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Song of Songs 5:2 [study!]

American Standard Version (ASV 1901) [2]
— I was asleep, but my heart waked: It is the voice of my beloved that knocketh, [saying], Open to me, my sister, my love, my dove, my undefiled; For my head is filled with dew, My locks with the drops of the night.
King James Version (KJV 1769)
— I sleep, but my heart waketh: [it is] the voice of my beloved that knocketh, [saying], Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, [and] my locks with the drops of the night.
New American Standard Bible (NASB ©1995)
— “I was asleep but my heart was awake. A voice! My beloved was knocking: ‘Open to me, my sister, my darling, My dove, my perfect one! For my head is drenched with dew, My locks with the damp of the night.’
Webster's Revision of the KJB (WEB 1833)
— I sleep, but my heart waketh: [it is] the voice of my beloved that knocketh, [saying], Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, [and] my locks with the drops of the night.
Darby's Translation (DBY 1890)
— I slept, but my heart was awake. The voice of my beloved! he knocketh: Open to me, my sister, my love, my dove, mine undefiled; For my head is filled with dew, My locks with the drops of the night.
Rotherham's Emphasized Bible (EBR 1902)
— [SHE] I, was sleeping, but, my heart, was awake,—The voice of my beloved—knocking! Open to me, my sister, my fair one, my dove, my perfect one, for, my head, is filled with dew, my locks, with the moisture of the night.
Young's Literal Translation (YLT 1898)
— I am sleeping, but my heart waketh: The sound of my beloved knocking! 'Open to me, my sister, my friend, My dove, my perfect one, For my head is filled [with] dew, My locks [with] drops of the night.'
Douay-Rheims Challoner Revision (DR 1750)
— I sleep, and my heart watcheth: the voice of my beloved knocking: Open to me, my sister, my love, my dove, my undefiled: for my head is full of dew, and my locks of the drops of the nights.
Original King James Bible (AV 1611) [2]
— I sleepe, but my heart waketh: [it is] the voyce of my beloued that knocketh, [saying], Open to me, my sister, my loue, my doue, my vndefiled: for my head is filled with dewe, [and] my lockes with the drops of the night.
Brenton Greek Septuagint (LXX, Restored Names)
— I sleep, but my heart is awake: the voice of my kinsman knocks at the door, [saying], Open, open to me, my companion, my sister, my dove, my perfect one: for my head is filled with dew, and my locks with the drops of the night.
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— I sleep, but my heart waketh: [it is] the voice of my beloved that knocketh, [saying], Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, [and] my locks with the drops of the night.

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
I x589
(0589) Complement
אֲנִי
'aniy
{an-ee'}
Contracted from H0595; I.
sleep, 3463
{3463} Prime
יָשֵׁן
yashen
{yaw-shane'}
From H3462; sleepy.
but my heart 3820
{3820} Prime
לֵב
leb
{labe}
A form of H3824; the heart; also used (figuratively) very widely for the feelings, the will and even the intellect; likewise for the centre of anything.
waketh: 5782
{5782} Prime
עוּר
`uwr
{oor}
A primitive root (rather identical with H5783 through the idea of opening the eyes); to wake (literally or figuratively).
z8802
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
[it is] the voice 6963
{6963} Prime
קוֹל
qowl
{kole}
From an unused root meaning to call aloud; a voice or sound.
of my beloved 1730
{1730} Prime
דּוֹד
dowd
{dode}
From an unused root meaning properly to boil, that is, (figuratively) to love; by implication a love token, lover, friend; specifically an uncle.
that knocketh, 1849
{1849} Prime
דּפק
daphaq
{daw-fak'}
A primitive root; to knock; by analogy to press severely.
z8802
<8802> Grammar
Stem - Qal (See H8851)
Mood - Participle Active (See H8814)
Count - 5386
[saying], Open 6605
{6605} Prime
פָּתַח
pathach
{paw-thakh'}
A primitive root; to open wide (literally or figuratively); specifically to loosen, begin, plough, carve.
z8798
<8798> Grammar
Stem - Qal (See H8851)
Mood - Imperative (See H8810)
Count - 2847
to me, my sister, 269
{0269} Prime
אָחוֹת
'achowth
{aw-khoth'}
Irregular feminine of H0251; a sister (used very widely (like H0250), literally and figuratively).
my love, 7474
{7474} Prime
רַעְיָה
ra`yah
{rah-yaw'}
Feminine of H7453; a female associate.
my dove, 3123
{3123} Prime
יוֹנָה
yownah
{yo-naw'}
Probably from the same as H3196; a dove (apparently from the warmth of their mating).
my undefiled: 8535
{8535} Prime
תָּם
tam
{tawm}
From H8552; complete; usually (morally) pious; specifically gentle, dear.
for my head 7218
{7218} Prime
רֹאשׁ
ro'sh
{roshe}
From an unused root apparently meaning to shake; the head (as most easily shaken), whether literally or figuratively (in many applications, of place, time, rank, etc.).
x7945
(7945) Complement
שֶׁל
shel
{shel}
For the relative H0834; used with prepositional prefix, and often followed by some pronoun affixed; on account of, what soever, which soever.
is filled 4390
{4390} Prime
מָלֵא
male'
{maw-lay'}
A primitive root, to fill or (intransitively) be full of, in a wide application (literally and figuratively).
z8738
<8738> Grammar
Stem - Niphal (See H8833)
Mood - Perfect (See H8816)
Count - 1429
with dew, 2919
{2919} Prime
טַל
tal
{tal}
From H2926; dew (as covering vegetation).
[and] my locks 6977
{6977} Prime
קְוֻצָּה
q@vutstsah
{kev-oots-tsaw'}
Feminine passive participle of H6972 in its original sense; a forelock (as shorn).
with the drops 7447
{7447} Prime
רָסִיס
raciyc
{raw-sees'}
From H7450; properly dripping to pieces, that is, a ruin; also a dew drop.
of the night. 3915
{3915} Prime
לַיִל
layil
{lah'-yil}
From the same as H3883; properly a twist (away of the light), that is, night; figuratively adversity.
Jamieson-Fausset-Brown Commentary

Song of Songs 5:2

Canticle IV. — (Song 5:2-8:4) — From the Agony of Gethsemane to the Conversion of Samaria

_ _ Sudden change of scene from evening to midnight, from a betrothal feast to cold repulse. He has gone from the feast alone; night is come; He knocks at the door of His espoused; she hears, but in sloth does not shake off half-conscious drowsiness; namely, the disciples’ torpor (Matthew 26:40-43), “the spirit willing, the flesh weak” (compare Romans 7:18-25; Galatians 5:16, Galatians 5:17, Galatians 5:24). Not total sleep. The lamp was burning beside the slumbering wise virgin, but wanted trimming (Matthew 25:5-7). It is His voice that rouses her (Jonah 1:6; Ephesians 5:14; Revelation 3:20). Instead of bitter reproaches, He addresses her by the most endearing titles, “my sister, my love,” etc. Compare His thought of Peter after the denial (Mark 16:7).

_ _ dew — which falls heavily in summer nights in the East (see Luke 9:58).

_ _ drops of the night — (Psalms 22:2; Luke 22:44). His death is not expressed, as unsuitable to the allegory, a song of love and joy; Song of Songs 5:4 refers to the scene in the judgment hall of Caiaphas, when Jesus Christ employed the cock-crowing and look of love to awaken Peter’s sleeping conscience, so that his “bowels were moved” (Luke 22:61, Luke 22:62); Song of Songs 5:5, Song of Songs 5:6, the disciples with “myrrh,” etc. (Luke 24:1, Luke 24:5), seeking Jesus Christ in the tomb, but finding Him not, for He has “withdrawn Himself” (John 7:34; John 13:33); Song of Songs 5:7, the trials by watchmen extend through the whole night of His withdrawal from Gethsemane to the resurrection; they took off the “veil” of Peter’s disguise; also, literally the linen cloth from the young man (Mark 14:51); Song of Songs 5:8, the sympathy of friends (Luke 23:27).

_ _ undefiled — not polluted by spiritual adultery (Revelation 14:4; James 4:4).

Matthew Henry's Commentary

Song of Songs 5:2-8

_ _ In this song of loves and joys we have here a very melancholy scene; the spouse here speaks, not to her beloved (as before, for he has withdrawn), but of him, and it is a sad story she tells of her own folly and ill conduct towards him, notwithstanding his kindness, and of the just rebukes she fell under for it. Perhaps it may refer to Solomon's own apostasy from God, and the sad effects of that apostasy after God had come into his garden, had taken possession of the temple he had built, and he had feasted with God upon the sacrifices (Song of Songs 5:1); however, it is applicable to the too common case both of the churches and particular believers, who by their carelessness and security provoke Christ to withdraw from them. Observe,

_ _ I. The indisposition that the spouse was under, and the listlessness that had seized her (Song of Songs 5:2): I sleep, but my heart wakes. Here is, 1. Corruption appearing in the actings of it: I sleep. The wise virgins slumbered. She was on her bed (Song of Songs 3:1), but now she sleeps. Spiritual distempers, if not striven against at first, are apt to grow upon us and to get ground. She slept, that is, pious affections cooled, she neglected her duty and grew remiss in it, she indulged herself in her ease, was secure and off her watch. This is sometimes the bad effect of more than ordinary enlargements — a good cause. St. Paul himself was in danger of being puffed up with abundant revelations, and of saying, Soul, take thy ease, which made a thorn in the flesh necessary for him, to keep him from sleeping. Christ's disciples, when he had come into his garden, the garden of his agony, were heavy with sleep, and could not watch with him. True Christians are not always alike lively and vigorous in religion. 2. Grace remaining, notwithstanding, in the habit of it: “My heart wakes; my own conscience reproaches me for it, and ceases not to rouse me out of my sluggishness. The spirit is willing, and, after the inner man, I delight in the law of God, and with my mind I serve that. I am, for the present, overpowered by temptation, but all does not go one way in me. I sleep, but it is not a dead sleep; I strive against it; it is not a sound sleep; I cannot be easy under this indisposition.” Note, (1.) We ought to take notice of our own spiritual slumbers and distempers, and to reflect upon it with sorrow and shame that we have fallen asleep when Christ has been nigh us in his garden. (2.) When we are lamenting what is amiss in us, we must not overlook the good that is wrought in us, and preserved alive: “My heart wakes in Christ, who is dear to me as my own heart, and is my life; when I sleep, he neither slumbers nor sleeps.

_ _ II. The call that Christ gave to her, when she was under this indisposition: It is the voice of my beloved; she knew it to be so, and was soon aware of it, which was a sign that her heart was awake. Like the child Samuel, she heard at the first call, but did not, like him, mistake the person; she knew it to be the voice of Christ. He knocks, to awaken us to come and let him in, knocks by his word and Spirit, knocks by afflictions and by our own consciences; though this is not expressly quoted, yet probably it is referred to (Revelation 3:20), Behold, I stand at the door, and knock. He calls sinners into covenant with him and saints into communion with him. Those whom he loves he will not let alone in their carelessness, but will find some way or other to awaken them, to rebuke and chasten them. When we are unmindful of Christ he thinks of us, and provides that our faith fail not. Peter denied Christ, but the Lord turned and looked upon him, and so brought him to himself again. Observe how moving the call is: Open to me, my sister, my love. 1. He sues for entrance who may demand it; he knocks who could easily knock the door down. 2. He gives her all the kind and most endearing titles imaginable: My sister, my love, my dove, my undefiled; he not only gives her no hard names, nor upbraids her with unkindness in not sitting up for him, but, on the contrary, studies how to express his tender affection to her still. His loving-kindness he will not utterly take away. Those that by faith are espoused to Christ he looks upon as his sisters, his loves, his doves, and all that is dear; and, being clothed with his righteousness, they are undefiled. This consideration should induce her to open to him. Christ's love to us should engage ours to him, even in the most self-denying instances. Open to me. Can we deny entrance to such a friend, to such a guest? Shall we not converse more with one that is infinitely worthy of our acquaintance, and so affectionately desirous of it, though we only can be gainers by it? 3. He pleads distress, and begs to be admitted sub formÔ pauperisunder the character of a poor traveller that wants a lodging: “My head is wet with the dew, with the cold drops of the night; consider what hardships I have undergone, to merit thee, which surely may merit from thee so small a kindness as this.” When Christ was crowned with thorns, which no doubt fetched blood from his blessed head, then was his head wet with the dew. “Consider what a grief it is to me to be thus unkindly used, as much as it would be to a tender husband to be kept out of doors by his wife in a rainy stormy night.” Do we thus require him for his love? The slights which careless souls put upon Jesus Christ are him as a continual dropping in a very rainy day.

_ _ III. The excuse she made to put off her compliance with this call (Song of Songs 5:3): I have put off my coat; how shall I put it on again? She is half asleep; she knows the voice of her beloved; she knows his knock, but cannot find in her heart to open to him. She was undressed, and would not be at the pains to dress herself again; she had washed her feet, and would not have occasion to wash them again. She could not send another to open the door (it must be our own act and deed to let Christ into our hearts), and yet she was loth to go herself; she did not say, I will not open, but, How shall I? Note, Frivolous excuses are the language of prevailing slothfulness in religion; Christ calls to us to open to him, but we pretend we have no mind, or we have no strength, or we have no time, and therefore think we may be excused, as the sluggard that will not plough by reason of cold. And those who ought to watch for the Lord's coming with their loins girt, if they ungird themselves and put off their coat, will find it difficult to recover their former resolution and to put it on again; it is best therefore to keep tight. Making excuses ( Luke 14:18) is interpreted making light of Christ (Matthew 22:5), and so it is. Those put a great contempt upon Christ that cannot find in their hearts to bear a cold blast for him, or get out of a warm bed.

_ _ IV. The powerful influences of divine grace, by which she was made willing to rise and open to her beloved. When he could not prevail with her by persuasion he put in his hand by the hole in the door, to unbolt it, as one weary of waiting, Song of Songs 5:4. This intimates a work of the Spirit upon her soul, by which she was unwilling made willing, Psalms 110:3. The conversion of Lydia is represented by the opening of her heart (Acts 16:14) and Christ is said to open his disciples' understandings, Luke 24:45. He that formed the spirit of man within him knows all the avenues to it, and which way to enter into it; he can find the hole of the door at which to put in his hand for the conquering of prejudices and the introducing of his own doctrine and law. He has the key of David (Revelation 3:7), with which he opens the door of the heart in such a way as is suited to it, as the key is fitted to the wards of the lock, in such a way as not to put a force upon its nature, but only upon its ill nature.

_ _ V. Her compliance with these methods of divine grace at last: My bowels were moved for him. The will was gained by a good work wrought upon the affections: My bowels were moved for him, as those of the two disciples were when Christ made their hearts to burn within them. She was moved with compassion to her beloved, because his head was wet with dew. Note, Tenderness of spirit, and a heart of flesh, prepare the soul for the reception of Christ into it; and therefore his love to us is represented in such a way as is most affecting. Did Christ redeem us in his pity? Let us in pity receive him, and, for his sake, those that are his, when at any time they are in distress. This good work, wrought upon her affections, raised her up, and made her ashamed of her dulness and slothfulness (Song of Songs 5:5, I rose up, to open to my beloved), his grace inclining her to do it and conquering the opposition of unbelief. It was her own act, and yet he wrought it in her. And now her hands dropped with myrrh upon the handles of the lock. Either, 1. She found it there when she applied her hand to the lock, to shoot it back; he that put in his hand by the hole of the door left it there as an evidence that he had been there. When Christ has wrought powerfully upon a soul he leaves a blessed sweetness in it, which is very delightful to it. With this he oiled the lock, to make it go easy. Note, When we apply ourselves to our duty, in the lively exercises of faith, under the influence of divine grace, we shall find it will go on much more readily and sweetly than we expected. If we will but rise up, to open to Christ, we shall find the difficulty we apprehended in it strangely overcome, and shall say with Daniel, Now let my Lord speak, for thou hast strengthened me, Daniel 10:19. Or, 2. She brought it thither. Her bowels being moved for her beloved, who had stood so long in the cold and wet, when she came to open to him she prepared to anoint his head, and so to refresh and comfort him, and perhaps to prevent his catching cold; she was in such haste to meet him that she would not stay to make the usual preparation, but dipped her hand in her box of ointment, that she might readily anoint his head at his first coming in. Those that open the doors of their hearts to Christ, those everlasting doors, must meet him with the lively exercises of faith and other graces, and with these must anoint him.

_ _ VI. Her said disappointment when she did open to her beloved. And here is the most melancholy part of the story: I opened to my beloved, as I intended, but, alas! my beloved had withdrawn himself, and was gone. My beloved was gone, was gone, so the word is.

_ _ 1. She did not open to him at his first knock, and now she came too late, when afterwards she would have inherited this blessing. Christ will be sought while he may be found; if we slip our time, we may lose our passage. Note, (1.) Christ justly rebukes our delays with his denials, and suspends the communications of comfort from those that are remiss and drowsy in their duty. (2.) Christ's departures are matter of great grief and lamentation to believers. The royal psalmist never complains of any thing with such sorrowful accents as God's hiding his face from him, and casting him off, and forsaking him. The spouse here is ready to tear her hair, and rend her clothes, and wring her hands, crying, He is gone, he is gone; and that which cuts her to the heart is that she may thank herself, she provoked him to withdraw. If Christ departs, it is because he takes something unkindly.

_ _ 2. Now observe what she does, in this case, and what befel her. (1.) She still calls him her beloved, being resolved, how cloudy and dark soever the day be, she will not quit her relation to him and interest in him. It is a weakness, upon every apprehension either of our own failings or of God's withdrawings, to conclude hardly as to our spiritual state. Every desertion is not despair. I will say, Lord, I believe, though I must say, Lord, help my unbelief. Though he leave me, I love him; he is mine. (2.) She now remembers the words he said to her when he called her, and what impressions they made upon her, reproaching herself for her folly in not complying sooner with her convictions: “My soul failed when he spoke; his words melted me when he said, My head is wet with dew; and yet, wretch that I was, I lay still, and made excuses, and did not open to him.” The smothering and stifling of our convictions is a thing that will be very bitter in the reflection, when God opens our eyes. Sometimes the word has not its effect immediately upon the heart, but it melts it afterwards, upon second thoughts. My soul now melted because of his words which he had spoken before. (3.) She did not go to bed again, but went in pursuit of him: I sought him; I called him. She might have saved herself this labour if she would but have bestirred herself when he first called; but we cut ourselves out a great deal of work, and create ourselves a great deal of trouble, by our own slothfulness and carelessness in improving our opportunities. Yet it is her praise that, when her beloved has withdrawn, she continues seeking him; her desires toward him are made more strong, and her enquiries after him more solicitous, by his withdrawings. She calls him by prayer, calls after him, and begs of him to return; and she not only prays but uses means, she seeks him in the ways wherein she used to find him. (4.) Yet still she missed of him: I could not find him; he gave me no answer. She had no evidence of his favour, no sensible comforts, but was altogether in the dark, and in doubt concerning his love towards her. Note, There are those who have a true love for Christ, and yet have not immediate answers to their prayers for his smiles; but he gives them an equivalent if he strengthens them with the strength in their souls to continue seeking him, Psalms 138:3. St. Paul could not prevail for the removing of the thorn in the flesh, but was answered with grace sufficient for him. (5.) She was ill-treated by the watchmen; They found me; they smote me; they wounded me, Song of Songs 5:7. They took her for a lewd woman (because she went about the streets at that time of night, when they were walking their rounds), and beat her accordingly. Disconsolate saints are taken for sinners, and are censured and reproached as such. Thus Hannah, when she was praying in the bitterness of her soul, was wounded and smitten by Eli, one of the prime watchmen, when he said to her, How long wilt thou be drunken? so counting her a daughter of Belial, 1 Samuel 1:14, 1 Samuel 1:15. It is no new thing for those that are of the loyal loving subjects of Zion's King to be misrepresented by the watchmen of Zion, as enemies or scandals to his kingdom; they could not abuse and persecute them but by putting them into an ill name. Some apply it to those ministers who, though watchmen by office, yet misapply the word to awakened consciences, and through unskillfulness, or contempt of their griefs, add affliction to the afflicted, and make the hearts of the righteous sad whom God would not have made sad (Ezekiel 13:22), discouraging those who ought to be encouraged and talking to the grief of those whom God has wounded, Psalms 69:26. Those watchmen were bad enough that could not, or would not, assist the spouse in her enquiries after her beloved (Song of Songs 3:3); but these were much worse, that hindered her with their severe and uncharitable censures, smote her and wounded her with their reproaches, and though they were the keepers of the wall of Jerusalem, as if they had been the breakers of it, took away her veil, from her rudely and barbarously, as if it had been only a pretence of modesty, but a cover of the contrary. Those whose outward appearances are all good, and who yet are invidiously condemned and run down as hypocrites, have reason to complain, as the spouse here, of the taking away of their veil from them. (6.) When she was disabled by the abuses the watchmen gave her to prosecute her enquiry herself she gave charge to those about her to assist her in the enquiry (Song of Songs 5:8): I charge you, O you daughters of Jerusalem! all my friends and acquaintance, if you find my beloved, it may be you may meet with him before I shall, what shall you tell him? so some read. “Speak a good word for me; tell him that I am sick of love.” Observe here, [1.] What her condition was. She loved Jesus Christ to such a degree that his absence made her sick, extremely sick, she could not bear it, and she was in pain for his return as a woman in travail, as Ahab for Naboth's vineyard, which he so passionately coveted. This is a sickness which is a sign of a healthy constitution of soul, and will certainly end well, a sickness that will not be death, but life. It is better to be sick of love to Christ than at ease in love to the world. (2.) What course she took in this condition. She did not sink into despair, and conclude that she should die of her disease, but she sent after her beloved; she asked the advice of her neighbours, and begged their prayers for her, that they would intercede with him on her behalf. “Tell him, though I was careless, and foolish, and slothful, and rose not up so soon as I should have done to open to him, yet I love him; he knows all things, he knows that I do. Represent me to him as sincere, though in many instances coming short of my duty; nay, represent me to him as sincere, though in many instances coming short of my duty; nay, represent me as an object of his pity, that he may have compassion on me and help me.” She does not bid them tell him how the watchmen had abused her; how unrighteous soever they were in it, she acknowledges that the Lord is righteous, and therefore bears it patiently. “But tell him that I am wounded with love to him.” Gracious souls are more sensible of Christ's withdrawings than of any other trouble whatsoever.

Languet amaus, non languet amor
The lover languishes, but not his love.
John Wesley's Explanatory Notes

Song of Songs 5:2

Asleep — I was dull, and sluggish. But — Yet in my very sleep my thoughts were running upon my beloved. It is — Between sleeping and waking, I heard his voice. Knocketh — By his word, and providence, and spirit, at the door of my heart. Open — Inviting me to let him into my soul. My love — This heap of kind compellations signifies Christ's fervent affection to his people. With dew — While I wait without thy door, which signifies his sufferings for the church's good. The drops — The dew which falls in the night.

Geneva Bible Translation Notes

Song of Songs 5:2

(b) I sleep, but my heart waketh: [it is] the voice of my beloved that knocketh, [saying], Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, [and] my locks with the drops of the (c) night.

(b) The spouse says that she is troubled with the cares of worldly things, which is meant by sleeping.

(c) Declaring the long patience of the Lord toward sinners.

Cross-Reference Topical ResearchStrong's Concordance
sleep:

Song of Songs 3:1 By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
Song of Songs 7:9 And the roof of thy mouth like the best wine for my beloved, that goeth [down] sweetly, causing the lips of those that are asleep to speak.
Daniel 8:18 Now as he was speaking with me, I was in a deep sleep on my face toward the ground: but he touched me, and set me upright.
Zechariah 4:1 And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep,
Matthew 25:4-5 But the wise took oil in their vessels with their lamps. ... While the bridegroom tarried, they all slumbered and slept.
Matthew 26:40-41 And he cometh unto the disciples, and findeth them asleep, and saith unto Peter, What, could ye not watch with me one hour? ... Watch and pray, that ye enter not into temptation: the spirit indeed [is] willing, but the flesh [is] weak.
Luke 9:32 But Peter and they that were with him were heavy with sleep: and when they were awake, they saw his glory, and the two men that stood with him.
Ephesians 5:14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

the voice:

Song of Songs 2:8 The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills.
Song of Songs 2:10 My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.
John 10:4 And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.

knocketh:

Revelation 3:20 Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me.

Open:

Psalms 24:7-10 Lift up your heads, O ye gates; and be ye lift up, ye everlasting doors; and the King of glory shall come in. ... Who is this King of glory? The LORD of hosts, he [is] the King of glory. Selah.
Psalms 81:10 I [am] the LORD thy God, which brought thee out of the land of Egypt: open thy mouth wide, and I will fill it.
Proverbs 23:26 My son, give me thine heart, and let thine eyes observe my ways.

my dove:

Song of Songs 2:14 O my dove, [that art] in the clefts of the rock, in the secret [places] of the stairs, let me see thy countenance, let me hear thy voice; for sweet [is] thy voice, and thy countenance [is] comely.
Song of Songs 6:9 My dove, my undefiled is [but] one; she [is] the [only] one of her mother, she [is] the choice [one] of her that bare her. The daughters saw her, and blessed her; [yea], the queens and the concubines, and they praised her.
Psalms 119:1 ALEPH. Blessed [are] the undefiled in the way, who walk in the law of the LORD.
Revelation 3:4 Thou hast a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.
Revelation 14:4 These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, [being] the firstfruits unto God and to the Lamb.

my head:

Song of Songs 8:7 Many waters cannot quench love, neither can the floods drown it: if [a] man would give all the substance of his house for love, it would utterly be contemned.
Genesis 29:20 And Jacob served seven years for Rachel; and they seemed unto him [but] a few days, for the love he had to her.
Genesis 31:40-41 [Thus] I was; in the day the drought consumed me, and the frost by night; and my sleep departed from mine eyes. ... Thus have I been twenty years in thy house; I served thee fourteen years for thy two daughters, and six years for thy cattle: and thou hast changed my wages ten times.
Isaiah 50:6 I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting.
Isaiah 52:14 As many were astonied at thee; his visage was so marred more than any man, and his form more than the sons of men:
Isaiah 53:3-5 He is despised and rejected of men; a man of sorrows, and acquainted with grief: and we hid as it were [our] faces from him; he was despised, and we esteemed him not. ... But he [was] wounded for our transgressions, [he was] bruised for our iniquities: the chastisement of our peace [was] upon him; and with his stripes we are healed.
Matthew 8:17 That it might be fulfilled which was spoken by Esaias the prophet, saying, Himself took our infirmities, and bare [our] sicknesses.
Matthew 25:35-45 For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: ... Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did [it] not to one of the least of these, ye did [it] not to me.
Mark 1:35 And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed.
Luke 6:12 And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.
Luke 22:44 And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.
2 Corinthians 5:14-15 For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: ... And [that] he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again.
Galatians 2:20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.
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Gn 29:20; 31:40. Ps 24:7; 81:10; 119:1. Pv 23:26. So 2:8, 10, 14; 3:1; 6:9; 7:9; 8:7. Is 50:6; 52:14; 53:3. Dn 8:18. Zc 4:1. Mt 8:17; 25:4, 35; 26:40. Mk 1:35. Lk 6:12; 9:32; 22:44. Jn 10:4. 2Co 5:14. Ga 2:20. Ep 5:14. Rv 3:4, 20; 14:4.

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