A tower of ivory - The tower of ivory, the allusion being to some particular tower, built probably by Solomon 1 Kings 10:21.

Fishpools in Heshbon - Or, simply pools. Among the ruins to the south of Heshbon still remain a number of deep wells cut in the rock, and a large reservoir of water. The simile well sets forth the appearance of a large clear liquid eye (compare Sol 5:12 note).

Gate of Bath-rabbim - Perhaps the gate looking toward Rabbath-Ammon on the north side of the city, though this does not agree with the wells above mentioned; or, the gate of the city "full of people" Lamentations 1:1; or, an expression indicating the gate itself as the scene of numerous gatherings.

Nose - Better perhaps "face "or "brow."

The tower of Lebanon - Possibly "the house of the forest of Lebanon" or part of it 1 Kings 7:2; 1 Kings 9:19, built by Solomon in the early part of his reign; or possibly a watchtower erected by David to overawe Damascus after his war with Hadadezer 2 Samuel 8:6.

Thy neck - as a tower of ivory - High, white, and ornamented with jewellery, as the tower of David was with bucklers. See on Sol 4:4 (note).

The fish - pools in Heshbon - Clear, bright, and serene. These must have been very beautiful to have been introduced here in comparison. These two fountains appear to have been situated at the gate that led from Heshbon to Rabba, or Rabboth Ammon. There is a propriety in this metaphor, because fountains are considered to be the eyes of the earth.

Thy nose - as the tower of Lebanon - There was doubtless a propriety in this similitude also, which cannot now be discerned. If we are to understand the similitude as taken from the projecting form of the nose, even here I see nothing striking in the metaphor; for surely the tower of Lebanon did not project from the mountain as the human nose does from the face. It is better to acknowledge that there was undoubtedly some fit resemblances; but in what circumstance we know not. But some commentators are always extolling the correctness of the imagery in those very difficult places, where no soul sees the similitude but themselves.

Thy neck is as a tower of ivory,.... Two things recommend the neck, erectness and whiteness; both are here expressed, the one by a "tower", the other by "ivory"; hence a fine beautiful neck is called an ivory one (t); and for the same reason it sometimes has the epithet of "snowy" (u), and sometimes of "marble" (w). Of the church's neck, as it may design either the ministers of the word, or the Scriptures of truth; see Gill on Sol 4:4; where it is compared to "the tower of David", and here to "a tower of ivory": Marckius conjectures that they may be the same, or that this is the name of, vine ancient structure known at this time; however, it is used as expressive of the purity of the lives of Gospel ministers, and the evenness of their doctrines, and of the purity, beauty, glory, axial harmony of the Scriptures;

thine eyes like the fish pools in Heshbon, by the gate of Bathrabbim; Heshbon was formerly the seat of Sihon, king of the Amorites, Numbers 22:26; of which Bathrabbim was one of its gates; so called, either because it led to Rabbath, a city near it, and mentioned with it, Jeremiah 49:3; or because of the great numbers that went in and out by it; for it may be rendered, "the daughter of many", or "of great ones" (x): near this gate, it seems, were very delightful fish pools, to which the eyes of the church are compared. In the Hebrew language, the word for eyes and fountains is the same; the eyes having humours in them, and so fitly compared to fish pools. Of the eyes of the church, as they may design either the ministers of the word, or the eyes of her understanding, particularly faith; see Gill on Sol 1:15; here they are said to be like "fish pools", whose waters are clear, quiet, constant and immovable; and, seen at a distance, between trees and groves, look very beautiful: and, if applied to ministers, may denote the clearness of their sight in discerning the truths of the Gospel; and their being filled with the fulness of the blessing of the Gospel of Christ; and their being blessings to the churches of Christ, and to the souls of men the word for "fish pools" comes from a word which signifies "to bless" (y); and such being observed as were near the gate of Bathrabbim, may have respect to the multitude that attend their ministry, and receive benefit by it; in which they are constant and invariable, and all of a piece, and appear very beautiful to those to whom they are useful. And if applied to the church's eyes of understanding, those of faith and knowledge, may denote the perspicuity of them, in the discernment of spiritual things; and the fixedness and immovableness of them on the person, blood, and righteousness of Christ; looking alone to him, and off of every other object, and so very attractive to him, and beautiful in his sight, as well as their abounding with the waters of evangelic repentance and humiliation; see Sol 4:9;

thy nose is as the tower of Lebanon, which looketh towards Damascus; a tower on that part of Mount Lebanon which faced Damascus, which lay in a plain, and so open to view, as well as exposed to winds; hence called, by Lucan (z), Ventosa Damascus; which tower was so high, as Adrichomius (a) says, that from thence might be numbered the houses in Damascus: by which also may be meant the ministers of the word; nor need it seem strange that the same should be expressed by different metaphors, since the work of ministers is of different parts; who, as they are as eyes to see, so like the nose to smell; and having a spiritual discerning of Gospel truths, both savour them themselves, and diffuse the savour of them to others; and are both the ornament and defence of the church: the former is signified by the "nose", which is an ornament of the face, and the latter by the "tower of Lebanon", and this is looking towards Damascus, the inhabitants of which were always enemies to the people of Israel; and so may denote the vigilance and courage of faithful ministers, who watch the church's enemies, and their motions, and, with a manful courage, face and attack them. Moreover, this description may respect the majesty and magnanimity of the church herself; the former may be intimated by her nose, which, when of a good size, and well proportioned, adds much grace and majesty to the countenance; and the latter by its being compared to the impregnable tower of Lebanon, looking towards Damascus, signifying that she was not afraid to look her worst enemies in the face: or the whole may express her prudence and discretion in spiritual things: by which she can distinguish truth from error, and espy dangers afar off, and guard against them.

(t) "Eburnea cervix", Ovid. Epist. 20. v. 57. "Eburnea colla", ib. Metamorph. l. 3. Feb. 6. v. 422. & l. 4. Fab. 5. v. 335. (u) Ovid. Amor. l. 2. Eleg. 4. v. 41. (w) Ib. Fasti, l. 4. v. 135. Virgil. Georgic. 4. in fine. (x) Sept. "filiae muititudinis", V. L. "magnatum", Montanus; "nobilium", Pagninus. (y) a rad. "benedixit". (z) Pharsal. l. 3. v. 215. (a) Theatrum Terrae Sanctae, p. 100.

4a Thy neck like an ivory tower.

The article in חשּׁן may be that designating species (vid., under Sol 1:11); but, as at Sol 7:5 and Sol 4:4, it appears to be also here a definite tower which the comparison has in view: one covered externally with ivory tablets, a tower well known to all in and around Jerusalem, and visible far and wide, especially when the sun shone on it; had it been otherwise, as in the case of the comparison following, the locality would have been more definitely mentioned. So slender, so dazzlingly white, is imposing, and so captivating to the eye did Shulamith's neck appear. These and the following figures would be open to the objection of being without any occasion, and monstrous, if they referred to an ordinary beauty; but they refer to Solomon's spouse, they apply to a queen, and therefore are derived from that which is most splendid in the kingdom over which, along with him, she rules; and in this they have the justification of their grandeur.

4ba Thine eyes pools in Heshbon,

       At the gate of the populous (city).

Hesbhon, formerly belonging to the Amorites, but at this time to the kingdom of Solomon, lay about 5 1/2 hours to the east of the northern point of the Dead Sea, on an extensive, undulating, fruitful, high table-land, with a far-reaching prospect. Below the town, now existing only in heaps of ruins, a brook, which here takes it rise, flows westward, and streams toward the Ghτr as the Nahr Hesbαn. It joins the Jordan not far above its entrance into the Dead Sea. The situation of the town was richly watered. There still exists a huge reservoir of excellent masonry in the valley, about half a mile from the foot of the hill on which the town stood. The comparison here supposes two such pools, but which are not necessarily together, though both are before the gate, i.e., near by, outside the town. Since שׁער, except at Isaiah 14:31, is fem., רבּים־בּים, in the sense of עם רבּתי, Lamentations 1:1 (cf. for the non-determin. of the adj., Ezekiel 21:25), is to be referred to the town, not to the gate (Hitz.); Blau's

(Note: In Merx' Archiv. III355.)

conjectural reading, bath-'akrabbim, does not recommend itself, because the craggy heights of the "ascent of Akrabbim" (Numbers 34:4; Joshua 15:3), which obliquely cross

(Note: Vid., Robinson's Phys. Geogr. p. 51.)

the Ghr to the south of the Dead Sea, and from remote times formed the southern boundary of the kingdom of the Amorites (Judges 1:36), were too far off, and too seldom visited, to give its name to a gate of Heshbon. But generally the crowds of men at the gate and the topography of the gate are here nothing to the purpose; the splendour of the town, however, is for the figure of the famed cisterns like a golden border. בּרכה (from בּרך, to spread out, vid., Genesis, p. 98; Fleischer in Levy, I 420b) denotes a skilfully built round or square pool. The comparison of the eyes to a pool means, as Wetstein

(Note: Zeitschr. fr allgem. Erdkunde, 1859, p. 157 f.)

remarks, "either thus glistening like a water-mirror, or thus lovely in appearance, for the Arabian knows no greater pleasure than to look upon clear, gently rippling water." Both are perhaps to be taken together; the mirroring glance of the moist eyes (cf. Ovid, De Arte Am. ii. 722):

"Adspicies obulos tremulo fulgore micantes,

Ut sol a liquida saepe refulget aqua"

continued...

Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim: thy nose is as the tower of Lebanon which looketh toward Damascus.

7:4 Like fishpools - Full, and clear, and quiet, and pleasant. Heshbon - A pleasant and well watered city, beyond Jordan. The tower - Which was in all probability built by Solomon in the mountain of Lebanon, the northern border of the land of Israel towards Damascus; and therefore a very fit place for a watch - tower. Which looketh - There was another tower or building in or near Jerusalem, which was called the house of the forest of Lebanon, 1Kings 7:2.

4. tower of ivory-In So 4:4, Jesus Christ saith, "a tower of David builded for an armory." Strength and conquest are the main thought in His description; here, beauty and polished whiteness; contrast So 1:5.

fishpools-seen by Burckhardt, clear (Re 22:1), deep, quiet, and full (1Co 2:10, 15).

Heshbon-east of Jordan, residence of the Amorite king, Sihon (Nu 21:25, &c.), afterwards held by Gad.

Bath-rabbim-"daughter of a multitude"; a crowded thoroughfare. Her eyes (So 4:1) are called by Jesus Christ, "doves' eyes," waiting on Him. But here, looked on by the daughters or Jerusalem, they are compared to a placid lake. She is calm even amidst the crowd (Pr 8:2; Joh 16:33).

nose-or, face.

tower of Lebanon-a border-fortress, watching the hostile Damascus. Towards Jesus Christ her face was full of holy shame (see on [681]So 4:1; [682]So 4:3); towards spiritual foes, like a watchtower (Hab 2:1; Mr 13:37; Ac 4:13), elevated, so that she looks not up from earth to heaven, but down from heaven to earth. If we retain "nose," discernment of spiritual fragrance is meant.

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.