(4) Tower of David.--This is not likely to be identified, when even the towers of Phasaelus and Hippicus, minutely described by Josephus, cannot be found. The structure at the north-west angle, known since the Crusades as the "Tower of David," is Herodian. No clue would be given by the words in the text, "builded for an armoury," even were it certain that this is their right rendering. The LXX. regard the Heb. thalpioth as a proper name. Rabbinical authority is in favour of "as a model for architects," but most modern commentators, though differing as to the etymology, agree in giving the sense of the English Version, which the context seems to require. (Comp. Ezekiel 27:11 : "They hanged their shields upon thy walls round about; they have made thy beauty perfect.") The shields and targets made by Solomon for the house in the forest of Lebanon may have suggested this addition to an image which is repeated in Song of Solomon 7:7, and, indeed, is too common to need remark. "Her snowy neck like a marble tower" (Spenser). "Her neck is like a stately tower" (Lodge).

Verse 4. - Thy neck is like the tower of David, builded for an armoury, whereon there hang a thousand bucklers, all the shields of the mighty men. There is an evident change here in the character of the similitudes. The royal bridegroom does not forget to praise the majesty of his bride. The description now suits a royal queen. She is full of dignity and grace in her bearing. The tower referred to was no doubt that which was sometimes called "The tower of the flock" (Micah 4:4), that from which David surveyed the flock of his people (cf. Nehemiah 3:16, 25) - the government building erected on Mount Zion which served as a court of justice. The word talpiyoth is an ἅπαξ λεγόμενον: LXX. θαλπίωθ, as if a proper name. Hengstenberg would render it "built for hanging swords," supposing it composed of two words - tal, from a root "to hang," and piyoth, "swords." But the word piyoth does not mean "swords," but the "double edges" of the swords. Kimchi renders. "an erection of sharp-cornered stones." Gesenius takes it from two roots, "to perish" and "to go," that is, exitialibus armis, which is very doubtful. Ewald's explanation seems the best, "built for close troops, so that many hundreds or thousands find room therein," taking it from a root, connected with the Arabic, meaning, "to wrap together." Delitzsch, however, observes that both in Aramaic and Talmudic Hebrew words occur, like this, in the sense of "enclosure," i.e. joining together, one working into the other, so that it may be taken as meaning, "in ranks together." This view is supported by Doderlein, Meier, Aquila, Jerome, Vulgate (propugnacula), and Venetian (ἐπάλξεις). If this be accepted, it may mean "terraced," i.e. built in stories one above another. This would convey the appearance of the tall, straight neck better than any. Surrounded with ornaments, the neck would so appear. There is another suggestion, supported by Ginsburg and taken from Rashi and Rashbun, Jewish writers, that the word is a contraction for a noun meaning "instruction," and means "the model tower" - the tower built for an architect's model. It would be rendered, "built for the builder's model." The meaning "armoury" takes it as composed of two words, tael," a hill," and piyoth," swords." It was decorated with a thousand shields, which was a customary adornment of towers and castles (see Ezekiel 27:11). All the shields of heroes. We can scarcely doubt the reference in such words to the time of Solomon, and therefore to his authorship, as the allusion to heroes, or mighty men of valour, would be customary soon after the time of David.

4:1-7 If each of these comparisons has a meaning applicable to the graces of the church, or of the faithful Christian, they are not clearly known; and great mistakes are made by fanciful guesses. The mountain of myrrh appears to mean the mountain Moriah, on which the temple was built, where the incense was burned, and the people worshipped the Lord. This was his residence till the shadows of the law given to Moses were dispersed by the breaking of the gospel day, and the rising of the Sun of righteousness. And though, in respect of his human nature, Christ is absent from his church on earth, and will continue to be so till the heavenly day break, yet he is spiritually present in his ordinances, and with his people. How fair and comely are believers, when justified in Christ's righteousness, and adorned with spiritual graces! when their thoughts, words, and deeds, though imperfect, are pure, manifesting a heart nourished by the gospel!Thy neck is like the tower of David, builded for an armoury,.... This was either the strong hold of Zion; or some tower erected by David for an armoury, wherein his worthies or mighty men bring up their shields; Mr. Sandys (k) says, it stood aloft in the utmost angle of a mountain, whose ruins are yet extant: though the neck is compared to this, not for its height, seeing a high and outstretched neck is a token of pride and haughtiness with the Jews, Isaiah 3:16; see Psalm 74:5; and so the phrase is used in Latin writers (l); but for its being ornamented with spoils hung up in it, as golden shields after mentioned, as the neck is with pearls, jewels, and chains of gold, Sol 1:10; The word for "armoury" is from "alaph", "to teach"; not as being a pattern to teach artificers, as Jarchi; nor to show passengers their way, as R. Jonah and others, who think this tower was built as a "pharus", for such a purpose (m); but it was as an arsenal, in which young learners of the art of war laid up their weapons, as well as what were taken from an enemy; or what were made and laid up here, as a store in time of need. By the church's neck may be meant either the ministers of the word, set in the highest part of the body, the church, next to Christ the Head, and in subjection to him; to whom they hold, and whose name, cause, and interest, they bear up and support in the world; and are the means of conveying spiritual food from him to the souls of men; and are adorned with the gifts and graces of the Spirit: and may be compared to the "tower of David", for their integrity and uprightness, and for their strength and immovableness, standing firm and unmoved against the batteries of Satan and the world, and for the defence of the Gospel; and to that "built for an armoury", they being furnished with the whole armour of God. An ancient writer (n) supposes the Apostle Paul is particularly meant; that eminent exalter of Christ the Head, and who was set for the defence of the Gospel: or it may be rather the Scriptures themselves are meant; which point out and hold forth Christ the Head, and make him manifest to the sons of men; and are a means of conveying spiritual breath; when attended with a divine power, then are they spirit and life; and of conveying food to the souls of men, very nourishing and satisfying; and are bespangled with glorious truths and precious promises; where every truth is a golden link, and every promise a pearl, to a believer: and they may be compared to the "tower of David" for their sublimity, being out of the reach and above the capacity of a natural man; and for their firmness and immovableness, which Satan and all his emissaries will never be able to remove out of the world; and like to that as "built for an armoury",

whereon there hang a thousand bucklers, all shields of mighty men: no other armour is mentioned, as in this armoury, but shields; they being a principal part of armour, and are especially (o) so called, as in the Septuagint version of 1 Kings 14:26; these shields are armour of mighty men; mighty, through God and his grace, to perform mighty actions, and do great exploits; being furnished from the spiritual armoury with the whole armour of God, to repel Satan's temptations, to defend the Gospel, and refute error; particularly the ministers of the word are those mighty men; though it is applicable to all saints.

(k) Travels, p. 139. Vid. Adrichom. Theatrum Terrae Sanctae, p. 168. (l) Vid. Barthii Animadv. ad Claudian. in Rufin. l. 1. v. 53. & l. 2. v. 294. (m) Vid. Castell. Lexic. col. 3904. so Pagninus and Tigurine version. (n) Psellus in ioc. (o) Vid. Cuperi Observ. l. 1. c. 7. p. 42. & Gutberleth. de Saliis, c. 12. p. 69.