TRV
Translation
Complete Jewish Bible
your cheeks are lovely with ornaments, your neck with its strings of beads;
Berean Standard Bible
Your cheeks are beautiful with ornaments, your neck with strings of jewels.
American Standard Version
Thy cheeks are comely with plaits of hair, Thy neck with strings of jewels.
World English Bible Messianic
Your cheeks are beautiful with earrings, your neck with strings of jewels.
See also
In the KJVVerse 17,548 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Nilus of SinaiAD 451
COMMENTARY ON THE SONG OF SONGS 26
Wishing to inspire a spirit of humility in her actions, the Word says this: “Your neck is as if circled with jewels.” For just as he describes “the stiff neck” of the proud as “a sinew of iron” because of its stiffness, so too he describes the neck of a modest person as a necklace [with strings of jewels]. He thus designates the form of the virtue by its shape. For modest persons (even if such people stand tall) are bent down in the manner of a necklace when they think humbly of themselves and restrain the vanity of pride that accompanies virtue, which is a fact of the weakness of human nature. For the memory of earth and the ancient parentage of clay is sufficient to destroy such vainglory even if the honor of the image and the excellence of the actions may cause an inflation of pride.And the Word does not call the neck of the humble simply a “necklace,” for there are indeed those who by affectation take the appearance of humility while they pursue human glory. To them the Word says, “If you bend your neck like a ring.” Wishing to show the difference between them and a perfect soul, he has compared their behavior to the ring of iron which those who are condemned wear in punishment, for virtue contrived for the sake of deception ends by assuming the aspect of punishment. But the virtue of the bride he has compared to a necklace of gold, letting her [inner] condition be intimated through her appearance while the substance [of that virtue] is thus proven. …
If then the necklace indicates humility, such a neck, compared with a necklace that is praiseworthy, also reveals the abundance of virtues and the lowliness pertaining to each of them. For just as the necklace, forged at right angles, is eventually curved to its own given use, so too persons who are perfect in virtue are humbled by submission. Although being upright in their manner of life, they take on a curvature in the disposition of their minds.
Julian of EclanumAD 455
COMMENTARY ON THE SONG OF SONGS, FRAGMENT 9
When the naturally beautiful neck is endowed with the adornment of jewels, such industry undoubtedly increases happiness and, as though they were worthy, the honor of necklaces and the loveliness of necks as well. This is also true with you, therefore, whose generosity is constituted by doctrine, so that discipline would perfect the virtues which nature began.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS 1
“How beautifully made your cheeks, like those of a turtledove.” Zoologists claim that the turtledove not only likes solitude but is also not promiscuous, the male mating with one female, and the female associating with one male, and at the death of its mate it refrains from mating with another bird. Appropriately, then, he says the church in its relationship to Christ is like her, shunning relations with others, and reluctant after his death to abandon him, awaiting instead the resurrection and looking forward to his second coming. He also says her neck is like a necklace; this is a choker, a kind of ornament beautifying the neck. He is commending her for nicely carrying the yoke of religion, of which the bridegroom says in the Gospels, “Take my yoke upon you, for my yoke is easy and my burden light.”
BedeAD 735
Commentary on the Song of Songs
Your neck is like jewels, etc. Through the neck, we transfer food into the body to be nourished, and we utter words to reveal the secrets of our hearts to others. Thus, rightly in the neck of the Church, the figure of teachers is designated, who instruct the ignorant with the word of edification, and with the office of the same instruction, transmit the food of salvation to the members of the holy Church entrusted to them. This neck rightly resembles necklaces. Necklaces are ornaments that usually hang on the necks of virgins. Although by the word "necklaces," sometimes all ornaments of matrons are denoted, because the steadfastness of spiritual teachers is fortified and adorned with heavenly virtues, as they show by their deeds what they teach with their words. Little chains are also ornaments for the neck of a virgin; namely, chains of gold interwoven with small rods, and sometimes varied with added silver rods, as this thought proves, which take their name from the resemblance to the sea eel. These aptly signify the woven nature of the divine Scriptures, by which the beauty of the holy Church increases, as each of the faithful, seeing the sayings and deeds of the fathers, strives to shine more and more with virtues. For the gold, from which the little chains are said to be made, is the brightness of spiritual understanding; the silver, with which they are said to be interwoven, is considered the brightness of heavenly eloquence. What he promises in the plural number, "We will make for you," is about those through whom the sacred Scripture, by the acting and cooperating Spirit of God, was ministered to us; many of whom, at the time when Solomon was prophesying this, were yet to come. Therefore, he surrounds the neck of the bride with golden little chains, interwoven with silver, because he prepared divine apexes to be instilled in those he placed in charge of teaching the faithful in the Church. He surrounds his neck with little necklaces composed of craftsmanship, while every faithful soul, in all that it speaks and acts, indeed in all that it lives and breathes, continually directs its attention to the Holy Scriptures, diligently guiding its mind and words according to their examples. Thus this little verse is connected to the previous one, stating that they are beautiful like the cheeks of the holy Church's turtle-dove, that is, its inviolate modesty persists; because frequent meditation on the divine Scripture does not allow it to err. The ancient translation has this passage: "We will make gold likenesses for you with silver markings until the king is in his resting place." In which assuredly, the brightness of the heavenly homeland is properly expressed by the name of gold, whose likenesses, and not that incorruptible brightness itself, are shown to us in this life through the Holy Scriptures, the Apostle saying: "For now we see through a glass darkly, that is, in likenesses; but then face to face" (I Cor. XIII). Finally, Moses himself, to whom, as we read in Exodus, God spoke face to face, as a man speaks to his friend (Exod. XXXIII), knowing that he had not seen His glory itself, prayed, saying: "If I have found grace in your sight, show me your way, that I may know you," and again, he said, "Show me your glory"; which the Lord also revealed when responding to him, saying, "You will not be able to see my face; for no man shall see me and live" (Exod. XXXIII). Therefore, the vision of the divine face is not denied to us, but it is denied to those still living in this mortality; yet, it is promised to the pure-hearted in the future. Furthermore, this likeness of his face and perpetual beatitude is shown not only to the fathers, appearing in the angels of the Lord, but it is also not obscurely shown to us reading the writings of the fathers today, as we strive with our mind always to retain what they said about the glory of the heavenly homeland and continually sigh to see it. These likenesses with the distinctions are made of silver because with the shine of spiritual words, heavenly mysteries are revealed to us. And because in this life alone, and not in the future, we need the comforts and aids of such likenesses, it is aptly added:
BedeAD 735
Commentary on the Song of Songs
Your cheeks are beautiful, etc. It is said to be the nature of the turtle-dove that, if deprived by the loss of its mate, it does not unite with another. This suitably applies to the chastity of the Church, which, although widowed by the death of its Lord and Bridegroom, is so bound by His memory—knowing that He has risen from the dead and now reigns in heaven—that it cannot accept the company of others, content with the love of Him alone, to whom it hopes eventually to reach. Hence, instructed by the words of an excellent teacher, it usually declares that neither death, nor life, nor angels, nor rulers, nor things present, nor things to come, nor powers, nor height, nor depth, nor any other creature can separate us from the love of God, which is in Christ Jesus our Lord (Rom. VIII). Therefore, since the seat of modesty is typically in the cheeks, it is rightly said to the holy Church, fearing that it might stray from the way of truth through the examples of the wicked (as it says: Lest I begin to wander through the flocks of your companions), by the response of Truth itself: Your cheeks are beautiful, like those of a turtle-dove. This means, I have adorned you with such a virtue of saving modesty that you may never be corrupted, either by the desire of transient things or by the hearing of perverse doctrines, from the chastity of the faith promised to me. And what is the greatest grace for preserving this sobriety, He reveals by adding the following.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Song of Solomon 1:10 is a tender and lavish declaration of admiration from the King to his beloved Shulamite, extolling her exquisite beauty. It specifically highlights her adorned features—her cheeks gracefully framed with rows of jewels and her neck elegantly draped with chains of gold—thereby conveying her profound charm, regal status, and immense value in his eyes. This verse serves as a powerful affirmation of her aesthetic appeal and the deep esteem in which she is held, celebrating both her inherent loveliness and the enhancing power of precious adornment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Song of Solomon 1:10 is replete with Imagery, painting a vivid and luxurious picture of the Shulamite's adorned beauty. The specific mention of "rows [of jewels]" and "chains [of gold]" appeals directly to the visual and tactile senses, allowing the reader to envision the sparkling, precious adornments against her skin and the weight of the gold. The verse also employs Synecdoche, where specific parts of the beloved's body ("cheeks," "neck") stand in for her entire person, emphasizing how every aspect of her is beautiful and worthy of adornment in the King's eyes. There is an element of Hyperbole in the sheer lavishness of the description, which is characteristic of ancient love poetry. This exaggeration is not meant to be taken literally as a precise inventory but rather to convey the depth and intensity of the King's admiration and the unparalleled beauty he perceives in his beloved. The adornments serve as Symbols of her value, status, and the King's profound affection.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while celebrating the profound beauty and intimacy of human love, resonates with deeper theological truths concerning God's relationship with His people. Just as the King delights in and lavishly adorns his beloved, God delights in and beautifies His Church, His spiritual bride. The preciousness attributed to the Shulamite through jewels and gold mirrors the immeasurable value God places on believers, whom He has redeemed and adorned with righteousness and spiritual gifts. This divine adornment is not merely external but signifies a deep transformation and sanctification, making His people "comely" in His sight, reflecting His glory and the beauty of His character. The admiration expressed by the King foreshadows God's own profound delight in those who bear His image and are made new in Christ, preparing them for an eternal union that is both glorious and intimate.
REFLECTION AND APPLICATION
Song of Solomon 1:10 offers a beautiful and profound paradigm for how we are called to value, affirm, and cherish those we love. It challenges us to move beyond superficial observations and cultivate a genuine appreciation for the unique beauty—both inner and outer—of our spouses, family members, friends, and fellow believers. This verse powerfully reminds us of the transformative power of expressed admiration; words of affirmation, like the King's heartfelt praise, can deeply strengthen relationships, build up the self-worth of others, and foster a sense of being cherished. Furthermore, it invites us to contemplate how God sees us. Just as the King found his beloved "comely" and adorned her with precious jewels, God finds His people beautiful and delights in beautifying us with His grace, righteousness, and spiritual gifts. This profound truth should inspire us to live in a way that honors His immense investment in us, seeking to cultivate both external and internal beauty that reflects His character and brings Him glory.
Questions for Reflection
FAQ
What is the significance of the "jewels" and "gold" in this verse, and why are they mentioned?
Answer: The "jewels" and "gold" in Song of Solomon 1:10 are highly significant symbols in ancient Near Eastern culture, representing far more than mere decoration. They embody beauty, immense value, wealth, and honor. By adorning his beloved with such precious materials, the King is expressing the profound esteem and preciousness he attributes to her. She is not merely beautiful, but she is worthy of the finest treasures, signifying her elevated status and the depth of his affection. This also subtly hints at the King's own prosperity and his ability to lavishly provide for her, further underscoring her cherished and highly valued position within their relationship. The imagery emphasizes that she is not just aesthetically pleasing, but profoundly valuable and esteemed in every sense.
CHRIST-CENTERED FULFILLMENT
Song of Solomon 1:10, in its depiction of the King's lavish admiration and adornment of his beloved, finds its profound Christ-centered fulfillment in the relationship between Christ and His Church. Just as the Shulamite is declared "comely" and adorned with precious jewels and gold, the Church, as the Bride of Christ, is made beautiful and glorious through His redemptive work. Christ did not find His Church inherently flawless or adorned; rather, He "loved the church and gave himself up for her, that he might sanctify her, having cleansed her by the washing of water with the word, so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and blameless" (Ephesians 5:25-27). He adorns us not with earthly gold but with the righteousness of God, the "garments of salvation" and "robes of righteousness" that cover our sin and make us acceptable in His sight (Isaiah 61:10). The King's delight in the Shulamite's beauty foreshadows Christ's ultimate joy in His perfected Bride, whom He will present to Himself in glory, a "new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband" (Revelation 21:2). This verse thus beautifully illustrates Christ's active, transformative role in beautifying and valuing His people, making them perfectly "comely" in His sight through His sovereign grace and unfailing love.