Song of Solomon 3:11

“Go forth, O ye daughters of Zion, etc.] The same with the daughters of Jerusalem; the reason of the variation is, because Christ, here so gloriously described, is King of Zion, and they his subjects; these the church observing, being intent on looking at the bed and chariot she had described, calls them from those objects to look at a more glorious one; to whom Solomon in all his glory, on his coronation or marriage day, to which the allusion is, was not equal; wherefore she invites them to “go forth” and look at him, as people are forward to go out of their houses to see a crowned king pass along the streets, especially on his coronation day; and men never see any glory and excellency in…”

“The principal and central action of the Song; the bride’s entry into the city of David, and her marriage there with the king. Jewish interpreters regard this part of the poem as symbolizing the “first” entrance of the Church of the Old Testament into the land of promise, and her spiritual espousals, and communion with the King of kings, through the erection of Solomon’s Temple and the institution of its acceptable worship. Christian fathers, in a like spirit, make most things here refer to the espousals of the Church with Christ in the Passion and Resurrection, or the communion of Christian souls with Him in meditation thereon. Song of Solomon 3:6-11 Two or more citizens of Jerusalem, or the…”

“Go - The church bids particular believers go forth to see this sight. Solomon - The Messiah, of whom Solomon was an illustrious type. The crown - Which being applied to Solomon, may design that garland or crown which was usually worn in nuptial solemnities: but being applied to Christ, it denotes the honour that was given him, which though principally done by his Father, yet is here ascribed to his mother, the universal church, which in respect to his humanity may be called his mother, because he was born in, and of her, and one of her members. In the day - When the church is married to him, which is done when the covenant is confirmed between them, or when persons are converted to Christ,…”

“3:11 This is the only explicit mention of a wedding in the Song. The woman is called a “bride” in 4:8-12; 5:1.”

“Go: Sol 7:11; Heb 13:13 O ye: Sol 1:5, Sol 2:7; Psa 9:14, Psa 48:11 behold: Isa 9:6; Mat 12:42; Phi 2:9-11; Heb 2:9; Rev 1:7, Rev 19:12 his mother: Sol 8:5; Col 1:18; Rev 5:9, Rev 5:10 in the day of his: Isa 62:5; Jer 2:2; Hos 2:19, Hos 2:20; Joh 3:29; Rev 19:7, Rev 22:9, Rev 22:10 in the day of the: Isa 53:11; Jer 32:41; Zep 3:17; Luk 15:6, Luk 15:7, Luk 15:23, Luk 15:24, Luk 15:32; Joh 15:11 Next: Song of Solomon (Canticles) Chapter 4”

“At the close of the scene, the call now goes forth to the daughters of Zion, i.e., the women of Jerusalem collectively, to behold the king, who now shows himself to the object of his love and to the jubilant crowd, as the festal procession approaches. 11 Come out, yet daughters of Zion, and see King Solomon with the crown With which his mother crowned him On the day of his espousal, And on the day of the gladness of his heart. The women of the court, as distinguished from the Galilean maiden, are called "daughters of Jerusalem;" here, generally, the women of Zion or Jerusalem ( Lam 5:11) are called "daughters of Zion." Instead of צאנה (since the verb Lamed Aleph is treated after the manner…”