Song of Solomon 5:10

5:9-16 Even those who have little acquaintance with Christ, cannot but see amiable beauty in others who bear his image. There are hopes of those who begin to inquire concerning Christ and his perfections. Christians, who are well acquainted with Christ themselves, should do all they can to make others know something of him. Divine glory makes him truly lovely in the eyes of all who are enlightened to discern spiritual things. He is white in the spotless innocence of his life, ruddy in the bleeding sufferings he went through at his death. This description of the person of the Beloved, would form, in the figurative language of those times, a portrait of beauty of person and of grace of manners; but the aptness of some of the allusions may not appear to us. He shall come to be glorified in his saints, and to be admired in all that believe. May his love constrain us to live to his glory.

Song of Solomon 5:10-13 . My beloved is white and ruddy — The white may denote his pure and spotless innocence, and the ruddy colour, his bloody passion. His head is as the most fine gold — It shines like gold, by reason of the crown of pure gold upon his head. We need not aim at a distinct application of this and the following particulars unto some special excellences of Christ, because such things are mere conjectures, and the only design of this description is to set forth the beauty of Christ under the notion of a most amiable person, in whom there is no defect or blemish, from the crown of his head to the sole of his feet. His eyes, the eyes of doves — Lovely and pleasant, chaste and innocent. By rivers of waters — Where they delight to abide. Washed with milk — The doves, not their eyes, were of a white colour. His cheeks — His face or countenance, an eminent part whereof is the cheeks; are as a bed of spices — Of aromatic flowers, which delight both the eye with a pleasant prospect, and the smell with their fragrancy. His lips are like lilies — Beautiful and pleasant; dropping sweet-smelling myrrh — Not only grateful to the eye, as lilies are, but also fragrant to the smell.

My beloved is white and ruddy - Compare 1 Samuel 16:12 ; Daniel 7:9 . The complexion most admired in youth. Jewish interpreters remark that he who is elsewhere called "the Ancient of Days" is here described as the Ever-Young. "White in His virgin-purity," says Jerome, "and ruddy in His Passion." The chiefest among ten thousand - literally, "a bannered one among a myriad;" hence one signalized, a leader of ten thousand warriors.

White and ruddy; which two colours rightly mixed together make a face beautiful. Or the white may note his pure and spotless innocency, and the brightness of his glory and majesty, and the ruddy colour may intimate his bloody passion, which made him amiable both to God and men. The chiefest, Heb. the standard-bearer ; for such are usually persons of great eminency, both for stature, and courage, and dignity. Among ten thousand; among all persons, angels or men. A certain number is put for an uncertain. There are other kings, and priests, and prophets, but none to be compared with him.

10. (1Pe 3:15). white and ruddy—health and beauty. So David (equivalent to beloved), His forefather after the flesh, and type (1Sa 17:42). "The Lamb" is at once His nuptial and sacrificial name (1Pe 1:19; Re 19:7), characterized by white and red; white, His spotless manhood (Re 1:14). The Hebrew for white is properly "illuminated by the sun," white as the light" (compare Mt 17:2); red, in His blood-dyed garment as slain (Isa 63:1-3; Re 5:6; 19:13). Angels are white, not red; the blood of martyrs does not enter heaven; His alone is seen there. chiefest—literally, "a standard bearer"; that is, as conspicuous above all others, as a standard bearer is among hosts (Ps 45:7; 89:6; Isa 11:10; 55:4; Heb 2:10; compare 2Sa 18:3; Job 33:23; Php 2:9-11; Re 1:5). The chief of sinners needs the "chiefest" of Saviours.

10 . white ] The Heb. tsach is an adj. derived from tsâchach , ‘to shine’ or ‘glow,’ ‘to be brightly white.’ Here, and in Lamentations 4:7 , where the word is used of the colour of the skin, it means a clear, white complexion. In the latter passage the phrase is, ‘more tsach than milk’ contrasted with ‘darker than blackness.’ the chiefest ] Probably, as R.V. marg., marked out by a banner , or raised like a banner , ‘eminent,’ ‘distinguished.’ Some critics, however, connect the word with an Assyrian root meaning ‘to look,’ and explain ‘looked at,’ ‘admired,’ ‘conspicuous.’

Verse 10. - My beloved is white and ruddy, the chiefest among ten thousand. The mingling of colours in the countenance is a peculiar excellence. The word tsach , from the root tsahach (cf. Lamentations 4:7 ), means a bright, shining clearness; it is not the same as lavan , which would mean "dead white." So in Greek λαμπρὸς differs from λεῦκος . The red adhom , from the root dam , which means "to condense," is dark red ( rouge puce ), no doubt as betokening health and vigour. The pure, delicate white among the Caucasians denotes high rank, superior training, hereditary nobility, as among ourselves the "aristocratic paleness" (cf. Hom., 'I1,' 4:141, " ivory with purple ;" Virg., 'AEn.,' 12:65; Ovid, 'Am.,' 2; ' Eleg.,' 5:39; Hor., Od., 1:13, etc.; Tibull., 'Eleg.,' ext. 4, etc.). The chiefest, that is, the distinguished one, the chosen (so the Greek versions, Syriac, Jerome, Luther). The LXX. has ἐκλελοξισμένος , e cohorte selectus. Another rendering is "bannered," furnished with a banner or pennon ( דֶּגֶל ) hence the word דָּגוּל as a past participle (so the Venetian σεσημαιωμένος ). The numeral ( revava ) " ten thousand" is simply used to represent an innumerable multitude; "myriad" is so used among ourselves (cf. Ezekiel 16:7 ). Song of Solomon 5:10

Hereupon Shulamith describes to them who ask what her beloved is. He is the fairest of men. Everything that is glorious in the kingdom of nature, and, so far as her look extends, everything in the sphere of art, she appropriates, so as to present a picture of his external appearance. Whatever is precious, lovely, and grand, is all combined in the living beauty of his person. (Note: Hengstenberg finds in this eulogium, on the supposition that Solomon is the author, and is the person who is here described, incomprehensible self-praise. But he does not certainly say all this immediately of himself, but puts it into the mouth of Shulamith, whose love he gained. But love idealizes; she sees him whom she loves, not as others see him, - she sees him in her own transforming light.) She first praises the mingling of colours in the countenance of her beloved. 10 My beloved is dazzling white and ruddy, Distinguised above ten thousand.

The verbal root צח has the primary idea of purity, i.e., freedom from disturbance and muddiness, which, in the stems springing from it, and in their manifold uses, is transferred to undisturbed health (Arab. ṣaḥḥ, cf. baria, of smoothness of the skin), a temperate stomach and clear head, but particularly to the clearness and sunny brightness of the heavens, to dazzling whiteness (צחח, Lamentations 4:7; cf. צחר), and then to parched dryness, resulting from the intense and continued rays of the sun; צח is here adj. from צחח, Lamentations 4:7, bearing almost the same relation to לבן as λαμπρός to λευκός, cogn. with lucere. אדום, R. דם, to condense, is properly dark-red, called by the Turks kuju kirmesi (from kuju, thick, close, dark), by the French rouge fonc, of the same root as דּם, the name for blood, or a thick and dark fluid. White, and indeed a dazzling white, is the colour of his flesh, and redness, deep redness, the colour of his blood tinging his flesh.