TRV
Translation
King James Version
Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.
Complete Jewish Bible
"Take me with you. We will run after you." The king has brought me into his rooms. [Chorus] We will be glad and rejoice for you. We will praise your love more than wine. How right it is for them to love you!
Berean Standard Bible
Take me away with you—let us hurry! May the king bring me to his chambers. We will rejoice and delight in you; we will praise your love more than wine. It is only right that they adore you.
American Standard Version
Draw me; we will run after thee: The king hath brought me into his chambers; We will be glad and rejoice in thee; We will make mention of thy love more than of wine: Rightly do they love thee.
World English Bible Messianic
Take me away with you. Let us hurry. The king has brought me into his rooms. Friends We will be glad and rejoice in you. We will praise your love more than wine! Beloved They are right to love you.
Geneva Bible (1599)
I am blacke, O daughters of Ierusalem, but comely, as the tentes of Kedar, and as the curtaines of Salomon.
Young's Literal Translation
Draw me: after thee we run, The king hath brought me into his inner chambers, We do joy and rejoice in thee, We mention thy loves more than wine, Uprightly they have loved thee!
In the KJVVerse 17,542 of 31,102
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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Hippolytus of RomeAD 235
TREATISE ON THE SONG OF SONGS 3:1.4
“The king introduced me to his treasures.” Who is this king, if not Christ himself? And what are these treasures, if not his chambers? This is the people who say, “We will rejoice and delight in you,” for he calls everyone. First, it tells us about the past, then it reveals a time of penance in the future: “We will rejoice and delight in you.” “I loved your breasts more than wine,” not the wine that was mixed by Christ, surely, but the wine whereby Noah previously languished in drunkenness, the wine that deceived Lot. “We loved your fonts of milk more than this wine” because breasts were the commandments given by Christ; they delight but certainly do not inebriate. For this reason, indeed, the apostle said, “Do not drink so much wine that you become drunk.” Therefore the beloved now says, “I loved your breasts more than wine; righteousness loves you,” because those who follow the way of righteousness are those who love you, whereas unbelievers hate you and deserve retribution from the judge.
Origen of AlexandriaAD 253
COMMENTARY ON THE SONG OF SONGS 1:5
But because this item is referring either to the church coming to Christ or the soul clinging to the Word of God, what else must we believe the bedroom of Christ and storehouse of the Word of God to be, in which he leads either his church or the soul clinging to him, except the hidden and concealed mind of Christ itself?
Gregory of ElviraAD 392
EXPLANATION OF THE SONG OF SONGS 1:20
“The king introduced me to his chambers.” This is the church speaking, who confesses Christ the Son of God to be King. But what is the chamber to which Christ the King introduced his queen, the church, if not the mystery of the heavenly kingdom? For who does not know that Christ introduced his church, that is, his own flesh, to that place from which he had descended without flesh, that is, the gates of heaven? We learn that the church is the flesh of Christ from the authority of the apostle, who said “the flesh of Christ, which is the church.”
JeromeAD 420
LETTER 22.7
There also—the Lord himself is my witness—when I had shed copious tears and had strained my eyes toward heaven, I sometimes felt myself among angelic hosts and for joy and gladness sang, “Because of the sweet smell of your good ointments, we will run after you.”
Augustine of HippoAD 430
EXPLANATIONS OF THE PSALMS 91:20
Some great thing it is we are to see, since all our reward is seeing; and our Lord Jesus Christ is that very great sight. He who appeared humble, will himself appear great and will rejoice us, as he is even now seen of his angels.… Let us love and imitate him; let us run after his ointments, as is said in the Song of Solomon: “Because of the sweet smell of your good ointments, we will run after you.” For he came and gave forth a sweet smell that filled the world. Whence was that fragrance? From heaven. Follow then toward heaven, if you do not answer falsely when it is said, “Lift up your hearts.” Lift up your thoughts, your love, your hope, that it may not rot upon the earth.… “For wherever your treasure is, there will be your heart also.”
Augustine of HippoAD 430
City of God 17.20
The Canticle of Canticles sings a sort of spiritual rapture experienced by holy souls contemplating the nuptial relationship between Christ the King and his queen-city, the church. But it is a rapture veiled in allegory to make us yearn for it more ardently and rejoice in the unveiling as the bridegroom comes into view—the bridegroom to whom the canticle sings, “The righteous love you,” and the hearkening bride replies, “There is love in your delights.”
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS 1
She is admitted to the inner chamber, the quarters and rooms of the bridegroom, and boastfully says to her own retinue, “The king introduced me into his chamber,” that is, he revealed to me his hidden purposes, the plan concealed from ages and generations he made known to me, the treasuries obscure, hidden, and unseen he opened to me, in keeping with the prophecy of Isaiah.
Gregory the DialogistAD 604
FORTY GOSPEL HOMILIES 29
You see how Truth, having made himself known in the flesh, gave some leaps for us to make us run after him. “He exulted like a giant to run his course,” so that we might tell to him from our hearts, “Draw me after you; let us run in the fragrance of your ointments.”
Gregory the DialogistAD 604
COMMENTARY ON THE SONG OF SONGS 26
The church of God is like the house of a certain king. It has a gate, it has a staircase, it has a dining room, and it has a bedroom. Everyone within the church has faith and has already entered the gate to the house, for, just as the gate opens the way to the rest of the house, so does faith provide entrance to the rest of the virtues.
Gregory the DialogistAD 604
COMMENTARY ON THE SONG OF SONGS 24
The one who says “draw me” has something in mind that he wants but does not have the ability to obtain it. Human nature wants to follow God, but, overcome by habitual infirmity, as it deserves, it cannot follow. He sees therefore that there is something in himself whereby he yearns, but something else whereby he fails to attain. Rightly, then, does he say “draw me.”
Gregory the DialogistAD 604
Forty Gospel Homilies, Homily 29
Do you wish, dearest brothers, to recognize His very leaps? From heaven He came into the womb, from the womb He came into the manger, from the manger He came to the cross, from the cross He came into the tomb, from the tomb He returned to heaven. Behold, so that He might make us run after Him, the Truth made manifest through the flesh made certain leaps for us, because "He rejoiced as a giant to run His course," so that we might say to Him from the heart, "Draw us after You; we will run in the fragrance of Your ointments."
BedeAD 735
Commentary on the Song of Songs
We will exult and rejoice in you, etc. Which is to say openly, By no means do we exalt ourselves for the received gifts; but in everything that we live well, we exult, indeed, we will always exult and rejoice in your mercy; remembering always, how much kindness you have shown us, in how you have been pleased to mitigate the austerity of the law with the grace of evangelical faith.
BedeAD 735
Commentary on the Song of Songs
The king has brought me into his chambers. The eternal king's chambers are the inner joys of the heavenly homeland, into which the holy Church has now been brought through faith and will be fully brought in the future through reality. The bride, that is, the Church of Christ, speaks to the young maidens, the faithful souls, her members newly reborn in Christ. Therefore, I beseech the bridegroom to help us, running after him, by giving his hand, lest we fail; because I have already tasted the sweetness of the heavenly kingdom, I have already tasted and seen that the Lord is good. I have already known the good things prepared for me in heaven, revealed by him. And then, turning to the one who revealed these things to her, her king and Lord, she hastens to give thanks for his benefits, saying:
BedeAD 735
Commentary on the Song of Songs
The righteous love you. Therefore, not in ourselves, but we will exult and rejoice in you, mindful of your gifts, because all those who are upright in heart have learned that you are to be loved before all and above all. Nor can those who prefer anything to your love be completely righteous, from whom alone they have whatever good they possess. And consider what he said earlier: The young maidens loved you; but now, he says, The righteous love you. And it should be gathered that he called youth nothing other than the uprightness of heart, when those who have cast off the impurity of the old man put on the new man, which is created according to God in justice, and holiness, and truth. Likewise, the righteous love you, because no one can truly love the Lord unless they are upright. For whoever violates the righteousness of justice by deed, word, or even thought, in a wicked manner, vainly say they love the Creator, whose commands they despise. For this is the love of God, that we keep his commandments, as the evangelist John testifies (1 Epistle V). But after the holy Church has been brought into the cellars of Christ, namely through the knowledge and hope of heavenly goods, after she has learned to love him with an upright heart, and to rejoice and exult only in his grace, it remains to show what struggle she undergoes for the same love of him, and what affliction she endures for the acquisition of the goods she has tasted.
BedeAD 735
Commentary on the Song of Songs
Draw me, we will run after you. So far, this is the voice of the Synagogue; that is, of that people who, faithfully devoted, anticipated the incarnation of the Savior, who responded with the prophets preaching for a long time at the beginning of the song: Let him kiss me with the kiss of his mouth; that is, let him appear himself, and speaking mouth to mouth, may he grant me examples of living, and gifts. Then, in the following verses, she indicated what kind of gifts those would be, how much to be loved by chaste souls. Hence, the voice of the Church is introduced, that is, of those who came to faith after the time of his incarnation. For she first prayed for the Lord to come and bring her the kiss of peace; this one, knowing he has now come in the flesh and already ascended to heaven, no longer asks him to descend to her in the same way, but rather desires to follow him to heaven. Which, seeing that it cannot be done by herself, rightly implores the guidance of him to whom she wishes to come. Draw me, she says, we will run after you. As if she plainly says: Indeed, we would wish to run in your ways, to follow the footsteps of your works which you marked living on earth, to reach you presiding in heaven; but because without you we can do nothing, we pray that you deign to give us your hand; help us running to you with your assistance. Thus, indeed, we can only rightly run and finish the race if we run with you as leader and helper. Hence the Apostle, who boasts, saying: I have fought the good fight, I have finished the race, I have kept the faith (II Tim. II), in another place clearly teaches whether he could direct his steps by himself, or ran being drawn by the Lord, saying: But I labored more abundantly than they all: yet not I, but the grace of God which was with me (I Cor. XV). Though it is said in the singular number, Draw me, it is joined, We will run, because the Church of Christ is one throughout the world, and it consists of many faithful souls; who in this place are called maidens, due to the life of new conversation.
Richard ChallonerAD 1781
I am black but beautiful: That is, the church of Christ founded in humility appearing outwardly afflicted, and as it were black and contemptible; but inwardly, that is, in its doctrine and morality, fair and beautiful.
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 1:4 beautifully articulates the fervent longing of the beloved for intimate communion with the King, a desire that is met with immediate and profound access. The verse captures a transformative journey from earnest yearning to fulfilled intimacy, culminating in a declaration of deep joy and the surpassing value of divine love, affirming that such profound affection is characteristic of those who walk in uprightness.
CONTEXT
Literary Context: Song of Solomon 1:4 appears early in the book, following the Shulamite's initial expressions of longing for her beloved (Song 1:2-3). The opening verses establish a tone of intense desire and affection. Verse 4 marks a pivotal moment where the beloved's plea, "Draw me," is immediately answered by the King's action, "the king hath brought me into his chambers." This swift fulfillment of desire sets the stage for the intimate dialogue and expressions of love that characterize the rest of the book, moving from anticipation to the experience of presence and joy. The "we" in the verse suggests a communal aspect, perhaps the chorus of maidens (the "daughters of Jerusalem" mentioned in Song of Solomon 1:5) who share in her joy or witness her favored status, highlighting that true joy in the King's presence is not solitary.
Historical & Cultural Context: The Song of Solomon is set within an ancient Near Eastern context, likely during the Solomonic era, characterized by royal splendor and the celebration of love and marriage. The "king" (Hebrew: melek) refers to Solomon, a figure renowned for his wisdom and wealth, who would have had elaborate palaces with private "chambers" (Hebrew: cheder). These chambers would have been the most private, secure, and intimate spaces, symbolizing exclusive access and deep personal communion, often associated with bridal intimacy. Wine (Hebrew: yayin) was a staple of ancient banquets and celebrations, symbolizing joy, pleasure, and prosperity (as seen in Psalm 104:15). By stating that the King's love is remembered "more than wine," the beloved elevates this relationship above all earthly delights and common sources of joy, emphasizing its unparalleled value and enduring satisfaction.
Key Themes: This verse contributes significantly to several overarching themes in the Song of Solomon and broader biblical theology. Firstly, it highlights the theme of Divine Initiative and Human Response. The beloved's cry "Draw me" acknowledges an initial need for external impulse, which is immediately met by the King's action, illustrating that genuine spiritual pursuit often begins with God's compelling grace, to which the soul then eagerly responds. This resonates with the New Testament concept that no one can come to Christ unless the Father draws them (John 6:44). Secondly, the verse underscores Intimacy and Communion, portraying the "chambers" as a metaphor for privileged, exclusive, and secure fellowship with the divine, a theme central to the believer's relationship with God (Psalm 27:4). Thirdly, it establishes the Superiority of Divine Love, asserting that the King's love provides a deeper, more lasting joy and satisfaction than any earthly pleasure, including wine. This theme emphasizes the surpassing worth of God's lovingkindness (Psalm 63:3). Finally, the phrase "the upright love thee" introduces the theme of Righteousness and Reciprocal Love, suggesting that a pure heart and a life aligned with God's will are prerequisites for experiencing and reciprocating such profound divine affection.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Song of Solomon 1:4 employs several potent literary devices to convey its message of longing, intimacy, and joy. Metaphor is central, particularly in the phrase "the king hath brought me into his chambers." The "chambers" serve as a powerful metaphor for a place of ultimate intimacy, security, and exclusive communion, far beyond public observation. Similarly, "wine" functions as a Symbol of earthly pleasure and celebration, against which the King's love is measured and found superior, highlighting the Hyperbole in "we will remember thy love more than wine." This hyperbole emphasizes the incomparable and overwhelming nature of the King's love. The verse also exhibits Parallelism in the expressions of joy ("we will be glad and rejoice in thee") and the collective response ("we will run after thee," "we will be glad and rejoice," "we will remember"), reinforcing the communal experience of delight in the King's presence.
THEOLOGICAL AND THEMATIC CONNECTIONS
Song of Solomon 1:4 offers profound theological insights into the nature of the relationship between God and His people. It beautifully illustrates the divine initiative in drawing humanity to Himself, emphasizing that our spiritual pursuit is always a response to His prior grace. The King's "chambers" symbolize the deep, personal, and secure intimacy God desires with each believer, a sacred space of communion where His presence brings unparalleled joy and satisfaction. This joy, born of His love, is portrayed as infinitely more valuable and enduring than any earthly pleasure or fleeting delight. The verse also underscores the reciprocal nature of this relationship, where genuine love for God is intrinsically linked to a life of uprightness, suggesting that purity of heart enables a deeper experience and appreciation of His divine affection.
REFLECTION AND APPLICATION
Song of Solomon 1:4 serves as a powerful spiritual allegory for the believer's journey with God. It reminds us that our spiritual walk begins not with our striving, but with God's gracious invitation to "Draw me," a divine pull on our hearts. Our eager response, "we will run after thee," reflects the joyful and unreserved pursuit of His presence. The King's act of bringing us "into his chambers" speaks to the profound intimacy and secure belonging that God offers through Christ—a privileged access to His very presence, whether in prayer, worship, or the study of His Word. This intimacy yields an overflowing gladness and rejoicing, a joy rooted in His person rather than in circumstances. The declaration that His love is remembered "more than wine" challenges us to re-evaluate our priorities, recognizing that God's love provides a satisfaction that far surpasses any earthly pleasure or fleeting gratification. Finally, the verse calls us to a life of "uprightness," suggesting that a sincere heart and a walk of integrity are essential for experiencing and reciprocating the fullness of His love. It encourages us to cultivate a life that is both passionately devoted to God and consistently aligned with His character.
Questions for Reflection
FAQ
Is Song of Solomon 1:4 to be interpreted literally or allegorically?
Answer: Song of Solomon 1:4, like the entire book, is generally understood to have both a literal and an allegorical interpretation. Literally, it celebrates the beauty and intimacy of marital love between a man and a woman, specifically King Solomon and his beloved. Allegorically, it has been widely interpreted in Jewish tradition to represent the relationship between God and Israel, and in Christian tradition, the relationship between Christ and His Church, or the individual believer. The depth of the language, particularly phrases like "Draw me" and "into his chambers," lends itself powerfully to spiritual application, highlighting themes of divine initiative, spiritual intimacy, and the surpassing value of God's love. Both interpretations can enrich one's understanding, with the literal providing the foundation for the spiritual truths.
Who is the "we" mentioned in the verse?
Answer: The "we" in "we will run after thee," "we will be glad and rejoice in thee," and "we will remember thy love" is often interpreted as the chorus of maidens or companions of the beloved (the "daughters of Jerusalem" mentioned in Song of Solomon 1:5). This suggests that the beloved's joy and experience of intimacy with the King are not isolated but shared, perhaps inspiring and drawing others into a similar appreciation for the King. In an allegorical sense, it can represent the collective body of believers, the Church, who together respond to Christ's drawing and rejoice in His presence.
Why is the King's love remembered "more than wine"?
Answer: Wine (Hebrew: yayin) was a common symbol of earthly joy, celebration, and pleasure in ancient cultures, often associated with feasting and merriment (Ecclesiastes 9:7). By stating that the King's love is remembered "more than wine," the beloved is asserting the unparalleled and superior nature of this love. It signifies that the joy, satisfaction, and fulfillment found in the King's presence and love far exceed any temporal or material pleasure. This highlights the enduring, deep, and truly satisfying nature of divine love, which offers a contentment that earthly delights cannot match, echoing sentiments found in Psalm 4:7.
CHRIST-CENTERED FULFILLMENT
Song of Solomon 1:4 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The beloved's cry, "Draw me, we will run after thee," beautifully prefigures the Holy Spirit's work in drawing humanity to the Father through the Son. Just as the King draws the beloved, so too does Christ declare, "No one can come to me unless the Father who sent me draws him" (John 6:44). This divine initiative is met with the eager response of those who, once drawn, joyfully "run after" Him, embracing His call to discipleship. The King's act of bringing the beloved "into his chambers" finds its spiritual reality in Christ's invitation to intimate communion with God. Through His atoning sacrifice, Jesus has opened the way for believers to enter the very presence of God, the "Holy of Holies," not just physically but spiritually (Hebrews 10:19-22). This access grants us profound joy and allows us to "be glad and rejoice in thee," finding our ultimate delight in Him who is the source of all life and light. Furthermore, the declaration that "we will remember thy love more than wine" points to Christ's sacrificial love, which is indeed a love that surpasses all earthly pleasures and understanding (Ephesians 3:19). His love, poured out on the cross, offers eternal satisfaction and joy that no temporal delight can rival. Finally, "the upright love thee" anticipates the New Covenant reality where those who are justified by faith in Christ are made righteous and empowered by the Spirit to genuinely love God and live lives pleasing to Him (Romans 5:1). Thus, Song of Solomon 1:4 paints a vivid picture of the believer's intimate, joyful, and transforming relationship with Christ, our true King and Beloved.