TRV
Translation
King James Version
¶ By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
Complete Jewish Bible
Night after night on my bed I looked for the man I love. I looked for him, but I didn't find him.
Berean Standard Bible
On my bed at night I sought the one I love; I sought him, but did not find him.
American Standard Version
By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
World English Bible Messianic
By night on my bed, I sought him whom my soul loves. I sought him, but I didn’t find him.
Geneva Bible (1599)
In my bed by night I sought him that my soule loued: I sought him, but I found him not.
Young's Literal Translation
On my couch by night, I sought him whom my soul hath loved; I sought him, and I found him not!
See also
In the KJVVerse 17,573 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Gregory of ElviraAD 392
EXPLANATION OF THE SONG OF SONGS 5:12
“In my mother’s house and in the chamber where she conceived me.” This is the voice of the church speaking. If the church is a mother to all, we must ask for the identity of the mother of the church, in whose house and in whose chamber she is said to have been conceived. I have already shown above what is the church, namely, the body of Christ that consists of his gathering members. The mother of the church, therefore, is the holy heavenly Jerusalem.
Gregory of ElviraAD 392
EXPLANATION OF THE SONG OF SONGS 5:2
To what does this bed refer, upon which the church seeks the one whom its soul loves, if not to the bed of its heart in which wisdom rests, where it seeks our Lord and Savior through continuous meditation? If the bed is the secrecy of the heart, then what is the night in which the church sought the Lord but was unable to find him? Surely it means that the God of light was not easily found in darkness.
Gregory of NyssaAD 395
HOMILIES ON THE SONG OF SONGS 6
The chamber is indeed the heart that becomes an acceptable dwelling of God when it returns to that state which it had in the beginning made by “her who conceived me.” We would be correct by understanding “mother” as the first cause of our being.
Ambrose of MilanAD 397
Concerning Virginity 8:45
Let us follow him by day, the present day of the church, which Abraham saw and was glad. This is why we follow Christ during the day; for he will not be found by night. “Upon my bed,” Scripture says, “by night I sought him whom my soul loves. I called him, but he gave no answer.”
Ambrose of MilanAD 397
On Isaac and the Soul, 5.38, 42
"In my bed, I sought the one whom my soul loves during the nights." Whoever seeks well, let them seek in their bed, let them seek during the nights, neither on holidays nor on nights of rest. Let no time be vacant from the duty of piety; and if it does not find it at first, let it continue in seeking. ... And since we see heavenly mysteries prefigured in the Gospel on earth, let us come to that Mary, let us come also to Magdalene. Let us consider how they sought Christ in the bed of his body, in which he lay dead, on the nights when the angel said to them: You seek Jesus who was crucified; he is not here, for he has risen. Why, therefore, do you seek the living among the dead? What do you seek in the tomb of one who is already in heaven? What do you seek in the chains of universal imprisonment, who breaks the chains? This is not a tomb, but a dwelling place. Therefore, one of them said: I sought him, but did not find him.
Ambrose of MilanAD 397
Concerning Virginity 13:78
What is signified by the house of your mother and her chamber except the interior, secret place of your nature? Keep this house, and cleanse its inmost parts so that, once it is an immaculate house unstained by any sordidness of an adulterous conscience, a spiritual house held together by the cornerstone may rise into a holy priesthood, and the Holy Spirit may dwell in it. One who thus seeks Christ, who entreats him, is not abandoned by him. Rather, that one is frequently visited, for he is with us until the end of the world.
JeromeAD 420
HOMILIES ON THE PSALMS 26 (PSALM 98)
Happy the person in whose heart Jesus sets his feet every day! If only he would set his feet in my heart! If only his footsteps would cling to my heart forever! If only I may say with the spouse, “I took hold of him and would not let him go.”
Cyril of AlexandriaAD 444
FRAGMENTS IN THE COMMENTARY ON THE SONG OF SONGS 3:1
“In my chamber by night I sought him.” This refers to the women who came at the beginning of the morning on the sabbath to the tomb of Jesus and did not find him. He is in the chamber, therefore, or away from the chamber. Or perhaps they call their chamber the Lord’s tomb because we are buried together with him. But when they did not find him, they heard at once: “He is not here, for he has been raised.” And they discovered guardian angels, whom they asked, “Where have you laid the Lord?” Then, when they had left the angels whom they were questioning, the Lord met them and said, “Rejoice.” For this reason, it says, “When I had passed by them for a little while, I found him whom I will not let go.” She grasped his feet and heard, “Don’t hold me.” Finally, he called the gathering of the apostles the house of the mother, to whom he announced the resurrection of Christ.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS 3
She says she found him and did not let him go before bringing him into her mother’s house and the inner chamber of the one who conceived her. By “city” she refers to the house of God, which we call church, by “marketplaces” and “streets” the divine Scriptures, by the city’s “watchmen” the holy prophets and the sacred apostles, from whom the pious soul learns in its longing for the divine Word. After these she finds the bridegroom attended by guards and attendants, she lays hold of him, clings to him and is reluctant to leave him before she brings him into her mother’s house and the inner chamber of the one who conceived her. Now, we recognize the mother of the pious as the Jerusalem on high, of whom blessed Paul says, “The Jerusalem on high is free in being mother of us all.”
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS 3
Since the bridegroom is incomprehensible in his being even to the holy angels, and hence they did not give me an answer to my question, teaching me by their silence that he is incomprehensible even to them, the uncreated to created beings, I left them as well, still searching for my beloved.“It was not long after passing them that I found him whom my soul loved. I laid hold of him.” I had scarcely bypassed the creature to reach the angelic nature itself in an effort to find my uncreated beloved, my benefactor as he is, when by faith alone I came upon him, bypassing all beings and with the confirmation from experience itself that the one responsible for everything is above all beings and in his being is seen by no nature, of the senses or the intellect, being superior to them in substance.
Gregory the DialogistAD 604
FORTY GOSPEL HOMILIES 25
We seek the one we love upon our beds when we sigh with longing for our Redeemer during our short period of rest during the present life. We seek him during the night, because even though our hearts are already watchful for him, our eyes are still darkened. But it remains for the person who does not find the one he loves to rise and go about the city, that is, he must travel about the holy church of the elect with an inquiring heart. He must seek her through its streets and squares, making his way, that is, through narrow and broad places, on the watch to make inquiries if any traces of her can be found in them, because there are some, even of those leading worldly lives, who have something worth imitating of virtue in their actions. The watchmen who guard the city find us as we search, because the holy fathers who guard the church’s orthodoxy come to meet our good efforts, to teach us, by their words of their writings. Scarcely have we passed them by when we find him whom we love. Although in his humility our Redeemer was a human being in the midst of human beings, in his divinity he was above human beings. Therefore once the watchmen have been passed by, the beloved is found.
Richard ChallonerAD 1781
In my bed by night: The Gentiles as in the dark, and seeking in heathen delusion what they could not find, the true God, until Christ revealed his doctrine to them by his watchmen, (ver. 3,) that is, by the apostles, and teachers by whom they were converted to the true faith; and holding that faith firmly, the spouse (the Catholic Church) declares, ver. 4, That she will not let him go, till she bring him into her mother's house, etc., that is, till at last, the Jews also shall find him.
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 3:1 vividly portrays the Shulamite woman's intense and anxious nocturnal search for her beloved, who is unexpectedly absent from her side. This poignant verse initiates a compelling narrative sequence, whether a dream or a deeply felt experience, that powerfully conveys the profound emotional attachment between the lovers and the distress that arises from even temporary separation. It establishes a tone of deep longing and determined pursuit, underscoring the beloved's central role in her life and the disquiet his absence causes.
CONTEXT
Literary Context: Song of Solomon 3:1 marks a significant narrative pivot, introducing the first of two distinct dream-like sequences (the second appearing in Song of Solomon 5:2-8) where the Shulamite actively seeks her beloved. Prior to this verse, the lovers have been engaged in mutual admiration and expressions of profound desire, culminating in scenes of intimate communion and secure possession, as exemplified by the Shulamite's declaration, "My beloved is mine, and I am his." The sudden, unexplained absence of the beloved in this verse creates a dramatic tension, shifting the narrative from blissful presence to anxious search, thereby highlighting the depth of her dependency and affection. This nocturnal quest underscores the vulnerability and urgency of her longing, setting the stage for the subsequent desperate search through the city.
Historical & Cultural Context: The Song of Solomon, traditionally attributed to King Solomon, reflects the rich poetic traditions of ancient Near Eastern love poetry and courtship. While the book is not tied to specific historical events, its setting is within the royal courts or pastoral landscapes of ancient Israel. The "bed" (mishkâb) was a central fixture of domestic life, symbolizing rest, intimacy, and security. The act of seeking someone "by night" in a city environment, as the narrative unfolds, would have been highly unusual and potentially perilous for a woman in ancient society, especially one of the Shulamite's apparent status. This cultural backdrop amplifies the extraordinary nature of her distress and the intensity of her desire to find her beloved, demonstrating a love that transcends conventional societal norms and personal safety for the sake of profound affection and connection.
Key Themes: This verse powerfully contributes to several overarching themes within the Song of Solomon. Foremost is the theme of Passionate Longing and Desire, as the Shulamite's entire being, her "soul," is consumed by her love for him, driving her desperate search. The repeated phrase "I sought him" emphasizes the theme of Anxious Seeking and Persistent Pursuit, highlighting her unwavering determination even in the face of initial failure. The stark declaration "but I found him not" introduces the critical theme of Temporary Absence and Separation, a recurring motif throughout the Song that serves to intensify the lovers' appreciation for each other's presence and the anguish of their moments apart. This theme is further explored and expanded upon in Song of Solomon 5, reinforcing the idea that true love perseveres through perceived distance and challenges. The verse also subtly touches on Vulnerability, as her search takes place at night and in a state of emotional distress, revealing the raw and exposed emotional landscape of deep love.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Song of Solomon 3:1 employs several powerful literary devices to convey its emotional intensity and thematic depth. The primary device is a Dream Sequence or Vision, as the events described, particularly her later interactions with city watchmen, often transcend realistic waking experiences. This allows for heightened emotional expression, symbolic meaning, and a focus on the internal psychological state of the Shulamite. Repetition is powerfully evident in "I sought him... I sought him," which emphasizes the Shulamite's persistent and desperate efforts, underscoring the depth of her longing and the urgency of her quest. The phrase "whom my soul loveth" is a form of Hyperbole or Intensification, conveying a love that is all-consuming and foundational to her very being, extending beyond mere physical attraction to a profound spiritual and emotional connection that defines her identity. The Setting of "by night on my bed" serves as a potent Symbol of vulnerability, intimacy, and the private anguish caused by separation, contrasting sharply with the public and exposed search that immediately follows.
THEOLOGICAL AND THEMATIC CONNECTIONS
While primarily a celebration of human love, Song of Solomon 3:1 has been widely interpreted allegorically by both Jewish and Christian traditions. The Shulamite's passionate, desperate search for her beloved is seen as a powerful metaphor for the soul's yearning for God, or the Church's longing for Christ. This verse speaks to the human experience of spiritual dryness or the perceived absence of God, where one's deepest desire is for communion, yet that presence feels elusive. It underscores the active, persistent nature of faith, where seeking God is not passive but an earnest, all-consuming pursuit, even when He seems hidden. It reminds believers that true spiritual love compels a diligent search for the Divine presence, even through periods of darkness or uncertainty, trusting in the promise that He will be found by those who seek Him with all their heart.
REFLECTION AND APPLICATION
Song of Solomon 3:1 offers profound insights for our personal and spiritual lives. The Shulamite's relentless pursuit of her beloved, even in the vulnerability of night and the distress of his absence, models a powerful commitment to valuing and nurturing significant relationships. It challenges us to consider the depth of our own affections and the lengths to which we are willing to go to maintain connection with those we cherish, whether in marriage, family, or friendship. Spiritually, this verse serves as a potent call to diligent and passionate seeking of God. In a world full of distractions, spiritual dryness, or moments when God feels distant, it reminds us that genuine faith involves an active, sometimes desperate, pursuit of His presence. When God seems hidden, our "soul" should still "love" Him, compelling us to seek Him through fervent prayer, diligent study of His Word, and consistent communion with fellow believers, trusting that He promises to be found by those who seek Him with all their heart. It validates the emotional experience of longing and the distress of perceived separation, affirming that such feelings are natural in deep relationships, both human and divine, and can ultimately deepen our appreciation for presence.
Questions for Reflection
FAQ
Is Song of Solomon 3:1 literally a dream, or a real event?
Answer: The exact nature of the Shulamite's experience in Song of Solomon 3:1 is a subject of scholarly debate. Many interpreters understand it as a vivid dream sequence, similar to the one described later in Song of Solomon 5:2-8. This interpretation is supported by the somewhat surreal elements of her search, such as her immediate encounters with the city watchmen and her instant success in finding her beloved shortly after their assistance. However, others view it as a deeply felt nocturnal experience, perhaps a moment of intense anxiety and longing that feels as real and impactful as a dream. Regardless of whether it is a literal dream or a waking experience, its literary function is undeniably to powerfully convey the depth of her emotional attachment and the profound distress caused by her beloved's temporary absence, setting a tone of urgent longing for the subsequent narrative.
CHRIST-CENTERED FULFILLMENT
Song of Solomon 3:1, with its poignant depiction of a soul's desperate search for its beloved, finds profound Christ-centered fulfillment in the believer's relationship with Jesus Christ. Just as the Shulamite's "soul loveth" her beloved, so the redeemed soul is called to an all-consuming love for Christ, who is the ultimate object of our affection and pursuit, the "one altogether lovely" (Song of Solomon 5:16). The "night" and the "bed" can symbolize periods of spiritual darkness, doubt, distress, or even the wilderness experiences of life where Christ's comforting presence may feel hidden or distant. Yet, like the Shulamite, the true believer is compelled by an unyielding love to "seek him," not passively, but with earnest diligence and fervent prayer. This echoes the New Testament call to "seek first the kingdom of God and his righteousness" (Matthew 6:33), and the comforting promise that those who "seek, will find" (Matthew 7:7). Ultimately, the temporary absence and the anxious search of the Shulamite foreshadow the longing of the Church for the return of her Bridegroom, Jesus Christ, who, though ascended, is ever-present by His Spirit (John 14:18). Our "not finding him" in moments of spiritual struggle or perceived distance only intensifies our yearning for the full, unhindered communion promised in His eternal presence, when the Church, as His bride, will finally be united with Him forever in the New Jerusalem (Revelation 21:2).