Song of Solomon 7:3
Your two breasts are like two young roes that are twins.
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7:1-9 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.Or, Thy lap is like a moon-shaped bowl where mixed wine faileth not." The wine in the bowl rising to the brim adds to the beauty of the vessel, and gives a more pleasing image to the eye. Some interpret, "thy girdle is like a moon-shaped bowl," or "bears a moon-shaped ornament" (compare Isaiah 3:18).

Set about with lilies - The contrast is one of colors, the flowers, it may be, representing the purple of the robe. "The heap of wheat is not seen because covered by the lilies."

3. The daughters of Jerusalem describe her in the same terms as Jesus Christ in So 4:5. The testimonies of heaven and earth coincide.

twins—faith and love.

Which is repeated from Song of Solomon 4:5, where it is explained. Thy two breasts are like two young roes that are twins. See Gill on Sol 4:5. {b} Thy two breasts are like two young roes that are twins.

(b) Read Geneva So 4:5

3. This is a repetition of Song of Solomon 4:5, with the exception that the lilies of that passage are omitted here, as they have been mentioned in the preceding verse.Verse 3. - Thy two breasts are like two fawns that are twins of a roe. So in Song of Solomon 4:5; but there the addition occurs, "which feed among the lilies." This is omitted here, perhaps, only because lilies are just before spoken cf. The description is now in the lips of the ladies; before it was uttered by the king himself. 10 Who is this that looketh forth like the morning-red,

     Beautiful as the moon, pure as the sun,

     Terrible as a battle-host?

The question, "Who is this?" is the same as at Sol 3:6. There, it refers to her who was brought to the king; here, it refers to her who moves in that which is his as her own. There, the "this" is followed by עלה appositionally; here, by הנּשׁ looking forth determ., and thus more closely connected with it; but then indeterm., and thus apposit. predicates follow. The verb שׁקף signifies to bend forward, to overhang; whence the Hiph. השׁקיף and Niph. שׁקף, to look out, since in doing so one bends forward (vid., under Psalm 14:2). The lxx here translates it by ἐκκύπτουσα, the Venet. by παρακύπτουσα, both of which signify to look toward something with the head inclined forward. The point of comparison is, the rising up from the background: Shulamith breaks through the shades of the garden-grove like the morning-red, the morning dawn; or, also: she comes nearer and nearer, as the morning-red rises behind the mountains, and then fills always the more widely the whole horizon. The Venet. translates ὡς ἑωσφόρος; but the morning star is not שׁחר, but בּן־שׁחר, Isaiah 14:12; shahhar, properly, the morning-dawn, means, in Heb., not only this, like the Arab. shaḥar, but rather, like the Arab. fajr, the morning-red, - i.e., the red tinge of the morning mist. From the morning-red the description proceeds to the moon, yet visible in the morning sky, before the sun has risen. It is usually called ירח, as being yellow; but here it is called לבנה, as being white; as also the sun, which here is spoken of as having risen (Judges 5:31), is designated not by the word שׁמשׁ, as the unwearied (Psalm 19:6, Psalm 19:6), but, on account of the intensity of its warming light (Psalm 19:7), is called חמּה. These, in the language of poetry, are favourite names of the moon and the sun, because already the primitive meaning of the two other names had disappeared from common use; but with these, definite attributive ideas are immediately connected. Shulamith appears like the morning-red, which breaks through the darkness; beautiful, like the silver moon, which in soft still majesty shines in the heavens (Job 31:26); pure (vid., regarding בּר, בּרוּר in this signification: smooth, bright, pure under Isa.Isa 49:2) as the sun, whose light (cf. טהור with the Aram. מיהרא, mid-day brightness) is the purest of the pure, imposing as war-hosts with their standards (vid., Sol 6:4). The answer of her who was drawing near, to this exclamation, sounds homely and childlike:

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