Song of Solomon 6:4

Translation
King James Version
¶ Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.
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KJV (with Strong's)
Thou art beautiful H3303, O my love H7474, as Tirzah H8656, comely H5000 as Jerusalem H3389, terrible H366 as an army with banners H1713.
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Complete Jewish Bible
[He] You are as beautiful as Tirtzah, my love, as lovely as Yerushalayim, but formidable as an army marching under banners.
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Berean Standard Bible
You are as beautiful, my darling, as Tirzah, as lovely as Jerusalem, as majestic as troops with banners.
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American Standard Version
Thou art fair, O my love, as Tirzah, Comely as Jerusalem, Terrible as an army with banners.
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World English Bible Messianic
You are beautiful, my love, as Tirzah, lovely as Jerusalem, awesome as an army with banners.
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Geneva Bible (1599)
Turne away thine eyes from me: for they ouercome mee: thine heare is like a flocke of goates, which looke downe from Gilead.
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Young's Literal Translation
Fair art thou, my friend, as Tirzah, Comely as Jerusalem, Awe-inspiring as bannered hosts.
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See also
Song of Solomon 6:10Psalms 48:21 Kings 14:17Song of Solomon 2:14Lamentations 2:15Revelation 21:2Song of Solomon 4:7
In the KJVVerse 17,619 of 31,102

Study This Verse

SUMMARY

Song of Solomon 6:4 unveils the King's profound and multifaceted adoration for his beloved, the Shulamite, extolling her beauty as comparable to the renowned cities of Tirzah and Jerusalem, and her presence as awe-inspiring and formidable as an army arrayed with banners. This declaration transcends mere physical admiration, underscoring the depth of his devotion by recognizing not only her aesthetic appeal but also a powerful, majestic quality that commands respect, wonder, and unwavering loyalty. The verse masterfully captures the overwhelming impact of her presence, portraying her as both delightfully captivating and powerfully compelling.

CONTEXT

  • Literary Context: This verse marks a pivotal moment in the King's passionate reaffirmation of his love and admiration for the Shulamite. It immediately follows her own effusive and detailed praise of his virtues in Song of Solomon 5:10-16, which had prompted the "daughters of Jerusalem" to inquire about her beloved's whereabouts (Song of Solomon 6:1). The King's response in Song of Solomon 6:4-10 serves as a powerful counterpoint and echo, solidifying the reciprocal nature of their profound affection and the singular place she holds in his heart. His words here are not just flattery but a deeply felt declaration, emphasizing her unique and unparalleled beauty and majesty in his eyes, thereby reinforcing the central theme of exclusive and devoted love within the Song.
  • Historical & Cultural Context: The comparisons employed in Song of Solomon 6:4 are deeply embedded in the historical and cultural landscape of ancient Israel, evoking specific connotations for the original audience. Tirzah (H8656), an ancient Canaanite city, later served as the first capital of the northern kingdom of Israel after the monarchy's division (1 Kings 14:17). It was celebrated for its idyllic beauty, pleasantness, and fertile surroundings, often associated with royal residences and charming landscapes. Jerusalem (H3389), in stark contrast, was the established capital of the united and later southern kingdom, revered as the City of David and the spiritual heart housing the Temple (Psalm 48:2). Its significance lay in its majesty, strength, and spiritual sanctity. By likening his beloved to both Tirzah and Jerusalem, the King crafts a comprehensive image of beauty that encompasses both natural loveliness and dignified, regal splendor. The vivid imagery of an "army with banners" (H1713, H8737) would have conjured a powerful, organized, and awe-inspiring spectacle, as ancient armies marched with distinctive banners or standards, signaling their strength, unity, and formidable, unassailable presence.
  • Key Themes: This verse profoundly contributes to several overarching themes within the Song of Solomon and broader biblical literature. Firstly, it highlights the theme of Multi-faceted Beauty, demonstrating that true loveliness extends beyond mere physical appearance to encompass inner dignity, strength, and character. The Shulamite's beauty is portrayed as comprehensive, embodying both the aesthetic delight and charm of Tirzah and the majestic, established comeliness of Jerusalem. Secondly, the striking phrase "terrible as an army with banners" introduces the theme of Awe-Inspiring Presence. This is not a beauty that is simply pleasing, but one that commands profound respect, admiration, and even a sense of overwhelming wonder, reflecting a powerful and captivating influence. This formidable quality speaks to her unique and irresistible impact on the King, much like the overwhelming sight of a disciplined and unified army. Lastly, the verse subtly touches upon the theme of Security and Strength in Love. Her beauty is not fragile but possesses a robust quality that perhaps deters rivals or solidifies her unassailable position in the King's affections, providing him with a profound sense of pride and powerful allegiance, echoing the secure foundation of a well-ordered kingdom as seen in Psalm 122:3-4.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • beautiful (Hebrew, yâpheh', H3303): Meaning beautiful (literally or figuratively); fair, goodly, pleasant. In this context, it describes the Shulamite's aesthetic appeal, suggesting a visual delight and inherent attractiveness that is pleasing to the eye and heart, akin to the renowned beauty and charm of Tirzah.
  • terrible (Hebrew, ʼâyôm', H366): Meaning frightful; terrible. This word conveys a sense of being awesome, formidable, or inspiring dread/reverence. In the context of praise for a beloved, it signifies an overwhelming and magnificent quality, a powerful presence that commands awe and profound respect rather than fear, much like the majestic and unassailable presence of a well-disciplined army.
  • banners (Hebrew, dâgal', H1713): A primitive root meaning to flaunt, i.e., raise a flag; figuratively, to be conspicuous; (set up, with) banners, chiefest. This word, appearing in the phrase "an army with banners," emphasizes visibility, prominence, and the organized, imposing display of a military force. It suggests that the Shulamite's beauty and presence are not only powerful but also conspicuous and commanding, standing out with a distinct and impressive display of majesty and unified strength.

Verse Breakdown

  • "Thou art beautiful, O my love, as Tirzah": The King initiates his praise with the tender and intimate address, "O my love" (H7474, raʻyâh'), immediately establishing the deep affection and personal connection that undergirds his lavish compliments. He then declares her "beautiful" (H3303, yâpheh') and compares her to Tirzah (H8656), a city celebrated for its natural pleasantness and aesthetic charm. This clause emphasizes her delightful and captivating physical beauty, a loveliness that is inherently pleasing and draws the eye and heart.
  • "comely as Jerusalem": Following the comparison to Tirzah, her "comeliness" (H5000, nâʼveh', meaning suitable, beautiful, seemly, becoming) is likened to Jerusalem (H3389). This comparison elevates her beauty beyond mere aesthetics, extending it to include dignity, majesty, and a profound sense of regal splendor. Jerusalem, as the capital and spiritual center, represented strength, order, and a more profound, established beauty, suggesting that her presence carries a weighty and dignified grace that is both appropriate and deeply impressive.
  • "terrible as an army with banners": This striking and powerful simile concludes the King's praise, describing her as "terrible" (H366, ʼâyôm') like "an army with banners" (H1713, H8737). This does not imply fright in a negative sense, but rather an awe-inspiring, formidable, and magnificent quality. It conveys that her beauty and presence are overwhelmingly powerful, commanding profound respect and unwavering attention, and possessing an irresistible, captivating force, much like the impressive, unified, and disciplined display of a well-organized military force. Her impact is not just pleasing but profoundly compelling.

Literary Devices

Song of Solomon 6:4 is rich with literary artistry, primarily employing Simile to draw vivid comparisons that illuminate the Shulamite's multi-faceted beauty. The phrases "as Tirzah," "as Jerusalem," and "as an army with banners" serve to elevate her loveliness by associating it with well-known symbols of aesthetic delight (Tirzah), regal majesty (Jerusalem), and formidable power. The final simile, "terrible as an army with banners," employs Hyperbole to emphasize the overwhelming and awe-inspiring nature of her presence, pushing beyond conventional notions of beauty to convey a powerful, almost formidable impact that commands reverence. This phrase also functions as potent Symbolism, where the "army with banners" symbolizes not aggression or fear, but rather the unified, disciplined, and magnificent display of strength, order, and captivating presence. The collective use of these devices masterfully paints a comprehensive picture of the Shulamite's beauty, ranging from delightful charm to majestic power, profoundly impacting the King.

THEOLOGICAL AND THEMATIC CONNECTIONS

The King's lavish praise for the Shulamite in Song of Solomon 6:4, depicting her as both beautiful and awe-inspiring, carries profound theological and thematic resonance, particularly when understood allegorically as Christ's love for His Church. Just as the Shulamite's beauty is seen as encompassing delightful charm and formidable majesty, so too does Christ behold His Church. He sees her not merely for her outward appearance or human imperfections, but through the lens of His redeeming love, making her "without spot or wrinkle or any such thing, but holy and blameless" (Ephesians 5:27). The Church, though often seemingly weak or imperfect in the eyes of the world, is viewed by God as a powerful, united force, "terrible as an army with banners," marching forth with the gospel message and standing firm against spiritual darkness. This verse underscores the divine perspective of beauty—a beauty rooted in holiness, unity, and a formidable spiritual presence that inspires awe in the heavenly realms and commands respect even from adversaries.

REFLECTION AND APPLICATION

Song of Solomon 6:4 invites us to reflect deeply on the nature of true beauty and strength, both in our personal relationships and in our identity as believers. Just as the King saw his beloved with eyes of profound admiration, recognizing her captivating charm and formidable presence, so too are we called to see ourselves and others through a lens of grace, appreciation, and divine perspective. This verse challenges us to cultivate an inner beauty—a "comeliness" that radiates dignity, character, and spiritual strength, rather than merely focusing on fleeting external appearances or superficial validation. For the believer, understanding that we are seen by God as "beautiful as Tirzah, comely as Jerusalem, terrible as an army with banners" can profoundly transform our self-perception, empowering us with confidence in our divine identity and purpose. It reminds us that our collective unity and unwavering devotion to Christ make us a powerful, awe-inspiring force in the world, capable of standing firm against spiritual opposition and shining brightly as a beacon of His truth and grace. This perspective encourages us to live out our faith with boldness, knowing that our true strength lies not in worldly power, but in our alignment with God's will and our active participation in His grand redemptive plan, reflecting His glory to a watching world.

Questions for Reflection

  • In what ways do I perceive my own "beauty" or "worth," and how does this verse challenge or affirm those perceptions in light of God's view?
  • How can I cultivate the kind of "comeliness" and "terrible" (awe-inspiring) presence that reflects Christ's character and power in my daily life and interactions?
  • What does it mean for the Church, as the bride of Christ, to be "terrible as an army with banners" in today's world, and how can I contribute to that spiritual strength and unified witness?

FAQ

What does "terrible as an army with banners" mean in this context?

Answer: In Song of Solomon 6:4, the phrase "terrible as an army with banners" (H366, H1713, H8737) does not imply fright or negativity in the sense of causing fear or dread. Instead, it conveys a profound sense of awe-inspiring majesty, formidable power, and overwhelming presence. It describes a beauty that is not merely delicate or passive, but one that commands profound respect, admiration, and unwavering attention. An army with banners would have been a magnificent and imposing sight in ancient times, signifying unity, strength, and an irresistible, disciplined force. Thus, the Shulamite's beauty is portrayed as profoundly captivating and powerful, possessing a dignity and strength that distinguishes her as uniquely impressive and captivating to the King, much like the unified splendor of a triumphant military display. This imagery highlights her commanding presence and the profound, compelling impact she has on her beloved, echoing the powerful and majestic presence of God's people as seen in Psalm 20:5.

CHRIST-CENTERED FULFILLMENT

Song of Solomon 6:4, with its rich imagery of beauty, comeliness, and awe-inspiring power, finds its ultimate Christ-centered fulfillment in the relationship between Christ and His Church. The King's praise for the Shulamite—"beautiful as Tirzah, comely as Jerusalem, terrible as an army with banners"—is a profound foreshadowing of how Christ, the heavenly Bridegroom, beholds His redeemed people. Just as Tirzah symbolized natural beauty and Jerusalem represented regal majesty, the Church, through Christ's redemptive work, is endowed with both spiritual purity and divine authority. Christ "loved the church and gave Himself up for her, that He might sanctify her, having cleansed her by the washing of water with the word" (Ephesians 5:25-26). He sees His Church as glorious, "without spot or wrinkle or any such thing, but holy and blameless" (Ephesians 5:27), a beauty imputed by His perfect righteousness and sanctifying grace. Furthermore, the Church is "terrible as an army with banners" not in a sense of worldly might or aggression, but in its spiritual authority, unified witness, and unassailable stand against the forces of darkness. Empowered by the Holy Spirit, believers constitute a formidable spiritual army, equipped with the "weapons of our warfare...divine power to destroy strongholds" (2 Corinthians 10:4). This verse, therefore, beautifully illustrates Christ's deep affection for His Church and her majestic, awe-inspiring identity in Him, reflecting the ultimate victory and glory of the Lamb and His Bride as they prepare for the marriage supper (Revelation 19:7-8).

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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
Concerning Virginity 1.9.47
He who was spoiled by the soldiers, who was wounded by the spear, that he might heal us by the blood of his sacred wounds, will assuredly answer you (for he is meek and lowly of heart, and gentle in aspect): “Arise, O north wind, and come, O south, and blow upon my garden, that my spices may flow out.” For from all parts of the world has the perfume of holy religion increased, and the limbs of the consecrated Virgin have glowed. “You are beautiful, O my love, as Tirzah, comely as Jerusalem.” So it is not the beauty of the perishable body, which will come to an end with sickness or old age, but the reputation for good deserts, subject to no accidents and never to perish, which is the beauty of virgins.
BedeAD 735
Commentary on the Song of Songs
You are beautiful, my friend, sweet and comely, etc. Jerusalem is called the vision of peace, by which name the habitation of the heavenly homeland, which the highest peace possesses, is very frequently signified. You are beautiful, friend of the bridegroom, sweet and comely like Jerusalem. The Church or any holy soul, indeed a portion of the Church, which by the purity of clean operation, the sweetness of divine praise, the pleasantness of mutual love, immediately becomes an imitator of the heavenly city, is sweet and comely like Jerusalem in the same way Isaiah speaks: Like the new heavens and the new earth, which I will make stand before me, says the Lord, so will your seed stand (Isaiah 66). It is also terrible as an army set in array, when through fixed intention of pure prayer it repels every incursion of the demonic army from itself, when through frequent proclamation of the heavenly word it breaks all the weapons of errant doctrine, when through continuous examples of good works it even challenges the depraved habits and life of false believers and leads them back to the path of truth. The Church is terrible as an army set in array, when each believer remains in the calling in which he was called, when leaders grant the form of saving doctrine and perfect operation to the subjects, when the continent purify themselves from every filthiness of flesh and spirit, perfecting holiness in the fear of the Lord, when the married so enjoy this world that by diligent liberality of alms they do not neglect to compare for themselves the rewards of the future age. Indeed, the prophet teaches that the Church consists in this triple distinction of faithful persons, when he asserts that only three men, namely Noah, Daniel, and Job, will be delivered in the time of heavenly vengeance. And when each of these have kept their own position inviolate, they indeed show an army set in array and on this account make the bride of Christ insurmountable to all enemies: likewise any perfect soul, when it works with such virtues that it leaves no place for vices, undoubtedly persists terrible to enemies as an army set in array: for if, by way of example, it so strives for continence that it does not hold the virtue of humility, or if it thus exercises the works of alms so as not to refrain the tongue from the fault of superfluous speech, or so insists on frequent prayers that it neglects to bestow the affect of love to the neighbors, such a soul is indeed less terrible to enemies, because it has arranged the army of its virtues less perfectly, having disposed faith firmly in part but left it inert in another part. But because the one and same Church of Christ partly already rejoices with its King in heaven, and partly still fights for Him in the world, that which it says: "You are beautiful, my love, sweet and lovely as Jerusalem," can be understood about that part of it which, having completed its struggle and finished its course, has already received the crown of righteousness. But what follows, "Terrible as an army set in array," can suitably be taken to refer to those who, still held in the body, resist with strong faith the adversary lurking around them in the manner of a roaring lion. Likewise, the Church is beautiful, sweet, and lovely as Jerusalem, in those things which it works spiritually and worthily for God within itself. It is terrible as an army set in array, because it strives to spread its spiritual empire throughout the whole world, even against the powers of the world. And indeed the empire of the Romans once, or the Greeks, or other nations, was set in array like an army, because it certainly oppressed the world with great power: but it was not sweet and lovely as Jerusalem, because it did not know how to hope for or imitate the joys of the peace of life. But truly the Church is both beautiful and sweet and lovely as Jerusalem, because it is accustomed to live a heavenly life on earth; and terrible as an army set in array, because it strives to draw even the barbarous minds and morals of various nations to its own rite. Yet, because it does not yet deserve to see the face of its beloved as it most longs to, it subsequently hears:
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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