TRV
Translation
King James Version
¶ Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
KJV (with Strong's)
Who is this that cometh H5927 out of the wilderness H4057 like pillars H8490 of smoke H6227, perfumed H6999 with myrrh H4753 and frankincense H3828, with all powders H81 of the merchant H7402?
Complete Jewish Bible
Who is this, coming up from the desert like a column of smoke, perfumed with myrrh and frankincense, chosen from the merchant's crushed spices?
Berean Standard Bible
Who is this coming up from the wilderness like a column of smoke, scented with myrrh and frankincense from all the spices of the merchant?
American Standard Version
Who is this that cometh up from the wilderness Like pillars of smoke, Perfumed with myrrh and frankincense, With all powders of the merchant?
World English Bible Messianic
Who is this who comes up from the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all spices of the merchant?
Geneva Bible (1599)
Who is shee that commeth vp out of the wildernes like pillars of smoke perfumed with myrrhe and incense, and with all the spices of the marchant?
Young's Literal Translation
Who is this coming up from the wilderness, Like palm-trees of smoke, Perfumed with myrrh and frankincense, From every powder of the merchant?
See also
In the KJVVerse 17,578 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 27:1
“Behold the litter of Solomon surrounded by sixty mighty men from the powerful of Israel, each one equipped with a sword and trained for battle.” O blessed sight! O litter of sabbath rest! For Solomon’s litter reveals nothing other than Christ himself.
Origen of AlexandriaAD 253
FRAGMENTS ON JEREMIAH 11
They also bring "frankincense," translated as "whitening," since they reject every dark condition, so that the words are fitting for them: "Who is she who comes up all white?" For in this way they will be able to bring praise to the house of the Lord, not having a spot or a wrinkle or any such thing which brings dirt on the church of Christ.
Gregory of NyssaAD 395
HOMILIES ON THE SONG OF SONGS 6
What then is their meaning? Perhaps the loveliness of the divine beauty has something fearful about it as characterized by elements contrary to corporeal beauty. What attracts our desire is pleasant to the sight, soft to the touch, and not associated with anything fearful or terrifying. But that incorruptible beauty is fearful, terrifying and not easily frightened. Since our desire for carnal things in the body’s members is subject to passion and defilement, like a band of robbers it ambushes the mind, captivates it and carries away the will. Therefore it becomes God’s enemy; as the apostle says, the wisdom of the flesh arises from what is inimical to God. It follows that the love of God arises from what is opposed to carnal desire. If carnal desire consists of weakness, laxity and laziness, the love of God is made up of a fearful, terrifying fortitude. An unrelenting anger scares and puts to flight the ambush resulting from pleasure, thus revealing the soul’s beauty as pure and no longer sullied by a desire for carnal pleasure. The king’s nuptial bed is therefore surrounded by armed men expert in battle. The sword at the thigh terrorizes and causes fear against dark, nocturnal thoughts and against those who lie in ambush to shoot arrows in the darkness at the upright of heart. The weapons of those standing guard around the bed destroy impure desires.
Ambrose of MilanAD 397
Concerning Virginity 3.5.21
For Solomon made himself a bed of wood from Lebanon. Its pillars were of silver, its bottom of gold, its back strewn with gems.
Ambrose of MilanAD 397
On Isaac and the Soul 5.45
Seeing therefore the daughters of Jerusalem cleaving to Christ and still ascending with Him (for He deigns frequently to meet with them who seek Him, and to descend to raise them), they say: Who is this that ascendeth from the desert? For this desert place of the earth appears rough and uncultivated, covered with the thistles and thorns of our sins. They marvel, indeed, how a soul which was formerly abandoned in hell, can cleave to the Word of God and ascend like a shoot of the vine, raising itself above, as it were smoke that rises up from the fire, and reaching high, and moreover being inflamed with good works. But that smell of pious prayer gives off a pleasant fragrance, which rises up like incense in the sight of God. And in the Apocalypse we read that: Smoke from the incense rises up from the prayers of the saints, which are offered up by an angel, namely the prayers of the saints, on that golden altar which is before the throne of God, and like the sweet fragrance of pious prayer, it burns as an ointment; because it is composed not of requests for temporal and visible things, but especially of myrrh and incense, because it is dead to sins and alive to God.
Cyril of AlexandriaAD 444
FRAGMENTS IN THE COMMENTARY ON THE SONG OF SONGS 3:6
The myrrh that was mixed with frankincense was used for burying him, but frankincense because whoever rises with Christ shares his divinity. And the ecclesiastical soul is imbued not only with these fragrances but also with various principles of knowledge. For whoever discerns accurately and searches all the way to the highest peak will be said to crush everything and reduce to dust the doctrines of good fragrance, like some perfume with which the bride is now said to be fragrant. Perhaps also the one who does not live according to the flesh but according to the Spirit, whose heart has not been hardened, generating and preserving various sweet smells, renders a good odor from all the herbs which are now called perfumes. Likewise, some will say that the holy and ecclesiastical soul, a daughter formerly destitute of God, ascends from the assembly of the Gentiles, that is, from the desert of those who are remiss in dogmas, words and deeds, having abandoned God, and rises to the things that are of God.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS 3
We must enquire why on earth they call the bridegroom Solomon. Solomon means “peaceable,” as you can find in the Chronicles. God said to David, when he wanted to build the new temple, “Lo, a son is born to you; he will be a man of repose, and I shall give him peace from all his enemies round about, because his name is Solomon, and I shall give peace and tranquility to Israel in his days. He will build a house for my name, and he will be a son to me, and I shall be a father to him, and I shall assure the throne of his kingdom in Israel forever.” …It was not Solomon who had dominion to the ends of the world but he who sprang from Solomon in his humanity, Jesus Christ, and was called Solomon on account of his peaceable and gentle nature and his being the cause of peace.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS 3
“Lo, it is Solomon’s bed.” Let us understand the bridegroom’s bed to be the divine Scriptures. When the bride reclines on them, as it were, along with the bridegroom, and receives the seeds of teaching, she conceives, bears, is in labor and gives birth to spiritual benefit.
AponiusAD 500
EXPOSITION OF SONG OF SONGS 5:48
Thus he was crowned by the blessed mother who begot him according to the flesh, Christ the King, the true Solomon. This was the day of his wedding and the day of gladness of heart, when the immaculate was joined to the stained. Our Lord Jesus Christ made the church immaculate by the touch of his body and blood and rendered it most beautiful, cleansed from every stain of sin by the most holy washing of baptism, with every wrinkle of heretical inclination wiped away by the salve of doctrine.
BedeAD 735
Commentary on the Song of Songs
Who is this that ascends through the desert? etc. Who is this, they ask, worthy of such praise, of such wonder, who has not been cleansed by the mystery of circumcision, nor yet washed in the font of regeneration, and already is imbued with the new grace of the Holy Spirit, already speaks in tongues, and magnifies God? such as we have never remembered happening in our nation, since either the testament of circumcision was given to the fathers, or the washing of baptism was given to us. Who ascends through the desert: rises from the depths of pleasures to the heights of virtues, lifting eyes to the eternal mountains; indeed, lifting, and longing to reach Him who dwells in heaven. Yet ascends through the desert, that is, through the midst of those nations which were not fruitful in any virtues, which no prophet of God, no patriarch, no angel coming, had instructed in the worship of a healthier life, whose faith is of greater miracle, because she most recently recognized and accepted this invincibly, according to what the Lord Himself attests in her praise, saying: I know where you dwell, where Satan's throne is, and you hold fast to my name, and did not deny my faith (Rev. 2). But this is said as an example of the Israelite people, who, freed from the darkness of Egyptian servitude, ascended through the desert's journey to the promised land. Hence, the desert can also rightly be taken in a good sense, that is, denoting that way of life which is separated from the enticements of the world, devoted solely to the scrutiny of God's law and the observance of heavenly precepts, which, hungering and thirsting for righteousness, is fed only by the manna of the heavenly word, and drinks from the fountain of life that emanates from the spiritual rock. Hence, ardently and fervently singing: My soul thirsted for you, my flesh how many times to you in a dry and barren land without water (Psalm 62). Therefore, the Church ascends through the desert, to reach the promised kingdom; and also, how she ascends is shown when it is added, Like a pillar of smoke from spices. Smoke is usually born from fire, born seeking the heights, to be consumed, and gradually withdraw from human sight. In this way, the Church ascends, which, kindled by the fire of the Holy Spirit in the love of its Creator, strives with all effort of virtues towards the heavenly; nor does it desist from its beginnings, until, abstracted from human things, it is seized into the invisible joys of heavenly life; and just as smoke, at one and the same time, can be seen to arise and disappear in the higher parts where it was first seen, so the Church is always newly born through the grace of the Holy Spirit in some of its members until the end of the world; in some, which were first born to God, it is always gathered to the heavenly. Which rightly is not simply compared to smoke, which can be dispersed anywhere, but to a pillar of smoke, so that both the unity of her faith and the simple ascent to the heights may be signified. Moreover, concerning the enemies of God, who are elevated not by any heavenly desire, but solely by the pride of arrogance, it is said that once they have been honored and exalted, they will fail like smoke; and just as in the mind of the depraved, worldly greed burns, conversely fervor burns in the heart of the good, and the virtue smokes, so it was right to say, "Like a column of smoke," adding:
BedeAD 735
Commentary on the Song of Songs
"From the aromatics of myrrh," etc. Indeed, myrrh, which is suitable for embalming bodies, as the arrangement of the sacred burial of the Lord also proves, signifies the chastity of the flesh. Frankincense, which is accustomed to be offered to God in prayers, expresses the virtue of prayer; as the Psalmist also attests in prayer, "Let my prayer be set before You as incense" (Psalm 140). The entire powder of the perfumer signifies all the works of virtues, which are therefore not compared with complete spices, but reduced to powder, so that we may be reminded to distinguish the good works we do with diligent intention and to examine them with the sieve of careful discernment to ensure that nothing unseemly remains in them. The perfumer, who prepares and sifts this powder, is understood to be either the person himself who strives for virtues or the Lord, the giver of virtues. Moreover, it should be noted that when mentioning aromatics, he rightly first calls myrrh, then frankincense and the entire powder of the perfumer, according to that order which the Lord also sets in the Gospel, saying, "Let your loins be girded and your lamps burning" (Luke 12). Which is to say in other words, "Depart from evil and do good" (Psalm 34). Mortify the desires of the flesh and offer to God the pleasing vows of the heart. Thus the beloved of the heavenly bridegroom ascends through the desert like a column of smoke from the aromatics of myrrh and frankincense and the entire powder of the perfumer, because whether the holy Church or any perfect soul grows in the higher virtues through daily progress, which by the flame of charity renders to its author the most delightful fragrance of chastity and prayer, indeed of all spiritual fruits; although it can also be rightly understood that the beloved of Christ ascends, like a column of smoke from the aromatics of myrrh, frankincense, and the entire powder of the perfumer, because his one and the same Church is built from many faithful persons, each flourishing in diverse virtues, some insist more greatly on mortifying the pleasures of the flesh after the example of him who said, "I discipline my body and keep it under control" (1 Corinthians 9); some are peculiarly dedicated to frequent prayers like the symbol of frankincense; others labor to offer God the fruits of good works. Yet all are inflamed by the one same fire of the Spirit, like one single column of smoke, with undivided zeal and common devotion seeking the heights of heavenly life. Nor should it seem contradictory to the diligent reader but rather sufficiently consistent to understand, that the same beloved both is said to be asleep and to ascend through the desert: for she is shown to sleep when the daughters of Jerusalem are adjured not to awaken her. And the same daughters of Jerusalem testify that she ascends, when they immediately respond, "Who is this coming up from the wilderness?" At one and the same time, she both sleeps and ascends, when the soul, as much as it can, distances itself from external cares and carnal desires, and approaches the vision of its Creator by the progress of good operation or thought; which when it is said to ascend through the desert, it is indicated to where it ascends and what is the cause of its ascent, with the voice of the Church that ascends being added.
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 3:6 dramatically unveils a magnificent and mysterious procession emerging from the wilderness, immediately captivating the observer with the rhetorical question, "Who is this?" This scene is depicted with rich sensory detail, featuring towering "pillars of smoke" and an enveloping aroma of precious myrrh, frankincense, and an array of exotic powders acquired from distant merchants. The verse powerfully conveys the immense wealth, elevated status, and profound ceremonial significance of the figure being presented, setting a tone of awe and anticipation for the grand revelation that follows.
CONTEXT
Literary Context: This verse marks a pivotal shift in the narrative of Song of Solomon. Preceding it, the Shulamite recounts her anxious search for her beloved during the night, culminating in her finding him and bringing him to her mother's house (Song of Solomon 3:1-5). With Song of Solomon 3:6, the intimate, personal quest gives way to a grand, public spectacle. The focus broadens from the individual lovers to a royal procession, widely understood to be King Solomon's wedding procession, described in detail through Song of Solomon 3:6-11. This public display serves as a majestic counterpoint to the private expressions of love, highlighting the beloved's exalted status and the magnificence of their union. The opening "Who is this?" echoes similar exclamations of wonder at the beloved's beauty and presence found throughout the Song, such as in Song of Solomon 6:10, reinforcing the theme of profound admiration.
Historical & Cultural Context: In the ancient Near East, royal processions were elaborate and essential demonstrations of power, wealth, and prestige. Monarchs and high-ranking dignitaries traveled with extensive retinues, including soldiers, musicians, and servants bearing valuable goods, all designed to impress and assert authority. The "wilderness" (Hebrew: midbar) from which this procession emerges does not signify a desolate wasteland but rather the open, uncultivated countryside or pasturelands surrounding settled areas. This would be the natural approach for a large, formal party traveling to a city like Jerusalem. Myrrh and frankincense were extremely valuable commodities, imported from distant lands such as Arabia and Africa. These aromatic resins were crucial in ancient economies, used for perfumes, anointing oils, medicinal purposes, and, significantly, in religious rituals and temple worship. Their prominent presence in the procession signifies immense wealth, luxury, and often, a sacred or ceremonial occasion. The mention of "all powders of the merchant" further underscores the global trade networks that supplied such exotic and expensive aromatics, accessible only to those of the highest social and economic standing.
Key Themes: Song of Solomon 3:6 powerfully contributes to several overarching themes within the book. The most prominent is Majesty and Grandeur, as the verse vividly portrays a scene of extraordinary pomp and ceremony, emphasizing the high status and dignity of the one arriving, commonly identified as King Solomon. This grand entrance elevates the love story from a purely personal narrative to one of royal, almost mythical, significance. The opening rhetorical question immediately establishes a theme of Anticipation and Awe, inviting the reader to share in the astonishment and wonder of the onlookers, building suspense for the revelation of the beloved's identity. Furthermore, the detailed emphasis on being "perfumed with myrrh and frankincense" highlights the pervasive theme of Beauty and Fragrance throughout the Song, symbolizing the captivating and delightful essence of the beloved. This aligns with other descriptions of the beloved's alluring qualities, such as her pleasant aroma in Song of Solomon 4:10-11. Ultimately, this verse serves as a pivotal moment, setting the stage for the Royal Procession and the celebration of a powerful and celebrated union, underscoring the preciousness and value of the beloved.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is exceptionally rich in Sensory Imagery, particularly appealing to the visual ("pillars of smoke") and olfactory senses ("perfumed with myrrh and frankincense, with all powders of the merchant"). This vivid imagery immerses the reader directly into the scene, allowing them to almost see and smell the approaching spectacle. The opening "Who is this?" functions as a powerful Rhetorical Question, designed not to elicit a direct answer but to build suspense, heighten anticipation, and emphasize the profound awe and wonder inspired by the magnificent approaching figure. The phrase "like pillars of smoke" is a clear Simile, comparing the rising spectacle to a familiar, impressive natural or ceremonial phenomenon, conveying a sense of grandeur and mystery. Furthermore, the inclusion of "all powders of the merchant" borders on Hyperbole, suggesting an exhaustive and unparalleled collection of every available aromatic, thereby emphasizing the extreme lavishness, extravagance, and unparalleled status of the procession.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while deeply rooted in an ancient love poem, resonates with profound theological themes when interpreted allegorically, a common practice in Christian tradition where the Song of Solomon is seen to represent the relationship between Christ and His Church. The majestic arrival from the wilderness, enveloped in precious fragrances, can be seen as a foreshadowing of the glorious and anticipated coming of a divine figure. It speaks to the inherent preciousness and immense value of the beloved in the eyes of the lover, reflecting God's profound love and esteem for His people, whom He adorns with His grace and presence. The lavishness of the perfumes signifies the richness of God's blessings, the beauty of His holiness, and the delightful aroma of His presence. This passage invites us to contemplate the awe-inspiring nature of God's approach to humanity and the glorious anticipation of His future coming.
REFLECTION AND APPLICATION
Song of Solomon 3:6 invites us to ponder the nature of anticipation, the captivating power of beauty, and the profound value placed on the beloved. Spiritually, it encourages us to cultivate a life that emits the "fragrance of Christ," where our character, actions, and very being are so permeated by His presence that they become a pleasing aroma to God and a compelling, attractive witness to the world around us. It also serves as a powerful reminder of the grandeur and majesty of God's approach in our own lives, whether through the revelation of His Word, the indwelling of His Spirit, or the unfolding of His providential care. Just as the onlookers marveled at this magnificent procession, we are called to live with a sense of awe and wonder at the unfolding of God's sovereign plan and the glorious reality of His presence. On a personal level, this verse celebrates the dignity, splendor, and inherent beauty of a committed relationship, reflecting God's design for love and marriage as something precious, worthy of elaborate celebration, and deeply valued.
Questions for Reflection
FAQ
Who is "this" figure described in Song of Solomon 3:6?
Answer: While the text does not explicitly name the figure, the immediate literary context in Song of Solomon 3:7 strongly suggests that "this" refers to King Solomon. Many commentators interpret this passage as describing King Solomon's magnificent wedding procession, likely as he approaches Jerusalem or his beloved. The grandeur, the mention of a royal guard, and the luxurious items described all align perfectly with the status and splendor of a king in the ancient Near East.
What is the significance of "myrrh and frankincense" in this verse?
Answer: Myrrh and frankincense were exceedingly valuable aromatic resins in the ancient world, highly prized and extensively used for perfumes, anointing oils, incense, and even medicinal purposes. Their prominent inclusion in Song of Solomon 3:6 signifies immense wealth, luxury, and high status. Myrrh was also associated with purification and beauty treatments (as seen in Esther 2:12) and embalming, while frankincense was a key component of the holy incense for Temple worship (Exodus 30:34) and one of the precious gifts brought to the infant Jesus by the Magi (Matthew 2:11). Their presence here underscores the preciousness, ceremonial importance, and sacred overtones of the procession.
CHRIST-CENTERED FULFILLMENT
Song of Solomon 3:6, with its captivating depiction of a majestic and perfumed procession emerging from the wilderness, finds profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ. Just as the beloved emerges with awe-inspiring grandeur, so too did Christ emerge from obscurity to begin His public ministry, heralded by John the Baptist as the Lamb of God who takes away the sin of the world. The "pillars of smoke" can symbolize the divine presence and glory that attended Christ, reminiscent of the cloud that overshadowed Him at the Transfiguration or the glory that veiled God's presence in the Old Testament. The precious myrrh and frankincense, costly gifts fit for a king, prophet, and priest, powerfully foreshadow the gifts brought to the infant Jesus by the Magi, acknowledging His royal, divine, and sacrificial identity. More profoundly, Christ Himself is the ultimate "perfume" or "aroma" of God, His life, His obedient death, and His glorious resurrection constituting a fragrant offering and sacrifice to God. As the divine Bridegroom, Christ comes for His Church, His beloved, not with earthly pomp but with heavenly glory, preparing her to be presented to Himself without spot or wrinkle (Ephesians 5:27). His ultimate return will be a glorious and majestic coming, where every eye will see Him, fulfilling the ultimate anticipation and awe described in this verse, as He comes to claim His bride for the eternal marriage supper of the Lamb.