TRV
“The Beloved's Hesitation and Regret”· Song of Solomon 5:2–8
Translation
King James Version
¶ I sleep, but my heart waketh: it is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.
KJV (with Strong's)
I sleep H3463, but my heart H3820 waketh H5782: it is the voice H6963 of my beloved H1730 that knocketh H1849, saying, Open H6605 to me, my sister H269, my love H7474, my dove H3123, my undefiled H8535: for my head H7218 is filled H4390 with dew H2919, and my locks H6977 with the drops H7447 of the night H3915.
Complete Jewish Bible
[She] I am asleep, but my heart is awake. Listen! I hear my darling knocking! [He] Open for me, my sister, my love, my dove, my flawless one! For my head is wet with dew, my hair with the moisture of the night.
Berean Standard Bible
I sleep, but my heart is awake. A sound! My beloved is knocking: “Open to me, my sister, my darling, my dove, my flawless one. My head is drenched with dew, my hair with the dampness of the night.”
American Standard Version
I was asleep, but my heart waked: It is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.
World English Bible Messianic
I was asleep, but my heart was awake. It is the voice of my beloved who knocks: “Open to me, my sister, my love, my dove, my undefiled; for my head is filled with dew, and my hair with the dampness of the night.”
Geneva Bible (1599)
I sleepe, but mine heart waketh, it is the voyce of my welbeloued that knocketh, saying, Open vnto mee, my sister, my loue, my doue, my vndefiled: for mine head is full of dewe, and my lockes with the droppes of the night.
Young's Literal Translation
I am sleeping, but my heart waketh: The sound of my beloved knocking! `Open to me, my sister, my friend, My dove, my perfect one, For my head is filled with dew, My locks with drops of the night.'
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Historical interpretation
Four Centuries of Reception
15 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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According to the counsel of the apostle, the zealous person can do all things for the glory of God, so that every act and every word and every work has in it power of praise. Whether the just person eats or drinks, he does all for the glory of God. The heart of such a one watches when he is sleeping, according to him who said in the Song of Solomon: “I sleep, and my heart watches.” For on many occasions the visions seen during sleep are images of our thoughts by day.
Resurrection is not effected in us unless a voluntary death precedes it. Such a voluntary death is indicated by the drops of myrrh dripping from the bride’s hands, for her fingers are filled with this spice. She says that myrrh did not come into her hands from any other source—if this were so, myrrh would mean something accidental and involuntary. Rather her hands (the operative faculties of the soul) drop myrrh, meaning a voluntary mortification of her bodily passions.
Once all the senses have been put to sleep and are gripped by inaction, the heart’s action is pure; reason looks above while it remains undisturbed and free from the senses’ movement.…If a person pays attention to the senses and is drawn by pleasure in the body, he will live his life without tasting the divine joy, since the good can be overshadowed by what is inferior. For those who desire God, a good not shadowed over by anything awaits them; they realize that what enters the senses must be avoided. Therefore, when the soul enjoys only the contemplation of being, it will not arise for those things that effect sensual pleasure. It puts to rest all bodily movement, and by naked, pure insight, the soul will see God in a divine watchfulness. May we be made worthy through this sleep, of which the Song has spoken, to keep our soul vigilant.
As the dew from the heavens removes the dryness of the night, so the dew of our Lord Jesus Christ descends as the moisture of eternal life into the nocturnal shadows of the world. This is the head that knows nothing of the dryness caused by the heat of this world.
She is now awakened from sleep by him, although she was keeping watch with her heart so that she might hear his voice at once when he knocked. But while she was rising, she experienced a delay, because she could not match the swiftness of the Word. While she was opening the door, the Word passed by. She went out at his word, sought for him through wounds, but wounds of love, and, finally and with difficulty, found him and embraced him, so that she might not lose him.…Even though you are asleep, if only Christ has come to know the devotion of your soul, he comes and knocks at her door and says, “Open to me, my sister.” “Sister” is well put, because the marriage of the Word and the soul is spiritual. For souls do not know covenants of wedlock or the ways of bodily union, but they are like the angels in heaven. “Open to me,” but close to strangers. Close to the times, close to the world, do not go out of doors to material things, do not abandon your own light and search for another’s, because material light pours out a dark mist, so that the light of true glory is not seen. “Open,” therefore, “to me”; do not open to the adversary or give place to the devil. “Open yourself to me,” do not be confined, but expand, and I will fill you. And because, in my passage through the world, I have found very much trouble and vexation and have not readily had a place to rest, do you then open, that the Son of man may rest his head on you, for he has no rest save on one who is humble and quiet.
The soul, hearing “Open to me,” and “My head is wet with dew,” that is, the soul that was suddenly disturbed by the temptations of the world and was bidden to rise, and indeed is on the point of rising, as it were, speaks: fragrant with aloe and myrrh, signs of burial.
“I sleep, but my heart is awake.” Let us learn what food and produce God feasts upon and in which ones he takes pleasure. He takes pleasure in this, if anyone dies to his sin, blots out his guilt, and destroys and buries his iniquities. The myrrh represents the burial of the dead, but sins are dead, for they cannot possess the sweetness of life. Moreover, some wounds of sinners are moistened with the ointments of Scripture and the stronger food of the word as with bread, and are treated with the sweeter word like honey.
In this night of the world the garment of corporeal life is first to be taken off as the Lord divested himself in his flesh that for you he might triumph over the dominions and powers of this world.
Both when I stayed at home and when I departed, when I walked and rested, and wherever I went, I continuously turned your love over in my mind and dreamt about it. I found pleasure in these dreams not only during the day but also at night. The very statement made by Solomon, “I sleep but my heart is awake,” was then happening to me. The necessity for sleep weighed down my eyelids, but the great power of your love chased away the sleep from the eyes of my soul; and constantly I thought that I was speaking with you in my sleep.At night, it is natural for the soul to see in her dreams all the things that she thinks about in the day, something that I was then experiencing. Although I did not see you with the eyes of my body, I saw you with the eyes of love. In spite of my physical absence, I was close to you in disposition, and my ears always heard your vivacious voice.
I sleep, he says, on the cross, insofar as he suffers death on behalf of humanity. But his heart remains awake because, as God, he plunders hades.
“I sleep and my heart remains awake.” The divine Word, who is to be understood here under the title of the heart, never sleeps or falls asleep while hidden within the veil of the flesh, but he carries the sleeper. He explains this in a deeply mysterious way to the friends and beloveds who believe in him and whom he invites to partake of the joy of human salvation. [He does this] lest, while they see him detained in the sleep of death according to his humanity, they are deprived of the faith through which they see in him a majesty that is full and ever watchful. I am asleep to you through bodily absence, he says, but I am awake in heart by never withdrawing the presence of my deity from you.
Myrrh indicates the death of our flesh, and so the church says of its members who are striving even to death on behalf of God: “My hands dripped with myrrh.”
Because my head is filled with dew, etc. The head of Christ is God, as the Apostle says (I Cor. 11); but His curls are the collected thoughts in the minds of His faithful, which do not flow dispersed, but remain held together by discipline. The dew and drops of the night, which fall from above amid the darkness and cold, are the minds of the wicked, surely obscure and blind, and always desiring earthly things. Of such it is said: Because iniquity shall abound, the love of many shall grow cold (Matt. 24). The Lord has commanded that we love Him, and also love our neighbor. But when we venerate Him with lesser love than we should, and when many, which is worse, hold no affection of charity toward Him at all, what else but the head of Christ is filled with dew? And when the wicked spend their hatred instead of love towards the servants of Christ, who gather into the guardianship of their minds and adhere more closely to the love of their Creator, do not His curls become wet with the drops of the night, and do they not gravely endure the oppressive chills of blind persecution? Therefore, when such a time arises, the Lord justly stirs the Church from the slumber of sweet studies in which it delights, and commands it to insist upon the word of preaching, and by frequent exhortation to warm, enlighten, and open up to Him the hearts of the wicked, which were closed against Him, so that entering in, He may dwell there by faith, preferring that the Church reach salvation for many through labor, rather than having rest in the few who were saved, although praiseworthy by frequent meditation on heavenly goods. Provoked to the labor of preaching, the Church responds to the Lord:
The voice of my beloved knocking: Open to me, my sister, etc. For the beloved knocks at our door when the Lord stirs us to the progress of virtues, when He admonishes us of the joys of the promised kingdom to be obtained, just as we also knock at His door when we seek from Him the progress of virtues and the entrance to the kingdom, mindful indeed of His promise, who said: Knock, and it shall be opened to you (Luke 11). And He also declares that He knocks at our door, when He says: Behold, I stand at the door and knock. If anyone hears my voice and opens the door, I will come in to him and dine with him, and he with me (Rev. 3). We open to the Lord knocking in two ways: when we open the sanctuary of our hearts to receive His fervent love, which we already have to some extent; or certainly when we open the hearts of our neighbors to receive His fear or love, which they have not yet had, by preaching. There is also a third knocking of the Lord at our door, when He admonishes us through prior infirmities that we are to be taken from this life. Concerning this, He Himself says in the Gospel, And you, he says, be like men waiting for their master when he will return from the marriage feast, so that when he comes and knocks, they may open to him immediately (Luke 12). We open immediately to the Lord knocking thus if we gladly receive death, and do not fear to be led to His judgment, remembering that we have pleased Him with good works and always honored Him; according to the Psalmist, And the honor of the king loves judgment (Psalm 96). But in this place, if carefully considered, the Lord seems rather to seek that opening of a faithful soul which happens in the instruction of neighbors. For it is certain that she had opened her own heart to Him because desiring to depart to Him, freed from the bonds of the flesh, she could say: I sleep, and my heart watches. It is certain that the beloved had already entered her because she had honored Him with the marks of so many and such great names, that she could say: My sister, my friend, my dove, my undefiled: my sister, because made co-heir of my kingdom; my friend, because having left the yoke of servitude, you have become conscious of my secrets; my dove, because enlightened by the gift of my spirit; my undefiled, because set apart from busy actions, you are exalted to divine visions. But when He says, Open to me, He undoubtedly requires the minds of those who were not yet worthy of all these to be opened to Him by preaching, as the following words declare, which say:
I arose to open to my beloved. To open to the Lord in this place signifies to preach the word of the Lord. For we open to the Lord, not only when we receive His coming into our heart through love, but also when we convert those who used to close their hearts against the truth by teaching them to accept it. And it is well that the bride recalls that she arose to open to her beloved, because it is absolutely necessary that everyone who intends to preach the truth first rises to carry out what he teaches, lest by preaching to others he himself be found unworthy. The following words are suitable, when it is said:
I sleep, and my heart watches. As if to say, With the cessation of persecutions for a time, I have begun to have some rest in the Lord even in this life, enjoying His leisure gladly, and now with all the desire of my heart, I keep watch for that rest which knows no end. I sleep, because, by His grace, I enjoy a little tranquility in this life in worshipping Him. Nor am I bound by so much labor of preaching as the early Church endured, nor struck by so many conflicts of the faithless as the numerous congregations of the nascent Church endured at first. And my heart watches, because the more freely I am free from external attacks, the deeper within me I see that He is the Lord. This indeed the holy Church says concerning those who, in the calm of temporal life, desire to serve the Lord with psalms, fasts, and other prayers and alms of temporal life, by quieter actions. But because this life is one of labor, not rest, soon she feels the voice of the Lord awakening her, and urging her to the toil of preaching, so that she may remember that in the time of this exile, the desired rest is neither wholly denied its taste nor eternally granted its full enjoyment. For it follows:
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 5:2 vividly portrays a pivotal moment of longing and pursuit, depicting the Shulamite woman in a state of physical rest yet profound spiritual alertness. Her beloved arrives at her door in the quiet of the night, earnestly seeking entry with tender pleas, his discomfort from the night's elements underscoring his deep affection and unwavering devotion. This scene initiates a period of separation and yearning that will ultimately test the depth of their bond and the readiness of her response, highlighting the tension between complacency and the call to deeper intimacy.
Context
Literary Context
This verse marks a significant narrative shift within the Song of Solomon, often interpreted as a dream sequence or a dramatic interlude that challenges the established intimacy. Chapters 1-3 intricately detail the blossoming of their love, culminating in their marriage and shared joy. Chapter 4 is a magnificent ode of praise from the beloved to the Shulamite, celebrating her unparalleled beauty and purity. Chapter 5:1 serves as a divine affirmation of their union, inviting them to "eat, O friends; drink, yea, drink abundantly, O beloved." Immediately following this celebratory invitation, 5:2 introduces a moment of potential disconnect. The beloved's nocturnal visit and the Shulamite's delayed response set the stage for her subsequent anxious search for him in the city (Song of Solomon 5:6-8), highlighting themes of lost and found love, and the spiritual cost of complacency or delayed obedience. This transition from shared delight to a period of testing is crucial for the maturation of their love.
Historical & Cultural Context
In the ancient Near East, nocturnal visits by a suitor or husband, particularly to the private chambers of his beloved, were not uncommon and often symbolized profound affection and a desire for intimate communion. However, social customs also dictated a certain level of propriety, and a woman's sleeping quarters were considered her sanctuary. The beloved's description of his "head is filled with dew, and my locks with the drops of the night" is a culturally resonant detail. Dew and night drops were common occurrences in the cool, often damp desert evenings of the region, emphasizing the discomfort and earnestness of his vigil. This detail would have powerfully conveyed to an ancient audience the extent of his self-sacrificial love and persistence. The endearing titles—"my sister, my love, my dove, my undefiled"—were deeply embedded in the lexicon of ancient Near Eastern love poetry and marital discourse, signifying not only romantic passion but also a bond of purity, friendship, and shared familial respect, elevating the relationship beyond mere physical attraction.
Key Themes
Song of Solomon 5:2 significantly contributes to several overarching themes within the book. Foremost among these is Yearning and Pursuit, powerfully exemplified by the beloved's persistent knocking and heartfelt entreaty, which vividly demonstrates his active and enduring desire for communion. His vulnerability, exposed to the elements, underscores the earnestness and cost of his love, echoing the theme of love's unyielding strength found in Song of Solomon 8:6-7. Another crucial theme is Spiritual Responsiveness and Complacency. The Shulamite's paradoxical state, "I sleep, but my heart waketh," masterfully portrays the tension between physical rest or spiritual inertia and inner spiritual awareness. This internal conflict highlights the universal human struggle with immediate readiness to respond to a divine call for deeper intimacy, a theme that finds profound resonance in the New Testament's depiction of Christ's persistent invitation to the human heart, as seen in Revelation 3:20. Finally, the beloved's use of Intimacy, Purity, and Esteem in his titles for the Shulamite—"my sister, my love, my dove, my undefiled"—reveals the profound respect, tender affection, and high regard he holds for her. "My sister" suggests a pure, familial bond alongside romantic love, while "my undefiled" (Hebrew: tammati) signifies her perfect, complete, and unblemished character in his eyes, much like the lavish praise found in Song of Solomon 4:7.
Exposition and Analysis
Key Word Analysis
From a root meaning 'sleepy', this word denotes a state of physical slumber or rest. In this context, it stands in stark contrast to the inner alertness of the heart, setting up the central tension of the verse between outward inaction and an underlying spiritual awareness. It suggests a state of repose that is not entirely oblivious, but rather a state where full engagement is momentarily deferred.
A primitive root meaning 'to wake' (literally or figuratively), indicating an opening of the eyes or a stirring from inactivity. Here, it specifically refers to the heart's active awareness, responsiveness, and inner perception, even while the body is at rest. This highlights a profound inner spiritual sensitivity that is capable of discerning the beloved's presence and recognizing his call.
From a root meaning 'complete', 'pious', 'gentle', or 'dear'. This term signifies purity, integrity, and blamelessness in the beloved's perception. It speaks to the exceptionally high esteem and unblemished view the beloved has of his Shulamite, reinforcing the sanctity and perfection of their bond. It implies she is whole, complete, and without fault in his sight, a testament to her character and his unwavering admiration.
Verse Breakdown
"I sleep, but my heart waketh:"
This opening clause immediately establishes the Shulamite's complex internal state. Physically, she is in a state of rest or slumber, perhaps deep in a dream-like reverie. Yet, her "heart"—the biblical seat of her emotions, intellect, will, and spiritual perception—remains fully awake and aware. This striking juxtaposition highlights a profound tension between her physical comfort and her inner spiritual sensitivity, suggesting an awareness that transcends her outward passivity.
"it is the voice of my beloved that knocketh, saying, Open to me,"
The Shulamite's inner awareness is immediately attributed to the unmistakably recognizable "voice" of her beloved. His arrival is marked by a persistent "knocking," an active, insistent, and urgent attempt to gain entry and initiate communion. His direct command, "Open to me," is not a demand but an earnest, tender plea for immediate access and intimacy, revealing the depth of his desire for her presence.
"my sister, my love, my dove, my undefiled:"
The beloved addresses the Shulamite with a series of deeply affectionate, respectful, and multi-layered titles. "My sister" suggests a bond of pure friendship, equality, and familial intimacy that complements their romantic love. "My love" (Hebrew: raʻyâh) signifies her as his intimate companion and cherished friend. "My dove" (Hebrew: yôwnâh) is a common term of endearment, symbolizing gentleness, purity, innocence, and beauty. "My undefiled" (Hebrew: tammati) conveys his profound perception of her as perfect, complete, and unblemished, emphasizing the sanctity, integrity, and high regard he holds for her character and being.
"for my head is filled with dew, and my locks with the drops of the night."
This clause provides the compelling reason for his urgent plea and vividly underscores his perseverance and vulnerability. The "dew" and "drops of the night" indicate the cold, damp, and uncomfortable conditions of an ancient Near Eastern night, implying he has been waiting outside for an extended period, enduring significant discomfort for her sake. This detail emphasizes the earnestness of his desire, the cost of his pursuit, and his willingness to suffer for the sake of their communion.
Literary Devices
Song of Solomon 5:2 is rich with Imagery, particularly in the vivid description of the beloved's state ("my head is filled with dew, and my locks with the drops of the night"), which powerfully conveys the cold and dampness of the night, emphasizing his discomfort, patience, and perseverance. The verse employs striking Juxtaposition in the opening clause, "I sleep, but my heart waketh," creating a profound tension between the physical state of slumber and the inner alertness of the soul. This is further enhanced by subtle Personification, as the heart is depicted as actively "waking" and perceiving. The repeated use of Terms of Endearment ("my sister, my love, my dove, my undefiled") serves as a powerful form of Appellation, revealing the beloved's deep affection, profound respect, and the multifaceted, pure nature of his relationship with the Shulamite. For many readers, the entire scene functions as an Allegory, symbolizing the divine-human relationship, with the beloved representing God or Christ, and the Shulamite representing the soul or the Church, highlighting universal themes of divine pursuit and human responsiveness.
Theological and Thematic Connections
This verse profoundly illustrates the persistent, yearning nature of divine love and the often-hesitant, sometimes complacent, human response. The beloved's earnest knocking and tender pleas, despite his discomfort and exposure to the elements, mirror God's relentless and costly pursuit of humanity, desiring intimate communion even when we are spiritually complacent or distracted by earthly concerns. The Shulamite's "waking heart" signifies an inner spiritual sensitivity that recognizes the divine call, even if the "sleeping" body represents a reluctance to fully engage due to comfort, fear, or spiritual lethargy. This tension highlights the ongoing invitation from God to a deeper, more responsive relationship, an invitation that often requires us to overcome our own inertia and open the door of our hearts. The beloved's pure and endearing titles for the Shulamite also speak to God's view of His people—as cherished, undefiled, and beautiful in His sight, despite our imperfections and hesitations.
Reflection and Application
Song of Solomon 5:2 serves as a profound mirror for our own spiritual lives, inviting us to examine the state of our hearts in response to God's persistent and loving call. The beloved's willingness to endure the cold of the night for the sake of communion challenges us to deeply appreciate the immeasurable depth of divine love that pursues us, often at great cost and with unwavering patience. Are we cultivating a "waking heart" that is attuned to the subtle promptings and clear invitations of the Holy Spirit, or are we allowing spiritual slumber and the comforts of life to dull our responsiveness? This passage encourages us to move beyond mere intellectual assent to faith and into a dynamic, responsive, and intimate relationship with God, where we are quick to open the door when He knocks. It reminds us that true intimacy with God requires not only His gracious initiation but also our willing, timely, and earnest participation, valuing His presence and communion above our own comfort or convenience.
Questions for Reflection
FAQ
What is the significance of the beloved's titles for the Shulamite in this verse?
The titles "my sister, my love, my dove, my undefiled" are profoundly significant, revealing the multifaceted nature of the beloved's affection and esteem for the Shulamite. "My sister" (Hebrew: ʼâchôwth) emphasizes a bond of pure friendship, equality, and familial closeness, signifying a deep, respectful relationship that transcends mere physical attraction. "My love" (Hebrew: raʻyâh) is a common term of endearment, highlighting their intimate companionship and cherished bond. "My dove" (Hebrew: yôwnâh) symbolizes gentleness, innocence, and beauty, often associated with purity and tenderness. Most notably, "my undefiled" (Hebrew: tâm) signifies her as complete, perfect, and unblemished in his eyes, highlighting his perception of her purity, integrity, and inherent worth. Together, these titles paint a picture of a love that is not only passionate but also pure, respectful, and deeply appreciative of her character and essence, underscoring the sanctity and high regard he holds for her. This echoes the divine perspective of the Church as "without spot or wrinkle" in Ephesians 5:27.
Christ-Centered Fulfillment
Song of Solomon 5:2 finds its ultimate and most profound Christ-centered fulfillment in the person and redemptive work of Jesus Christ, who perfectly embodies the persistent, self-sacrificial love of the Beloved. Just as the beloved stands outside, enduring the "dew" and "drops of the night," so too did Christ humble Himself, leaving the unimaginable glories of heaven to enter a world filled with spiritual darkness, human indifference, and outright hostility. His incarnation was an act of profound vulnerability, a divine "knocking" at the door of humanity's heart, enduring the "cold" of rejection, suffering, and ultimately, the cross for our sake (Philippians 2:6-8). The Shulamite's paradoxical state of "I sleep, but my heart waketh" powerfully mirrors the human condition: often spiritually drowsy, complacent, or preoccupied, yet possessing an inner capacity, given by grace, to recognize the unmistakable voice of our true Shepherd (John 10:27). Christ's earnest plea, "Open to me," is echoed in His ongoing, gracious invitation to intimate communion with His Church and individual believers, as powerfully stated in Revelation 3:20. He calls us "my sister, my love, my dove, my undefiled," not because of our inherent perfection or merit, but because He has made us pure, blameless, and complete in His sight through His atoning sacrifice and sanctifying grace (Colossians 1:22). His persistent pursuit, even when met with hesitation or delayed response, culminates in His ultimate desire for an intimate, unbroken fellowship with His bride, the Church, a union foreshadowed in this ancient love poem and fully realized in the New Covenant and His glorious return (Ephesians 5:25-27).