How fair and how pleasant you are
This phrase is an expression of admiration and deep affection. The Hebrew word for "fair" is "יָפֶה" (yafeh), which conveys beauty and attractiveness. In the context of the Song of Solomon, this beauty is not merely physical but also encompasses the beloved's character and spirit. The word "pleasant" is translated from "נָעִים" (na'im), suggesting a sense of delight and joy that the beloved brings. This dual emphasis on fairness and pleasantness highlights the holistic appreciation of the beloved, suggesting that true love encompasses both physical beauty and inner grace. Historically, this reflects the ancient Near Eastern appreciation for beauty and harmony, which were often seen as reflections of divine favor.

O love
The term "love" here is translated from the Hebrew word "אַהֲבָה" (ahavah), which denotes a deep, abiding affection and commitment. In the Song of Solomon, "love" is a central theme, representing not only romantic love but also the covenantal love between God and His people. This reflects the broader biblical narrative where love is foundational to relationships, both human and divine. The use of "O love" as a direct address emphasizes the personal and intimate nature of this relationship, inviting readers to consider the depth and intensity of true love.

with your delights
The word "delights" is derived from the Hebrew "תַּעֲנוּגִים" (ta'anugim), which refers to pleasures or joys. This suggests that the beloved is a source of joy and satisfaction, enriching the life of the lover. In the context of the Song of Solomon, these delights are both physical and emotional, celebrating the fullness of love in its many dimensions. Theologically, this can be seen as a reflection of the joy and fulfillment found in a relationship with God, who is the ultimate source of all true delight. The phrase invites believers to consider the manifold blessings and joys that come from a life lived in love and harmony with God's will.

Verses 6-9. - (Song of the bridegroom rejoicing over the bride.) How fair and how pleasant art thou, O love, for delights! This thy stature is like to a palm tree, and thy breasts to clusters of grapes. I said, I will climb up into the palm tree, I will take hold of the branches thereof: let thy breasts be as clusters of the vine, and the smell of thy breath like apples; and thy mouth like the best wine, that goeth down smoothly for my beloved, gliding through the lips of them that are asleep. The abstract "love" is plainly here used for the concrete, "O loved one." It is just possible that the meaning may be - How delightful is the enjoyment of love! but the bodily description which follows suggests that the words are addressed directly to Shulamith. We certainly have in 1 Corinthians 13, an apostolic apostrophe to love, which Delitzsch calls the Apostle Paul's spiritual song of songs. But it would be somewhat irrelevant here. The king is deeply moved as he watches the beautiful figure before him, and delights in the thought that so lovely a creature is his own. The rapture which he pours out may be taken either as a recollection of how he was captivated in the past, or the past may be used for the present, as it frequently is in Hebrew. The meaning is the same in both cases. The palm tree may be selected on account of its elegance, but it is commonly employed in Eastern poetry as the emblem of love. The mystical writers use it to denote the Divine manifestation. The comparison of the breasts to clusters of grapes is quite natural, but no doubt reference is intended to the fruit as luscious and refreshing. Both the palm and the vine in the East are remarkable for the abundance and beauty of their fruits. In the case of the palm - "dark brown or golden-yellow clusters, which crown the summit of the stem and impart a wonderful beauty to the tree, especially when seen in the evening twilight." The palm and the vine are both employed in Scripture in close connection with the Church. "The righteous shall flourish as the palm tree;" "The vine brought out of Egypt" (Ps Psalm 80.), and the "vineyard of the beloved" (Isaiah 5.), and the "true vine," to which the Lord Jesus Christ compares himself, remind us that the illustration was perfectly familiar among the Jews; and we can scarcely doubt that the reference in this case would be understood. The Lord delighteth in those "fruits of righteousness" which come forth from the life and love of his people. They are the true adornment of the Church. The people of God are never so beautiful in the eyes of their Saviour as when they are covered with gifts and graces in their active expression in the world. Then it is that he himself fills his Church with his presence. The ninth verse is somewhat difficult to explain. The words are no doubt still in the lips of the king. There is no change of speaker until ver. 10, when Shulamith replies to the king's adoring address. Ginsburg says, "Her voice is not merely compared to wine because it is sweet to everybody, but to such wine as would be sweet to a friend, and on that account is more valuable and pleasant." The Authorized Version is supported by some critics as the best, "causing the lips of those that are asleep to speak." Delitzsch adheres to this. The LXX. renders it thus: ἱακανουμὲνος χειλεσί μου καὶ ὀδοῦσιν, "accommodating itself to my lips and teeth." So Symmachus, προστιθέμενος. Jerome, Labiisque et dentibus illius ad ruminandum. Luther strangely renders, "which to my friend goes smoothly down and speaks of the previous year" (pointing יְשֵׁנִים as יְשָׁנִים). Another rendering is, "which comes unawares upon the lips of the sleepers." Some think it refers to the smacking of the lips after wine. "Generous wine is a figure of the love responses of the beloved, sipped in, as it were, with pleasing satisfaction, which hover around the sleepers in delightful dreams, and fill them with hallucinations." Another reading substitutes "the ancient" for "them that are asleep." The general meaning must be wine that is very good and easily taken, or which one who is a good judge of wine will praise. It is possible that there is some slight corruption in the text. The passage is not to be rendered with absolute certainty. Delitzsch and others think that it is an interruption of the bride's, but they have little support for that view. The bride begins to speak at ver. 10.

Parallel Commentaries ...


How
מַה־ (mah-)
Interrogative
Strong's 4100: What?, what!, indefinitely what

fair
יָּפִית֙ (yā·p̄îṯ)
Verb - Qal - Perfect - second person feminine singular
Strong's 3302: To be bright, beautiful

and how
וּמַה־ (ū·mah-)
Conjunctive waw | Interrogative
Strong's 4100: What?, what!, indefinitely what

pleasant [you are],
נָּעַ֔מְתְּ (nā·‘amt)
Verb - Qal - Perfect - second person feminine singular
Strong's 5276: To be pleasant, delightful, or lovely

O love,
אַהֲבָ֖ה (’a·hă·ḇāh)
Noun - feminine singular
Strong's 160: Love (noun)

with your delights!
בַּתַּֽעֲנוּגִֽים׃ (bat·ta·‘ă·nū·ḡîm)
Preposition-b, Article | Noun - masculine plural
Strong's 8588: Daintiness, luxury, exquisite delight


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OT Poetry: Song of Solomon 7:6 How beautiful and how pleasant you (Song Songs SS So Can)