TRV
Translation
King James Version
His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.
Complete Jewish Bible
His words are sweetness itself; he is altogether desirable. This is my darling, and this is my friend, daughters of Yerushalayim.
Berean Standard Bible
His mouth is most sweet; he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.
American Standard Version
His mouth is most sweet; Yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.
World English Bible Messianic
His mouth is sweetness; yes, he is altogether lovely. This is my beloved, and this is my friend, daughters of Jerusalem.
Geneva Bible (1599)
His mouth is as sweete thinges, and hee is wholy delectable: this is my welbeloued, and this is my louer, O daughters of Ierusalem. O the fairest among women, whither is thy welbeloued gone? whither is thy welbeloued turned aside, that we may seeke him with thee?
Young's Literal Translation
His mouth is sweetness--and all of him desirable, This is my beloved, and this my friend, O daughters of Jerusalem!
See also
In the KJVVerse 17,615 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Ambrose of MilanAD 397
On Isaac and the Soul 7.61
The pure soul revolves around this, contemplates it, and sees God, and abounds in all good things. Therefore, it says: The throat sweetens, and the whole desire. For God is the author of all good things, and whatever exists, all of it indeed belongs to Him.
JeromeAD 420
St. Jerome, Commentary on Daniel, CHAPTER NINE
[Daniel 9:23] "'From the very beginning of thy prayers the word went forth and I myself have come to show it to thee, because thou art a man of desires.'" That is, at the time when thou didst begin to ask God, thou didst straightway obtain His mercy, and His decision was put forth. I have therefore been sent to explain to thee the things of which thou art ignorant, inasmuch as thou art a man of desires, that is to say a lovable man, worthy of God's love - even as Solomon was called Idida (var: Jedida) or "man of desires." (Song of Solomon 5:16) I have been sent because thou art worthy, in recompense for thine affection for God, to be told the secret counsels of God and to have a knowledge of things to come.
"'Thou therefore pay heed to the word and understand the vision.'" Thus Daniel is told, "Pay diligent heed, in order that thou mayest hear and understand what thou seest." We too should do this, for our eyes have been blinded by the shadows of ignorance and the darkness of sins.
Augustine of HippoAD 430
ON THE CHRISTIAN LIFE 9
A person of God should so appear and conduct himself that there would be no one who would not desire to see him, no one who would not wish to hear him, no one who, having seen him, would not believe that he was a son of God. In his case the prophetic words would be fulfilled: “His throat is most sweet, and he is all lovely.”
BedeAD 735
Commentary on the Song of Songs
His throat is most sweet, etc. If in the lips of the Lord, where it is said above: "His lips are the purest lilies," we take the words of His mouth, then what should we understand by His most sweet throat except sometimes the taste of those same words? For many, when reading or hearing, can speak the words of the Lord, can easily scrutinize the mysteries of faith; but very few are found who truly feel in the palate of their heart how sweet they taste. Hence, in the exceptional praise of the saints, it is said: "They shall abundantly utter the memory of Your great goodness, and shall sing of Your righteousness" (Psalm 145:7). For it belongs to those who rejoice in the justice of God, who have habitually tasted by inner love the abundance of His sweetness, and also preach its memory to others; for those who have not yet learned to taste His sweetness must necessarily fear more than rejoice in the justice of His judgments. Finally, Peter, abundantly conveying to us the memory of the Lord's great sweetness, which he had well tasted, says: "Desire the sincere milk of the word, that you may grow thereby in salvation; if indeed you have tasted that the Lord is gracious" (1 Peter 2:2-3). Likewise, because the vital breath is conducted through the throat to the lips to form speech, just as in the lips of the Lord were the words that He spoke; so in the throat most fittingly can be understood the very internal and hidden disposition of His piety and kindness, by which it was made possible for Him to speak outwardly to us. Indeed, Paul says: "The grace of God our Savior has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world, looking for that blessed hope and the glorious appearing of the great God" (Titus 2:11-13). When He gave us the hope of the glorious appearing of the great God, His lips will then be as lilies; when He taught us to deny ungodliness and worldly desires, to live soberly, righteously, and godly, it is the same lips of His dripping the first myrrh. But that eternal grace, which appeared to us in this promise or teaching, whenever it pleased Christ, is rightfully His most sweet throat to us, as we can have no sweetness apart from it. Finally, the beloved Himself showed what the sweetness of His throat can accomplish not only in the voice of speech but also in the very breath, when after the resurrection, appearing to His disciples, that is, the first members of His bride, He breathed on them and said: "Receive the Holy Spirit" (John 20:22). And He is wholly desirable. The whole Christ is God and man, that is, word, soul, and flesh; and He is wholly desirable because not only from the unchangeable majesty of perpetual divinity but also from the glorified substance of assumed humanity must be understood what the apostle Peter says: "Into which things the angels desire to look" (1 Peter 1:12). I will say something further; he was completely desirable, even before the glorification of his humanity; he was completely desirable from the very moment of conception until the triumph of his passion: desirable to his mother when she said, "Behold, the handmaid of the Lord; be it unto me according to thy word" (Luke 1:38); desirable to the blessed womb that bore him; desirable to the breasts that nursed him; desirable to the angels who sang a hymn at his birth; desirable to the shepherds who, seeing him, glorified and praised God; desirable to the magi who, coming from the east to seek him, worshipped him with gifts where they found him; desirable to the old Simeon who, awaiting his promised vision of his birth until his last days, took him in his arms, blessed God, and joyfully embraced death; desirable to the prophetess Anna who, upon seeing his birth, rendered fitting praises to the Lord in her confession; desirable to all who saw him at twelve years of age in the temple, astonishing the elders and teachers with heavenly wisdom; desirable to the disciples when they quickly followed him, leaving behind all they had, when he called them; desirable to those same disciples when they said, "Lord, to whom shall we go? You have the words of eternal life" (John 6:68); desirable to all the people and publicans who, hearing his word, justified God; desirable to Peter on the mountain when he said, "Lord, it is good for us to be here" (Matthew 17:4); desirable on the cross to the thief who prayed, "Lord, remember me when you come into your kingdom" (Luke 23:42). And not only is he desirable to those who saw him in the flesh and loved him, but also to those of whom he said to the disciples, "Many prophets and righteous men have desired to see what you see and did not see it; and to hear what you hear and did not hear it" (Matthew 13:17). And to us, who, being born into the world after his ascension to the heavens, share the common promise with the earlier saints, as he said: "If I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, there ye may be also" (John 14:3).
BedeAD 735
Commentary on the Song of Songs
Such is my beloved, etc. The more devoutly the Church or any holy soul loves God, the more familiarly it considers God as a friend; for he who still, because of weakness of mind or consciousness of sin, observes the divine commandments with servile fear, must necessarily call Him more as Lord than as Father or friend, because he has not yet reached that apostolic perfection, by which he may deserve to hear: But I have called you friends, because all that I have heard from my Father, I have made known to you (John 15:15). But Abraham, because of his outstanding faith and love, is deservedly called a friend of God; and the Lord speaks to Moses, as a man is accustomed to speak to his friend (Exodus 33:11). However, having heard the quality of the beloved, about which the daughters of Jerusalem had inquired, they add another question, by adding:
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 5:16 serves as the climactic and comprehensive declaration by the Shulamite woman to the "daughters of Jerusalem," summarizing her profound adoration for her beloved. Following her detailed, head-to-toe description, this verse encapsulates his supreme desirability, portraying him as one whose very communication is delightful, whose entire being is utterly captivating, and who perfectly embodies the dual roles of passionate lover and trusted, intimate companion. It is a powerful testament to a love that is both deeply romantic and profoundly relational, affirming his unparalleled worth in her eyes.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Song of Solomon 5:16 is rich in literary devices that amplify the Shulamite's profound declaration. The phrase "he is altogether lovely" employs Hyperbole, an exaggeration used to convey the overwhelming intensity of her adoration and the beloved's supreme desirability, suggesting a perfection that transcends ordinary human attributes. The declaration "His mouth is most sweet" utilizes Metaphor and Symbolism, where the physical attribute of the mouth represents not only pleasant kisses but also delightful speech, wise counsel, and the very essence of his communication, which is profoundly pleasing and satisfying to her. The verse also features Parallelism in the pairing of "This is my beloved, and this is my friend," where two complementary phrases are used to describe the same person, highlighting the dual nature of their relationship—both passionately romantic and deeply companionate. Finally, the direct address "O daughters of Jerusalem" is an instance of Apostrophe, where the speaker directly addresses a specific group of listeners, drawing them into the emotional intensity and public affirmation of her declaration.
THEOLOGICAL AND THEMATIC CONNECTIONS
Song of Solomon 5:16, while a celebration of human love, resonates with profound theological truths about the nature of divine love and the relationship between God and His people. The Shulamite's unreserved adoration and declaration of her beloved as "altogether lovely" mirrors the biblical call to worship God with our whole being, recognizing His supreme beauty, holiness, and desirability. The blending of "beloved" and "friend" reflects the multifaceted nature of God's relationship with humanity: He is the ultimate Bridegroom, passionately pursuing His Church, yet also the faithful Friend who walks alongside us, offering companionship and unwavering loyalty. This verse thus provides a template for understanding a holistic, covenantal love that is both deeply emotional and profoundly relational, reflecting the depth of God's commitment to His creation and His desire for an intimate, all-encompassing relationship with His people, one that is both passionate and steadfast.
REFLECTION AND APPLICATION
Song of Solomon 5:16 offers timeless wisdom for cultivating and appreciating deep, healthy relationships in our own lives. The Shulamite's unreserved affirmation of her beloved challenges us to consider how we express admiration and appreciation for those we cherish most. In a world often quick to criticize or take others for granted, her declaration of "altogether lovely" reminds us to intentionally seek out and articulate the comprehensive beauty and worth we see in our partners, friends, and family members. Furthermore, the powerful combination of "beloved" and "friend" underscores that the most enduring and fulfilling relationships are built upon a foundation of both passionate affection and genuine, trustworthy companionship. It encourages us to nurture both the romantic spark and the deep, abiding friendship that allows for vulnerability, shared life, mutual support, and unwavering loyalty. This verse calls us to move beyond superficial attraction, to truly see and celebrate the whole person, fostering connections that are resilient, affirming, and deeply satisfying, reflecting the holistic love God intends for us.
Questions for Reflection
FAQ
What is the significance of the phrase "His mouth is most sweet"?
Answer: This phrase, "His mouth is most sweet" (Hebrew: chêk mamtaq), goes beyond a literal description of taste. In the context of the Song of Solomon, the mouth is often associated with kisses (Song of Solomon 1:2) and speech. Therefore, "most sweet" implies that everything proceeding from her beloved's mouth—his words, his expressions of love, his counsel, and his kisses—is profoundly delightful, pleasant, and satisfying to the Shulamite. It speaks to the harmonious and cherished nature of their intimate communication and physical affection, indicating that his every utterance and touch brings her deep joy.
What does "altogether lovely" truly mean in this context?
Answer: The phrase "altogether lovely" is a translation of the powerful Hebrew kulo machmadim, which literally means "all of him [is] desirable things" or "all of him [is] delights." It signifies a comprehensive and overwhelming desirability. It's not just that he possesses some lovely qualities, but that his entire being—his physical appearance, his character, his personality, his very essence—is utterly captivating and the supreme object of her affection and desire. It expresses a holistic and unreserved adoration, making him perfect in her eyes and the singular focus of her deepest admiration.
Why is it important that he is both "my beloved" and "my friend"?
Answer: This dual declaration highlights the holistic and mature nature of their love. "My beloved" (Hebrew: dôwd) emphasizes the passionate, romantic, and exclusive aspect of their relationship, signifying deep affection and desire. "My friend" (Hebrew: rêaʻ) underscores the foundational element of companionship, trust, mutual respect, and shared life. The combination suggests that their love is not merely based on fleeting passion but is deeply rooted in a bond of true friendship, which provides stability, understanding, and enduring support. This blend of romantic love and deep friendship is often considered the ideal for a lasting and fulfilling relationship, as seen in biblical examples of intimate bonds, such as that between David and Jonathan in 1 Samuel 18:1.
CHRIST-CENTERED FULFILLMENT
Song of Solomon 5:16 finds its ultimate and most glorious fulfillment in the person of Jesus Christ, the divine Bridegroom of the Church. The Shulamite's declaration of her beloved as "altogether lovely" points profoundly to Christ as the one who is supremely beautiful, perfectly holy, and utterly desirable in every aspect of His being, truly the "fairest of ten thousand." His "mouth is most sweet" foreshadows the gracious words that proceeded from His lips, words of eternal life that bring healing, truth, and profound comfort to those who hear them (John 6:68). He is the one whose very presence is delightful and whose every utterance is perfect, bringing light and salvation to all who believe. Moreover, Christ perfectly embodies both the "beloved" and the "friend." He is the divine Bridegroom who loves the Church with an incomparable, self-sacrificial love, giving Himself up for her sanctification and purity (Ephesians 5:25-27). Yet, He also calls us His "friends," inviting us into intimate fellowship and revealing the Father's heart to us, demonstrating a loyalty and companionship that surpasses all earthly bonds (John 15:15). Thus, the qualities lauded in the Shulamite's beloved are perfectly and eternally realized in Christ, making Him the supreme object of our worship, adoration, and devotion, the one who is truly "altogether lovely" and worthy of our deepest love and friendship for all eternity.