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Selected Verse: Song of solomon 4:6 - Strong Concordance

Verse	Translation	Text
So 4:6	Strong Concordance	Until the day [03117] break [06315], and the shadows [06752] flee away [05127], I will get [03212] me to the mountain [02022] of myrrh [04753], and to the hill [01389] of frankincense [03828].
	King James	Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Historically, the hill of frankincense is Calvary, where, "through the eternal Spirit He offered Himself"; the mountain of myrrh is His embalmment (Joh 19:39) till the resurrection "daybreak." The third Canticle occupies the one cloudless day of His presence on earth, beginning from the night (Sol 2:17) and ending with the night of His departure (Sol 4:6). His promise is almost exactly in the words of her prayer (Sol 2:17), (the same Holy Ghost breathing in Jesus Christ and His praying people), with the difference that she then looked for His visible coming. He now tells her that when He shall have gone from sight, He still is to be met with spiritually in prayer (Psa 68:16; Mat 28:20), until the everlasting day break, when we shall see face to face (Co1 13:10, Co1 13:12).

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Historically, the hill of frankincense is Calvary, where, "through the eternal Spirit He offered Himself"; the mountain of myrrh is His embalmment (Joh 19:39) till the resurrection "daybreak." The third Canticle occupies the one cloudless day of His presence on earth, beginning from the night (Sol 2:17) and ending with the night of His departure (Sol 4:6). His promise is almost exactly in the words of her prayer (Sol 2:17), (the same Holy Ghost breathing in Jesus Christ and His praying people), with the difference that she then looked for His visible coming. He now tells her that when He shall have gone from sight, He still is to be met with spiritually in prayer (Psa 68:16; Mat 28:20), until the everlasting day break, when we shall see face to face (Co1 13:10, Co1 13:12).

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Shulamith replies to these words of praise: 6 Until the day cools and the shadows flee, I will go forth to the mountain of myrrh And to the hill of frankincense. All those interpreters who suppose these to be a continuation of Solomon's words, lose themselves in absurdities. Most of them understand the mountain of myrrh and the hill of frankincense of Shulamith's attractions, praised in Sol 4:5, or of her beauty as a whole; but the figures would be grotesque (cf. on the other hand Sol 5:13), and אל לי אלך prosaic, wherefore it comes that the idea of betaking oneself away connects itself with לו הלך (Gen 12:1; Exo 18:27), or that it yet preponderates therein (Gen 22:2; Jer 5:5), and that, for לי אלך in the passage before us in reference to Sol 2:10-11, the supposition holds that it will correspond with the French j m'en irai. With right Louis de Leon sees in the mountain of myrrh and the hill of frankincense names of shady and fragrant places; but he supposes that Solomon says he wishes to go thither to enjoy a siesta, and that he invites Shulamith thither. But we read nothing of this invitation; and that a bridegroom should sleep a part of his marriage-day is yet more unnatural than that, e.g., Wilh. Budus, the French philologist, spent a part of the same at work in his study. That not Solomon but Shulamith speaks here is manifest in the beginning, "until the day," etc., which at Sol 2:17 are also Shulamith's words. Anton (1773) rightly remarks, "Shulamith says this to set herself free." But why does she seek to make herself free? It is answered, that she longs to be forth from Solomon's too ardent eulogies; she says that, as soon as it is dark, she will escape to the blooming aromatic fields of her native home, where she hopes to meet with her beloved shepherd. Thus, e.g., Ginsburg (1868). But do myrrh and frankincense grow in North Palestine? Ginsburg rests on Florus' Epitome Rerum Rom. iii. 6, where Pompey the Great is said to have passed over Lebanon and by Damascus "per nemora illa odorata, per thuris et balsami sylvas." But by these thuris et balsami sylvae could be meant only the gardens of Damascus; for neither myrrh nor frankincense is indigenous to North Palestine, or generally to any part of Palestine. Friedrich (1866) therefore places Shulamith's home at Engedi, and supposes that she here once more looks from the window and dotes on the mountain of myrrh and the hill of frankincense, "where, at the approach of twilight, she was wont to look out for her betrothed shepherd." But Shulamith, as her name already denotes, is not from the south, but is a Galilean, and her betrothed shepherd is from Utopia! That myrrh and frankincense were planted in the gardens of Engedi is possible, although (Sol 1:14) mention is made only of the Al-henna there. But here places in the neighbourhood of the royal palace must be meant; for the myrrh tree, the gum of which, prized as an aroma, is the Arab. Balsamodendron Myrrha, and the frankincense tree, the resin of which is used for incense, is, like the myrrh tree, an Arab. amyrid. The Boswellia serrata, (Note: Lassen's Ind. Alterthumskunde, I 334.) indigenous to the East Indies, furnishes the best frankincense; the Israelites bought it from Sheba (Isa 60:6; Jer 6:20). The myrrh tree as well as the frankincense tree were thus exotics in Palestine, as they are in our own country; but Solomon, who had intercourse with Arabia and India by his own mercantile fleet, procured them for his own garden (Ecc 2:5). The modest Shulamith shuns the loving words of praise; for she requests that she may be permitted to betake herself to the lonely places planted with myrrh and frankincense near the king's palace, where she thinks to tarry in a frame of mind befitting this day till the approaching darkness calls her back to the king. It is the importance of the day which suggests to her this לי אלך, a day in which she enters into the covenant of her God with Solomon (Pro 2:17). Without wishing to allegorize, we may yet not omit to observe, that the mountain of myrrh and the hill of frankincense put us in mind of the temple, where incense, composed of myrrh, frankincense, and other spices, ascended up before God every morning and evening (Exo 30:34.). המּור הר is perhaps a not unintentional accord to הר המּוריּה (Ch2 3:1), the mountain where God appeared; at all events, "mountain of myrrh" and "hill of frankincense" are appropriate names for places of devout meditation, where one holds fellowship with God.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Shulamith replies to these words of praise:

6 Until the day cools and the shadows flee,

I will go forth to the mountain of myrrh

And to the hill of frankincense.

All those interpreters who suppose these to be a continuation of Solomon's words, lose themselves in absurdities. Most of them understand the mountain of myrrh and the hill of frankincense of Shulamith's attractions, praised in Sol 4:5, or of her beauty as a whole; but the figures would be grotesque (cf. on the other hand Sol 5:13), and אל לי אלך prosaic, wherefore it comes that the idea of betaking oneself away connects itself with לו הלך (Gen 12:1; Exo 18:27), or that it yet preponderates therein (Gen 22:2; Jer 5:5), and that, for לי אלך in the passage before us in reference to Sol 2:10-11, the supposition holds that it will correspond with the French j m'en irai. With right Louis de Leon sees in the mountain of myrrh and the hill of frankincense names of shady and fragrant places; but he supposes that Solomon says he wishes to go thither to enjoy a siesta, and that he invites Shulamith thither. But we read nothing of this invitation; and that a bridegroom should sleep a part of his marriage-day is yet more unnatural than that, e.g., Wilh. Budus, the French philologist, spent a part of the same at work in his study. That not Solomon but Shulamith speaks here is manifest in the beginning, "until the day," etc., which at Sol 2:17 are also Shulamith's words. Anton (1773) rightly remarks, "Shulamith says this to set herself free." But why does she seek to make herself free? It is answered, that she longs to be forth from Solomon's too ardent eulogies; she says that, as soon as it is dark, she will escape to the blooming aromatic fields of her native home, where she hopes to meet with her beloved shepherd. Thus, e.g., Ginsburg (1868). But do myrrh and frankincense grow in North Palestine? Ginsburg rests on Florus' Epitome Rerum Rom. iii. 6, where Pompey the Great is said to have passed over Lebanon and by Damascus "per nemora illa odorata, per thuris et balsami sylvas." But by these thuris et balsami sylvae could be meant only the gardens of Damascus; for neither myrrh nor frankincense is indigenous to North Palestine, or generally to any part of Palestine. Friedrich (1866) therefore places Shulamith's home at Engedi, and supposes that she here once more looks from the window and dotes on the mountain of myrrh and the hill of frankincense, "where, at the approach of twilight, she was wont to look out for her betrothed shepherd." But Shulamith, as her name already denotes, is not from the south, but is a Galilean, and her betrothed shepherd is from Utopia! That myrrh and frankincense were planted in the gardens of Engedi is possible, although (Sol 1:14) mention is made only of the Al-henna there. But here places in the neighbourhood of the royal palace must be meant; for the myrrh tree, the gum of which, prized as an aroma, is the Arab. Balsamodendron Myrrha, and the frankincense tree, the resin of which is used for incense, is, like the myrrh tree, an Arab. amyrid. The Boswellia serrata,

(Note: Lassen's Ind. Alterthumskunde, I 334.)

indigenous to the East Indies, furnishes the best frankincense; the Israelites bought it from Sheba (Isa 60:6; Jer 6:20). The myrrh tree as well as the frankincense tree were thus exotics in Palestine, as they are in our own country; but Solomon, who had intercourse with Arabia and India by his own mercantile fleet, procured them for his own garden (Ecc 2:5). The modest Shulamith shuns the loving words of praise; for she requests that she may be permitted to betake herself to the lonely places planted with myrrh and frankincense near the king's palace, where she thinks to tarry in a frame of mind befitting this day till the approaching darkness calls her back to the king. It is the importance of the day which suggests to her this לי אלך, a day in which she enters into the covenant of her God with Solomon (Pro 2:17). Without wishing to allegorize, we may yet not omit to observe, that the mountain of myrrh and the hill of frankincense put us in mind of the temple, where incense, composed of myrrh, frankincense, and other spices, ascended up before God every morning and evening (Exo 30:34.). המּור הר is perhaps a not unintentional accord to הר המּוריּה (Ch2 3:1), the mountain where God appeared; at all events, "mountain of myrrh" and "hill of frankincense" are appropriate names for places of devout meditation, where one holds fellowship with God.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Until - These words are uttered by the bride, Sol 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. 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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Until the day break - Until the morning breeze. See Sol 2:17. The shadows flee away - Till the sun sets. Mountain of myrrh - Probably the same as the mountains of Bether, Sol 2:17. Mountains where the trees grew from which myrrh and incense were extracted.

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¹² For [1063] now [737] we see [991] through [1223] a glass [2072], darkly [1722] [135]; but [1161] then [5119] face [4383] to [4314] face [4383]: now [737] I know [1097] in [1537] part [3313]; but [1161] then [5119] shall I know [1921] even as [2531] also [2532] I am known [1921].

¹⁰ But [1161] when [3752] that which is perfect [5046] is come [2064], then [5119] that which is in [1537] part [3313] shall be done away [2673].

²⁰ Teaching [1321] them [846] to observe [5083] all things [3956] whatsoever [3745] I have commanded [1781] you [5213]: and [2532], lo [2400], I [1473] am [1510] with [3326] you [5216] alway [3956] [2250], even unto [2193] the end [4930] of the world [165]. Amen [281].

¹⁶ Why leap [07520] ye, ye high [01386] hills [02022]? this is the hill [02022] which God [0430] desireth [02530] to dwell in [03427]; yea, the LORD [03068] will dwell [07931] in it for ever [05331].

¹⁷ Until the day [03117] break [06315], and the shadows [06752] flee away [05127], turn [05437], my beloved [01730], and be thou like [01819] a roe [06643] or a young [06082] hart [0354] upon the mountains [02022] of Bether [01336].

⁶ Until the day [03117] break [06315], and the shadows [06752] flee away [05127], I will get [03212] me to the mountain [02022] of myrrh [04753], and to the hill [01389] of frankincense [03828].

³⁹ And [1161] there came [2064] also [2532] Nicodemus [3530], which [3588] at the first [4412] came [2064] to [4314] Jesus [2424] by night [3571], and brought [5342] a mixture [3395] of myrrh [4666] and [2532] aloes [250], about [5616] an hundred [1540] pound [3046] weight.

¹ Then Solomon [08010] began [02490] to build [01129] the house [01004] of the LORD [03068] at Jerusalem [03389] in mount [02022] Moriah [04179], where the LORD appeared [07200] unto David [01732] his father [01], in the place [04725] that David [01732] had prepared [03559] in the threshingfloor [01637] of Ornan [0771] the Jebusite [02983].

³⁴ And the LORD [03068] said [0559] unto Moses [04872], Take [03947] unto thee sweet spices [05561], stacte [05198], and onycha [07827], and galbanum [02464]; these sweet [05561] spices [05561] with pure [02134] frankincense [03828]: of each [0905] shall there be a like [0905] weight:

¹⁷ Which forsaketh [05800] the guide [0441] of her youth [05271], and forgetteth [07911] the covenant [01285] of her God [0430].

⁵ I made [06213] me gardens [01593] and orchards [06508], and I planted [05193] trees [06086] in them of all kind of fruits [06529]:

²⁰ To what purpose cometh [0935] there to me incense [03828] from Sheba [07614], and the sweet [02896] cane [07070] from a far [04801] country [0776]? your burnt offerings [05930] are not acceptable [07522], nor your sacrifices [02077] sweet [06149] unto me.

⁶ The multitude [08229] of camels [01581] shall cover [03680] thee, the dromedaries [01070] of Midian [04080] and Ephah [05891]; all they from Sheba [07614] shall come [0935]: they shall bring [05375] gold [02091] and incense [03828]; and they shall shew forth [01319] the praises [08416] of the LORD [03068].

¹⁴ My beloved [01730] is unto me as a cluster [0811] of camphire [03724] in the vineyards [03754] of Engedi [05872].

¹⁰ My beloved [01730] spake [06030], and said [0559] unto me, Rise up [06965], my love [07474], my fair one [03303], and come away [03212].
¹¹ For, lo, the winter [05638] is past [05674], the rain [01653] is over [02498] and gone [01980];

⁵ I will get [03212] me unto the great men [01419], and will speak [01696] unto them; for they have known [03045] the way [01870] of the LORD [03068], and the judgment [04941] of their God [0430]: but these have altogether [03162] broken [07665] the yoke [05923], and burst [05423] the bonds [04147].

² And he said [0559], Take now [03947] thy son [01121], thine only [03173] son Isaac [03327], whom thou lovest [0157], and get thee [03212] into the land [0776] of Moriah [04179]; and offer him [05927] there for a burnt offering [05930] upon one [0259] of the mountains [02022] which I will tell [0559] thee of.

²⁷ And Moses [04872] let his father in law [02859] depart [07971]; and he went [03212] his way into his own land [0776].

¹ Now the LORD [03068] had said [0559] unto Abram [087], Get thee out [03212] of thy country [0776], and from thy kindred [04138], and from thy father's [01] house [01004], unto a land [0776] that I will shew [07200] thee:

¹³ His cheeks [03895] are as a bed [06170] of spices [01314], as sweet [04840] flowers [04026]: his lips [08193] like lilies [07799], dropping [05197] sweet smelling [05674] myrrh [04753].

⁵ Thy two [08147] breasts [07699] are like two [08147] young [06082] roes [06646] that are twins [08380], which feed [07462] among the lilies [07799].