Song Of Solomon 5:3 kjv
I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?
Song Of Solomon 5:3 nkjv
I have taken off my robe; How can I put it on again? I have washed my feet; How can I defile them?
Song Of Solomon 5:3 niv
I have taken off my robe? must I put it on again? I have washed my feet? must I soil them again?
Song Of Solomon 5:3 esv
I had put off my garment; how could I put it on? I had bathed my feet; how could I soil them?
Song Of Solomon 5:3 nlt
But I responded,
"I have taken off my robe.
Should I get dressed again?
I have washed my feet.
Should I get them soiled?"
Song Of Solomon 5 3 Cross References
| Verse | Text | Reference |
|---|---|---|
| Song 5:4 | My beloved put his hand by the hole of the door, and my inwards. | Song of Solomon 5:4 |
| Song 5:6 | I opened to my beloved; but my beloved had turned away and was gone. | Song of Solomon 5:6 |
| Revelation 3:20 | Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. | Revelation 3:20 (Christ’s seeking fellowship) |
| John 10:3 | To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. | John 10:3 (Beloved’s voice known) |
| Psalm 42:7 | Deep calleth unto deep at the noise of thy waterspouts: all thy waves and thy billows are gone over me. | Psalm 42:7 (Deep longing) |
| Song 2:14 | O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely. | Song of Solomon 2:14 (Calling for response) |
| Song 5:2 | I sleep, but my heart waketh: it is the voice of my beloved that knocketh, my sister, my love, my dove, my undefiled. | Song of Solomon 5:2 (Lover’s call) |
| 1 Corinthians 7:5 | Defraud ye not one the other, except it be with consent for a time, that ye may give yourselves to fasting and prayer; and come together again, that Satan tempt you not for your incontinency. | 1 Corinthians 7:5 (Mutual intimacy) |
| Song 8:7 | Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned. | Song of Solomon 8:7 (Love’s power) |
| Ephesians 5:22-33 | Wives, submit yourselves unto your own husbands, as unto the Lord. Husbands, love your wives, even as Christ also loved the church, and gave himself for it. | Ephesians 5:22-33 (Marital love) |
| John 14:23 | Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. | John 14:23 (Divine presence upon love) |
| Matthew 25:1-13 | Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. | Matthew 25:1-13 (Parable of readiness) |
| Canticles 5:4 (LXX) | My beloved put forth his hand by the keyhole, and my bowels were moved with desire for him. | Song of Solomon 5:4 (LXX) |
| Genesis 3:10 | And he said, I heard thy voice in the garden, and I was afraid, because I was naked; and I hid myself. | Genesis 3:10 (Fear and hiding) |
| Isaiah 26:20 | Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment, until the indignation be overpast. | Isaiah 26:20 (Seclusion and waiting) |
| Proverbs 5:15-19 | Drink waters out of thine own cistern, and running waters out of thine own well. Let thy fountains be only thine own, and not strangers’ with thee. | Proverbs 5:15-19 (Fidelity in marriage) |
| Revelation 3:8 | I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. | Revelation 3:8 (Open door offered) |
| Song 5:5 | I rose up to open to my beloved; and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the bolt. | Song of Solomon 5:5 (Preparing to open) |
| Song 5:8 | I charge you, O daughters of Jerusalem, if ye have found my beloved, that ye tell him, that I am sick of love. | Song of Solomon 5:8 (The sisters' plea) |
| Song 3:1-2 | By night on my bed I sought him whom my soul loveth: I sought him, but I found him not. I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not. | Song of Solomon 3:1-2 (Prior searching) |
| Hosea 2:16 | And it shall be at that day, saith the LORD, that thou shalt call me Ishi; and shalt call me no more Baali. | Hosea 2:16 (Relationship terms) |
Song Of Solomon 5 verses
Song Of Solomon 5 3 Meaning
The beloved responds to the lover's knocking, indicating a willingness to open the door but with a sense of hesitation or post-playfulness. It reflects a mature relationship where intimacy is cherished and perhaps playfully guarded before full surrender.
Song Of Solomon 5 3 Context
This verse is spoken by the Shulamite woman in the Song of Solomon. She has just described her lover calling to her from outside her chamber (Song 5:2). She acknowledges hearing him but describes a physical hesitation before she actually gets up to open the door (Song 5:3), which leads to her actions in the next verse (Song 5:5) and his temporary departure (Song 5:6). This passage is within a dialogue where the lovers express their deep affection and longing for each other. Historically, the Song of Solomon is often interpreted allegorically, representing God's love for Israel or Christ's love for the Church, with the Shulamite as the beloved nation or the Church.
Song Of Solomon 5 3 Word Analysis
"I (אני, ani)": Self-reference, spoken by the woman.
"am": Implies existence or state.
"purposing" (פסקתי, pasakti):
- Root: פסק (psk).
- Meaning: To cut off, to cease, to resolve, to finish, to depart, to omit, to decide.
- In this context, it conveys a sense of decision, resolution, or the completion of a prior intention. She has decided not to open immediately, or perhaps has finished an activity, hence her reluctance or pause. It signifies a wilful pausing rather than involuntary delay.
"to": Preposition indicating direction or purpose.
"open;" (לפתוח, liftoah):
- Root: פתח (pth).
- Meaning: To open, to loosen, to begin.
- Refers to the act of unbolting or unbarring the door. This action is delayed.
"and": Conjunction connecting two clauses.
"my": Possessive pronoun.
"hand" (יי, yadi):
- Refers to her literal hand.
"has" (כוס, kas):
- Root: כוס (kus) - meaning to be filled, to have a hollow, to be indented.
- In the Kethib (written text), it is כוס (kas), which usually means "cup" or "drinking vessel".
- However, the Qere (reading tradition) is היתה (hayta), "she was" or "it was". The Septuagint and Syriac versions also suggest an interpretation closer to "my hand has become moist/sticky" or similar, possibly referring to myrrh or perfumed oil. Some scholars suggest the Kethib כוס (kas) could be an archaic spelling for the root found in the Qere, meaning something was present or acted.
- Given the context of the following verse (Song 5:5) where her hands are described as dropping myrrh, a common interpretation is that her hand, when presented to the door, was already prepared with scented substances, suggesting intimacy and preparation, or a delayed gesture due to being occupied with such preparations. The difficulty in pinpointing an exact Hebrew word kas for a possessive pronoun here often leads to textual variance interpretations.
- The prevailing understanding is that her hand was occupied or perhaps even "made" ready or scented.
with" (מְ, me):
- Preposition indicating source or means.
"myrrh." (מוֹר, mor):
- A precious aromatic resin used in perfumes, incense, and ointments, often associated with religious ceremonies, medicine, and anointing. Its presence here adds to the sensuous and intimate atmosphere.
Words-Group Analysis:
- "I am purposing to open; and my hand has with myrrh.": This phrase as a whole captures a nuanced response. It’s not an immediate, eager opening. She decided to open, indicating a positive intention. However, the appendage about her hand being "with myrrh" (or preparing to apply myrrh) implies she is occupied, perhaps by preparing herself sensually or ritually for the intimate encounter, or her hand is still metaphorically marked from previous intimacies. This suggests a moment of delicious delay or post-engagement tenderness before granting full access.
Song Of Solomon 5 3 Bonus Section
This verse, and its continuation in Song 5:4-5, is a vivid illustration of marital intimacy and mutual enjoyment within covenant. The concept of the "hand with myrrh" also resonates with the idea of readiness and consecration. In a spiritual sense, the soul might be called to open its heart to Christ, but only after preparation, reflection, and the application of spiritual "perfumes"—prayer, scripture, and sincere worship. The hesitating yet intending opening is not a sign of a weak relationship, but of one where each moment of connection is cherished and anticipated. The interaction is consensual and mutually desired, highlighting the beauty of surrendered love within its proper bounds.
Song Of Solomon 5 3 Commentary
The woman's statement is not a simple "I will open the door." Instead, it is layered with intention and a subtle delaying tactic. She declares her purpose to open ("I am purposing to open"), but this is immediately followed by the description of her hand being "with myrrh." This imagery, particularly in light of the next verse where her hand is "dropping with myrrh," suggests she is either already engaged in preparing herself for intimacy, her hand is still perfumed from a previous shared experience, or she is applying scented oils as part of a sensual ritual. This act conveys a sophisticated playfulness, delaying full access not out of rejection, but as an extension of the intimate game and to heighten the anticipation for both herself and her lover. It mirrors the bride preparing for her groom, or the soul preparing for communion with God.