TRV
Translation
King James Version
I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?
Complete Jewish Bible
[She] I've removed my coat; must I put it back on? I've washed my feet; must I dirty them again?
Berean Standard Bible
I have taken off my robe— must I put it back on? I have washed my feet— must I soil them again?
American Standard Version
I have put off my garment; how shall I put it on? I have washed my feet; how shall I defile them?
World English Bible Messianic
I have taken off my robe. Indeed, must I put it on? I have washed my feet. Indeed, must I soil them?
Geneva Bible (1599)
I haue put off my coate, howe shall I put it on? I haue washed my feete, howe shall I defile them?
Young's Literal Translation
I have put off my coat, how do I put it on? I have washed my feet, how do I defile them?
In the KJVVerse 17,602 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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Basil of CaesareaAD 379
HOMILIES ON THE PSALMS 16:1 (PSALM 33)
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.
Gregory of NyssaAD 395
HOMILIES ON THE SONG OF SONGS 12
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.
Gregory of NyssaAD 395
HOMILIES ON THE SONG OF SONGS 10
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.
Ambrose of MilanAD 397
Concerning Virginity 12:70
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.
Ambrose of MilanAD 397
On Isaac and the Soul 6.50-52
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.
Ambrose of MilanAD 397
DEATH AS A GOOD 5:20
“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.
Ambrose of MilanAD 397
Concerning Virginity 9:55
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.
John ChrysostomAD 407
HOMILIES ON REPENTANCE AND ALMSGIVING 1:3-4
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.
AponiusAD 500
EXPOSITION OF SONG OF SONGS 7:59
“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.
Gregory the DialogistAD 604
FORTY GOSPEL HOMILIES 8 (10)
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.”
BedeAD 735
Commentary on the Song of Songs
I have washed my feet, etc. Now I have cleansed my thoughts, which once were accustomed to touch the earth, with frequent tears of secret compunction, and, as much as was possible by manners, I have made them worthy of heavenly entry, so that I can say that our feet were standing in your courts, Jerusalem (Psalm 121); that is, although I have not yet deserved to enter the very walls of the heavenly city, nevertheless, I have so purified my thoughts to such an extent that I remember that frequently, by the steadfast gaze of my heart, I have tasted some not insignificant beginnings of those joys, and how can it be that descending from the height of contemplation, I would again be defiled by the filth of the world? For aside from the concern of temporal support that we have spoken of, it is very difficult, even for an excellent teacher, not to be occasionally moved by some fault of vainglory or indeed of anger if, when speaking of divine and heavenly matters, he is heard humbly; vainglory, if by humbly obeying, he gains many flocks of believers for the Lord, anger if he is rebuked; vainglory if his speech is praised. Hence James says: Do not be many teachers, my brothers, because you take up greater judgment; for in many things we all offend (James 3). Hence the Lord himself, upon the return of the disciples from preaching, washed their feet, signifying that even the greatest preachers cannot avoid all sins at least in the thoughts by which they touch the earth; but whatever these sins may be, he himself, being merciful, will wash them away. Therefore, the holy Church delights in the sweet and wholesome studies of a quiet life, in those who have deserved to experience such things; and excuses the duty of preaching, saying in a way with Moses: I pray, Lord, send whom you will send (Exodus 4). But because the Lord especially wants our love for Him to be known in the love for our neighbors, hence He replied to Peter, who professed to love Him three times, three times: Feed my sheep (John 21), it aptly follows:
BedeAD 735
Commentary on the Song of Songs
I have stripped off my tunic, etc. As if he openly says, I have abandoned the affairs of weak matters, how can I take them up again? For he who girds himself for the duty of preaching and takes on the care of governing souls, it remains that he should also be vigilant to provide the necessities of temporal aids to those to whom he preaches eternal things. Therefore, the Church in those who prefer to conduct their care in secret rather than be occupied with the hardships of laborious actions, remembers having stripped off their tunic and cannot put it on again: for since the tunic figuratively denotes the occupations of this age, the Lord Himself testifies, when speaking about the coming of His last judgment, and says: And let him who is in the field not return to take his tunic (Matthew 24); mystically admonishing that he who has occupied his hand and mind towards the progress of spiritual fruits should not return to desire the pleasures of the world which he had cast away.
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 5:3 vividly portrays the Shulamite bride's internal conflict and initial reluctance to respond to her beloved's late-night summons. Having settled into a state of personal comfort and cleanliness by removing her outer garment and washing her feet, she expresses her desire to remain undisturbed, posing rhetorical questions that underscore the perceived inconvenience of rising and re-engaging. This verse powerfully captures the tension between personal ease and the demands of intimate relationship, setting the stage for the narrative's exploration of love's pursuit and the profound cost of delayed responsiveness.
CONTEXT
Literary Context: Song of Solomon 5:3 is a critical moment within a narrative sequence, often interpreted as a dream, that commences in Song of Solomon 5:2. The beloved has arrived at the bride's door, knocking and pleading for entry, his head "wet with dew" from the night, a testament to his earnest pursuit. Her response in verse 3, characterized by a series of rhetorical questions, marks a dramatic shift from his eager overture to her hesitant, almost resistant, posture. This reluctance directly precedes her eventual decision to open the door, only to discover he has departed, leading to her desperate and arduous search for him throughout the city, as detailed in Song of Solomon 5:6-8. Thus, this verse functions as a poignant dramatic pause, emphasizing the bride's internal struggle and the immediate consequences of her delayed action before the narrative pivots to her regret and active pursuit.
Historical & Cultural Context: In ancient Israel, the actions described in Song of Solomon 5:3—"putting off one's coat" (referring to the kᵉthôneth, an inner tunic or garment) and "washing one's feet"—were customary practices for preparing for bed. After a day of walking in sandals on dusty roads, washing the feet was essential for hygiene and comfort, and was also a common act of hospitality for guests. Here, it signifies the bride's personal preparation for rest and her settled state of domestic comfort. The removal of the kᵉthôneth indicated a state of undress suitable for sleeping. Her hesitation, therefore, is rooted in the very real and relatable inconvenience of disrupting this established state of repose, potentially soiling her freshly washed feet and having to re-dress, merely to respond to an unexpected nocturnal visit. This grounds the internal conflict in a tangible, everyday reality.
Key Themes: This verse significantly contributes to several overarching themes woven throughout the Song of Solomon. It powerfully illustrates the theme of Reluctance and Hesitation, demonstrating how even within the context of passionate love, personal comfort and inertia can create a formidable barrier to immediate responsiveness. It introduces the Cost of Intimacy, subtly suggesting that true closeness often necessitates effort and minor sacrifice from both parties. The beloved has endured the elements to reach her, and now she faces a comparatively minor inconvenience. Furthermore, the bride's hesitation in Song of Solomon 5:3 directly foreshadows the theme of Delayed Gratification and Missed Opportunity, as her inaction leads to the beloved's departure in Song of Solomon 5:6, compelling her to a more arduous and regretful search. This internal conflict serves as a microcosm of the challenges, growth, and reciprocal effort inherent in the journey of love depicted throughout the book.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse primarily employs Rhetorical Question to vividly convey the bride's internal conflict and profound reluctance. Her questions are not genuine inquiries seeking information but rather emphatic expressions of protest and unwillingness, highlighting the perceived inconvenience of disrupting her comfort. The repeated use of "how shall I...?" underscores her desire to maintain her current state of ease and cleanliness. There is also a potent use of Symbolism where the "coat" and "washed feet" represent her state of personal comfort, domestic peace, and readiness for rest, which she is deeply disinclined to disturb. The act of "defiling" her feet, while literal in its immediate context, carries a deeper symbolic weight of disrupting her established peace and purity for the sake of an unexpected demand. This creates a moment of Dramatic Irony, as the reader is aware that the beloved is standing outside, enduring the elements, while the bride internally weighs a relatively minor personal inconvenience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Song of Solomon 5:3, while a tender depiction of human love, offers profound theological insights into the nature of spiritual responsiveness and the challenges of intimacy with the divine. The bride's initial reluctance can be seen as a powerful metaphor for spiritual inertia or complacency, where believers, comfortable in their routines or current spiritual state, hesitate to answer God's call for deeper engagement, sacrifice, or service. Just as the beloved stands outside, enduring the night, Christ often calls His followers to step out of their comfort zones, to embrace inconvenience for the sake of His kingdom and the advancement of His purposes. This verse serves as a poignant reminder that true intimacy with the divine, much like profound human love, often requires overcoming personal comfort and a willingness to be inconvenienced for the sake of the relationship. It challenges us to examine our own hearts for areas where we prioritize ease over the promptings of the Holy Spirit, urging a more immediate and joyful "yes" to divine invitations.
REFLECTION AND APPLICATION
Song of Solomon 5:3 provides a profound mirror for examining our own responsiveness in both human and divine relationships. The bride's hesitation, though entirely understandable from a human perspective, ultimately leads to a missed immediate connection and a subsequent, more arduous search. This prompts us to deeply consider how often we allow minor inconveniences, personal comfort, or a pervasive desire for ease to hinder our immediate and joyful response to the calls of love, duty, or spiritual prompting. True love, whether for a spouse, a friend, or for God, invariably requires a willingness to step out of our comfort zone, to make a small sacrifice of convenience, and to prioritize the relationship above personal preference or immediate gratification. This verse encourages the cultivation of a proactive, eager heart that is quick to open the door when love knocks, recognizing that the potential cost of a delayed response can be far greater and more regretful than the initial inconvenience of rising to meet the call.
Questions for Reflection
FAQ
What is the significance of the bride's "coat" and "washed feet" in this verse?
Answer: The "coat" (Hebrew: kᵉthôneth) refers to her inner garment, which she has removed, signifying she is undressed and prepared for sleep. Her "washed feet" indicate she has completed her nightly ablutions, a common and necessary practice in ancient Israel after walking in dusty conditions, and is now clean and comfortable in bed. Together, these details powerfully emphasize her state of deep repose and personal comfort, making her highly reluctant to disturb it. They meticulously set the stage for her internal conflict, as she weighs the minor inconvenience of re-dressing and soiling her feet against the urgent and unexpected call of her beloved.
Does this verse suggest a lack of love or commitment on the bride's part?
Answer: Not necessarily a fundamental lack of love, but rather a very human moment of inertia and self-prioritization. The verse portrays a common human tendency to value immediate comfort and established routine over the effort required for deeper engagement, even with someone dearly loved. Her subsequent profound regret and desperate search for her beloved in Song of Solomon 5:6-8 clearly demonstrate her enduring and profound love and commitment. The verse highlights that even in the strongest and most passionate relationships, moments of hesitation and the need to overcome personal comfort can arise, serving as a realistic portrayal of the complexities of human affection.
CHRIST-CENTERED FULFILLMENT
Song of Solomon 5:3, with the bride's initial reluctance to open the door to her beloved, finds a profound Christ-centered fulfillment in the New Testament's portrayal of Christ's persistent and loving call to His Church and to individual believers. Just as the beloved stands outside, enduring the elements to reach his bride, so too does Christ patiently and persistently knock at the door of our hearts, as powerfully revealed in Revelation 3:20: "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me." Our "coats" and "washed feet" can be understood as symbolic of our comfortable routines, our self-sufficiency, our spiritual complacency, or even our worldly entanglements, which often make us slow or unwilling to respond to the Lord's invitation for deeper fellowship, sacrificial service, or complete surrender. The bride's hesitation, though brief, leads to a period of painful separation and a more arduous search, mirroring how our spiritual inertia or delayed obedience can hinder our immediate experience of Christ's vibrant presence and lead us to a more difficult path of seeking Him. Ultimately, this verse serves as a tender yet powerful admonition for the Church, the Bride of Christ, to be ever-ready, eager, and responsive to His voice, forsaking personal comfort for the unparalleled joy and transformative power of intimate communion with the Lamb of God, who takes away the sin of the world!, who gave Himself for us, calling us to a life of responsive love and devoted service, as beautifully exemplified in Ephesians 5:25-27.