Song of Solomon 6:13

Translation
King James Version
Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies.
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KJV (with Strong's)
Return H7725, return H7725, O Shulamite H7759; return H7725, return H7725, that we may look H2372 upon thee. What will ye see H2372 in the Shulamite H7759? As it were the company H4246 of two armies H4264.
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Complete Jewish Bible
[Chorus] Come back, come back, girl from Shulam! Come back, come back to where we can see you! Why are you looking at the girl from Shulam as if she were dancing for two army camps?
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Berean Standard Bible
Come back, come back, O Shulammite! Come back, come back, that we may gaze upon you. Why do you look at the Shulammite, as on the dance of Mahanaim?
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American Standard Version
Return, return, O Shulammite; Return, return, that we may look upon thee. Why will ye look upon the Shulammite, As upon the dance of Mahanaim?
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World English Bible Messianic
Return, return, Shulammite! Return, return, that we may gaze at you. Lover Why do you desire to gaze at the Shulammite, as at the dance of Mahanaim?
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Geneva Bible (1599)
Consolidated into verse 12 by this translation.
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Young's Literal Translation
Return, return, O Shulammith! Return, return, and we look upon thee. What do ye see in Shulammith?
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See also
Genesis 32:2Galatians 5:17Romans 3:292 Samuel 17:24Song of Solomon 2:14Psalms 76:22 Thessalonians 1:10
In the KJVVerse 17,628 of 31,102

Study This Verse

SUMMARY

Song of Solomon 6:13 presents a captivating and enigmatic scene where onlookers, likely the daughters of Jerusalem, fervently implore the Shulamite to "return" so they might gaze upon her. Her humble or rhetorical question, "What will ye see in the Shulamite?", elicits their profound and mysterious reply, comparing her to "the company of two armies." This verse serves as a pivotal moment, highlighting the Shulamite's extraordinary and multifaceted beauty, which is not only alluring and graceful but also majestic, awe-inspiring, and perhaps even formidable, inspiring deep admiration and hinting at a rich spiritual significance.

CONTEXT

  • Literary Context: This verse concludes a significant section of the Song of Solomon (beginning around Song of Solomon 6:4) where the King has been lavishing praise upon the Shulamite, extolling her beauty and comparing her to the loveliest cities and even to an army with banners. The immediate verses preceding Song of Solomon 6:13 (specifically Song of Solomon 6:11-12) describe the Shulamite's private excursion into the nut garden, perhaps for quiet contemplation or to observe nature's awakening. Suddenly, she finds herself caught up in a whirlwind of events, possibly a royal procession or a sudden elevation, which brings her back into public view. Verse 13 then dramatically shifts the focus from the King's intimate adoration to the public's fervent desire to behold her, setting the stage for the enigmatic comparison that underscores her profound impact.
  • Historical & Cultural Context: The Song of Solomon is deeply rooted in ancient Near Eastern wedding customs and courtly love poetry, where the celebration of the bride's beauty was paramount. The setting evokes the grandeur of Solomon's reign, likely within or near Jerusalem's royal precincts. The phrase "company of two armies" (Hebrew: k'macholath machanaim) is particularly significant. "Mahanaim" was a geographical location in Transjordan, famously associated with Jacob's encounter with angels (Genesis 32:2) and later as a strategic military outpost (2 Samuel 2:29). In this poetic context, "Mahanaim" most likely refers not to a literal military encampment, but to a specific, well-known ceremonial dance or stately procession, perhaps one performed by two groups or camps, renowned for its majestic, powerful, and captivating movements. This interpretation suggests a beauty that is dynamic, organized, and awe-inspiring, rather than merely delicate or passive, aligning with ancient cultural expressions of impressive public display.
  • Key Themes: Song of Solomon 6:13 powerfully contributes to several overarching themes within the book. It reinforces the theme of captivating beauty and profound admiration, as the Shulamite's allure is so extraordinary that it elicits an urgent, collective call from onlookers who are compelled to gaze upon her. The enigmatic comparison to "the company of two armies" introduces the theme of majesty, strength, and formidable presence, suggesting that her beauty transcends mere prettiness, embodying a powerful, awe-inspiring, and commanding quality. This resonates with the King's earlier description of her as "awesome as an army with banners" in Song of Solomon 6:4. Furthermore, for allegorical interpretations, this verse deepens the theme of the Church's spiritual glory and power, portraying the Bride of Christ as possessing a radiant, victorious presence that is both beautiful in holiness and spiritually potent, reflecting the glory of her Beloved, as seen in passages like Ephesians 5:27.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Return (Hebrew, shûwb', H7725): A primitive root meaning "to turn back (hence, away) transitively or intransitively, literally or figuratively." Its quadruple repetition ("Return, return, O Shulamite; return, return") in the verse emphasizes the fervent, almost desperate plea of the onlookers. This intense desire for the Shulamite to remain or reappear highlights her captivating presence and the profound admiration she evokes, signifying an urgent call for her to be seen and appreciated.
  • Company (Hebrew, mᵉchôlâh', H4246): This feminine noun, derived from a root related to dancing, specifically refers to "a dance" or "company (of dancers)." In this context, when paired with "armies," it strongly suggests a coordinated, stately, or ritualistic dance. It implies a dynamic and compelling beauty, contributing to the majestic and awe-inspiring quality of the Shulamite's appearance, rather than a literal military formation. It points to a beauty that is expressed through organized, powerful movement.
  • Armies (Hebrew, machăneh', H4264): Derived from a root meaning "to encamp," this noun refers to "an encampment (of travelers or troops)," and by extension, "an army." While it can denote literal soldiers, the Strong's data explicitly includes figurative uses for "dancers, angels, cattle, locusts, stars." In the context of the Shulamite's beauty, its pairing with mᵉchôlâh (company/dance) suggests a powerful, organized, and formidable presence, akin to the disciplined and impressive display of an army or a grand procession. This elevates her beauty beyond mere prettiness to something majestic, awe-inspiring, and commanding.

Verse Breakdown

  • "Return, return, O Shulamite; return, return": This striking quadruple repetition of the imperative "return" underscores the intense longing and admiration of the speakers, generally understood to be the "daughters of Jerusalem" or other onlookers. It conveys a profound urgency and desire for the Shulamite to remain visible, captivated by her unparalleled presence and beauty.
  • "that we may look upon thee.": This clause explicitly states the purpose of their fervent plea: to gaze upon her. The Hebrew verb for "look" (châzâh) implies more than a casual glance; it suggests a sustained, contemplative beholding, often accompanied by pleasure, wonder, or even prophetic insight, indicating the profound impact of her beauty on those who behold her.
  • "What will ye see in the Shulamite?": This is the Shulamite's response, presented as a rhetorical question. It could convey genuine humility and surprise at their intense admiration, or it could be an invitation for them to articulate precisely what they find so captivating about her, thereby prompting their subsequent enigmatic description.
  • "As it were the company of two armies.": This is the most enigmatic and debated phrase in the verse. The comparison uses a simile ("As it were," or "like"). The Hebrew "Mahanaim" (translated "company of two armies" or "two camps") most likely refers to a specific, majestic dance or procession known for its ordered, powerful, and captivating movements, perhaps involving two groups. This simile suggests a beauty that is not only graceful and alluring but also strong, awe-inspiring, formidable, and commanding, evoking a sense of wonder and majesty, like a grand, disciplined spectacle.

Literary Devices

Song of Solomon 6:13 is rich with literary artistry that enhances its profound message. The most prominent device is Repetition, with the word "Return" appearing four times. This creates a rhythmic, almost chant-like effect, emphasizing the urgency and collective desire of the onlookers and drawing immediate attention to the Shulamite's captivating presence. The Shulamite's question, "What will ye see in the Shulamite?", functions as a Rhetorical Question, inviting the speakers to articulate their perception of her, which then leads to their profound and mysterious description. The pivotal literary device is the Simile (or potentially a Metaphor if interpreted as a direct identification with the dance of Mahanaim) comparing the Shulamite to "the company of two armies." This comparison is a profound Enigma or Mystery, as its precise meaning has been debated for centuries, yet it evokes powerful imagery of order, strength, and a captivating, processional dance. This elevates her beauty beyond the merely aesthetic to something majestic and awe-inspiring. The Juxtaposition of the beloved's humble question with the grand, almost military, description creates a powerful and memorable image, highlighting the awe she inspires.

THEOLOGICAL AND THEMATIC CONNECTIONS

Song of Solomon 6:13, particularly through its enigmatic comparison, offers profound theological insights into the nature of true beauty and spiritual authority, especially when interpreted allegorically as Christ and His Church. If the Shulamite represents the Church or the individual believer, her captivating presence, likened to "the company of two armies," speaks to the multifaceted glory of God's people. This beauty is not superficial but emanates from an inner radiance, a spiritual transformation that reflects the character of Christ. Furthermore, the "two armies" imagery can symbolize the Church's dual nature: her peaceful, beloved status as the Bride, and her powerful, formidable presence as an army marching forth in spiritual warfare, equipped with divine strength and authority. This verse thus encourages believers to live lives that are not only beautiful in holiness but also powerful in witness, drawing others to behold the glory of God.

REFLECTION AND APPLICATION

Song of Solomon 6:13 invites us to consider the profound impact of a life lived in deep intimacy with Christ. The Shulamite's beauty was so compelling that it drew an urgent, repeated call for her to be seen and admired. For believers, this challenges us to reflect a spiritual radiance that captivates and draws others to the ultimate source of our beauty—Jesus Christ. Our lives, transformed by His grace and indwelt by His Spirit, should bear a compelling witness, not through self-promotion, but through the quiet yet powerful display of His character within us. The enigmatic comparison to "the company of two armies" reminds us that Christian beauty is not merely passive or delicate; it is also strong, purposeful, and majestic. It speaks to the spiritual authority, resilience, and disciplined power that God grants His people, enabling us to stand firm in faith and to engage in spiritual battles with divine strength. This verse calls us to embrace both the grace and the strength inherent in our identity in Christ, living in such a way that the world cannot help but "look upon" the glory of God reflected in us, inspiring wonder and drawing them closer to the Savior.

Questions for Reflection

  • In what ways does your life "captivate" others, drawing them to consider the source of your joy and peace?
  • How do you reconcile the idea of spiritual beauty and holiness with the concept of spiritual strength or "armies"?
  • What aspects of your character or spiritual walk might be described as "majestic" or "awe-inspiring" in a godly sense?
  • How can the Church, as the Bride of Christ, better embody the "company of two armies" in both its radiant beauty and its spiritual authority in the world today?

FAQ

Who are the "daughters of Jerusalem" and why do they call for the Shulamite to return?

Answer: The "daughters of Jerusalem" are a recurring chorus throughout the Song of Solomon, representing the women of the royal court or the city's inhabitants. They serve as a narrative device, often interacting with the Shulamite, asking questions, or expressing admiration. In Song of Solomon 6:13, their repeated call for the Shulamite to "return, return" signifies their profound admiration and fascination with her beauty and presence. They are captivated and desire to gaze upon her, highlighting her extraordinary allure and the impact she has on those around her. Their call emphasizes the Shulamite's unique radiance and the magnetic pull of her character.

What is the meaning of "the company of two armies" in this verse?

Answer: This is one of the most debated and enigmatic phrases in the Song of Solomon. The Hebrew phrase is "k'macholath machanaim," which literally translates to "as the dance of two camps" or "as the dance of Mahanaim." Mahanaim was a specific geographical location (as seen in Genesis 32:2) associated with angels and military encampments. Most scholars interpret this not as a literal military formation, but as a reference to a well-known, majestic, or ceremonial dance of that era, possibly a processional dance performed by two groups or a dance associated with the place Mahanaim. This interpretation suggests a beauty that is not merely delicate but also powerful, stately, organized, and awe-inspiring, evoking a sense of wonder and majesty, much like a grand, disciplined procession or a powerful, graceful performance. It speaks to a formidable and captivating presence that commands attention.

CHRIST-CENTERED FULFILLMENT

Song of Solomon 6:13 finds its ultimate and richest fulfillment in the person and work of Jesus Christ, and in His Bride, the Church. The Shulamite's captivating beauty, which draws the urgent call to "return" and the awe-struck comparison to "the company of two armies," profoundly foreshadows the unparalleled glory and irresistible allure of Christ Himself. He is the one whose beauty is perfect, whose presence is utterly captivating, and who draws all people to Himself (John 12:32). The "return" can be seen as humanity's call to repentance and turning to Christ, that we might "look upon" Him and be transformed by His glory, "beholding as in a mirror the glory of the Lord" (2 Corinthians 3:18). Furthermore, as the Church is the Bride of Christ, her beauty and majesty are derived directly from Him. The Church, as Christ's body, is called to reflect His radiance to the world, a radiance that is both spiritually pure and powerfully authoritative. The "company of two armies" can thus symbolize the Church's dual identity: a people beloved and at peace with God, yet also a spiritual army, marching forth with divine power and authority against the forces of darkness, equipped with the full armor of God (Ephesians 6:10-18). Just as the Shulamite's presence commanded attention, the Church, empowered by the Holy Spirit, is to display the multifaceted glory of Christ—His grace, His truth, His holiness, and His conquering power—to a watching world, drawing them to behold the ultimate Beauty and Victor, Jesus Christ, who has triumphed over all principalities and powers (Colossians 2:15).

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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Ambrose of MilanAD 397
CONSOLATION ON THE DEATH OF EMPEROR VALENTINIAN 65
Turn to us, O peaceful soul, that you may show your glory to your sisters and that they may begin to console themselves with the security of your repose and happiness. Turn to us once only, that we may see you, and turn again and hasten with all speed to that great Jerusalem, the city of the saints. Or indeed, since Christ says this to the pious soul, he commands it to turn for a little while, that its glory and its future repose with the saints may be manifest to us, and then he commands it to hasten to the company of the saints on high.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS 6
Just as the work calls Solomon—our Lord, in other words—“peaceable,” so too it calls his bride “peacemaker” for attaining peace from him and being freed from the former conflict. The bridegroom’s attendants, then, on seeing her driven from the chariot and under attack, comfort her in the words, “Return,” peacemaker, “return, return, and we shall look upon you.” That is to say, “Do not be afraid of your pursuers but hold fast the doctrine, proclaim the message of the doctrine, have no fear of the chariot, do not be afraid of war, called peacemaker as you are. In fact, if you persist in your preaching, we shall see your kingdom.”
BedeAD 735
Commentary on the Song of Songs
What will you see in the Shulammite, etc.? It is as if he is openly saying, "Indeed, you lament that the Synagogue has been estranged for so long, and you pray for her to return to me, and it delights you to see her face adorned for me. But you should know that the time is near when you will see nothing in her of the old infidelity and aversion, but only works of virtues and spiritual struggles. So what, then, will you see in the Shulammite," he says, "except the dances of the camps, that is, the army of peace? For in choruses the voices of singers resonate together; in camps, the hands of those who love to fight. So what, then, will you see in her, except the choruses of the elect, who with heart and soul united proclaim the praises of their Creator? And they are indeed the choruses of the camps, because by serving the Creator they repel and disturb all the enemy's ranks." He says this and turns with his customary sweetness to praise the Church itself, which he rejoiced was concerned for the salvation of the Synagogue, thus 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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