Song of Solomon 3:6 · Bible study
Song of Solomon 3:6 Commentary: Who Comes from the Wilderness?
Hebrew · 10 what the commentators say
Meaning in one sentence
Who is the figure rising from the wilderness in a cloud of incense? Explore the imagery, debate, and meaning of Song of Solomon 3:6.
Research Summary
- Meaning: A royal wedding procession ascends from the wilderness, surrounded by incense smoke, evoking beauty, deliverance, and divine presence.
- Key words: ‘olah (coming up), timarot (pillars/columns), mor u-l’vonah (myrrh and frankincense), avkat rochel (spices of the merchant).
- Main debate: Is the “who” the bride (Shulammite/church), the bridegroom, or the procession as a whole?
- Theological theme: The exodus pattern, God leads his people out of the wilderness into glory, marked by his presence and the fragrance of holiness.
- Best use: To illustrate God’s faithful leading, the church’s beauty, and the hope of being brought from testing to celebration.
Translation Comparison
BSB Berean Standard Bible 2020
Who is this coming up from the wilderness like a column of smoke, scented with myrrh and frankincense from all the spices of the merchant?
WEB World English Bible 2000
Who is this who comes up from the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all spices of the merchant?
KJV King James Version 1769
Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
ASV American Standard Version 1901
Who is this that cometh up from the wilderness Like pillars of smoke, Perfumed with myrrh and frankincense, With all powders of the merchant?
YLT Young's Literal Translation 1898
Who is this coming up from the wilderness, Like palm-trees of smoke, Perfumed with myrrh and frankincense, From every powder of the merchant?
Darby Darby Bible 1890
Who is this, [she] that cometh up from the wilderness Like pillars of smoke, Perfumed with myrrh and frankincense, With all powders of the merchant? ...
Douay-Rheims Douay-Rheims Bible 1899
Who is she that goeth up by the desert, as a pillar of smoke of aromatical spices, of myrrh, and frankincense, and of all the powders of the perfumer?
Translations in other languages (10 available)
¿ Quién es ésta que sube del desierto como columnita de humo, sahumada de mirra y de incienso, y de todos polvos aromáticos?
Quem é esta, que sobe do deserto como colunas de fumaça, perfumada com mirra, incenso, e com todo tipo de pó aromático de mercador?
Qui est celle qui monte du désert,
Wer ist die, die heraufgeht aus der Wüste wie ein gerader Rauch, wie ein Geräuch von Myrrhe, Weihrauch und allerlei Gewürzstaub des Krämers?
Wie is zij, die daar opkomt uit de woestijn, als rookpilaren, berookt met mirre en wierook, en met allerlei poeder des kruideniers?
Chi è colei che sale dal deserto, simile a colonne di fumo, profumata di mirra e d’incenso e d’ogni aroma de’ mercanti?
Któraż to jest, co występuje z puszczy jako słuoy dymu, okurzona będąc myrrą i kadzidłem droższem nad wszelaki proszek aptekarski?
Кто эта, восходящая от пустыни как бы столбы дыма, окуриваемая миррою и фимиамом, всякими порошками мироварника?
那 從 曠野 上來、形狀如煙 柱、以沒藥 和乳香 並商人 各樣 香粉 薰的 是誰呢？
Who is this coming out of the waste places like pillars of smoke, perfumed with sweet spices, with all the spices of the trader?
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Song of Solomon 3:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
The commentators agree that this verse describes a wedding procession, probably the bride’s entry into Jerusalem. The figure comes “up from the wilderness” because the city sits higher than the surrounding pastureland. Clouds of incense from myrrh, frankincense and merchant spices create the image of “pillars of smoke.” The Hebrew feminine participle ‘olah (“coming up”) and the pronoun zoth (“this”) are grammatically feminine, which suggests a woman, though the Cambridge Bible notes that in Hebrew the feminine can represent a neuter idea, so the question may refer to the entire procession (a litter or palanquin). Gill, Matthew Henry and Wesley identify the figure as the bride (the church or the believing soul), while Jamieson-Fausset-Brown sees the bridegroom returning from the wilderness. What unites the readings is the Exodus echo: as Israel once rose from the desert behind a pillar of cloud, this ascent signals deliverance, honor and joy.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- The bride (Shulammite): The feminine grammar of ‘olah and zoth; the owner of the voice in ch. 3; Gill and Wesley hold this view.
- The bridegroom/king: Jamieson-Fausset-Brown compares it to the ‘pillar of cloud’ and sees Christ returning from the wilderness.
- The entire procession (neuter): Cambridge Bible argues the feminine can represent a neuter ‘thing,’ referring to the palanquin or cavalcade.
- The church (allegorical): Matthew Henry and others read the Song wholly as a divine allegory of Christ and the church.
What is clear: A magnificent procession—likely a wedding—ascends from the wilderness, and its splendor is communicated through the imagery of incense smoke and precious perfumes.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Identity of the figure | The figure is honored, royal, and accompanied by incense, clearly a central person in the wedding scene. | Some commentators say it is the bride (Gill, Wesley), others the bridegroom (Jamieson-Fausset-Brown), and still others the entire procession (Cambridge Bible, noting the feminine can be neuter). |
| Wilderness symbolism | The wilderness represents a place of transition, often linked to Israel’s Exodus journey. | For Jewish interpreters it signified the literal desert of the Exodus; for Christian allegorists it symbolizes the world, a state of sin, or a season of trial. |
| Pillars of smoke | They come from incense burned at the procession, marking the path with a visible sign of honor. | Some see a direct reference to the Exodus pillar of cloud (JFB), while others treat it as purely a wedding image (Keil & Delitzsch). |
| Perfume as symbol | Myrrh and frankincense are costly, aromatic substances that heighten the sense of royalty and celebration. | Matthew Henry reads them as the graces of Christ; Gill sees them as the believer’s prayers and virtues; literal readings focus on actual perfumes used at weddings. |
| Allegorical vs. literal reading | The Song of Songs is love poetry depicting love between a man and a woman. | Jewish and Christian traditions have long read the book as an allegory (God/Israel or Christ/church), while modern scholars often prefer a literal romantic interpretation. |
Historical & Cultural Context
Song 3:6 belongs to a section that many commentators treat as the wedding procession (vv. 6-11). In the ancient Near East, a bridegroom would travel to the bride’s village and then bring her back to his city in a festive cortege. The “wilderness” here is not a barren wasteland but pastureland, the land between the Jordan valley and the hill country of Jerusalem. Because Jerusalem is higher, travelers always “come up” to it. Smoke from burning incense and spices marked such a procession from a distance; the pillar of visible fragrance announced the presence of royalty. Myrrh and frankincense were luxury goods imported from Arabia (as the mention of “merchant” confirms), and they were standard elements of bridal anointing and celebration.
Typologically, the scene draws on Israel’s exodus. The same Hebrew word for “pillars” (timarot) appears in Joel 2:30 for “pillars of smoke,” and the pillar of cloud led Israel through the wilderness (Exodus 13:21-22). Matthew Henry, JFB and others see the bride’s ascent as a fulfillment of that journey: the people of God come out of bondage into a promised inheritance. The spices also recall the ingredients of the holy anointing oil (Exodus 30:34), linking the procession to worship.
Textual Notes
The Hebrew text of Song 3:6 is stable across the major manuscripts consulted. No significant variant readings are noted by the supplied commentators. The word avkat (H0081, “scent-powder”) is rare, appearing only here in the Bible, which accounts for the variation in English translations: KJV has “powders,” WEB and BSB read “spices,” and Darby has “powders.” All translators work from the same Hebrew text.
Reception History
In Jewish tradition, this verse was understood as Israel emerging from the wilderness of Sinai to enter the promised land, with the pillar of cloud leading them. Midrashic readings applied it to the people’s purification and preparation for the Temple. The Christian fathers saw Christ as the bridegroom, with the incense smoke signifying his ascension and intercession. Ambrose and Bede used the passage to speak of the soul’s ascent from the desert of sin into the heavenly Jerusalem. During the Middle Ages, interpreters like Bernard of Clairvaux developed the imagery of perfumes as the gifts of the Holy Spirit. Since the Reformation, many have also accepted a literal reading of the poem, understanding the verse as a real wedding procession for Solomon and his bride, while still allowing the typological echoes.
Preaching This Verse
Three-point outline
- A People Coming Out, The wilderness is the place of testing, yet it is also the starting point of glory. The bride does not stay there; she rises to meet her king. This models the Christian life: we are being led out of sin and the world into the presence of Christ.
- The Pillar of Presence, The smoke is the exhaust of incense, a sign of prayer, worship and the sweet smell of Christ’s merits. As the pillar of cloud guided Israel, God’s presence goes before and with his people in their journey.
- The Fragrance of Love, Myrrh (suffering, sacrifice) and frankincense (deity, prayer) combine into a perfume that attracts admiration. The church’s beauty is the character of Christ formed in her, seen even from a distance.
Five-point outline
- The wilderness: our place of sojourn.
- The ascent: moving upward toward God’s city.
- The smoke: visible evidence of the invisible presence.
- The perfumes: the costly graces that mark the bride.
- The question: “Who is this?”, a summons to wonder and witness.
Illustration hooks
- A bride walking down the aisle while incense or candle smoke rises; the guests turn and ask, “Who is that?”
- A friend returning from a long desert deployment or a difficult season; their changed demeanor smells of maturity and grace.
- The smoke from a barbecue or a campfire that you see from miles away, a sign of life and hospitality before you reach the camp.
Questions your congregation is asking
- “Does this poem describe actual history or is it only a metaphor for Christ and the church?”
- “How can I experience a ‘coming up’ out of my current wilderness trial?”
- “What does it mean for my life to be ‘perfumed’, what kind of fragrance do I give off?”
Leading a Discussion
This verse captures the moment a bride, or a whole people, emerges from difficulty into joy, surrounded by beauty and the visible marks of God’s presence. As your group reads Song of Solomon 3:6 aloud, imagine watching a distant procession. The smoke and scents tell you something glorious is coming before you can make out faces.
Discussion questions
- What details in the verse first catch your attention? Why do you think they are included?
- The question “Who is this?” is left unanswered in the verse. Why might the poet withhold the answer? What effect does that have on the reader?
- Several commentators link this imagery to the exodus (the pillar of cloud, the wilderness journey). How does that connection shape your understanding of the verse?
- The figure is “perfumed with myrrh and frankincense” and “all spices of the merchant.” If the person represents a believer or the church, what might these costly spices symbolize? (See also Song 1:13; 4:6.)
- The crowd watching asks with admiration. When has the church or a fellow Christian struck you with that kind of wonder? What caused it?
- How does this verse speak to someone who feels stuck in a “wilderness” right now?
- If the goal of the Christian life is to “come up” to God’s city, what helps you keep moving upward when the road is hard?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Exodus 13:21 | Yahweh went before them by day in a pillar of cloud, to lead them on their way, and by night in a pillar of fire, to give them light, that they might go by day and by night: |
| Exodus 13:22 | the pillar of cloud by day, and the pillar of fire by night, didn’t depart from before the people. |
| Exodus 30:34 | Yahweh said to Moses, “Take to yourself sweet spices, gum resin, onycha, and galbanum: sweet spices with pure frankincense. There shall be an equal weight of each. |
| Deuteronomy 8:2 | You shall remember all the way which Yahweh your God has led you these forty years in the wilderness, that he might humble you, to test you, to know what was in your heart, whether you would keep his commandments or not. |
| Song of Solomon 1:3 | Your oils have a pleasing fragrance. Your name is oil poured out, therefore the virgins love you. |
| Song of Solomon 1:13 | My beloved is to me a sachet of myrrh, that lies between my breasts. |
| Song of Solomon 4:6 | Until the day is cool, and the shadows flee away, I will go to the mountain of myrrh, to the hill of frankincense. |
| Song of Solomon 4:12 | My sister, my bride, is a locked up garden; a locked up spring, a sealed fountain. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke notes the bride rises from her home to meet her husband in the countryside. He believes this verse marks the end of the third night of the wedding.
Barnes' Notes on the Bible Protestant 1832
Barnes notes the bride’s entrance into David’s city represents her marriage to the king. He also explains that the “wilderness” in the text means pasture land rather than an empty desert.
Cambridge Bible for Schools and Colleges Anglican 1880
Some read this verse as describing a woman approaching Jerusalem in a wedding procession. The commentator argues it actually refers to a covered litter surrounded by columns of smoke carried by incense.
Geneva Bible Notes Reformed 1599
The Geneva Notes identify the woman as the church, emerging from the wilderness of affliction and persecution. The pillars of smoke represent her prayers rising to God, and the perfumes and spices symbolize the spiritual graces and acceptable worship of believers made fragrant through Christ's merits.
Gill's Exposition of the Bible Baptist 1748
Gill reads the wilderness as having three possible meanings: the barren state of nature before conversion, the world itself with its trials, or a season of spiritual distress and desertion. The church emerges from this wilderness with affections rising like pillars of smoke, imperfect but made fragrant and acceptable through Christ's sacrifice and the graces of the Spirit.
Jamieson-Fausset-Brown Commentary Protestant 1871
Christians who hold the view that Jesus Christ is the true bridegroom point to Song of Solomon 3 and other verses, while others emphasize different passages. Both seek to be faithful to Scripture.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch note that the smoke columns describe the bride’s procession rather than herself. The spices are offered for her honor as she is brought to Jerusalem.
Lange's Commentary Reformed 1857
Lange reads this section as a single speaker's monologue, not a dialogue. Shulamith is not describing a present event but vividly recalling her first meeting with her lover, which took place at her family home in northern Palestine. The spring imagery belongs to that memory, not to her current situation.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes the women describe the bride as pillars of smoke carrying myrrh and frankincense. He says this image shows the church rising in praise like sweet incense before God.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley identifies the speakers as the daughters of Jerusalem replying to the bride. He interprets the wilderness as the Gentile world, not the holy land, and the pillars of smoke as God's guidance, like the pillar of cloud and fire leading Israel. The perfumes symbolize Christ's merits and the believer's virtues, which are a sweet fragrance to God.