Catholic Commentary
The Declaration of Belonging and the Evening's Close
16My beloved is mine, and I am his. He browses among the lilies.17Until the day is cool, and the shadows flee away, turn, my beloved, and be like a roe or a young deer on the mountains of Bether.
Song of Solomon 2:16–17 expresses mutual covenant love and belonging between the beloved pair, with the bride declaring complete exclusivity and reciprocal possession in verse 16, while verse 17 anticipates reunion after separation through the image of evening's cooling shadows fleeing away. This passage conveys ontological union rather than mere action, establishing a timeless state of togetherness that the tradition interprets as prefiguring Christ's covenant with the Church and the soul's ultimate union with God.
Identity is not built—it is declared through belonging: "My beloved is mine, and I am his."
Song of Solomon 2:16 — "My beloved is mine, and I am his."
This is perhaps the most compressed and perfect expression of covenant love in all of Scripture. The Hebrew is arrestingly simple: dôdî lî wa'anî lô — literally, "My beloved to me, and I to him." The absence of a verb creates an ontological statement, not merely a relational one: there is no action being described, only a state of being. Belonging is the very grammar of love here.
The sequence is significant. The bride speaks first of what she possesses — my beloved is mine — before offering herself in return — and I am his. This is not selfishness but the logic of receiving grace before responding to it: one can only give oneself fully in proportion to how fully one has been received. The Declaration flows from the encounter described in the preceding verses (2:3–15), where the beloved has already sheltered, nourished, and delighted the bride. She declares possession only after she has been sought.
The phrase also implies exclusivity. The beloved is not "a" beloved among many; he is hers entirely, and she is his entirely. This totality echoes the Shema (Deut 6:4–5) — the insistence on the undivided, singular nature of the covenant God — and anticipates St. Paul's language about the body belonging to the Lord (1 Cor 6:13). Mutual belonging is not absorption or loss of identity; the bride remains a distinct "I" even as she declares herself wholly his.
Song of Solomon 2:17 — "Until the day is cool, and the shadows flee away."
This verse is grammatically linked to an implied petition or longing (the full verse continues: "turn, my beloved, be like a gazelle…"), and the temporal marker here — until the day breathes cool — opens up a rich ambiguity. The Hebrew 'ad šeyyāpûaḥ hayyôm can mean either the cool breath of morning (dawn breaking) or the cool breath of evening (when the day's heat relents). Most modern scholars and many patristic readers favor the evening reading: the couple has been separated during the heat of the midday, and the bride now longs for reunion in the gentle hour when shadows lengthen and the world quiets.
The "fleeing shadows" (nāsû haṣṣelālîm) carry their own freight of meaning. Shadows in biblical poetry are double-edged: they provide shelter (cf. 2:3, where the beloved's shade is a refuge), but they also suggest ephemerality, the passing of what is transient. Here, their flight signals the end of an interval — a time of partial presence, of longing, of the beloved's absence — and the anticipation of the fullness that comes when night gives way, or when the heat passes and the evening brings rest and togetherness.
The Typological-Spiritual Sense
The Fathers read this verse in two primary registers. In the ecclesiological reading (bride = Church), the mutual declaration of verse 16 expresses the unbreakable covenant bond between Christ and His Body. The Church is not merely an institution founded by Christ; she belongs to Him as a wife to a husband, and He belongs to her in a relationship of total self-gift. This is the ground of her authority, her indefectibility, and her hope.
In the anagogical reading, verse 17's "fleeing shadows" describe the present age itself — the time of partial vision, of faith rather than sight, of the soul's exile from full union with God. The "cool of the day" evokes Eden (Gen 3:8, where God walks in the garden lərûaḥ hayyôm, "in the spirit/breath of the day"), and the soul's longing for that moment when shadows flee is a longing for the beatific vision, when the soul will know God "even as I am known" (1 Cor 13:12).
Catholic tradition uniquely illuminates these verses by holding together three inseparable dimensions of their meaning without collapsing them into one another.
The Spousal Covenant as Sacramental Reality. The Catechism of the Catholic Church teaches that the Song of Songs is one of the key scriptural expressions of the covenant as a spousal relationship (CCC §1611), and that human marriage is itself ordered to reflect "the faithful and fruitful love of God for humanity" (CCC §1604). Verse 16 — my beloved is mine, and I am his — is, in this light, nothing less than a scriptural image of the sacramental bond: total, exclusive, and reciprocal self-gift. Pope St. John Paul II, in his Theology of the Body, drew on precisely this passage (and its parallels in Eph 5:25–32) to articulate the "spousal meaning of the body" — that the human person is made for self-donation, not self-possession.
Origen and Bernard on the Soul's Union with the Word. Origen of Alexandria, in his Commentary on the Song of Songs (c. 240 AD), was the first to systematically read this declaration as the soul's recognition of her union with the Logos. He writes that the soul, having been purified, can boldly claim, "My Beloved is mine," not through arrogance but through the grace of the Word who has first claimed her. St. Bernard of Clairvaux, in his Sermons on the Song of Songs (Sermon 67–68), deepens this: the soul's declaration is an act of faith and love simultaneously — it is the theological virtues spoken as a single breath.
Eschatological Longing. The fleeing shadows of verse 17 are read by St. Gregory of Nyssa (Commentary on the Song of Songs, Homily 6) as the figure of all created, temporal reality — the skia or shadow of things to come (cf. Col 2:17, Heb 10:1). For Gregory, this verse encodes the soul's perpetual epektasis — its ceaseless stretching forward toward God, never exhausted, never satiated, always longing for more of the inexhaustible divine beauty. This eschatological dimension is affirmed in Lumen Gentium §48: the Church is on pilgrimage, living "in the evening of this age," awaiting the dawn of the Lord's return.
For the contemporary Catholic, verse 16 offers a direct and demanding antidote to the ambient anxiety of an age that defines identity through achievement, affiliation, or ideology. My beloved is mine, and I am his is a statement of identity grounded entirely in a relationship of love — one that is prior to anything the self has built or accomplished. To pray this verse is to relocate oneself: not in career, not in politics, not even in ministry, but in belonging to Christ.
Practically, this verse can serve as a morning consecration — a brief, radical act of entrustment before the day's noise begins. Many saints, including St. Thérèse of Lisieux, practiced precisely this: naming the belonging before anything else is named.
Verse 17's "fleeing shadows" speaks honestly to the experience of spiritual dryness that virtually every serious Catholic encounters. The shadows are real; the time of partial vision is real. The verse does not deny the darkness — it trusts that it will pass. For those in desolation, this is not false comfort but eschatological hope: the cool of the day is coming, the shadows will flee, and the Beloved will turn.