TRV
Translation
King James Version
¶ O that thou wert as my brother, that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised.
Complete Jewish Bible
I wish you were my brother, who nursed at my mother's breast; then, if I met you outdoors, I could kiss you, and no one would look down on me.
Berean Standard Bible
O that you were to me like a brother who nursed at my mother’s breasts! If I found you outdoors, I would kiss you, and no one would despise me.
American Standard Version
Oh that thou wert as my brother, That sucked the breasts of my mother! WhenI should find thee without, I would kiss thee; Yea, and none would despise me.
World English Bible Messianic
Oh that you were like my brother, who nursed from the breasts of my mother! If I found you outside, I would kiss you; yes, and no one would despise me.
Geneva Bible (1599)
Oh that thou werest as my brother that sucked the brestes of my mother: I would finde thee without, I would kisse thee, then they should not despise thee.
Young's Literal Translation
Who doth make thee as a brother to me, Sucking the breasts of my mother? I find thee without, I kiss thee, Yea, they do not despise me,
In the KJVVerse 17,642 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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Athanasius of AlexandriaAD 373
FESTAL LETTERS 1:1
Thus the God of all, after the manner of wise Solomon, distributes everything in time and season, to the end that, at the right time, the salvation of humankind should be everywhere spread abroad. In this way, “the Wisdom of God,” our Lord and Savior Jesus Christ … “passed into holy souls, making them friends of God, and prophets.” Although very many were praying for his coming and saying, “O that the salvation of God would come out of Sion,” the spouse also, as it is written in the Song of Songs, was praying and saying, “O that you were like a brother to me, that nursed at my mother’s breasts.” And the meaning of that prayer is, “O that you were like humanity and would take on human nature for our sake.” After all, it was God who set up times and seasons, and he knows our needs better than we do. Because he loves us, he exhorts us to do right things at right times so that we may be healed. Thus, when the appropriate time had come, the Father sent the Son, just as he had promised.
Cyril of JerusalemAD 386
SERMON ON THE PARALYTIC 11
Again, referring to the wine mingled with myrrh, the Canticle says, “I will give you a cup of spiced wine.”
Ambrose of MilanAD 397
Concerning Virginity 7:41
Neither hold back the maidens of whom it is written, “Thus have the maidens loved you, and they have brought you into the house of their mother.” You may not, then, separate the little ones from the love of Christ whom they proclaimed with prophetic exaltation even from their mother’s womb.
Ambrose of MilanAD 397
On the Mysteries 7:40
The church answers unto [God the Word], “Who will give you to me, my brother, you who did suck the breasts of my mother? If I find you outside I will kiss you, and indeed they will not despise me. I will take you, and bring you into the house of my mother; and into the secret chamber of her who conceived me. You shall teach me.” You see how, delighted with the gifts of grace, she longs to attain to the innermost mysteries and to consecrate all her affections to Christ. She still seeks, she still stirs up his love, and asks of the daughters of Jerusalem to stir it up for her, and desires that by their beauty, which is that of faithful souls, her spouse may be incited to ever richer love for her.
Ambrose of MilanAD 397
On Isaac and the Soul 8.71
“I will take you up and lead you in.” It is right to take up the Word of God and lead him in, because he knocks at the soul, that the door may be opened to him, and, unless he finds the door opened to him, he does not enter. But if anyone opens the door, he enters and dines. The bride takes up the Word in such a way that she is taught in the taking up.
Ambrose of MilanAD 397
On Isaac and the Soul 8.69
Therefore she interceded so that he would go forth from the bosom of the Father, go out of doors like the bridegroom coming out from his chamber, and run his course. She interceded, too, that he would win those who were weak, would not linger on the distant throne of the Father and in that light, for those without strength cannot follow there. Instead he would be taken up and led into the dwelling of the bride and her chamber, that he would be out of doors for her but within for us, would be in our midst, even though unseen by us.
Ambrose of MilanAD 397
CONSOLATION ON THE DEATH OF EMPEROR VALENTINIAN 75
What are the breasts of the church except the sacrament of baptism? And well does he say “sucking,” as if the baptized were seeking him as a draught of snowy milk. “Finding you without,” he says, “I shall kiss you,” that is, finding you outside the body, I embrace you with the kiss of mystical peace. No one shall despise you; no one shall shut you out. I will introduce you into the inner sanctuary and hidden places of Mother Church, and into all the secrets of mystery, so that you may drink the cup of spiritual grace.
Julian of EclanumAD 455
COMMENTARY ON THE SONG OF SONGS, FRAGMENT 11
Here are shown many infancies in her, from which we ought to learn. First, it was the Creator of everything that is born from the union of masculine and feminine who fabricated a body from a virgin without the assistance of a man. Next, no sin is congenital to humankind, since it comes forth surrounded by the truth of the flesh and free from stain. Finally, it is impious to ascribe our origin to the works of the devil, since it rejoices that the true God is not only its founder but also its inhabitant.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS 8
“I shall lead you into my mother’s house and into the chamber of the one who conceived me.” Now, what is the house of the all-holy Spirit (of whom the bride was born, after all) if not the divine temple, which resembles the Jerusalem on high, where they enter to speak with the bridegroom, having received the status of bride? And there, she says, “I shall give you some spiced wine to drink and some juice from my pomegranates,” by “spiced wine” referring to the teaching redolent of divine grace, as it were spiced and proving to be fragrant. By “juice of pomegranates” she refers to the benefit deriving from the fruits of love.
BedeAD 735
Commentary on the Song of Songs
And I will find you outside, etc. Surely he was within, because in the beginning was the Word, and the Word was with God, and the Word was God (John I). But so that he might also be found outside, the Word became flesh and dwelt among us (Ibid.). Indeed, the patriarchs saw, the prophets saw the Lord, but within, that is, in the contemplation of the spiritual mind, not in the gaze of the carnal eye. They saw him, but in an image, in the form of an angelic substance; but his very nature, which he showed through the angels as he wished, they could by no means see. Finally, the lawgiver himself, who merited to hear, "I will show you all good" (Exodus XXXIII), again heard, "You cannot see my face, for no one shall see my face and live" (Exodus XXXIII). Happy are they who merited to confer among themselves, "We have found the Messiah, which is called Christ" (John I), and again, "We have found him of whom Moses in the law, and the prophets, did write, Jesus, the son of Joseph of Nazareth." For it aptly applies to such, that he says: "That I may find you outside, and kiss you" (Cant. VIII). The Synagogue indeed kissed the beloved when found, in those who now, face to face, in the truth of assumed flesh, saw him, who merited to speak with him mouth to mouth. For this is the kiss, that is, the most loving gift of that mouth, and the exchange of mutual speech, which in this song the Synagogue sought above all, thus beginning: "Let him kiss me with the kiss of his mouth." Well indeed, by wishing, she adds, "And no one will despise me anymore:" for the Church was despised by external men, as if it were small and of no value, as long as it was confined to the narrowest limits of Judea; but when the Lord came in the flesh, she began to spread out through all nations, already made formidable to the world, as if she were about to fill the whole globe and overthrow the worship of all gods; for it was proven by the fact that a war was publicly declared against her by the whole world: in which war, however, she, either by living or by dying, overcoming, became even more fearful to the whole world. The Church was also despised by unclean spirits, because they boasted that they had deceived the human race and dragged them from their heavenly homeland into this exile and multifarious distress, and that there was no person who could exist entirely free from their dominance. But after the Mediator of God and men, the man Christ Jesus, came into the world, and being tempted, overcame the same enemy by whose temptation the first man was once overcome, he also went about doing good and healing all those oppressed by the devil, and at last by dying, destroyed him who held the power of death, and bringing with him the entire multitude of the preceding just from hell, led them to the joys of the kingdom which the first man had lost, and placed the sign of his victory on the foreheads of the faithful. The life of good men is no longer despised by them, because they see that they have been conquered through a man, and they grieve that the human race has been transferred to the kingdom which they lost through pride. It is also fitting to believe concerning the holy angels, that they despised the life of elected men less, after they saw God and their Lord loving the human race so much that he himself deigned to become man, to converse among men, and to die. Hence it is that before his incarnation, they patiently bore being worshipped by men; but in the Apocalypse, an angel forbids John, who started to worship him, saying, "See that you do not do that; I am your fellow servant, and of your brethren who have the testimony of Jesus: worship God" (Apoc. XII, 17). Hence, rightly sighing for the advent of the same Lord Jesus, that ancient multitude of the elect said, "Who will give you to me, my brother, that I may find you outside, and kiss you, and no one will despise me anymore?" Where it is aptly added:
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 8:1 encapsulates the Shulamite woman's profound and culminating desire for a relationship with her beloved that transcends all societal conventions and public scrutiny. She yearns for a bond so deeply accepted and familial that it would allow for open, uninhibited expressions of affection in any setting, free from the fear of social stigma or disapproval. This verse powerfully articulates her longing for complete intimacy, security, and public validation within their passionate and exclusive connection.
CONTEXT
Literary Context: This verse appears at the climactic conclusion of the Song of Solomon, a poetic masterpiece that has meticulously charted the progression of love between the Shulamite and her beloved. Throughout the book, their relationship evolves from initial attraction and longing to a mature, exclusive, and enduring commitment, often navigating the tension between private intimacy and public perception. By chapter 8, their love has been tested and affirmed, culminating in the powerful declarations of love's unyielding strength found in passages like Song of Solomon 8:6-7. The Shulamite's final articulation of desire in this verse serves as a poignant summary of her deepest longing: not merely for private passion, but for a love so secure and universally recognized that it could be freely expressed without reservation or judgment, thus bringing the themes of intimacy, security, and public affirmation to a profound close.
Historical & Cultural Context: In ancient Israelite society, as in many traditional cultures, public displays of affection between romantic partners, especially those not yet married or even between married couples, were generally considered immodest or scandalous. Propriety and discretion in public conduct were highly esteemed. However, expressions of affection among close family members, such as between a brother and sister, were entirely socially acceptable and understood as natural manifestations of familial bonds. The Shulamite's wish to treat her beloved "as my brother" is therefore not an expression of incestuous desire but a powerful cultural idiom. It highlights the stark contrast between the intense, private nature of their romantic love and the public decorum expected. Her longing reveals a desire to bridge this gap, allowing their profound connection to be openly celebrated without inviting scorn or social disapproval.
Key Themes: The verse powerfully articulates the desire for uninhibited affection, where the Shulamite yearns for the freedom to express her deep love openly, unburdened by fear of shame or social stigma. This resonates with a universal human longing for a love so secure that it transcends external judgment. This is intricately linked with the theme of intimacy and security, as the comparison to a brother "who sucked the breasts of my mother" emphasizes a desire for a bond that is not only passionately romantic but also utterly secure, familial, and beyond reproach—a longing for the deepest possible connection where one can be truly oneself, fully known and fully loved. Furthermore, this verse implicitly touches on love transcending social barriers, championing a love that seeks to break free from societal confines and expectations. This echoes the unyielding strength and persistence of love described throughout the Song, particularly in the declaration that love is "as strong as death" in Song of Solomon 8:6.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices to convey the Shulamite's deep longing. Simile is central, as the Shulamite wishes her beloved were "as my brother," drawing a comparison to a familial bond to illustrate the desired level of public acceptance and freedom for affection. This comparison is further intensified by the vivid and intimate imagery of a brother "that sucked the breasts of my mother," which uses Hyperbole to emphasize the deepest, most primal, and universally accepted form of intimacy and acceptance, highlighting the profound security and unquestioned nature of the bond she desires. The phrase also contains an element of Paradox, as she seeks the uninhibited freedom and social acceptance typically associated with a familial relationship for the expression of intense romantic love, thereby highlighting the tension between societal norms and personal desire. The repeated emphasis on the public sphere ("without") contrasted with the fear of social judgment ("despised") creates a powerful Antithesis, underscoring the conflict between private passion and public propriety that she fervently wishes to resolve.
THEOLOGICAL AND THEMATIC CONNECTIONS
Song of Solomon 8:1, while a passionate and deeply human expression of romantic love, resonates with profound theological truths about the nature of intimacy, acceptance, and uninhibited devotion in the spiritual realm. It speaks to the universal human desire for relationships where we are fully known, deeply loved, and completely free to express that love without fear of judgment, shame, or rejection. This deep longing for unhindered communion can be seen as a powerful metaphor for the soul's yearning for an unreserved and authentic relationship with God. In this spiritual context, the believer desires to express devotion and love to the Divine without reservation, knowing they are fully accepted, cherished, and free from condemnation. Just as the Shulamite desires to transcend societal barriers, our spiritual journey often involves overcoming internal and external barriers—such as guilt, fear, or self-consciousness—to cultivate a deeper, more authentic relationship with God, where we are invited into a love that truly casts out all fear.
REFLECTION AND APPLICATION
Song of Solomon 8:1 offers profound insights into the nature of love and intimacy, providing rich ground for reflection and application in both human relationships and our spiritual walk. For married couples, this verse serves as a powerful encouragement to cultivate a relationship characterized by such deep security, mutual respect, and emotional safety that both partners feel completely free and accepted to express their affection authentically, even publicly, without reservation. It challenges us to intentionally create a "safe space" within our most intimate relationships where love can flourish uninhibited, fostering a bond that is both passionately romantic and profoundly secure. Beyond the marital context, this verse invites us to reflect on the nature of our relationship with God. Do we approach Him with the same longing for uninhibited communion, free from shame, fear of disapproval, or self-consciousness? The divine invitation is always to a love that accepts us fully, unconditionally, and without judgment, enabling us to express our devotion, worship, and love with complete freedom, joy, and authenticity in every area of our lives.
Questions for Reflection
FAQ
Why does the Shulamite wish her beloved were "as my brother, that sucked the breasts of my mother"? Is this an expression of incestuous desire?
Answer: No, this is absolutely not an expression of incestuous desire. In ancient Hebrew culture, and indeed in many traditional societies, public displays of affection between romantic partners were generally considered inappropriate or even scandalous. However, affection between close family members, such as siblings, was perfectly acceptable and common. The Shulamite's wish is a powerful cultural idiom expressing her profound longing for a relationship with her beloved so deeply accepted and unassailable by society that she could openly and publicly express her love for him—even kissing him "without" (in public)—without fear of being "despised" or scorned. The imagery of a brother "who sucked the breasts of my mother" emphasizes the most primal, innocent, and universally accepted form of familial bond, highlighting her desire for a love that is beyond reproach and free from any social stigma. It signifies a desire for complete freedom and security in expressing her profound affection, transcending societal norms, as also implied in the unashamed intimacy described earlier in the Song, such as in Song of Solomon 4:7.
CHRIST-CENTERED FULFILLMENT
Song of Solomon 8:1 finds its ultimate Christ-centered fulfillment in the believer's profound and uninhibited relationship with Jesus Christ, the divine Bridegroom. The Shulamite's yearning for a love that is uninhibited, publicly accepted, and free from shame beautifully foreshadows the profound intimacy and freedom available to us in Christ. In Him, we are invited into a relationship where there is no fear of being "despised" or rejected, for He has taken away our shame and guilt on the cross, becoming the author and finisher of our faith (compare Hebrews 12:2). Jesus, our elder "Brother" in humanity (as the firstborn among many brethren, Romans 8:29), yet fully God, offers a bond more secure, pure, and universally accepted than any earthly familial tie. Through His perfect sacrifice and resurrection, He has made it possible for us to approach God the Father with boldness and confidence, without reservation or fear of judgment (Hebrews 4:16). This enables us to express our love and devotion to God "without" reservation, in every sphere of life, knowing we are fully accepted, cherished, and eternally loved. His perfect love truly casts out all fear (1 John 4:18), enabling us, His bride, the Church, to live in uninhibited communion, truly free to love and be loved in return, just as He loves the church and gave Himself for her (Ephesians 5:25-27).