How handsome you are, my beloved!
This phrase reflects the admiration and affection the Shulammite woman has for her beloved, often interpreted as Solomon. In the context of ancient Near Eastern poetry, physical beauty was frequently celebrated as a reflection of inner qualities. The term "handsome" here not only refers to physical appearance but also to the character and virtues of the beloved. This admiration can be seen as a type of the believer's love for Christ, who is described as "altogether lovely" in Song of Solomon 5:16. The use of "my beloved" indicates a deep, personal relationship, echoing the intimate relationship between Christ and the Church.

Oh, how delightful!
The expression of delight suggests a sense of joy and satisfaction in the presence of the beloved. In biblical terms, delight often signifies a deep, spiritual joy that transcends mere physical attraction. This can be connected to Psalm 37:4, which speaks of delighting in the Lord. The delight here can be seen as a reflection of the joy found in a relationship with God, where the believer finds ultimate satisfaction and fulfillment.

The soft grass is our bed.
This imagery of a natural setting for their union suggests simplicity and purity, contrasting with the opulence often associated with Solomon's reign. The pastoral setting evokes the Garden of Eden, symbolizing innocence and unspoiled beauty. It also reflects the biblical theme of rest and peace found in God's creation, as seen in Psalm 23:2, "He makes me lie down in green pastures." The use of "our bed" indicates mutual belonging and shared intimacy, paralleling the unity between Christ and His Church. The natural setting may also symbolize the believer's rest in Christ, who provides spiritual rest and peace.

1. The Beloved
The male figure in the Song of Solomon, often interpreted as King Solomon or a representation of Christ in allegorical readings. He is the object of affection and admiration.

2. The Shulammite
The female speaker in this verse, expressing her admiration and love for her beloved. She represents the bride or the church in allegorical interpretations.

3. The Bed
Symbolic of intimacy and rest, described as "verdant," suggesting freshness, life, and fertility. It represents the flourishing relationship between the beloved and the Shulammite.

4. The Setting
The pastoral imagery suggests a natural, lush environment, emphasizing the beauty and vitality of the relationship.The Beauty of Love
The verse highlights the beauty and admiration present in a loving relationship. In a Christian marriage, spouses should continually express appreciation and admiration for one another.

Symbolism of Verdancy
The verdant bed symbolizes a relationship that is alive and flourishing. Couples should strive to keep their relationship vibrant and growing through mutual respect and love.

Christ and the Church
This verse can be seen as a reflection of the love between Christ and the Church. Believers are called to maintain a vibrant and intimate relationship with Christ, characterized by admiration and devotion.

The Role of Nature in Scripture
The use of natural imagery in this verse reminds us of the beauty of God's creation and how it can symbolize spiritual truths. Believers are encouraged to see God's handiwork in the world around them.(16) Our bed is green.--The heroine replies in similar terms of admiration, and recalls "the happy woodland places" in which they were wont to meet.

Verse 16-ch. 2:1. - Behold, thou art fair, my beloved, yea, pleasant; also our couch is green. The beams of our house are cedars, and our rafters are firs. I am a rose of Sharon, a lily of the valley. We take these three verses together as being, in all probability, the address of the bride to her royal husband. This was the view taken by the Masoretic editors and preserved in our present pointing of the Hebrew, as we see in the masculine form of the first word, הִגֶּך, which replies to the feminine form in ver. 15, הִגָּך. The seventeenth verse is apparently abrupt. Why should the bride pass so suddenly from the general address of affection, "Thou art fair, thou art pleasant," to a particular description of a rural scene? The explanation suggested by some of the critics is not farfetched, that Solomon whispers to her that she shall go back with him to her country life if she pleases, or she reminds him of his promise made at some other time. Undoubtedly the point of Shulamith's response lies in ch. 2:1, "I am not at ease in this palatial splendour; I am by nature a rose of Sharon, a lily of the valley. Take me to the green couch, and let me lie under the cedars and the firs." The couch is the divan (cf. Amos 6:4), from a root "to cover over" (like "canopy" in Greek, κωνωπεῖον, so called from its protecting the person under it from the κώνεπες, or "gnats). It is not that the nuptial bed is particularly intended, or even the bridal bower, but the home itself as a bowery resting place. "Our home is a sweet country home; take me, there, beloved one." The word "green" is very suggestive in the Hebrew. It is said to "combine in itself the ideas of softness and juicy freshness, perhaps of bending and elasticity, of looseness and thus of overhanging ramification, like weeping willow." Beams, from a root "to meet," "to lay crosswise," "to hold together." But the meaning depends upon the idea of the whole description. Some would render "fretted ceilings," or "galleries;" but Dr. Ginsburg gives it, "our bower is of cedar arches," which excludes the idea of a formal structure made of cedar beams. The same meaning is conveyed in the last clause, "our rafters are firs." The word rendered "rafters" (יָחִיט) literally signifies "a place upon which one runs" (like שׁוּק, a "street"), i.e. a charming or pleasant spot. The beroth is the cypress tree, an Aramaic word, or one used in the north of Palestine. The meaning is, "our pleasant retreat is cypresses" - is beautiful and fragrant with the cypress tree. Delitzsch, however, and others would take it differently as describing the panels or hollows of a wainscoted ceiling, like φατναί, lacunae, lacunaria, and the LXX., φατνωμάτα: Symmachus, φατνωσεῖς: Jerome, laquearii (cf. Isaiah 60:13). But the concluding words would then be unfitting. The bride is not describing a splendid palace, but a country home. "I am a tender maiden," she says, "who has been brought up in retirement; take me to a forest palace and to the green, fragrant surroundings, where the meadow flower, the valley lily will be happy." We are so accustomed to the rendering of Song of Solomon 2:1, which our Revised Version has adopted from the Authorized, that it would be wrong to destroy the effect which it borrows from long familiarity unless it were absolutely necessary. The word chavatseleth, however, has been differently translated; it is literally any wild flower - rose, saffron crocus (Colchieum autumnale), tulip, narcissus, lily. The crocus is, perhaps, nearest . to the meaning, as the name is probably derived from a root "to form bulbs" or bulbous knolls. It occurs only once again, in Isaiah 35:1, where it is rendered "rose" in the Authorized Version; LXX., ἄνθος: Vulgate, flos. Some derive it from the root chavaz, "to be bright," with ל as termination. Sharon may be here a general denomination of the open field or plain, from יָרַשׁ, "to be straight, plain." There was a district called Sharon on the coast from Joppa to Caesarea. There was another Sharon beyond the Jordan (see 1 Chronicles 5:16). According to Eusebius and Jerome, there was yet another, between Tabor and Tiberias, and this, as being in the north, may be referred to. Aquila renders "a rosebud of Sharon." The lily (shoshannah) is only found as here in the feminine form in the Apocrypha. The red and white lily were both known. Some would derive the word from the numeral (shesh) "six," because the liliaceae are six-leaved, while the rosaceae are five-leaved; but it is probably akin to shesh, "byssus," shayish, "white marbles" (cf. Hosea 14:5, "He shall bloom as a lily"). Our Lord's reference to "the lilies of the field" reminds us that they were in Palestine both very beautiful and very abundant. Zockler thinks it is not the strongly scented white lily (Lilium candidam) to which reference is made, but the red lily (Lilium rubens); but either will convey the same idea of a flower of the field which is meant. "My beauty is the beauty of nature - artless and pure."

Parallel Commentaries ...

How
הִנְּךָ֨ (hin·nə·ḵā)
Interjection | second person masculine singular
Strong's 2005: Lo! behold!

handsome [you are],
יָפֶ֤ה (yā·p̄eh)
Adjective - masculine singular
Strong's 3303: Fair, beautiful

my beloved!
דוֹדִי֙ (ḏō·w·ḏî)
Noun - masculine singular construct | first person common singular
Strong's 1730: To love, a love-token, lover, friend, an uncle

Oh, how
אַ֣ף (’ap̄)
Conjunction
Strong's 637: Meaning accession, yea, adversatively though

delightful!
נָעִ֔ים (nā·‘îm)
Adjective - masculine singular
Strong's 5273: Pleasant, delightful

The soft grass
רַעֲנָנָֽה׃ (ra·‘ă·nā·nāh)
Adjective - feminine singular
Strong's 7488: Verdant, new, prosperous

[is] our bed.
עַרְשֵׂ֖נוּ (‘ar·śê·nū)
Noun - feminine singular construct | first person common plural
Strong's 6210: A couch, divan


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OT Poetry: Song of Solomon 1:16 Behold you are beautiful my beloved yes (Song Songs SS So Can)