I am a wall
The imagery of a "wall" in this context suggests strength, protection, and purity. In ancient times, walls were essential for the defense of cities, symbolizing security and separation from external threats. The Hebrew word for "wall" is "חוֹמָה" (chomah), which conveys a sense of fortification. Spiritually, this can be interpreted as the speaker's commitment to maintaining personal integrity and moral boundaries. In a conservative Christian perspective, this reflects the believer's call to uphold purity and righteousness, standing firm against the moral decay of the world.

and my breasts are like towers
The comparison of "breasts" to "towers" continues the theme of strength and dignity. Towers in ancient architecture were not only defensive structures but also symbols of watchfulness and prominence. The Hebrew word for "towers" is "מִגְדָּל" (migdal), which can imply elevation and visibility. This phrase can be seen as an assertion of the speaker's maturity and readiness for love, embodying both nurturing qualities and a formidable presence. From a conservative Christian viewpoint, it underscores the beauty and sanctity of God's design for human relationships, where love is both protective and nurturing.

So I have become in his eyes
This phrase indicates a transformation or realization in the perception of the beloved. The speaker acknowledges a change in how they are viewed by their lover, suggesting a deepening of respect and admiration. The Hebrew root "עַיִן" (ayin) for "eyes" often symbolizes insight and understanding. In a spiritual sense, this can be seen as the believer's growth in grace and favor in the eyes of God, as they live according to His statutes and reflect His character.

like one who brings peace
The culmination of the verse is the speaker's identity as a "bringer of peace." The Hebrew word for "peace" is "שָׁלוֹם" (shalom), which encompasses wholeness, harmony, and well-being. This phrase suggests that the speaker's presence and character bring tranquility and fulfillment to the relationship. In a broader theological context, it reflects the Christian calling to be peacemakers, as Jesus taught in the Beatitudes (Matthew 5:9). It highlights the transformative power of love that aligns with God's purpose, fostering reconciliation and unity.

(10) I am a wall . . .--The heroine interrupts with a protestation of her purity, and of her right to marry, being of age, and conscious of being beloved.

Verses 10-12. - I am a wall, and my breasts like the towers thereof: then was I in his eyes as one that found peace. Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to brings a thousand pieces of silver. My vineyard, which is mine, is before me: thou, O Solomon, shalt have a thousand, and those that keep the fruit thereof two hundred. The meaning seems to be affectionate approval of the method just described. Solomon says, "If the young sister be, worthy of love, she shall receive more and more of defence and honour; she shall be all that I can make her." The bride takes up this thought. "So it is with me, and, in the spirit of thankful acknowledgments and praise, I will respond to all the favour of the king. King Solomon has loved me, and now I am rising higher and becoming more and more glorious because of his love." The typical reference can scarcely be missed. The Church, the bride of the Lamb, shines only in the light of him whose favour is life, and whose loving kindness is better than life. The comparison to a city with the walls and towers, while it would seem a little far fetched in a love song, is quite in place if the typical intention was in the mind of the writer. He was thinking of the city of God, "beautiful for situation, the joy of the whole earth." "One that findeth peace" is the same as "one that findeth favour," that is, one who is the object of his affection. There are several references which confirm this, such as Esther 2:17; Deuteronomy 24:1; Jeremiah 31:2; Psalm 41:10. The word "peace" (shalom) is in all probability purposely chosen in this case as a kind of play on the name Solomon, which appears immediately afterwards. "The king of peace delights in me because I am peace in his eyes." The Church is after the image of the King. His likeness in her makes her beautiful. Men take knowledge of Christians that they have been with Jesus (see 1 Chronicles 22:9). It is scarcely necessary to point out that this language of the bride is entirely against the shepherd theory. She could not have talked of finding peace in his eyes if she was torn from her true lover. The bride then goes on to express her devotedness to the king and her desire to bring forth abundance for him. She uses as an example, which perhaps was typical in her time and country, some remarkably fruitful vineyard of the king's. She will, in like manner, realize all his highest wishes. All that she has shall be his. The name Baal-hamon (בַּעַלחָמון) in the LXX. Βεελαμών (cf. Judith 8:3), designates probably a place near to Sunem, somewhere to the north, on the further side of the Plain of Jezreeh The produce of the vineyard must have been very large, as every keeper was to bring in for himself a thousand shekels of silver. It is not stated how many keepers there were, but the word which is employed is not "servants," but "watchers, or overseers." A vineyard was divided into portions, with a certain definite prescribed number of vines in each portion. In Isaiah 7:23 we read, "And it shall come to pass in that day that every place where there were a thousand vines at a thousand silverlings shall even be for briers and thorns." Now, a thousand silverlings was one shekel, so that if this passage can be taken as throwing light on what the bride says, it would imply that, instead of one shekel forevery thousand vines, every keeper brought a thousand shekels. That would seem impossible, so that the parallel can scarcely be strict. Perhaps the largeness of the vineyard is referred to, and each of the keepers would have many thousands of vines under his inspection. The general meaning, however, is not obscure. The vineyard was a celebrated one, and was taken as a typical instance of fertility and abundance. When the bride speaks of her vineyard which is before her, there may be an allusion to her previous manner of life as a rustic maiden employed in the vineyards, and to her own position as a keeper or as one of the family. But this is not intended to be prominently expressed. The whole spirit of the poem justifies the view that she is speaking of her person. She invited Solomon to rejoice in the beauty and fragrance of her garden, to pluck the fruits, to revel in the delights. Everything that is pleasant and lovely is before him (see Song of Solomon 4:12; Song of Solomon 5:1). Before me; that is, in my power is all this delight, and my desire is to my husband; all that I have is his. Like the far-famed keepers of Baal-hamon, I will give the king a thousand shekels, that is, the utmost that the vineyard can produce, and "those that keep the fruit thereof" shall have two hundred - perhaps meaning a hundred each, that is a tenth, which was the ancient tithe due to the priests. It may be, however, that a double tithe is intended. The king shall be satisfied, and all those who labour for the king shall be more than ever rewarded. If we take such words as typical, they point to a state of things in the history of the kingdom of God when the spiritual and the temporal shall be perfectly adjusted. The keepers of the vineyard have often made sad havoc of the vineyard itself because of their greedy discontent. The fruits which have been yielded by the Church have fallen very far short. The husbandmen have ill treated the Lord's servants. But all the judgments which have been poured out both upon ancient Jews and upon the corrupt Christendom of later times have been directed to one end, to make the vineyard of the Lord more fruitful, to remove the things which are offensive in his sight, to satisfy him whose soul travailed for his people; for herein is the Father glorified in the Son, when them who bear the name of the Beloved "bear much fruit." Then the keepers of the vineyard will themselves rejoice, not that they reap a larger harvest of this world's good, not "for filthy lucre's sake," but because their hearts are one with his whose vineyard they keep, and to see the fruit abound is to fill them with joy. Surely we shall recognize in such language an anticipation of the many allusions which are found both in the prophets and psalms and in the discourses of our Lord himself. "The vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant" (Isaiah 5:7)

Parallel Commentaries ...


I
אֲנִ֣י (’ă·nî)
Pronoun - first person common singular
Strong's 589: I

am a wall
חוֹמָ֔ה (ḥō·w·māh)
Noun - feminine singular
Strong's 2346: A wall of protection

and my breasts
וְשָׁדַ֖י (wə·šā·ḏay)
Conjunctive waw | Noun - mdc | first person common singular
Strong's 7699: The breast of a, woman, animal

are like towers.
כַּמִּגְדָּל֑וֹת (kam·miḡ·dā·lō·wṯ)
Preposition-k, Article | Noun - masculine plural
Strong's 4026: A tower, a rostrum, a, bed of flowers

So
אָ֛ז (’āz)
Adverb
Strong's 227: At that time, place, therefore

I have become
הָיִ֥יתִי (hā·yî·ṯî)
Verb - Qal - Perfect - first person common singular
Strong's 1961: To fall out, come to pass, become, be

in his eyes
בְעֵינָ֖יו (ḇə·‘ê·nāw)
Preposition-b | Noun - cdc | third person masculine singular
Strong's 5869: An eye, a fountain

like one who brings
כְּמוֹצְאֵ֥ת (kə·mō·wṣ·’êṯ)
Preposition-k | Verb - Qal - Participle - feminine singular
Strong's 4672: To come forth to, appear, exist, to attain, find, acquire, to occur, meet, be present

peace.
שָׁלֽוֹם׃ (šā·lō·wm)
Noun - masculine singular
Strong's 7965: Safe, well, happy, friendly, welfare, health, prosperity, peace


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OT Poetry: Song of Solomon 8:10 I am a wall and my breasts (Song Songs SS So Can)