Song of Solomon 1:4

“Draw me, etc.] With the cords of love, for what draw lovers to each other more strongly? under the influence of that they cannot bear to be without each other’s company. Aben Ezra takes these words to be spoken by the virgins, who everyone of them said this, promising upon it to follow after the drawer; but they are rather the request of the church, desirous of nearer and more intimate communion with Christ; for this is not to be understood of drawing at first conversion, as the fruit of love, and under the influence of grace, (<243103>Jeremiah 31:3 <430644>John 6:44); but of being brought nearer to Christ, and to enjoy more of him; we will run after thee; the church and the virgins, she and…”

“the prologue. - The Song commences with two stanzas in praise of the king (now absent) by a chorus of virgins belonging to the royal household. Expositors, Jewish and Christian, interpret the whole as spoken by the Church of the heavenly Bridegroom. Song of Solomon 1:2 Let him kiss me - Christian expositors have regarded this as a prayer of the Church under the old covenant for closer communion with the Godhead through the Incarnation. Thus, Gregory: “Every precept of Christ received by the Church is as one of His kisses.” Thy love - Better as margin, i. e., thy endearments or tokens of affection are more desired than any other delights. Song of Solomon 1:3 Because ... - Better, For…”

“Draw me - By thy grace and holy spirit. We - Both I, thy spouse, and the virgins, my companions. And this change of numbers teaches us that the spouse is one great body, consisting of many members. Run - Will follow thee readily, chearfully, and swiftly. The king - Christ, the king of his church, hath answered my prayer. Chambers - Where I may freely converse with him, and enjoy him. He hath taken me into intimate communion with himself. Remember - This shall be the matter of our thoughts and discourses. Song of Solomon (Canticles) 1:5”

“1:4 Take me with you: The two lovers are very active throughout the Song, traveling through the hills, to the city, and out to the country. This time the woman invites the man to take her away with him, and urgently expresses her desire (let’s run!). According to the three-character dramatic view, they may be running to escape the king, who has brought the young woman into his palace. • The king has brought me into his bedroom (literally into his rooms): A common interpretation of this clause is that the woman is anticipating an intimate relationship with King Solomon. However, though a literal Hebrew translation indicates that she has been brought into Solomon’s rooms, it does not specify…”

“Draw: Jer 31:3; Hos 11:4; Joh 6:44, Joh 12:32; Phi 2:12, Phi 2:13 we will: Psa 119:32, Psa 119:60; Heb 12:1 the king: Sol 2:3-5, Sol 3:4; Psa 45:14, Psa 45:15; Mat 25:10; Joh 14:2, Joh 14:3; Eph 2:6 we will be: Psa 98:4-9, Psa 149:2; Isa 25:8, Isa 45:25, Isa 61:3; Zep 3:14; Zac 9:9; Luk 2:10; Phi 3:3, Phi 4:4; Pe1 1:8 remember: Sol 1:2; Psa 42:4, Psa 48:9, Psa 63:5, Psa 103:1, Psa 103:2, Psa 111:4; Isa 63:7; Luk 22:19; Co1 11:23-26 the upright love thee: or, they love thee uprightly, Sol 1:3; Joh 21:15-17; Eph 6:24 Song of Solomon (Canticles) 1:5”

“The second pentastich also begins with a solo: 4 Draw me, so will we run after thee. All recent interpreters (except Bttcher) translate, like Luther, "Draw me after thee, so we run." Thus also the Targ., but doubtfully: Trahe nos post te et curremus post viam bonitatis tuae. But the accentuation which gives Tiphcha to משׁ requires the punctuation to be that adopted by the Peshito and the Vulg., and according to which the passage is construed by the Greeks (except, perhaps, by the Quinta): Draw me, so will we, following thee, run (vid., Dachselt, Biblia Accentuata, p. 983 s.). In reality, this word needs no complement: of itself it already means, one drawing towards, or to himself; the…”