Song Of Songs Chapter 3 verse 11 Holy Bible
Go forth, O ye daughters of Zion, and behold king Solomon, With the crown wherewith his mother hath crowned him In the day of his espousals, And in the day of the gladness of his heart.
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Go out, O daughters of Jerusalem, and see King Solomon, with the crown which his mother put on his head on the day when he was married, and on the day of the joy of his heart.
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Go forth, daughters of Zion, And behold king Solomon With the crown wherewith his mother crowned him In the day of his espousals, And in the day of the gladness of his heart.
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Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart.
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Go forth, you daughters of Zion, and see king Solomon, With the crown with which his mother has crowned him, In the day of his weddings, In the day of the gladness of his heart. Lover
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Go forth, and look, ye daughters of Zion, On king Solomon, with the crown, With which his mother crowned him, In the day of his espousals, And in the day of the joy of his heart!
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Pulpit Commentary
Pulpit CommentaryVerse 11. - Go forth, O ye daughters of Zion, and behold King Solomon, with the crown wherewith his mother hath crowned him in the day of his espousals, and in the day of the gladness of his heart. This seems to be an appeal to a larger company of those who will rejoice in the bride and her happiness. The daughters of Zion are perhaps intended to represent the people generally as distinguished from the ladies of the court, i.e. let all the people rejoice in their king and in his royal bride. The mention of the royal mother seems to point to the beginning of Solomon's reign as the time referred to. The crown, or chaplet, with which the proud mother adorned her son, was the fresh wreath round a young king's head, a wedding coronet, no doubt made of gold and silver. It was not the crown placed on the head of Pharaoh's daughter, which would not be so spoken cf. According to the Talmud, the custom remained even to later times. There can be no doubt of Bathsheba's special delight in Solomon (see 1 Kings 1:11; 1 Kings 2:13). We must not, of course, push too far the typical interpretation of such language, which may be taken as the poetical form rather than the spiritual substance. And yet there may be an allusion, in the joy and pride of Bathsheba in her son's gladness, and the consummation of his nuptial bliss, to the Incarnation and the crowning glory of a Divine humanity, which is at once the essential fact of redemption, and the bright expectation which, on the head of the Saviour, lights up eternity to the faith of his people.