A – “The Rose Of Sharon, And The Lily Of The Valleys” (Cant. 2:1)

From Smith’s Dictionary Of The Bible: Rose:

“(Hebrew Chabatstseleth) occurs twice only, viz. in Cant. 2:1; Isa. 35:1. There is much difference of opinion as to what particular flower is here denoted. Tremellius and Diodati, with some of the rabbins, believe the rose is intended; but there seems to be no foundation for such a translation. Celsius has argued in favor of the narcissus (Polyanthus narcissus). Gesenius has no doubt that the plant denoted is the ‘autumn crocus’ (Colchicum autumnale). It appears to us more probable that the narcissus is intended than the crocus. The narcissus and the lily (Lilium candidum) would be in blossom together in the early spring, while the Colchicum is an autumn plant. Chateaubriand mentions the narcissus as growing in the Plain of Sharon. Though the rose is apparently not mentioned in the Hebrew Bible, it is referred to in Ecclus. 24:14 (comp. also chap. 1:8, 39:13; Wisdom 2:8). Roses are greatly prized in the East, more especially for the sake of rose-water, which is in much request. Dr. Hooker observed seven species of wild roses in Syria.”

But with regard to the passage, translators have shown very little unanimity of thought, as is evi- denced in the following:

“…the rose of Sharon, a lily of the valleys”………………………………. R.S.V.
“…the rose of Sharon, the lily of the valleys”…………………………… Leeser
“…a rose of Sharon, a lily of the valleys”……………………………….. J.P.Soc.
“…a Narcissus of Sharon, a lily of the valleys”…………………………. Darby
“…the medow-saffron of Sharon, the lily of the valleys”    . . Rotherham
“…eine Blume ze Saron und eine Rose im Thal”………………………. Luther
“…a flower of the plain, a lily of the valleys” ………………………. Septuagint
“…the flower of the field, and the lily of the valleys”………………… Douay
“…the flower of the field, and the lily of the valleys”………. Confraternity
“…a rose of Sharon, a lily of the valleys”……………………………… Standard
“…a blossom of the plain, a mere lily of the dale”……………………. Moffatt
“…a saffron of the plain, a hyacinth of the valleys”…………. An Amer. Tr.
“…the rose of Sharon, and the lily of the valleys”…………………. Eng. A.V.
“…mere safron of the coastal plain…a lily of the low plains”………………………………………………………. New World Tr.

Ferrar Fenton, in his translation, renders the passage in question form: “Am I your Rose of Sharon? – Your lily of the Valley?”

W.M. Thomson, in The Land and the Book suggests that what is really referred to by the rose of Sharon is the marsh-mallow.

B – “The Lilies Of The Field” (Luke 12:27, 28)

From Nature Magazine – Dec. 1934:

“The use of the term ‘grass’ and the phrase about casting into the oven, as well as esthetic and philological considerations, led him to the conviction that the flower referred to is the common daisy. Anthemis palestina, which dots the fields of Palestine after the rains. The flower, Dr. Ha Reubeni (Professor of Biblical Botany, at the Hebrew University in Jerusalem) points out, is ‘beautiful at all hours of the day, even when old and drying. When it has dried up, it is gathered with the dried grass and cast into the furnace.’ And, he further reminds us that ‘the daisy has a crown, which gives special aptitude to the com- parison with Solomon, the crowned King’.”

C – “Apple Trees”

From Smith’s Dictionary Of The Bible: Apple- Tree: Apple.

“…It is a difficult matter to say what is the specific tree denoted by the Hebrew word tappuach. Most modern writers maintain that it is either the quince or the citron. The quince has some plausible arguments in its favor. The fragrance of the quince was held in high esteem by the ancients….On the other hand, Dr. Royle says, ‘The rich color, fragrant odor, and handsome appearance of the citron, whether in flower or in fruit, are particularly suited to the passages of Scripture mentioned above.’ (These included Cant. 2:3.) But neither the quince nor the citron nor the apple appears fully to answer to all the Scriptural allusions. The tappuach must denote some tree the fruit of which is sweet to the taste, and possesses some fragrant and restorative properties, in order to meet all the demands of the Biblical allusions. But the quince and the citron may satisfy the last-named requirement; but it can hardly be said that either of these fruits are sweet to the taste. The orange would answer all the demands of the Scriptural passages, and the orange trees are found in Palestine.

“But there does not appear sufficient evidence that this tree was known in the earlier times to the inhabitants of Palestine, the tree having been in all probability introduced at a later period. As to the apple-tree being the tappuach, most travelers assert that this fruit is generally of a very inferior quality. Moreover the apple would hardly merit the character for excellent fragrance which the tappuach is said to have possessed. The question of identification, therefore, must still be left an open one…” From Thomson’s The Land and The Book, pages 545-546.

“…Dr. Kitto has laboured in several of his works to prove that the Hebrew taffuah, translated ‘apples,’ means citron; but I think this is one of his least happy criticisms. The Arabic word for apple is almost the same as the Hebrew, and it is as perfectly definite, to say the least, as our English word – as much as the word for grape, and just as well understood; and so is that for citron, but this is a comparatively rare fruit. Citrons are also very large, weighing several pounds each, and are so hard and indigestible that they cannot be used except when made into preserves. The tree is small, slender, and must be propped up, or the fruit will bend it down to the ground. Nobody ever thinks of sitting under its shadow, for it is too small and straggling to make a shade. I cannot believe, therefore, that it is spoken of in the Canticles. It can scarcely be called a tree at all, much less would it be singled out as among the choice trees of the wood. As to the smell and color, all the demands of the Biblical allusions are fully met by these apples of Askelon; and no doubt, in ancient times and in royal gardens, their cultivation was far superior to what it is now, and fruit larger and more fragrant. Let tuffah, therefore, stand for apple, as our noble translation has it.”

D – Canticles 2:7 (latter portion of text)

Here again, the translators have had considerable difficulty in rendering the Hebrew text. Seem- ingly much depended upon their own conclusions as to whether it was he or she that was doing the talking. Note this in the following:

Authorized . “…stir not up, nor awake my love, till he please” Eng. Auth. . “…stir not, nor awaken my love, till he please” Standard . . “…stir not up, nor awaken my love until he please”
R.S.V…………. “…stir not up nor awake love, until it please”
An Amer. Tr. “…rouse not nor awaken my love, until it please”
Douay……….. “…stir not up, nor make the beloved to awake, till she please”
Confraternity “…stir not up nor make the beloved to awake, till she please”
Darby………… “…stir not up, nor awake (my) love, till he please”
Leeser……….. “…awaken not, nor excite my love, till it please”
J.P.S………….. “…awaken not, not stir up love until it please”
Fenton……….. “…disturb not my love, until it may please him to awake”
Rotherham . “…wake not nor arouse the dear love until she please”
Moffatt………. “… never rouse lovers, never stir them, till they are satisfied”
New World     “…try not to awake or arouse my love (in me) until it feels inclined”
Septuagint . “…so not rouse or awake my love, until it please”

E – 1 – Restitution

“Let (none) hastily conclude that there are no evidences of Restitution about us, nor that the Sun of Righteousness is not already gilding the watch towers of Zion and enlightening the world. Let him, on the contrary, reflect that we are already in the day when the hidden things are being made manifest; and let him remember that the first work of Restitution is properly a breaking down of the old and decaying structure which stands in the place which the new is to occupy. Remember that the first work of the tenderest physician is often to open the wounds, and to cleanse and amputate according to the necessities of the patient, in order to make thorough work of the healing. That such services cause pain and is seldom appreciated by the patient at the time, none need be told; and so it is with the work of the great Physician, the Restorer, the Life-giver; He wounds to heal, and the trouble and sifting in the Church and the world are but the lancing and cleansing needful, and a most important part of the Restitution work.” (B197)

E – 2 – Restitution And The Jubilee

“In the type, the Trumpet of Jubilee was to be sounded when the Jubilee Year began, to proclaim liberty throughout all the land, unto all the inhabitants thereof. (Lev. 25:10) The antitype is ushered in with the sounding of the (symbolic) ‘Seventh Trumpet,’ the ‘Trump of God,’ the ‘Last Trump.’ It is indeed the great trumpet: it announces liberty to every captive; and while at first it means the surrender of many expired claims and privileges, and a general time of disturbance and unsettling of usages, habits, etc., its full import, when rightly appreciated, is ‘good tidings of great joy which shall be unto all people.’

“In the early commotion, each one who hears the Jubilee Trumpet of the new dispensation is forcibly struck by some one of its many features and heeds no other. One sees the propriety of, and calls for, government reforms, the abolition  of standing armies and their burdensome tax. Another calls for the abolition of titled aristocracy and the recognition of every man by his manly qualities. Others call for the abolition of landlordism, and demand that landholding shall be as at first, according to necessity, and ability and willingness to use. Others call for temperance reform, and by prohibitory and other laws, by Law and Order Societies, seek to chain this great evil, and begin to restrain men who for the love of money would ensnare, enslave and destroy fellow men, and who, fastening their fangs into their weaknesses, would fatten and luxuriate upon their blood. Others form Humane and Anti- Cruelty Societies, to prevent those who have the ability from injuring the weak and dependent. Others form societies for the suppression of vice and demoralizing literature. Others form Anti- Adulteration Societies to examine into adulterations of food, and to expose and prosecute and punish those who for love of greater gain adulterate food and make it even injurious to health. Laws are enacted for the protection of the lives and the health of the people. Miners must have pure air, no matter what the cost; they must have two ways of escape in case of fire. Working people, powerless to help themselves or to choose their places of work, are cared for by the public laws. They can no longer be paid when the employer may please, and in store-orders, but the law now demands that pay-day shall be at least every two weeks and in cash. They can no longer be crowded into buildings where in case of fire they would be liable either to burn to death or to maim themselves for life by jumping; for ‘fire escapes’ are compulsory, and for any death or injury traceable to carelessness on the part of the employer, he is held responsible, and is punishable, either by fines, damages or imprisonment. Wealthy corporations, such as own railroad and steamship lines, are compelled to care for the lives and interests of the people, the poor as well as the rich. These reforms are the results of the awakening of the people by the Jubilee Trump of knowledge and liberty, and are not traceable to pure benevolence on the part of the more favored class. For though all in the favored or wealthy class who are benevolent, and such as love righteousness, can and do rejoice in these beginnings of reform, others, and the majority, regretfully yield from necessity. True, such laws and arrangements are not yet perfected, nor are they universal; but the beginnings noticed rejoice our hearts, and give evidence of what may be expected in the exalting of the humble and lowly, and the abasing of the proud, when the Jubilee regulations are fully in operation. All these things are parts of the reform commotion ushering in Earth’s Great Jubilee; and though much has been demanded, and much has been gradually con- ceded, yet kings and emperors, and queens – political, social, ecclesiastical and financial – will not submit to the great leveling process of this Jubilee or Restitution age without a great and severe struggle, such as the Scriptures point out as just before us, and which, though severe, is unavoidable, and will work out ultimate good.” (B197-199)

F – Turtle-Doves

“Turtle-Dove, a wild pigeon of migratory habits, similar to our mourning-dove, singing frequently (Cant. 2:12), abundant for sacrifices (Gen. 15:9), so that they were a godsend to the poor (Luke 2:24).” (Zondervan Pictorial Bible Dictionary)

“It is always mournful….Their low, sad plaint may be heard all day long at certain seasons in the olive groves and in the solitary and shady valleys among these mountains. I have, however, been more affected by it in the vast orchards around Damascus than anywhere else – so subdued, so very sorrowful among the trees, when the air sighs so softly and little rills roll their melting murmurs down the flowery aisles. These birds can never be tamed. Confined in a cage they droop and like Cowper, sigh for ‘A lodge in some vast wilderness, some boundless contiguity of shade,’ and no sooner are they set at liberty than they flee as a bird, to their mountains. David refers to their habits in this respect when his heart was sore pained within him: ‘Oh that I had wings like a dove! for then would I fly away and be at rest. Lo, there would I wander far off, and remain in the wilderness.’ And there you will meet these timid birds, far away from the haunts of cruel hunters, of whose society they are peculiarly suspicious.” (Thomson – The Land and The Book, pages 248/9)

G – The Mother’s House

It should be remembered that the promises of God for the blessing of all the families of the earth, centered in “the seed.” The first of these promises was to the effect that it would be “the seed of the woman,” (Gen. 3:15) that was to be the source of this blessing. About 2000 years later, the promise was reiterated, but this time it was to the effect that “the seed of Abraham” was to be its source. These two promises, however, concern but the one “seed,” and involve but one “woman” and one “man.” The three, are members of but the one family – one household! The “woman” is, of course, the Sarah Covenant – “Jerusalem, the mother of us all” (Gal. 4:26); the “man” is Jehovah God (typified by Abraham, Sarah’s husband – “the Father of us all” (Rom. 4:16); and the “seed” is the Christ, Head and body (Gal. 3:29) – the “household of faith.” (Gal. 6:10; Eph. 2:19) However, since in the Song of Solomon, Christ Jesus is represented by the bridegroom-to-be, who is brought into the espoused virgin’s mother’s house, the household of faith here, represents the rest of the Church only!

H – The Holy Anointing Oil Ingredients

The anointing oil with which both the high priests and the kings of Israel were anointed, consisted of five ingredients – olive oil, myrrh, cinnamon, calamus and cassia. (Exod. 30:31-33)

The Olive Oil was the base of this ointment, and held the four aromatic spices in suspension; and, represented the holy Spirit.

The myrrh, was a substance quite fragrant to the smell, but very bitter to the taste. This is, undoubtedly, to express the thought Bro. C. T. Russell suggests in connection with the gifts brought by the Magi unto Jesus, viz., submission, and a willingness to serve, even to the extent of bitterness and suffering. (See comments on Matt. 2:11 in Bible Students Manual.) Myrrh, has many uses. It was among other things, an antiseptic. One of the functions which the holy Spirit binds unto those who would be identified with Jesus, is the doing of good unto all men, as they have opportunity (Gal. 6:10), to bind up the broken-hearted…to comfort all that mourn. (Isa. 61:1, 3)

“God gives to those whom he has accepted, opportunity to use in his service in the present life talents which he has entrusted to them. They are, as far as they are able, to bind up broken hearts and give ‘the oil of joy for mourning,’ and thus to help allay the suffering of others, especially of the Lord’s household, though they are to assist any as they have suitable opportunity.” (R5537:1)

The Cinnamon came from the inner bark of a tree belonging to the Laurel family – an evergreen! We suggest that the constancy of our loyalty unto Jesus, and of our friendship for the brethren, is here indicated. Who will deny that the holy Spirit binds this grace unto us?

The Calamus, is a sweet-smelling substance obtained from the reed plant. One peculiarity of this reed plant is that it is easily bruised or broken; but it will perfume the very instrument that bruises or breaks it. What a beautiful picture is this of those whose sense of justice – of right and wrong – has been made keen through the Word of Truth, and who, therefore, may be unusually sensitive to unkindness resulting from unthoughtfulness on the part of those who should know better; instead of retaliating, or reviling, they shower kindnesses upon the offending. Is this not another of the graces bound to us by the holy Spirit? Can you say nice things about those who hurt you? Can you bless those who curse you? If so, it is an indication that the anointing which came upon Jesus (who reviled not again – 1 Cor. 4:12), has come upon you.

The Cassia, was a spice frequently used as an unguent; but also by the ancients as a perfume at funerals. Two very beautiful thoughts are suggested here. It is ours, who have come under the anointing, to allay all suffering to the extent that we are able, of the sting of each and every “burn” to which human kind are heir to. On the other hand, its use as a perfume at funerals by the ancients, reminds us that in other days, dead bodies did send forth or emit foul odors, which, of course, were minimized by the use of the fragrant perfumes. In this connection, we cannot help but think of this body of corruption which is bound to us (Rom. 7:24), and, the “foul odors” which continually arise as from our natural traits, ways, and mannerisms. How comforting it is to know that the anointing which we have received does greatly minimize the evil effects thus produced; the “fragrance” of the new creature’s life should be sweet, so that the “old man” and his evil ways will not be recognized at all. Seeing how much we need this “perfume” to cover our own shortcomings, etc., how kindly should we be disposed toward others, similarly afflicted! As for our brethren, we should no longer know them according to the flesh (2 Cor. 5:16), we ought rather be breathing-in the “fragrance” of their lives; and rather than expose their little weaknesses and frailties unto others, we ought to cover these with the robe of charity!

I – Solomon’s Bed (Cant. 3:7)

“…the word beds here (Psa. 149:5), in harmony with usage elsewhere in the Bible, would signify a rest of faith; that these saints were at rest in the midst of conditions to the contrary. This would hardly be the case if the reference be to those who have experienced the first resurrection ‘change.’ Theirs will not be a rest of faith, but an absolute entry into rest.” (R5451:2)

J – “Three Score” (Cant. 3:7)

Three score is the equivalent of six (6) times ten (10). “Six” is the number of man!

“The waterpots symbolize the Lord’s people; their number, six, might indicate that it refers to the Lord’s people in the present time of evil, because the number six is the symbol of imperfection and evil conditions…” (R3164:1)

“Ten” (i.e., the ten times to arrive at sixty), suggests completeness – all, entire. The complete Law consisted of ten commandments; the total number of all the saints living at the time of the parable (Matt. 25:10-13) is represented by ten virgins, despite the fact that “five were wise and five were foolish.” (See R5522, “The Ten Virgins”)

K – “Love” VS. “Ebony”

The fact that the Hebrew words for love and ebony are very similar (Dummelow) has led some scholars to conclude that there has probably been a corruption in the text; that it should read “ebony” for it would be more in keeping with the thought of an inlay.  Both Meek, in An American Translation, and Moffatt, in his translation, have so rendered it.

On the other hand, these two translators, seem to be the only ones who in their translations say nothing in this connection about the love of, for, by or to, the daughters of Jerusalem.

L – “Espousal”

The Hebrew chathunnah, which in the Authorized Version, Leeser, the Jewish Publication Society, and Confraternity (Douay) translations is rendered “espousals,” is in the Revised Standard Version, rendered “wedding,” and by Rotherham, “marriage” and by Moffatt, “nuptials.” We believe that “espousals” is the best rendering; and, that the others – “wedding,” “marriage,” and “nuptials,” are due to the failure of the respective translators to properly evaluate the difference between an es- pousal and a marriage in the ancient Hebrew economy. Surely, they were not one and the same; for the espousal always took place at a considerable time before the actual marriage.

“Among the Jews this was the ceremony of betrothal or coming under obligation for the purpose of marriage, and was a mutual agree- ment between the parties which usually pre- ceded the marriage some time. The espousal frequently took place years before the parties were married.” (McClintock & Strong’s Encyc.– Article: Espousal.)

“….The betrothing was performed a twelve month or more before the marriage. From the time of espousal the woman was considered as the lawful wife of the man to whom she was betrothed.  ” (McClintock & Strong’s Encyc. – Article: Betrothal.)

Thus we have suggested that the day of our Lord’s espousal was that of his consecration and dedication – the day wherein the crown was set apart for Him though He had not yet earned it.

A similar thought is suggested in the Tabernacle types, wherein Aaron, on the day of his consecration and dedication unto the priesthood, was garbed by Moses, in garments which we designate as of “glory and beauty” – long before he had actually earned the right to them. (See Lev. 8:7-9) It was nevertheless, the day wherein Aaron espoused to become the priest of blessing unto all the people – the whole nation of Israel. Yet it was not until the closing events of the great Day of Atonement had set it, that, after he had “died” (in the sin-offerings), for the people, that these garments became rightfully his; and he was specifically instructed to take off the linen garments, and, himself, put on the other garments – those of typical “glory and beauty”! (See Lev. 16:23, 24; also Lev. 9:23)

M – “Ewes”

It will have been noted that in the text under consideration as it appears in the Authorized Version, the words “of sheep that are even” are in italics, to indicate that they have been supplied by the translators; that they are not a part of the original Hebrew text. However, since reference is made to the bearing of twins, and to barrenness, only possible with female sheep, there is justification for the use of the word “ewes” by some of the more modern translators. The Revised Standard Version renders the complete text as follows: Your teeth are like a flock of shorn ewes that have come up from the washing, all of which bear twins, and not one among them is barren.”

N – “Cedars Of Lebanon”

“The Rev. Hugh Macmillan, gives the following beautiful description: ‘The cedar’ is the tree, par excellence, of the Bible – the type of all forest vegetation. Religion and poetry have sounded its praises so loudly and repeatedly that it has be- come the most renowned natural monument in the world. For untold ages it covered the rugged slopes of Lebanon with one continuous forest of verdure and fragrance, and formed its crowning ‘glory.’

“The ravages of man, carried on century after century in the most ruthless manner, laid its proud honors low; and now only a few scattered groves survive amid the fastnesses of the highest valleys to tell of the splendor that had perished. But what a magnificent relic the one grove of Kadisha is! Each huge trunk, scarred and hoary with the elemental strife of hundreds of years, still spreads out its great gnarled boughs laden with emerald foliage and exquisite cones, ‘full of sap’ in the freshness of undying youth, so that we cannot wonder at the superstition of the awe- struck Arabs, who attribute to the cedars not only a vegetative power which enables them to live eternally, but also a wise instinct, an intelligent foresight, by means of which they understand the changes of the weather, and provide accordingly.…It is a spot unique on earth. The sacred associations of thousands of years crowd around one there.

“In the fragrance of the cedars comes up the richness of Bible memories: each sight and sound suggest some incident alluded to by psalmist or prophet, and a feeling of awe and reverence, such as few other scenes can inspire, fills the soul to overflowing. There, at an elevation of six thousand feet, with their roots firmly planted in the moraines of extinct glaciers, with their trunks riven and furrowed by lightnings, with the snows of Lebanon gleaming white through their dusky foliage, with the stillness of earth’s mightiest powers asleep around them, who can fail to feel the force of the Psalmist’s words, ‘The trees of the Lord are full of sap; the cedars of Lebanon which He hath planted’?” (Biblical Things Not Generally Known, pages 222-223)

O – “Ruddy” (Cant. 5:10)

The Hebrew word (adom), rendered “ruddy” here, according to Strong’s Exhaustive Concordance, and Young’s

Bible, means “red,” “ruddy.” However, it is also possible that etymologically, the word is related to the Hebrew (dom) meaning blood; for, as Prof. Strong says, it basically means “to show blood (in the face), i.e., flush or turn red.

“…the meaning of the word ‘ruddy’ is ‘red, to show blood, to dye or make red…’

“…According to the meaning of the original language, the word ‘ruddy’ is closely connected with blood, and is only produced by blood.” (MacIlravy – Christ and His Bride, pages 247, 249)

P – “Lilies”

It is quite difficult to determine precisely just what flower is referred to by the Hebrew word Shoshannah, rendered “lilies” in the Authorized Version of Cant. 2:1; 4:5; 6:2; 7:2.

“Botanically the word shoshannah, like the modern Arab, susan, included in all probability a great many flowers, and was used in a way at least as wide as the popular use of the English word ‘lily’.” (The International Standard Bible Encyclopedia)

“…The following description of the Huleh-lily by Dr. Thomson (The Land and the Book) were it more precise, would perhaps have enabled botanists to identify it: ‘This Huleh-lily is very large, and three inner petals meet above and form a gorgeous canopy, such as are never approached, and king never sat under, even in his utmost glory.…We call it Huleh-lily because it was here that it was first discovered. Its botanical name, if it has one, I am unacquainted with. Our flower delights most in the valleys, but is also found on the mountains. It grows among thorn. Nothing can be in higher contrast than the luxuriant velvety softness of this lily, and the crabbed, tangled hedge of thorns about it. Gazelles still delight to feed among them; and you can scarcely ride through the woods north of Tabor, where these lilies abound, without frightening them from their flowery pasture’.” (Smith; McClintock & Strong’s Encyclopedia)

It will have been noted that Dr. Thomson does not mention the color of this Huleh-lily; and from the Article in McClintock & Strong’s Encyclopedia, the lily referred to in the Song of Solomon might have been almost any color though white, red and purple are specifically mentioned.

Q – Rendering Of Canticles 5:14

The translators seem to have had considerable difficulty with the rendering of this text, to wit:

Coverdale (1535) } “hands are full of gold rings and precious stones”
Matthew (1537)

Cranmer (1540)       “hands are like gold rings having enclosed the pleasant stone of Tharsis”
Bishop’s (1568)         

Geneva (1560) . . . “hands as rings of gold set with chrysolite”
Authorized (1611) “hands are as gold rings set with beryl”

Standard (1901) . “hands are as rings of gold set with beryl”
Rev. Stand. (1952) “arms are rounded gold set with beryl”

Leeser…………………. “hands like wheels of gold beset with chrysolite”
J.P.S…………………… “hands are as rods of gold set with beryl”
An Amer. Trans. . “hands rods of gold, studded with Tarshish-stone”
Confranternity……… “hands are turned, and as of gold, full of hyacinth”
Darby…………………. “hands gold rings set with chrysolite”
Fenton………………… “hands ringed with gold set with topaz”
Moffatt………………… “fingers are golden tapers tipped with topaz pink”
New World…………… “hands are cylinders of gold, filled with chrysolite”
Rotherham…………… “hands cylinders of gold set with topaz”

Where there is no unanimity of thought among scholars, what is the layman to do? We are accept- ing the rendering of the Authorized Version as being good, inasmuch as it fits into the Bible symbolisms more readily than do the others!

R – Rendering Of Canticles 5:16

Here again, the translators have had considerable difficulty, much of it centering about the Hebrew word chek, rendered “mouth” in the A.V. It is not, however, the same word (Hebrew peh) which is rendered “mouth” in Cant. 1:2.

The following will serve to show the divergences among the translators:

Authorized…………….. “his mouth is most sweet”
Standard………………. “his mouth is most sweet”
Rev. Standard……….. “his speech is most sweet”
Leeser………………….. “his palate is full of sweets”
J.P.S…………………….. “his mouth is most sweet”
An Amer. Trans…….. “his mouth is sweet”
Confraternity…………. “his throat most sweet”
Darby…………………… “his mouth is most sweet”
Fenton………………….. “his speech is most lovely”
Moffatt………………….. “his kisses are utterly sweet”
New World……………. “his palate is sheer sweetness”
Rotherham……………. “his mouth most sweet”

S – The “Espoused Virgin’s” Mother – Sarah Or Rachel

We have suggested that Sarah – the Abrahamic Covenant – is the “mother” of the “espoused virgin,” merely because Sarah had but one, an only child, Isaac, honored above all the others of Abraham’s (not Sarah’s) children. (Gen. 25:5)

It is, however, possible to consider Rachel – the special covenant of sacrifice – as the “mother of the espoused virgin”! Rachel had two children, Joseph (the firstborn) and Benjamin (the latter born), but the most honored of the two was, of course, Joseph, who typified the Messiah class, whereas Benjamin, well typified the less honored Great Company. In the Song of Solomon, the former would be represented in “the espoused virgin,” whereas the latter, in the “other virgins.”

“…Jacob in due time had the Abrahamic Covenant confirmed to him; and his two children by his wife Rachel seems to typify the fact that there are two classes of Spiritual Israelites, represented in Joseph and Benjamin.” (R4436:6)

“Rachel, the mother of Joseph and Benjamin, typified a special covenant – the covenant of sacrifice – which operated during this Gospel Age, and which brings forth two distinctively separate classes of saints. These two classes of saints seem to be typified by Joseph and Benjamin.

“The highest class is represented by Joseph – the Messiah – the class that includes the specially faithful of God’s people during this Gospel Age…” (R5231:3)

T – “Amminadib” (Cant. 6:12)

Though this may have been the name of some famous charioteer of ancient times, and has been so rendered in the Authorized Version, and in Roman Catholic versions – the Douay, and the Confraternity; most other versions and translations have rendered it according to the meaning of the two Hebrew words of which it is constituted.

Rev. Standard……….. “my prince”
J.P.S…………………….. “my princely people”
Leeser………………….. “my noble people”
An Amer. Trans…….. “my ardent lover.”
Rotherham……………. “my willing people”
New World……………. “my willing people”
Fenton………………….. “my prince.”
Darby…………………… “my willing people”
Standard………………. “my princely people”

U – “Mahanaim” (Cant. 6:13)

The Hebrew word “Mahanaim” which occurs in Gen. 32:2, and there has the significance of “two hosts or camps,” has by some of the Translators been left untranslated, and by others given the original significance, in this place:

Authorized…………….. “company of two armies”
Standard………………. “dance of Mahanaim”
Rev. Standard……….. “dance before two armies”
J.P.S…………………….. “dance of two companies”
Leeser………………….. “dance of a double company”
An Amer. Trans…….. “in the Mahanaim dance.”
Moffatt………………….. “in the sword dance”
Rotherham……………. “the dance of a double camp”
Confraternity…………. “the companies of camps.”
New World……………. “the dance of two camps”
Fenton………………….. “a Mahanami dancer”
Darby…………………… “the dance of two camps”

V – “The Joints Of Thy Thighs” (Cant. 7:1)

The Hebrew word chammuq rendered “joints” in the Authorized Version has been otherwise rendered in other translations and versions:

Standard………………. “thy rounded thighs”
Rev. Standard……….. “your rounded thighs”
Leeser………………….. “the roundings of thy thighs”
J.P.S…………………….. “the roundings of thy thighs”
Rotherham……………. “the curving of thy hips.”
Confraternity…………. “the joints of thy thighs”
An Amer. Trans…….. “the curves of your hips”
Moffatt………………….. “your thighs are swaying like links of a chain”
New World……………. “the roundings of thy thighs”
Darby…………………… “the roundings of thy thighs”
Fenton………………….. “the edge of your skirts is like lace”

W – “Clusters Of Grapes” (Cant. 7:7)

It is quite evident here, that some of the translators have taken license, for the words “of grapes” do not appear in the Hebrew text. Some translators have endeavored to rectify this, as the following will show:

An Amer. Trans “like clusters”
Moffatt………………….. “clusters of fruit”
New World……………. “date clusters”
Rev. Standard……….. “like its clusters”
Rotherham……………. “like clusters”

X – The Palm Tree (Cant. 7:7)

“Look now at those stately palm trees, which stand here and there on the plain, like military sentinels with feathery plumes nodding grace- fully on their proud heads. The stem, tall, slender, and erect as Rectitude itself, suggests to the Arab poets many a symbol for their lady-love; and Solomon, long before them, has sung, ‘How fair and how pleasant art thou, O love, for delights! this thy stature is like the palm tree.’ (Cant. 7:6, 7)

“Yes; and Solomon’s father says, ‘The righteous shall flourish like the palm tree. Those that be planted in the house of the Lord shall flourish in the courts of God. They shall bring forth in old age.’ (Psa. 92:12-14)

“The royal poet has derived more than one figure from the customs of men, and the habits of this noble tree, with which to adorn his sacred ode.

The palm grows slowly, but steadily, from century to century, uninfluenced by those alternations which affect other trees. It does not rejoice over much in winter’s copious rain, nor does it droop under the drought and the burning sun of summer. Neither heavy weights which men place upon its head, nor the importunate urgency of the wind, can sway it aside from perfect uprightness. There it stands, looking calmly down upon the world below, and patiently yielding its large clusters of golden fruit from generation to generation. They bring forth fruit in old age. The allusion to being planted in the house of the Lord is probably drawn from the custom of planting beautiful and long-lived trees in the courts of temples and palaces, and in all ‘high places’ used for worship. This is still common; nearly every palace and mosque and convent in the country has such trees in the courts, and being well protected there, they flourish exceedingly. Solomon covered all the walls of the ‘Holy of Holies’ (1 Kings 6:29) around about with palm trees. They were thus planted, as it were, within the very house of the Lord; and their presence there was not only ornamental, but appropriate and highly suggestive; the very best emblem, not only of patience in well-doing, but of the rewards of righteous- ness – a fat and flourishing old age, a peaceful end, a glorious immortality.” (Thomson – The Land and The Book, page 30)

Y – The 1000, And 200, Silver Pieces (Cant. 8:11, 12)

In the numerical symbolisms of the Tabernacle, ten (10) is the sacred number. It appears as the height of the boards (Exod. 26:16); and therefore in the height of the pillars supporting the first and second vails. The Tabernacle’s Most Holy, externally measured 10 x 10 x 10 cubits; the Holy measured 10 x 10 x (2 x 10 =) 20 cubits. The Court of the Tabernacle measured 50 (5 x 10) cubits in width; and 100 (10 x 10) cubits in length. (Exod. 27:18) There were also 100 (10 x 10) silver sockets that supported the Tabernacle’s superstructure and the posts supporting the second vail. (Exod. 38:27)

Jehovah’s dwelling place, the Most Holy, as already set forth, externally measured 10 x 10 x 10 cubits; that is 1000 (the 3rd power of 10), which we therefore designate to be JEHOVAH’S Number! In Cant. 8:11, 12, the cost of the privilege of working in Solomon’s vineyard is given as 1000 shekels of silver. We believe the significance of this to be, that the antitypical Solomon, our Lord, will have no one labor in His vineyard, unless he is in a covenant relationship with Jehovah by way of sacrifice! (Psa. 50:5)

When the sacred number of the Tabernacle ten (10), is lifted to its second power, the result is 100! This we designate as JESUS’ Number, because the gate which led into the Court of the Tabernacle measured 5 x 20 (100) cubits (Exod. 27:16), which gate, according to Tabernacle Shadows, represents Jesus. (T18) Again, the sockets which supported the Holy and the Most Holy of the Tabernacle, and the four pillars which supported the second vail, were also 100 in number. Inasmuch as they were made of the redemption money paid by the Israelites as a poll tax (Exod. 30:12-16; 38:27), we are suggesting that they too, represent Jesus – the redemption price for the sin of the world. It seems, therefore, that we are justified in declaring 100 to be JESUS’ Number; and that the undoubted significance of the 200 shekels paid as a remuneration to the laborers in the vineyard of the antitypical Solomon, is that “they” will receive a double portion in Christ (2 x 100 = 200); (1) identification with Jesus in his flesh, and the sufferings left behind (Col. 1:24; Gal. 2:20); and (2) identification with Jesus in His glory in the Kingdom. (Rom. 8:17; 2 Tim. 2:12)

Z – “Be Thou Faithful Unto Death…” (Rev. 2:10)

“These are the words of our glorified Lord, given through St. John the Revelator in the Island of Patmos. This thrilling exhortation is given to the church, to those who have entered into a special contract, a special covenant with the Lord. The invitation of the present time, to suffer with Jesus that we may reign with him, implies the attainment of membership in his body. His members are his disciples; they have been invited to walk in his steps.

“It is required of these, that they continue to hold fast the faith that first led them to make a consecration. They are to continue in this attitude through evil report and through good report, to follow their Leader ‘withersoever he goeth.’ They must not faint before they reach the end of the journey. The world, the flesh and the adversary will try to dissuade them and turn them back – try to cause them to think that the invitation they have received is an intangible, impossible thing.

“In one of his parables, our Lord represents some who when the sun of persecution arises, are not sufficiently loyal to the principles of righteous- ness to stand. They become offended. They wither away. So this word faithful seems particularly to signify loyalty, including also the thought of being full of faith. God’s children are to be full of faith, and those in whom God can have faith – those proving worthy of his entire confidence.

“Our Lord will say to such as are wholly faithful to the end of the race, ‘Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many  things; enter thou into the joy of thy Lord.’ These shall have ‘a crown of life.’ Their loyalty must be proved even unto death. This does not mean merely that they shall die as a consequence of their consecration to the Lord; for there will be two classes of those who thus die – the Little Flock will die sacrificially, and the Great Com- pany will die through ‘the destruction of the flesh, that the spirit may be saved in the day of the Lord.’

“‘Unto death,’ therefore, would in this text mean a faithfulness which would persist until the sacrifice is finished in death, a faithfulness ready to encounter death at any moment, which would lead to the performance of the covenant of sacrifice even unto its consummation.” (R5913-5914)

“…The Lord speaks of the class now called to discipleship, saying, ‘Gather my saints together unto me; those that have made a covenant with me by sacrifice’ – by a complete consecration of themselves: ‘Present your bodies living sacri- fices, holy and acceptable, unto God, your reasonable service.’ (Psa. 50:5; Rom. 12:1) If we have been accepted in Christ, if we have been begotten of the holy Spirit, it is because we have entered at this strait gate and upon this narrow way, and have made this covenant of sacrifice to the Lord, giving our wills and all earthly rights to him, that his will may be done in us.

“After having entered this strait gate and narrow way, we should continue therein – not neces- sarily without stumbling, nor necessarily without making mistakes; if we can go on ever so falteringly, to the best of our ability and with hearts loyal to the Lord, we shall be granted to sit on his throne – members of his bride class.

“As we are all aware the Bible shows that some who make this consecration, afterward become involved with the world, the cares of this life, and the deceitfulness of riches. These fail to carry out their agreement. Thus they are holding back the very price necessary to make them joint-heirs with our Lord.…How many people are over- charged with the cares of this life! How many people are being deluded by the deceitfulness of riches!

“There was a gentleman with whom the writer was once very intimate; we were like brothers.

One day he said, ‘Brother Russell, I should like very much indeed to be out in the Lord’s work and to do some kind of service for the truth, but I have a wife, and I understand that the Lord holds me responsible for the care of my wife. I could not think of going out and leaving her dependent. But if the Lord in his providence should ever send me money so that I could go without my wife’s suffering any serious inconvenience, I would be very glad to go out and preach the Gospel.’ The Lord took him at his word. He was then a bookkeeper; but the Lord opened the way, by the death of a member of the firm, for him to become one of the principal partners in that firm. Without any effort at all he prospered financially until he was worth at least half a million dollars.

“One day we said to him, ‘Brother, we have a very serious matter that weighs on us a great deal.’ He said, ‘Tell me what it is and I will assist you, whatever it costs.’ You see how gracious he was! He thought that we were after his money! Dear friends, we thank God that we have never yet found it necessary to ask for money; and we do not suppose that we ever shall. We said, ‘Brother, we are in great distress, and no one but you can help us.’ ‘Tell me what it is,’ he replied. We said, ‘Dear Brother, we desire to call your attention to something which you said several years ago when you were poor.’ Then we recited our previous conversation as best we could, and said, ‘The Lord has given you money: He has done his part; are you ready to do yours?’ With streaming eyes he answered, ‘Brother Russell, I am so bound to my business – hand and foot – that it would be impossible now.’ The cares of this life, the deceitfulness of riches, according to his own words, had bound him both hand and foot; but his heart was still loyal to God.

“We have no desire to be his judge, but we are inclined to think that dear brother did not get into the kingdom. While we do not know, yet we fear that his being bound ‘hand and foot’ may have stood in his way, though we think that he was truly a child of God. Are we to suppose that because he failed to make that sacrifice which he had agreed to make, he would go down into the second death? We hardly think so. We think that the Lord loved him and that he had a very loyal character. The Lord loves good characters. Our thought is that quite probably the dear fellow will be in the Great Company; and we are very glad that there will be a Great Company class.” (R5055:3,5,6)