Song of Solomon 4:6

Son 4:6 Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.

Ver. 6. Until the day break, and the shadows flee away,] i.e., Till that last and great day of the Lord dawn, that "day of refreshing," {Act 3:19} that day of consolation, as the Syriac hath it, {Joh 11:24} when "everlasting joy shall be upon the heads of all believers; they shall obtain joy and gladness, and sorrow and sighing shall flee away." {a} Till that blessed time, Christ, in answer to his spouse’s request, {Son 2:17} promiseth to get him "to the mountains of myrrh"; that is, not to heaven, as some sense it, but to his Church militant, frequently called God’s holy mountain, and here "mountains of myrrh, and hills of incense," as in allusion to Mount Moriah, whereon the temple was builded, so especially in reference to the prayers and good works of the saints, those evangelical sacrifices wherewith God is well pleased. Some there are that, comparing this with Son 2:17, make these to be the Church’s words; that as there she requested speedy help of Christ in the time of her sorrow, so here in like temptation she fleeth for refuge to the "mount of myrrh, and hill of frankincense," to the holy ordinances where she hopeth for comfort.

{a} Benuchama. {Isa 35:10}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Son 4:6. Until the day break, &c. — These words are uttered by the bride, (chap. 2:17,) and here returned by the bridegroom as an answer to that request. And this place may be understood of the day of glory, when all shadows and ordinances shall cease; I will get me to the mountain of myrrh, &c. — To my church upon earth, which was typified by the mountain of Moriah and the temple upon it. This, in prophetic writings, is called a mountain, and may well be called a mountain of myrrh and frankincense, both for the acceptable services which were there offered to God, and for the precious gifts and graces of the Holy Spirit, which are of a sweet-smelling savour to God and men. Thus Christ directs believers where they may find him, namely, in his church and ordinances.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

4:6 After mention of the breasts in the previous verse, the man’s exclamation that he wants to hurry to the mountain of myrrh and hill of frankincense is easily understood as his desire to be intimately close to this beautiful woman.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Verse 6. Until the day break] Until the morning breeze. See So 2:17.

The shadows flee away] Till the sun sets.

Mountain of myrrh] Probably the same as the mountains of Bether, So 2:17. Mountains where the trees grew from which myrrh and incense were extracted.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(6) Until the day break.—See Note, Son_2:17. Until the day breathe = when evening is come. Commentators have tried to identify the mountain of myrrh and hill of frankincense, but these only carry on the thought of Son_4:5 under another figure. We have come to another break in the poem, the end of another day, and, as before, though the metaphor is changed, the curtain falls on the complete union of the bridegroom with his bride.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

6. Until the day break] As in Son_3:7 we must translate, Until the day cool and the shadows have fled, i.e. until the evening. This verse, by its transition to action on the part of one of the chief speakers, a thing that does not occur in the bridal wasf, shews that we have not here a regular wasf. Budde and Bickell would consequently omit it.

to the mountain of myrrh, and to the hill of frankincense] This is taken by Oettli to mean, ‘I will get me into a garden of spices in hilly ground.’ He supposes that Solomon, thinking he has triumphed, says he will go away to a garden where he has planted exotic plants, and will return in the evening. This seems much preferable to the interpretations which find in these words allegorical references to the person of the bride. Cheyne would read Hermon for ‘myrrh’ (Heb. mor) and Lebanon for ‘frankincense’ (Heb. lebhônâh). But no one could say that he was going on one afternoon to both Lebanon and Hermon, which is the highest peak of Anti-Libanus. The emendation would be feasible only if the whole complex of mountains were included in the name Lebanon.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Retire. In the morning, (Sanctius) or rather the bridegroom takes his leave early, promising to return in the evening, chap. ii. 17. (Calmet) --- Myrrh. To Calvary, where the fervent will pour forth their prayers, and learn mortification. (Calmet) --- Christ dwells in mortified and devout minds.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Until the day break, and the shadows flee away: these words are uttered by the bride, Son 2:17, and here returned by the Bridegroom, as an answer to that request. And this place may be understood either,

1. Of the day of the gospel, when all legal shadows shall vanish; or,

2. Of the day of glory, or of the general resurrection, when all manner of shadows and ordinances shall cease; till which time either the spouse feeds among lilies, as was now said, Son 2:5, or the Bridegroom gets him to the mountains, &c., as it follows. For the words are by most joined with the foregoing, and by some with the following clause.

To the mountain of myrrh, and to the kill of frankincense; either,

1. To the temple at Jerusalem, which is oft and fitly expressed by the name of a mountain or hill, because it was built upon a mountain, and which may be called a mountain of myrrh and frankincense, because of the abundance of myrrh and frankincense which was there used and offered; in which place the church was to feed, and Christ would continue his presence, until the dawning of the gospel day. Or,

2. To my church upon earth, which was typified by the mountain of Moriah, and the temple upon it, and which in prophetical writings is called a mountain, as Isa 2:2,3; Mic 4:1,2, and elsewhere; and which may well be called

a mountain of myrrh and frankincense, both for the acceptable services which are there offered to God, and for the precious gifts, and graces, and comforts of the Holy Spirit, which are of a sweet-smelling savour to God and men, and which there, and there only, are poured forth. Thus Christ directs his bride, to wit, particular believers, where they may find and enjoy him, namely, in his church and ordinances.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. In the play of feeling here traced, this verse is of great importance. Amid the splendours of the palace of which, as will soon plainly appear, (and must have been already suggested,) she can, if she choose, become an inmate, the voice of her Beloved still controls her feelings. Not the compliments which he pays, but the tones of his voice, the music of a faithful heart, and the beaming of a love-lighted face, prevail. The palace fades from her thought. Better to be queen of one true heart in the poor simplicities of country life, than to share with many rivals the marble court of the king. This verse is the crisis of the Song. There has been a test and trial in her spirit, but the difficult point is now passed. All blandishments will hereafter be vain. Until, etc. — See Son_2:17. The Enamoured decides to leave the palace at the cool and shelter of evening, and go back to the country, which takes now a sudden charm in her thought.

Mountain of myrrh — An old traveller speaks of Syrian hills so overgrown with spicy shrubs and bushes that the very air was fragrant as he passed.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Until the day be cool, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense. If this be the language of the bride, which most modern interpreters think, the meaning is to check the ardour of her lover, in the modesty of her fresh and maidenly feeling Let me retire from such praises. They are too ardent for me. It is only a moment"s interruption, which is followed by still more loving words from the bridegroom. We must naturally connect the words Son_2:17, where the bride certainly speaks. Louis de Leon thinks that the meaning is general, "shady and fragrant places." Anton (1773) suggests that she is desiring to escape and be free. It cannot be included as a description of the neighbourhood of the royal palace. She might, however, mean merely Let me walk alone in the lovely gardens of the palace until the shades of night shall hide my blushes. It is unlikely that the words are in the mouth of Solomon; for then it would be impossible to explain their use by Shulamith previously. She is not referring to Lebanon and its neighbourhood, and there can be no idea of looking back to a lover from whom she is torn. The interpretation which connects it with maidenly feeling is certainly the most in harmony with what has preceded. Perhaps the typical meaning is underlying the words Let me find a place of devout meditation to feed my thoughts on the sweetness of this Divine love into which I have entered.

Where Christ is now.

"Until the day break," etc.

I BY THIS IS MEANT THE PRESENT LIFE. It does not matter whether the words be taken as telling of the time until the day break or until the day close. In the former case, the speaker would mean that all the night long he would be on the mountains of myrrh, etc.; but in the latter, he would mean that until the day were done he would be there. It matters not, for the present life may be likened to either night or day. If to the night, then night time is meant to suggest the darkness in which men live. As to knowledge: "We see through a glass, darkly." As to happiness: "Man is born to trouble." As to the use of life: men choose to walk in darkness. The land sits "in darkness and in the shadow of death," because they who dwell in such land are in that deep spiritual darkness of which the prophet tells. If to the day, then as the time for toil, the season for diligent work, the period during which the busy affairs of men are transacted such is our life so long as it continues. On either interpretation the present life is meant.

II THE PLACE WHERE DURING THIS LIFE WE MAY FIND CHRIST. On "the mountains of myrrh," etc. By this is meant, not heaven, for we cannot ascend into heaven; and the place told of here is evidently a place accessible. Therefore we take the "mountains of myrrh," etc., to mean the Church. (cf. Isa_2:2) And there are many other Scriptures in which the Church is likened to hills or mountains. (Psa_68:15, 16 87:1-3, etc.) Some have thought that the throne of grace, the place of prayer, is meant and so it is; but more than that is included. Nothing less than the Church of Christ. And the similitude employed here is just. For the Church is as a mountain.

1. For elevation. The Church should be above the world. Hence, in the magnificent ministers which adorn this and other lands, the sacred fabric towers in lordly height far above all the dwellings that cluster around it. It symbolizes this very truth. Our Lord said, "Ye are a city set on a hill.

2. For visibility. "Which cannot be hid." Goodness ever betrays itself; like him from whom it comes, and of whom it was said, "He could not be hid." Does the visibility consist in anything else but character? Is not the Church the company of all the good?

3. For its majesty. It is God"s vicegerent here on earth. By it "kings rule, and princes decree justice." Kings were its nursing fathers and queens its nursing mothers. (cf. Isa 60)

4. For its immovability. (Psa_135:1) "The gates of hell shall not prevail against it," said our Lord. And here it is today, and it never seemed more likely to continue than it does today.

5. For its fruitfulness. The mountains and hills told of are not mere rocky heights, stony and barren, but rich and fruitful, their sides covered with noblest trees. "They that be planted in the house of the Lord," etc.

6. For its delightfulness. Myrrh and frankincense are the product of its trees, and make the whole place fragrant, precious, full of delight to him who dwells or comes there (cf. "The Lord loveth the gates of Zion more than," etc.). Christ loves to be there, and his people love to meet him there. For it is the place of accepted prayer, of hallowed communion, of adoring worship, of manifold spiritual help. And there Christ is to be found. He is there according to his Word, in his unseen but real presence, and in his gracious power. Myriads attest this. Therefore

III WE SHOULD SEEK HIM THERE. The verse seems to be a suggestion to this effect. To forsake the assemblies, communion, and fellowship of the Church is to suffer great loss. Some say, "We can pray at home;" and when they must be at home no doubt they can, but when they need not be we doubt if many do. And when we think of the treasure store of help that is gained by them who seek the Lord in his Church, who get them to the mountain, etc., where he is, we commiserate, even whilst we condemn, those who never get themselves there at all. S.C.

HOMILIES BY J.D. DAVIES Ver. 6. Night and morning.

In the experiences of the heavenly life in the soul there are fluctuations of health and joy as great as the fluctuations of the seasons, as great as the change from night to day. Our globe is as near to the sun at dead of night as at noon, but, being turned away from the sun, loses the enjoyment of his beams. So Jesus may be equally near to us in our times of depression, though unbelief hides him from our eyes.

I THIS LANGUAGE WELL DENOTES THE PURPOSE OF A MAN IN A STATE OF INTELLECTUAL DOUBT. The gloom of night has fallen upon him.

1. Note his difficulties. Grave doubts haunt his mind whether there be a personal God. The probabilities for and against seem to him fairly equal. In the busy world honest men often suffer. Innocent children sometimes starve. The righteous are crushed to the wall, or are pining in a gaol. Is this consistent with the jurisdiction of a benevolent God? Or if there be a God, the man has serious doubts whether the Bible can be accepted as a revelation to men of God"s plans and designs. Evidently the book is marked with imperfections, traceable to man. Or he is perplexed with the theories respecting Christ"s atonement. Is it possible for one person to bear the penalty of another"s guilt? Or he is in darkness touching man"s future state. Will there be a resurrection of the body? Will the identical man have a second life? What will become of the ungodly? How can redemption be a success if the majority of men perish? He is compassed and overborne with these shadows. What shall be his course?

2. Note his conduct. "I will take me to the mountains of myrrh," etc. Now, mountains are the emblems of substantial durability. Changes may pass over the plains of earth, but the hills abide. So amid all this flux of doubt some things are certain. It is certain that I ought to be truthful. I must ever follow the truth, and must hate falsehood. It is certain that I ought to be meek, patient, industrious, sober, chaste; a diligent inquirer after the truth, a champion of righteousness. These are our "mountains of myrrh," and on these we will dwell until clearer light dawns upon our path.

3. Mark his expectation. Certainly these shadows of night shall in due time vanish; the day of perfect certitude will dawn. Perhaps the mind itself, as an instrument for discerning truth, may grow more perfect. Perhaps some element of probability has been underrated. Perhaps personal inclination has biassed judgment. Very likely new light from some quarter will break upon us touching the destiny of mankind. We will calmly wait. We will keep our minds open to instruction, open to correction, and light will assuredly come. We find a sweet and healthful fragrance in a life of conscientious service, and we are in the best position to catch the first rays of the morning sun.

II THIS LANGUAGE DESCRIBES THE PURPOSE OF A MAN WHO ASPIRES TO A HIGHER PLANE OF CHRISTIAN LIFE. He is now among the mists of the valley; he resolves to dwell in the clear bracing air of the breezy hills.

1. Note his lamentations. He is in darkness respecting his personal relationship with God. He questions the reality of his faith. His religion is devoid of joy. Now and again some old lust reasserts its power. The old life and the new still struggle for the mastery. He makes no progress in holiness or in self-conquest. He finds no liberty in prayer, no sweet sense of the Brother"s friendship. He is impotent. He waits for light and help from above. "Tis a dark and wintry night.

2. Observe his purpose. "I will betake me to the hills of frankincense," etc. There are some things he cannot do for himself. But there are some things he can do. He cannot create light, but he can climb into the place where the light is best seen. He will act as a dependent servant, and carefully do his Master"s will. He will deny himself all evil indulgence. He will dwell upon the fragrant mountains of Divine promise. He will be a devout searcher of the Scriptures. He will confess his every sin before God, and cherish a temper of self-humiliation. He will hope for clearer proof of sonship. He will aspire for the full light of God"s countenance. What God has done for others, he will surely do for him.

3. Note his outlook. "Until the day breaks," etc. Most certainly "we have not yet attained." There is a higher experience to be reached, greater conquests to be gained. It is possible to have closer and more joyous friendship with God. It is possible for the principle of generous love to be fully dominant in the soul. There is fine scope for the development of faith. We want a more entire consecration to our Lord. In a word, we want the heavenly King to reign in us more manifestly. And that spring morn of consecration and of gladness shall come. The "shadows shall flee away, the day shall break.

III THIS LANGUAGE WILL EXPRESS THE CHRISTIAN"S HOPE RESPECTING THE TRIUMPH OF CHRIST"S KINGDOM. Now darkness and light commingle in the world like a thick mist in the valley. But presently the light shall conquer.

1. Observe the present condition of Messiahs cause. In some empires that cause moves forward, in others it apparently retrogrades. Once flourishing Churches are now dead. The Churches of Antioch and Samaria and Carthage have disappeared. Waves of ritual superstition have swept over some regions where once godly Churches flourished. Forms of faith have disappeared. The seraphic zeal of one age yields to spiritual stupor in the next. We scarcely know whether the kingdom of grace is on the ebb tide or on the flow the outlook is checkered.

2. Observe the Church"s present duty. In this case duty is clear. She should resort to the mountain of prayer to the spicy hills of a new devotement. Sensible of her weakness, she must get into closer union with the eternal Source of strength. The methods which have been successful in the past must be plied in the future. We must be better instructed in the will of God. Perhaps our zeal has been sectarian and selfish in the past, and we want a purer purpose, a simpler aim. We must be ready for greater sacrifices in the Master"s cause. To please the Bridegroom must be our supreme motive.

3. The outlook of faith. The day shall certainly dawn. Great is the truth; it must prevail. The prophecies of saintly seers shall certainly be fulfilled. The covenant with Christ must be observed. "To him every knee shall bow." The heathen is "given to him for an inheritance." "He shall see of the travail of his soul, and shall be satisfied." We can afford to wait. Jesus must reign." Love is the mightiest force in the universe, and must conquer. In due time the sun of conquest shall rise on man"s vision, and the light shall expand into the glories of the perfect day.

IV THIS LANGUAGE SERVES TO ILLUSTRATE THE CHRISTIAN"S PROSPECT OF HEAVEN.

1. His present depression. At present he does not perceive any organic difference between himself and unconverted men. He may have a livelier taste for religious pursuits. He may find more enjoyment in prayer. Yet he cannot discover any radical difference to warrant the sublime expectation that he shall be claimed as a son, and join in the occupations of angels. Daily he feels the power of evil principles within him. Certainly the realities of righteousness and the things of the spiritual world do not absorb his thoughts. He is of the earth, earthy. When and how shall the great change pass over me, to fit me for the society of the redeemed? When will the glorified body be assumed? Will it be developed out of the present organism, or will it be a new creation? What will be my location and my experience immediately after death? Will the eternal state be totally different from anything I have expected? Such things disquiet me?

2. Present duty. "I will get me to the hills of frankincense." I will get away from secular pursuits as much as I can, and will get into familiar fellowship with God. Inasmuch as his presence is the centre of all joy and activity in heaven, it is well to have his society and fellowship now. The veil that hides him from me is not on his side, but on mine; it is the veil of unbelief. I will get me to the mount of communion, and in close heart fellowship with God I shall await with calm composure the tremendous change. I want purity of heart wherewith to see God.

3. Note the glorious prospect. "The day shall break, and the shadows shall flee away." All dark thoughts of God and of God"s dealings shall by and by disappear. All his mysterious ways will be illuminated in the blaze of noon. Whereas now we feel some of our earthly conditions hard to bear, then shall we discover that these were ordered by the ripest wisdom, combined with tenderest love. Every puzzling doctrine shall be made plain. Paradoxes will blend in perfect harmony. Gracious reasons will appear for every disappointment, every sorrow, every conflict, we endured on earth. The mysteries of pain and sin and death will all be solved, and God"s great plan for training men will be pronounced the best. So on "the mountains of myrrh and on the hills of frankincense" we will cheerfully abide, in filial fellowship with Jesus, "until the day breaks, and the shadows flee away. D.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Until - These words are uttered by the bride, chap. ii, 17, and here returned by the bridegroom as an answer to that request. And this place may be understood of the day of glory, when all shadows and ordinances shall cease. To the hill - To my church upon earth, which was typified by the mountain of Moriah and the temple upon it. This in prophetic writings is called a mountain, and may well be called a mountain of myrrh and frankincense, both for the acceptable services which are there offered to God, and for the precious gifts and graces of the Holy Spirit, which are of a sweet smelling savour to God and men. Thus Christ directs believers, where they may find him, namely in his church and ordinances.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

The man continues to praise the woman.

Until the dawn arrives and the shadows flee away

Translate similar wording in this line as you did the line in Song of Songs 2:17.

I will go to the mountain of myrrh and to the hill of frankincense

The "mountain of myrrh" and "hill of frankincense" are metaphors for the woman's breasts (See: Song of Songs 1:13). AT: "I will lie close to your breasts, which are like mountains that smell like myrrh and frankincense" or "I will lie close to your breasts, which smell very sweet" or "I will go to the sweet-smelling mountains" (See: Metaphor)

the mountain of myrrh

"the mountain made of myrrh" or "the mountain that has myrrh growing on it"

the hill of frankincense

"the hill where there are clouds of smoke from burning frankincense in the air"

You are beautiful in every way

"Every part of you is beautiful" or "All of you is beautiful"

my love

"you whom I love." See how you translated this in Song of Songs 1:9.

there is no blemish in you

"you have no blemish"

translationWords

shadow

myrrh

frankincense

blemish

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

and the shadows flee That is the time of heat, the hottest time of the day. I will save you, and you are pleasant to me.

the sun Heb. הַיוֹם, usually “the day.” This refers to the sun, and likewise, (Gen. 3: 8): “in the direction of the sun (לְרוּחַ הַיוֹם), and so, (Mal. 3:19): “For lo, the sun (הַיוֹם) comes, glowing like a furnace,” and when the sun spreads, I will go to Mount Moriah, to the everlasting Temple. [This is] in Genesis Rabbah (55:7). i.e., When they will then sin before Me by profaning My sacred offerings and by spurning My meal offerings in the days of Hophni and Phinehas (I Sam. 3:12-17), I will withdraw from them and I will abandon this Tabernacle, and I will choose for Myself Mount Moriah, the everlasting Temple, and there, “You are all fair...and there is no blemish in you,” and there I will accept all your sacrifices.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.