ivory"; hence a fine beautiful neck is called an ivory one t; and for the same reason it sometimes has the epithet of "snowy" u, and sometimes of "marble" w. Of the church's neck, as it may design either the ministers of the word, or the Scriptures of truth, Song of Solomon 4:4; where it is compared to "the tower of David", and here to "a tower of ivory": Marckius conjectures that they may be the same, or that this is the name of, vine ancient structure known at this time; however, it is used as expressive of the purity of the lives of Gospel ministers, and the evenness of their doctrines, and of the purity, beauty, glory, axial harmony of the Scriptures; thine eyes [like] the fish pools in Heshbon, by the gate

CHAPTER 7 The rapturous outburst in praise of the bride, the saved and glorified remnant of Israel, with which this chapter begins, must not be put into the lips of the bridegroom, the Messiah-King. It is the praise of the daughters of Jerusalem, who now recognize her as the beloved of the King. Her highest confession is found in this chapter. He begins to speak of her with Song of Solomon 7:6, “How fair and pleasant art thou, my love, in delights.” She answers His expressions of love. “I am my Beloved's, and His desire is toward me.” This is the highest--to know she possesseth Him and that His heart's delight is in her. This, too, is our happy knowledge. We know He belongs to us; we are Christ's and in us He has, and finds, His delight. Blessed is the scene with which this chapter closes. He calls on her to go forth with Him into the fields, to go to the vineyards, to see

SONG OF SOLOMON 6:13 TO SONG OF SOLOMON 8:4. THE DANCING BRIDE AND THE RAPTURE OF LOVE. This section also is probably composed of different lyrics, though it is difficult to separate them; we have first the description of the loved one or bride in the act of dancing, then the comparison of her figure to a date palm, and finally a song of love and spring, concluding with the repetition of Song of Solomon 2:6 f. In Song of Solomon 7:1 it is possible that we have a descriptive poem setting forth the charms of the bride and sung by a chorus of women at the wedding dance....

THE GATE OF BATH-RABBIM. the populous gate....

Song of Solomon 7:1-6. The Praises of the Ladies of the Hareem This song or section contains the praises of the Shulammite by the ladies of the hareem; but the circumstances under which the words are spoken are in no way indicated. Some, as Oettli, would make it part of the previous scene. But we can hardly suppose that her dress in the presence of Solomon would be such as to suggest the kind of references to her person here made. It would rather seem to us that they were made in the privacy of the women's apartments, when the Shulammite was being dressed by the women of the court to receive Solomon. In that case it would stand by itself as a separate picture. The object of this fulsome flattery would be to induce her to accept the king's addresses. The phrase -a king is prisoner in its locks" ...