Song Of Solomon 1 5

Song Of Solomon 1:5 kjv

I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.

Song Of Solomon 1:5 nkjv

I am dark, but lovely, O daughters of Jerusalem, Like the tents of Kedar, Like the curtains of Solomon.

Song Of Solomon 1:5 niv

Dark am I, yet lovely, daughters of Jerusalem, dark like the tents of Kedar, like the tent curtains of Solomon.

Song Of Solomon 1:5 esv

I am very dark, but lovely, O daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon.

Song Of Solomon 1:5 nlt

I am dark but beautiful,
O women of Jerusalem ?
dark as the tents of Kedar,
dark as the curtains of Solomon's tents.

Song Of Solomon 1 verses

Song Of Solomon 1 5 Meaning

The verse articulates the Shulamite's self-perception, declaring her dark complexion ("black") yet affirming her intrinsic beauty ("lovely"). She appeals to the "daughters of Jerusalem," a reference to the noble ladies of the court, comparing her appearance to two contrasting yet unified images: the rough, durable "tents of Kedar," traditionally made of dark goat hair, and the exquisite, luxurious "curtains of Solomon," symbolizing royalty and opulence. This paradox emphasizes that true loveliness transcends conventional appearances, valuing both practicality and profound aesthetic worth.

Song Of Solomon 1 5 Context

Song of Solomon chapter 1 initiates the narrative with the Shulamite expressing her desire for intimacy with Solomon. Verse 5 follows her yearning for the King's love and her acknowledgment of having worked in the vineyards (implied in the following verse). It is a self-introduction, spoken either to herself or directly addressing the "daughters of Jerusalem," who appear to be the elite women of Solomon's court, serving as an audience and occasional chorus. The verse sets the stage for a central theme of the book: the nature of true beauty and love, challenging conventional aesthetics. The historical context reflects a culture where fairer skin was often idealized, making the Shulamite's assertion a poignant declaration of self-acceptance and worth.

Song Of Solomon 1 5 Word analysis

• I am black: (Hebrew: שׁחוֹרָה, shakhōrāh) – This word literally means "dark" or "swarthy." It refers to her skin complexion, likely tanned by sun exposure from working outdoors, as indicated in the subsequent verse (v. 6, "my mother's sons were angry with me; they made me keeper of the vineyards; but my own vineyard I have not kept!"). In ancient cultures, fairness of skin was often associated with aristocracy or indoor life, while dark skin suggested manual labor or peasant status.
• but lovely: (Hebrew: וְנָאוָה, wᵉnā’wāh) – The conjunction waw acts as an adversative, translated as "but," setting up a paradox. Nā’wāh means "beautiful," "comely," or "pleasant." This pairing asserts that despite her dark skin, which might be seen as less desirable by some standards, she is inherently and truly beautiful. It points to an inner beauty or a beauty seen by love, rather than superficial aesthetics.
• O daughters of Jerusalem: (Hebrew: בּנוֹת יְרוּשָׁלָיִם, bᵉnōṯ Yᵉrûshālāyim) – This address identifies her audience within the poem. They likely represent the urban, courtly women, possibly fair-skinned, whose conventional beauty standards she may perceive herself as not meeting. Her declaration is perhaps both an explanation and an appeal for their understanding or acceptance.
• like the tents of Kedar: (Hebrew: כְּאָהֳלֵי קֵדָר, kᵉʾohŏlê Qēdār) – Kedar was a prominent nomadic Arabian tribe descended from Ishmael (Gen 25:13). Their tents were typically made of black goat hair, known for being robust, weatherproof, and practical. This simile evokes images of durability, resilience, and a rustic, natural existence. It's a "working beauty" rather than one of leisure.
• like the curtains of Solomon: (Hebrew: כִּירִיעוֹת שְׁלֹמֹה, kîrîʿôṯ Shlōmōh) – "Curtains" (yᵉrîʿôṯ) here suggests tapestries or richly dyed fabrics used in luxurious tents, palaces, or the Temple. These would have been intricately woven, valuable, and potentially very beautiful, perhaps deep purples or dark blues, and certainly reflective of opulence and royalty. The juxtaposition with Kedar's tents highlights a paradoxical unity: her darkness encompasses both the humble, natural appearance and the luxurious, refined beauty.

• "I am black, but lovely": This phrase captures the essence of the Shulamite's confidence and challenges conventional beauty standards. It signifies that true beauty can exist even when physical appearance might not align with societal ideals. It's an affirmation of self-worth that defies external judgment, presenting a paradox resolved by love's perspective.
• "like the tents of Kedar, like the curtains of Solomon": This dual comparison serves multiple layers of meaning. The "tents of Kedar" represent a rugged, natural, enduring beauty, possibly reflecting her humble, sun-darkened origin. The "curtains of Solomon" symbolize luxurious, intricate, and royal beauty. By comparing herself to both, she implies that her unique beauty embodies both natural resilience and cultivated splendor. This speaks to a wholeness, that even what is perceived as "plain" or "dark" (like the simple, dark goat-hair tents) can contain deep richness and value, comparable to the most exquisite of royal textiles. This combination bridges humility with dignity, and a practical reality with an ultimate glorious purpose.

Song Of Solomon 1 5 Bonus section

The "black but lovely" theme also touches on the concept of 'blackness' or 'darkness' acquired through suffering or toil for the Master. Just as the sun tanned the Shulamite's skin, a believer might bear the marks of labor or tribulation for Christ, making them outwardly appear "darkened" or weary in the world's estimation. However, these very marks, when viewed through the lens of divine love, contribute to an intrinsic, spiritual loveliness and deep character. This challenges the prevailing standards of what is conventionally deemed attractive, pointing instead to a beauty forged in reality and authenticity, rather than artificial or fleeting outward show. The use of "curtains of Solomon" hints at a potential inner splendor that might not be immediately visible, akin to the precious, embroidered lining of a dwelling or sanctuary that only those permitted access can truly appreciate.

Song Of Solomon 1 5 Commentary

Song of Solomon 1:5 serves as a profound statement on beauty and identity, challenging the superficial judgments of appearance. The Shulamite's declaration "I am black, but lovely" encapsulates a paradox: she acknowledges a perceived aesthetic flaw (dark skin, perhaps considered less desirable by courtly standards) while firmly asserting her intrinsic, undeniable beauty. This is not a lament but a confident affirmation of worth. The contrasting similes—the practical, robust, dark tents of Kedar and the exquisite, rich, possibly dark-colored royal curtains of Solomon—beautifully illustrate her argument. Her "blackness" is like the enduring quality of the tents, signifying her simple, outdoor life and possibly her humble origin. Yet, this very "blackness" is simultaneously like the deep, rich colors of royal tapestries, implying a profound, inner value and dignity that transcends superficiality. Spiritually, this verse can symbolize the Church or individual believer, appearing humble, suffering, or even "uncomely" in the world's eyes (like the "tents of Kedar," darkened by exposure and toil), yet being glorious, beloved, and perfectly beautiful in the eyes of Christ (like "curtains of Solomon," adorned by His grace and righteousness). It is a reminder that true beauty is often found not in outward conformity but in character, purity, and belovedness.