Song of Solomon 1:5
I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.
Original Language Analysis
Cross References
Historical Context
Ancient Near Eastern culture generally prized lighter skin as sign of wealth and leisure—indoor work versus outdoor labor. The bride's sun-darkened skin suggests she worked outdoors (verse 6 explains: 'my mother's children... made me the keeper of the vineyards'). Kedar was Ishmael's second son (Genesis 25:13), and his descendants were nomadic tribes in the Arabian desert known for black goat-hair tents. The contrast between Kedar's tents (lowly, nomadic) and Solomon's curtains (royal, beautiful) creates powerful imagery: both are dark, yet one is common and one is magnificent. Early church interpretation saw the Gentiles (outsiders, 'black') made beautiful through inclusion in Christ. Augustine applied this personally: 'I am black through sin, but comely through grace.' The Reformers emphasized that believers are simultaneously sinful and righteous—'black' in themselves but 'comely' in Christ.
Questions for Reflection
- How does Christ's love transform your self-perception from focusing on deficiencies ('I am black') to embracing His valuation ('but comely')?
- In what ways does the gospel challenge cultural standards of worth, beauty, or acceptability?
Analysis & Commentary
The bride addresses potential criticism: 'I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.' The phrase 'I am black, but comely' (shechorah ani ve-navah, שְׁחוֹרָה אֲנִי וְנָאוָה) acknowledges sun-darkened skin while affirming beauty. The 'daughters of Jerusalem' represent city-dwelling women with lighter skin (less sun exposure). The bride compares herself to 'tents of Kedar'—the black goat-hair tents of nomadic Arabs—and 'curtains of Solomon'—rich, beautiful curtains in the royal palace. Both comparisons affirm: though dark, I am beautiful. This verse teaches that beauty isn't defined by cultural standards but by the beloved's valuation. The church fathers saw prophetic significance: the Gentile Church, once outside covenant blessings ('black'), is made beautiful through Christ's love. God's grace transforms those the world despises into beloved treasures.