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Song of Solomon 1:13

in Song of Solomon 1

My beloved is to me a sachet of myrrh resting between my breasts.

BSB

The same verse in ASV and KJV

ASV

My beloved is unto me as a bundle of myrrh, That lieth betwixt my breasts.

KJV

A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts.

This verse in Song of Solomon 1

Commentary

16 notes on this verse

A commentator

Gregory of Nyssa

HOMILIES ON THE SONG OF SONGS 3 · Written before 395.

The location of the heart is said by experts to lie between the two breasts. Here is where the bride says that she has the sachet in which her treasure is kept. Also, the heart is said to be a source of warmth from which the body's heat is distributed through the arteries. The body's members are thereby heated, animated and nourished by the heart's fire. Therefore the bride has received the good odor of Christ in the governing part of the soul and has made her own heart a kind of sachet for such incense.

This site's exposition

the king sitteth at his table

on Song of Solomon 1:12-14

While the king sitteth at his table, my spikenard sendeth forth the smell thereof turns the scene domestic, her own fragrance filling the room where he rests. A bundle of myrrh is my wellbeloved unto me, worn between the breasts through the night by the custom of the time, names him a fragrance she carries close rather than a gift she merely awaits, and my beloved is unto me as a cluster of camphire in the vineyards of En-gedi sets him against a real oasis on the Dead Sea famous for its balsam groves. Delitzsch reads the three images together as the poem moving from scent surrounding her, to scent she keeps against her own body, to scent tied to one named place.

The record, by era

The Church Fathers4 voices

A commentator

Theodoret of Cyrus

COMMENTARY ON THE SONG OF SONGS 1 · Written before 458.

proposed

"It will lodge between my breasts," that is, in the governing part of my soul, which is located in the heart lying between the breasts. This indicates the fulfillment of the prophecy spoken by God, "I shall dwell and walk about among them, and I …

A commentator

Nilus of Sinai

COMMENTARY ON THE SONG OF SONGS 29 · Written before 451.

proposed

She calls him "nard" because of his working of miracles and service of kindness extended to all, and "bag of myrrh" because of his suffering, death and the infamy represented by his cross, when he concentrated the inactive power of his divinity into his body …

A commentator

Nilus of Sinai

COMMENTARY ON THE SONG OF SONGS 31 · Written before 451.

proposed

The cluster of grapes in bloom, suspended from the branch, is not desired by everyone, because it fails to possess an immediate pleasure. Rare indeed are those who rejoice at postponing pleasures, for people attach themselves naturally to the preference of present enjoyment, just as …

A commentator

Caesarius of Arles

SERMON 106:4 · Written before 542.

proposed

For this reason it ought to be clear to your minds that the fig tree was an image of the law, just as it is certain that the cluster of grapes prefigured the Savior, as the church declares in the Canticle of Canticles: "My brother …

The Medieval Church1 voice

A commentator

Bernard of Clairvaux

Sermons on the Song of Songs, Sermon 43 · Written before 1153.

proposed

1. "A bundle of myrrh is my beloved to me; he shall abide between my breasts" (Song 1:12). Before he was king, now he is beloved; before on the royal couch, now between the breasts of the bride. Great is the power of humility, to …
9 more voices on this verse

The Medieval Church3 voices

A commentator

Robert of Tombelaine

Commentary on the Song of Songs, Chapter 1 · Written in the 11th century.

proposed

The bodies of the dead are customarily preserved with myrrh, lest they putrefy. Indeed, we apply myrrh to bodies lest they putrefy, when we restrain our members from the corruption of lust through their mortification after Christ's example; lest, if we leave them without seasoning, …

A commentator

Bede

Commentary on the Song of Songs · Written before 735.

proposed

A bundle of myrrh is my beloved to me, etc. And this, according to the letter, we read was fulfilled concerning our Savior when, after His passion was accomplished and His body taken down from the cross, Nicodemus came, bringing a mixture of myrrh and …

A commentator

Bernard of Clairvaux

Sermons on the Song of Songs, Sermon 42 · Written before 1153.

proposed

Nor was the bride ungrateful for that favor. For hear: no sooner is she possessed by the ardor then she professes herself ready to endure any evil for the sake of his name, for the following text runs: "My beloved is to me a bunch …

The Puritans and the Awakening2 voices

A commentator

John Wesley

1703–1791

Explanatory Notes upon the Old Testament (1765)

proposed

Myrrh - Myrrh, was ever reckoned among the best perfumes. Shall lie - This phrase may denote the churches intimate union with, and hearty affection to Christ.
A bundle of myrrh is my well beloved unto me,.... These are the words of the church continued; expressing her great delight in Christ, and her strong love and affection for him, and therefore calls him "my well beloved"; which is expressive both of the greatness of Christ's love to her, and of the strength of her affection to him, as well as of her faith of interest in him; hence she says, he was as "a bundle of myrrh" to her.

The Nineteenth Century4 voices

A commentator

Adam Clarke

1762–1832

Commentary on the Bible · Written before 1832.

He shall lie all night betwixt my breasts - Mr. Harmer contends that it is the bundle of myrrh which the bride says shall lie all night betwixt her breasts, to which she compares the bridegroom, his name being as pleasing and refreshing to her mind, as the myrrh or stacte was to her senses, by its continual fragrance.

A commentator

Jamieson, Fausset & Brown

1802–1910

Commentary Critical and Explanatory on the Whole Bible (1871)

proposed

Even a little myrrh was costly; much more a bundle (Col 2:9). BURROWES takes it of a scent-box filled with liquid myrrh; the liquid obtained by incision gave the tree its chief value. he--rather, "it"; it is the myrrh that lies in the bosom, as the cluster of camphire is in the vineyards (So 1:14). all night--an undivided heart (Eph 3:17; contrast Jer 4:14;

quarantine:debris (2026-07-29) — unbalanced-parens

CERTAIN DIVINES have doubted the inspiration of Solomon’s Song; others have conceived it to be nothing more than a specimen of ancient love-songs, and some have been afraid to preach from it because of its highly poetical character. The true reason for all this avoidance of one of the most heavenly portions of God’s Word lies in the fact that the spirit of this Song is not easily attained. Its music belongs to the higher spiritual life, and has no charm in it for unspiritual ears. The Song occupies a sacred enclosure into which none may enter unprepared.
CERTAIN DIVINES have doubted the inspiration of Solomon’s Song; others have conceived it to be nothing more than a specimen of ancient love-songs, and some have been afraid to preach from it because of its highly poetical character. The true reason for all this avoidance of one of the most heavenly portions of God’s Word lies in the fact that the spirit of this Song is not easily attained. Its music belongs to the higher spiritual life, and has no charm in it for unspiritual ears. The Song occupies a sacred enclosure into which none may enter unprepared. “Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground,” is the warning voice from its secret tabernacles. The historical books I may compare to the outer courts of the Temple; the Gospels, the Epistles, and the Psalms, bring us into the holy place or the Court of the priests; but the Song of Solomon is the most holy place: the holy of holies, before which the veil still hangs to many an untaught believer. It is not all the saints who can enter here, for they have not yet attained unto the holy confidence of faith, and that exceeding familiarity of love which will permit them to commune in conjugal love with the great Bridegroom. We are told that the Jews d id not permit the young student to read the Canticles—that years of full maturity were thought necessary before the man could rightly profit by this mysterious Song of loves; possibly they were wise, at any rate the prohibition foreshadowed a great truth. The Song is, in truth, a book for full-grown Christians.

How the passage was read

What the Jewish commentators add

On the verses either side of this one

While the king was at his table. The congregation of Yisroel replies and says, “All this is true. You bestowed good upon me, but I repaid You with evil, for while the King was still at the table of His wedding banquet..” 47 At Mount Sinai.
Rashi: France, 1040–1105 · Rashi on Song of Songs 1:12:1, via Sefaria, The Metsudah Five Megillot, Lakewood, N.J., 2001

This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.

Texts and citation data: Sefaria; each excerpt follows its version’s licence. 4 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.

The words behind it

7 Hebrew words

Every Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.

  • צְר֨וֹר[is] [the] bag of

    tzerorH6872

  • הַמֹּ֤ר׀<the> myrrh

    hamorH475312 times

  • דּוֹדִי֙lover my

    dodiH173061 times

  • לִ֔יto me

    li

  • בֵּ֥יןbetween

    beinH996407 times

  • שָׁדַ֖יbreasts my

    shadaiH769924 times

  • יָלִֽין׃it lodges

    yalinH3885

A shaded row is a word that stands 400 times or fewer in the Bible.

The walk

8 stops

Each card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.

  • Through

    Ephesians 3:17

    so that Christ may dwell in your hearts through faith. Then you, being rooted and grounded in love,

    it leads to

    • Colossians 2:7

      rooted and built up in Him, established in the faith as you were taught, and overflowing with thankfulness.

    • John 14:23

      Jesus replied, “If anyone loves Me, he will keep My word. My Father will love him, and We will come to him and make Our home with him.

    • 1 John 4:16

      And we have come to know and believe the love that God has for us. God is love; whoever abides in love abides in God, and God in him.

    • Galatians 2:20

      I have been crucified with Christ, and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved…

    • Romans 5:5

      And hope does not disappoint us, because God has poured out His love into our hearts through the Holy Spirit, whom He has given us.

  • Through

    Psalms 45:8

    All your garments are fragrant with myrrh and aloes and cassia; from palaces of ivory the harps make you glad.

    it leads to

    • Song of Solomon 1:3

      The fragrance of your perfume is pleasing; your name is like perfume poured out. No wonder the maidens adore you.

  • Through

    Song of Solomon 5:1

    I have come to my garden, my sister, my bride; I have gathered my myrrh with my spice. I have eaten my honeycomb with my honey; I have drunk my wine with my milk.…

    it leads to

    • Song of Solomon 6:2

      My beloved has gone down to his garden, to the beds of spices, to pasture his flock in the gardens and to gather lilies.

    • Song of Solomon 4:16

      Awake, O north wind, and come, O south wind. Breathe on my garden and spread the fragrance of its spices. Let my beloved come into his garden and taste its choicest fruits.

Where this verse is studied

On this page

Studies2

About Song of Solomon

The Meeting of Isaac and Rebekah, Gustave Doré, 1866. Public domain.
The Meeting of Isaac and Rebekah, Gustave Doré, 1866. Public domain.
This page draws on 16 works. Open the list of works

This page draws on Adam Clarke, Commentary on the Bible; Bede, Commentary on the Song of Songs; Bernard of Clairvaux, Sermons on the Song of Songs, Sermon 43; Bernard of Clairvaux, Sermons on the Song of Songs, Sermon 42; Caesarius of Arles, SERMON 106:4; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 558: “A Bundle of Myrrh” (lightly modernized text, CCEL edition); Franz Delitzsch, Commentary on the Song of Songs and Ecclesiastes; Gregory of Nyssa, HOMILIES ON THE SONG OF SONGS 3; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Nilus of Sinai, COMMENTARY ON THE SONG OF SONGS 29; Nilus of Sinai, COMMENTARY ON THE SONG OF SONGS 31; Robert of Tombelaine, Commentary on the Song of Songs, Chapter 1 and Theodoret of Cyrus, COMMENTARY ON THE SONG OF SONGS 1.