Song of Solomon 6:12

My soul put me into the chariots of my willing people (so some read it), "the chariots of their faith, and hope, and love, their desires, and prayers, and expectations, which they sent after me, to fetch me back, as chariots of fire with horses of fire." Note, 1. Christ's people are, and ought to be, a willing people.

Rather, "my willing people" (Ps 110:3). A willing chariot bore a "willing people"; or Nadib is the Prince, Jesus Christ (Ps 68:17). She is borne in a moment into His presence (Eph 2:6).

WE cannot be quite sure at this date what these chariots of Amminadib were to which the Inspired poet here refers. Some suppose that he may have alluded to a person of that name who was renowned, like Jehu of old, for his furious driving. Therefore it might have been familiar at the time and afterwards have become proverbial to speak in metaphor of the chariots of Amminadib. The conjecture seems harmless, still it is only a conjecture, and cannot be verified.

WE cannot be quite sure at this date what these chariots of Amminadib were to which the Inspired poet here refers. Some suppose that he may have alluded to a person of that name who was renowned, like Jehu of old, for his furious driving. Therefore it might have been familiar at the time and afterwards have become proverbial to speak in metaphor of the chariots of Amminadib. The conjecture seems harmless, still it is only a conjecture, and cannot be verified. It is quite possible, however, that our translators may have retained as a proper name a conjunction of two words, which, taken separately, are capable of being interpreted. You remember the word "Ammi" as it occurs in the prophet Hosea? "Say unto your brethren, Ammi," which signifies "you are My people," even as before He had said, "Call his name Loammi, for "you are not My people." The one word Ammi, thus stands for "people," and the other word, "Nadib," means "willing," so that the two united may be rendered "willing people"—"like the chariots of a willing people." Or the words may be read, I think, more correctly, "The chariots of the princely people"—the princely chariots, the chariots of the prince. Some have understood them to mean the chariots of God, of the people that surround the Great Prince, Himself, that is to say, the chariots of the angels, according as we read, "The chariots of God are twenty thousand, even thousands of angels." In this case the figure would be a very striking one—"Before I was even aware, my soul made me like the chariots of the attendants upon the Great King. I was like the cherubim themselves, all aglow with consecrated fire." In whatever way the critical point is deciphered, the practical solution appears to be this—the writer's soul was quickened because full of life, full of energy, full of might, full of spirit and full of princely dignity, too.