Part Two: the Song of Songs, verse by verse study, chapters 5 - 6
Part One: we we take a look at others who looked at the book.
Part Three is... different.
Produced by TheMediaDesk, ©2026
Chapter 5, verse 1 the bridegroom
Verse, then discussion.
I have come to "gan" (garden) my "achoth" (sister) my "kallah" (bride...), 'I have' "arah" (gathered / picked - also - uncover / expose) my "mor" (myrrh) with my "bosem" (balsam / 'fragrant spices') 'I have' "akal" (eaten / ate) my "ya'ar" (honeycomb (as found in a tree)) with my "debash" (honey), 'I have drank' "yayin" (wine) with my "chalab" (milk). "akal" (eat) "rea" (friends / neighbors) "shathah" (drink) and "shakar" (become intoxicated / drunk) "dod" (beloved).
Whoever the man is, he is recycling some of the woman's imagery, and it's not exactly believable when you consider the overall context. However, he does invite his friends to a serious bender. The word "shakar" has little to do with 'drinking freely' (you can have as much as you want), as in some translations, because it includes the intent of the action. Which is more along the lines of something said by Jackie Gleason (1916 - 1987):
"I drink for the honorable purpose of getting bagged."
2 the Woman (per most translations with attribution - see discussion)
Verse, then discussion.
"ani" (I / me) "yashen" (asleep / sleeping) 'and my' "leb" (heart / mind) was "ur" (roused / awakened / stirred up), a "qol" (sound / noise (includes: voice)) my "dod" (beloved / love) "daphaq" (to knock / to strike - beat)- "pathach" (to open) to me my "achoth" (sister), my "rayah" (friend / companion...), my "yonah" (dove), my "tam" (perfect / complete / undefiled) one. 'my' "rosh" (head) is "male / mala" (full / filled) of "tal" (dew) my "qevutstsoth" (hair / locks of hair) "raciyc" (dew-drop / dripping) "layil / layelah" (night).
If it is the woman that is asleep in her bed thinking about her beloved knocking on her door, we're good with that, but stay tuned.
The attribution to the woman for the second half of the verse makes no sense given the language used and the terms employed to describe the woman. Those have been used repeatedly by the Groom (?Solomon?), and he has been the one to use nature references that seem incongruous to his day job as King, such as in this passage, what would Solomon, given his personal history, know about getting dew in his hair?
From where, and when, we're reading this, there seems to be two different voices here, and one of them may be the Shepherd. -OR- During the dinner theater performance, you have 'the king' trying to sound like the Shepherd to impress the pretty woman.
3 the woman. -OR- the same voice(s) as above, continues
Verse, then discussion.
'I have' "pashat" (put off / unclothed / stripped off) my "kethoneth / kuttoneth" (garment / robe / tunic) "ek" (how / 'in what way') 'do I' "labash / labesh" ('put on' / clothed), 'I have' "rachats" (bathe / washed) "regel" (feet / legs) "ek" (how ...) "tanaph" (soil / defile (usually used in reference to adultery)) 'them'.
Again, this reference makes no sense, even if it is the king saying it. If it is 'the bridegroom', nudity is usually expected on the wedding night, and taking a bath is a good idea. And neither has ANYTHING to do with 'being defiled', unless one or the other of them is already married. Even a Nazirite (see Numbers 6) is permitted a physical relationship with their spouse while under their vow.
So what are they talking about when it says their feet will be defiled after they have taken off their clothes and washed? It appears that this is the woman, who has bathed and perfumed herself, and she doesn't want to go out and get dirty.
4 - 6 probably: the woman (some translations have it as part of the above, which makes more sense)
Verses, then discussion.
my 'dod' (beloved / love) "shalach" (reach out) his "yad" (hand) to "chor" (socket / hole) and my "meeh" (belly / insides / bowels / womb) "hamah" (growl / be turbulent / etc). "qum" (arise / stand / etc) I "pathach" (to open) for my "dod" (beloved) with my "yad" (hands) "nataph" (dripping) "mor" (myrrh) 'and my' "etsba" (fingers and/or toes) and Myrrh "abar" (crossed/ passed over (or) through) on the "kaph" (palm 'hollow' of the hand, or sole of the foot) of the "manual" (lock / bolt). "pathach" (to open) I for my "dod" (beloved) and my beloved had "chamaq" (withdrawn / fled / 'turned away') and "abar" (crossed/ passed over (or) through).
My "naphesh" (soul / heart / inner self / etc) "yatsa" (departed / went out/ etc) to his "dabar" (speak / declare / etc), I "baqash" (searched / to seek) him, "lo" (not / no) "matsa" (discover / find) him, I "qara" (called) to him, not did he "anah" (answer / respond).
We seem to be back to the woman laying in bed with her boyfriend tapping on the 'door'. And all that comes from that.
As far as whether this passage is her talking about opening her bedroom lock and door (which is NOT in the text), or opening anything else for the Shepherd, we're going to keep this study rated "PG", but say that her opening other things is a possibility. The double entendre is intentional in the original text, and part of the fun when dealing with the Song with an open mind and no preconceived Puritanical ideas.
And remember, one of the primary civilian uses for Myrrh was as an aphrodisiac. And as it is highly aromatic, the effect included everybody in the room.
Then we come back to another section of text where she is looking for her lost love. Which gets a bit more dramatic in the next set of verses.
7 the woman continues
Verse, then discussion.
"matsa" (encountered / discovered / etc) me "shamar" (guards...) on their rounds of the city, they "nakah" (struck / hit / beat (with intent to kill)) me, they "patsa" (wounded / bruised) me, they "nasa / nasah" (lifted / took) my "radid" (cloak / shawl / etc) the guards of the walls.
This is a description of a sexual assault, if not an attempted murder.
Earlier in her dream, see chapter three, she ran into the guards, but they hadn't seen her boyfriend. Now, it sounds like they might have even began to rape her, and, maybe then tried to kill her.
8 the woman
Verse, then discussion.
I "shaba" (ask to take an oath / swear (adjure)) O "bath" (daughters) of Jerusalem, 'if you' "matsa" (find / discover) my "dod" (beloved) what you will "nagad" (report / announce) to him, "chalah" (sick / weak / afflicted / etc) with "ahabah" (love) 'I am'.
Here she is again asking the other women to swear to relay the message that she is lovesick to the shepherd. And she's not done, the 'adjuring' happens again in chapter 8. But in this one, the other women have an answer for her.
It is quite possible that she is 'lovesick' because she may have the sinking suspicion that she will never see him again. At least if what we think happened to her did. We'll go into that in the end review after we complete the study.
9 the women of Jerusalem
Verse, then discussion.
"mah / meh" (how / why) is your "dod" "mid-" 'above / beyond' 'any other' "dod" (beloved), O "yapheh" (beautiful) one "ishshah" (woman / wife) "mah / meh" (how / why) is your "dod" "mid-" 'above / beyond' 'any other' "dod" (beloved) "kakah" (so that / in this way) you "shaba" (ask us to swear / adjure) us?
The women's chorus asks, "what's so special about your boyfriend that you want us to take an oath to only deliver a message?"
10 - 13
Verses, then discussion.
My "dod" (beloved) is "tsach" (bright / clear / scorching hot (implies the midday sun's heat, see Isaiah 18 : 4 and Jeremiah 4 : 11)) and "adom" (red / rosy) and "dagal" (to behold / conspicuous (implies a flag or banner)) above "rebabah" (multitude / thousands). His "rosh" (head) is "kethem" (gold), "paz" (pure gold) his "qevutstsoth" (hair / locks of hair) 'are' "taltallim" (a long bough / 'clusters of dates') "shachor" (black) like the "oreb" (raven).
His "ayin" (eyes) like "yonah" (doves) "al" (by / beside) "aphiq" (streams / rivers) of "mayim" (water) "rachats" (washed / bathed) with "chalab" (milk) "yashab" (remain / dwell) beside "milleth" (complete / full). His "lechi" (jaw / cheeks) are a "arugah" (garden / plot) of "bosem" (balsam / spices) "migdal / migdalah" (tower) of "merqach" (fragrant ointment (the only use of this word in OT)), his "saphah" (lips / language) "shushan / shoshannah" (lily / lilies) "nataph" (speak / drip) "mor" (myrrh) "abar" (covering / delivering / conveying / etc (a transition)).
The woman describes her beloved with some of the same language the king has used to describe her, and even himself. Except, in this case, we know for certain that she means it. And here, again, we see the appearance, or perhaps the scent, of Myrrh, the aphrodisiac.
Now, what does she mean when she says his eyes are like doves nesting beside the waterway? Who knows? But it is a nice, peaceful image. Especially after the king just compared her to an armed citadel.
Oh, by the way, we find the "head of gold" elsewhere as well, see Daniel 2. We'll touch on the rest of the image of the shepherd when she finishes her description.
14 - 16 the woman continues
Verses, then discussion.
His "yad" (hands) are "galil" (folding / pivoting / turning) of "zahab" (gold) set with "tarshish" (gemstones), his "meeh" (belly / bowels) a "esheth" (a fabric / carved) "shen" (ivory) "alaph" (covered / wrapped) in "sappir" (sapphires). His "shoq" (legs / thighs) "ammud" (pillar / column) "shesh" ((fine smooth and white) linen / silk / marble) "yasad" ('with a foundation') of "paz" (pure gold), his "mareh" (appearance / form / 'the sight of him') like "Lebanon" (Lebanon) "bachar" (choice / select / elect) like the "erez" (cedar / the roots of a cedar tree). His "chek" (palate 'to taste in the mouth' / roof of the mouth) is "mamthaqqim" (sweet / delight) and "kol" 'of him is' "machmad" (precious / desirable), 'this is' my "dod" (beloved) and my "rea" (friend / neighbor), O daughters of Jerusalem.
It is worth noting that at the end of the passage, she uses both terms for the shepherd. He is both 'her beloved' and 'her friend'.
Once again we see the woman using some of the same imagery to describe her boyfriend that had been previously used for her.
And some that weren't.
The image of the Shepherd is something that in another time or place might be compared to Adonis, the Classical Greek ideal of human male beauty (see link below), or, perhaps, Apollo himself. And that is why she wants the other women to take an oath not to steal him.
A note about Lebanon.
At the time, for them to compare something to Lebanon, or to talk about the countryside of Lebanon, or to mention the beauty of the hills and trees in the forests... is for us, here, today, to talk about a day in Hawaii.
Nobody considers "a day in Hawaii" being stuck in traffic on the H-1 or trying to get through on the Nimitz Highway stuck behind a tour bus, or dealing with the endless jam on the Likelike through the mountains. Nobody thinks wistfully about dealing with the lines in the airport, or a smelly hotel room. Their memory of Hawaii probably doesn't include getting the wrong order in a restaurant. Instead, they think about the beaches and that amazing view from the top of Mauna Kea, and how tranquil the Punchbowl National Cemetery is, see below.
end chapter 5
Chapter 6, verse 1 the women of Jerusalem
Verse, then discussion.
"an" (please / now / etc) "halak" (gone / proceed / move) your "dod" (beloved) "yapheh" ('most beautiful' / fairest) 'among' "ishshah" (women / wives), "an" (please / now / etc) "panah" (to turn / to face) "dod" (beloved) that we may "baqash" (search / seek) him "im" (with / together) you.
The women's chorus says: "which way did he go? We'll help you look for him."
2 - 3 the woman
Verses, then discussion.
My "dod" (beloved) "yarad" (to go down / descend) to his "gan" (garden) "arugah" ('garden' bed / plot) "bosem" (spices / fragrance) "ra'ah" (to pasture / to feed) in the garden, and to "laqat" (to gather / to collect) the "shushan ..." (lilies). "an" (I am) 'unto' my "dod" (beloved) "way" (and) my "dod" (beloved) is 'unto' "li" (me), he is "ra'ah" (to pasture / to feed) among the lilies.
We've seen these sorts of statements before. Both about what he does in the garden, and their ownership of, and dedication to, each other.
She stated that she 'belonged to him', and he to her, in chapter 2: 16, and she will say something similar later.
4 - 8 the man
Verses, then discussion.
"yapheh" (beautiful / fair) you are my "rayah" (friend / companion) as "Tirtsah" (Tirzah (first used in Numbers 26 : 33 as a daughter of Zel..., repeated as such in Numbers 27 and later. Also the name of a city with a king in Joshua 12 and 17, and 1 Kings.)), "naveh" (suitable / lovely) as "Yerushalaim" (Jerusalem), "ayom" (frightful / dreadful) as 'an army' with a "dagal" (banner / flag). "sabab" (encircle / 'from every side') your "ayin" (eyes) "neged" (in front of / presence / view) 'me' for "hem" (they) "rahab" (embolden / strengthen / make sure) me.
your "sear" (hair) is like "eder" (herd / flock) of "ez" (goats) "galash" (descending) from "Gilad" (Gilead (the highland near Lake Galilee)). Your "shen" (teeth) are like a flock of "rachel" (ewes) come to the washing, all with twins, and no losses. Like the "pelach" (piece / slice) of a Pomengranate is 'the side of your face' behind your veil. (yes, we've heard all three of those before, see chapter 4)
"shishshim" (sixty) are they "malkah" (queens), and "shemonim" (eighty) "pilegesh" (concubines), and "almah" (servant girls) without number.
The "daughters of Zelophehad" from Numbers had to make a special case to Moses to inherit their father's estate when he died without a son. At the time, being property, women could not inherit. The story is in Numbers 27 and 36.
NOTE: if comparing a pretty woman's hair and teeth to a flock of goats falls flat the first time, Do Not Repeat It! ... also, you may wish to reconsider reminding her that you already have more wives and mistresses than you can count. See 1 Kings 11.
9 the man continues
Verse, then discussion.
"echad" (one / alone / singular) she is my "yonah" (dove) my "tam" (blameless / perfect) one she is, for her "em" (mother) "bar" (pure / innocent (but not necessarily a virgin)) to she who "yalad" (bore her / brought her forth (as in: gave birth)), "raah" (saw / see) her the "bath" (daughters) and call her "ashar" (blessed / happy) the queens and concubines to "halal" (celebrate / praise) her.
He first called her a dove in chapter 2, and his 'perfect one' in chapter 5. And now, he is still calling her innocent, and the term does not carry the meaning that she is a virgin, and he states that this veritable army of his other women praise her beauty.
10 the women's chorus
Verse, then discussion.
"mi" (who) is this "shaqaph" (overlooks / grows 'up' / looks down) like "shachar" (daybreak / dawn), "yapheh" (beautiful / fair) as "lebabah" (moon / full moon), "par" (pure / innocent / clean) as the "chammah" (sun), "ayom" (frightful / dreadful) as 'an army' with a "dagal" (banner / flag).
The women ask who is looking down upon them, like the dawn, as fair as moonlight, and as pure as the sun (but not a virgin), and as intimidating as an advancing army.
11 - 12 the man
Verses, then discussion.
To the garden "egoz" (nut / nut tree (possibly the 'stone pine' tree)) I went down to look upon "eb" (fresh greenery / 'young green plants') of the "nachal" (valley / wadi) to see "parach" (sprout / break forth / blossom) the "gephen" (vine / grapevine), and "nuts" (bud / blossom (only used three times in OT, two in the Song!)) the pomegranates. "lo" (not) did I "yada" (know / understand) "nephesh" (soul / inner self / mind) "sum / sim" (put / placed / set) me "merkabah" (chariots) of the "am" (people / nation) "nadib" (princely / noble / a ranking officer).
Here the man/king is once again comparing the woman to a garden of young plants at the peak of their vitality. Then, he also uses a military image that he appears to not have voluntarily called up, but says came from his 'inner mind', that of his being a prince driving a war chariot.
13 the women's chorus
Verse, then discussion.
"shub" (return / come back / etc) "shub" (return....(repeated in text) O "Shulammith" (Shulammite (stand by on that one)) "shub" (return...) "shub" ( it is used four times!) that we "chazah" (see / behold) you. "mah" (why / what) should you "chazah" (see / behold) the "Shulammith" (Shulammite (the root word means 'peaceful'. This form is only used twice in the OT, both in this verse)) as "mecholah" (dance / dancing) of "machaneh" (camp / army).
The women want her to come back so they can simply look at her. The reference to dancing in the camp could be calling up Miriam's dance from Exodus 15 after their victory at the Red Sea crossing. But there is another, darker episode of dancing from Exodus, see chapter 32.
The village of Shunem is a known location in what had been the portion of land settled by the Tribe of Issachar near the famous Jezreel Valley just south of Mount Carmel running from the coast toward the Jordan, south of Galilee. It had been a Philistine camp at one point, and the place name was recorded by the Egyptians during their conquest of the area by Pharaoh Thutmose III around 1450 BC.
What is interesting here is that the way the term is used, is that it could simply be a pet name for her indicating that she is "Solomon's 'new favorite'" and is NOT where she is from or anything else. Yet everybody who has ever written a commentary calls her a Shulammite, from Shunem (Shulem) and goes off on a tangent about her even being a Jewess. There is also a possibility that the term is a slang word that indicates she is from "Salem" an old term for Jerusalem. See more at the link below.
She NEVER says where she is from, the residence of her mother 'in the city' was in a dream, and the terms she uses implies that she is Not a local but did come from elsewhere. And.... we need to remember, this is a poem, a song, a dinner play, whatever, it is not a biographical sketch of the Queen of Israel.
End Chapter 6
The Word by Word Study: Chapters 1 and 2, Chapter 3 and 4, Chapters 7 and 8.
Outside reference links:
Hebrew / English https://biblehub.com/interlinear/songs/5.htm
the 1611 KJV https://www.kingjamesbibleonline.org/1611_Song-of-Solomon-Chapter-5/
Other references
Myrrh https://pmc.ncbi.nlm.nih.gov/articles/PMC9672555/
"The nazir (nazirite) is a person who decided to take upon him or herself a vow to live a strict and holy lifestyle...." See: "The Nazir and the Nazirite Vow" https://www.chabad.org/library/article_cdo/aid/287358/jewish/The-Nazir-and-the-Nazirite-Vow.htm
"The Vanished Cedar Forests of Lebanon" https://biblereadingarcheology.com/2016/06/28/the-vanished-cedar-forests-of-lebanon/
An encyclopedia article about: "The story of the impossibly handsome Adonis and his lover the goddess Aphrodite ...." https://www.worldhistory.org/Adonis/
With a video of the location:
"The Honolulu Memorial is located within the National Memorial Cemetery of the Pacific, also known by many as the Punchbowl, in Hawaii."
https://www.abmc.gov/video/honolulu-memorial/
"Like her lover, the Shulammite is not given a proper name. The epithet 'the Shulammite,' which occurs (twice) in only one verse of the Song (6:13) and nowhere else in the Bible, is of uncertain meaning. Medieval Jewish exegetes such as Ibn Ezra understood the word as 'the Jerusalemite,' a feminine epithet derived from Salem (Hebrew shalem), an ancient poetic name for Jerusalem (Psalms 76:2). The epithet Shulammite, with its root s-l-m, may have been chosen also because of its allusions to Solomon (Shelomoh), who figures in the poem, and to the young woman’s role of bringing 'peace' (shalom) to her lover (8:10). Other less likely interpretations involve the village of Shunem or Shulem (the home of King David's attendant, Abishag, 1 Kings 1:1–4), or the Mesopotamian war goddess Shulmanitu, perhaps Ishtar."
from an Encyclopedia article about the Shulammite https://jwa.org/encyclopedia/article/shulammite-bible
NOTE: The Discussion presented above is posted as a reference document to begin a conversation of the topic. And that's it. Please accept it at such.
From: The Media Desk.