All thy garments smell of myrrh - The word “smell” is not in the original. The literal translation would be, “Myrrh, and aloes - cassia - all thy garments;” that is, they were so impregnated with perfumes that these seemed to constitute his very clothing. The mention of the “anointing” in the previous verse may have suggested the idea of these perfumes, as the anointing with a richly perfumed unguent seemed to have spread over, and to have pervaded all his raiment. Compare Psalms 133:2. It was common, however, for Orientals to use much perfumery, particularly on festive occasions. Myrrh - מר môr or מוּר mur - is an article which exudes from a tree found in Arabia, and still more extensively in Abyssinia. It is obtained by making an incision in the bark. It constituted one of the earliest articles of commerce Genesis 43:11, and was highly esteemed by the Egyptians and Jews, as well as by the Greeks and the Romans. It is mentioned in Esther 2:12 as an article used in the purification of women; and as a perfume, Song of Solomon 4:6; Song of Solomon 5:5. It was used among the ancients, not only as a perfume, but as a fumigator, and as an article of medicine, and was employed in embalming the bodies of the dead. Herodotus, speaking of the practice of embalming among the Egyptians, says, “They then fill the body with powder of pure myrrh, cassia, and other perfumes, except frankincense,” ii. 86. Compare Exodus 30:23; Matthew 2:11; Mark 15:23; John 19:39. Of the tree which produces the myrrh, however, we have as yet no very accurate accounts. See Kitto’s Encyc., art. “Mor.”
And aloes - The word rendered “aloes” - אהלות 'ăhâlôth - occurs four times in the Old Testament: Numbers 24:6, where it is rendered “lign-aloes;” and here, as in Proverbs 7:17; Song of Solomon 4:14, where it is rendered “aloes.” The reference is, undoubtedly, to some odoriferous substance, well known in ancient times. Why the word “aloe” has been used as a translation of the original word, in the English and in the older versions, it is not easy to ascertain, but it is certain that the substance referred to is not to be confounded with the bitter and nauseous aloes known as a medicine. It is now generally understood that the reference in the word as used in the Scriptures, is to a species of odoriferous tree growing in India, and which anciently doubtless constituted part of the valuable commerce of the East. It is not a “fruit” or a “gum,” but the tree itself. It is a species of sweet-smelling “wood,” and was valued on account of its fragrance. It is produced still in India. The tree is believed to be a native of the mountainous tracts east and southeast of Silhet, in about 24 degrees of north latitude. See Kitto’s Encyc., art. “Ahalim.”
And cassia. - Cassia - קציעות qetsiy‛ôth - is better known. It is a bark resembling cinnamon, but less aromatic. It is mentioned in two other places in the Scriptures, Exodus 30:24; Ezekiel 27:19. This, as well as “aloes,” is a production of India and its islands. See Kitto’s Encyc., art. “Ketzioth.”
Out of the ivory palaces - That is, As thou comest out of the ivory palaces. The representation is that of the king as coming out of the palace where he dwelt, and as clad in apparel appropriate to his station, and surrounded by his attendants, diffusing joy all around them. The imagery has “chanqed” from what it was in Psalms 45:3-5, where he goes forth as a conqueror, with his sword on his “thigh,” and ascending his war-chariot. Here he appears clothed, indeed, in regal splendor, in the magnificence of state, but as the husband of the bride, and as encircled with the attendants of an Oriental court. Ivory palaces are palaces adorned with ivory, or where ivory constituted a prominent and striking part of the ornaments. It cannot be supposed that the palace was constructed entirely of ivory. Kitto supposes that this refers to the interior decorations, or that the walls were “inlaid” with ivory, gold, etc., as constituting a part of the decorations of the building. “Ivory,” it would seem, was so abundant and conspicu ous that the name might be given to the whole structure. Such a palace was that built by Ahab: 1 Kings 22:39.
Whereby they have made thee glad - Hebrew, “from them (or thence) they have gladdened thee.” That is, They, the attendants referred to more particularly in the following verses, have gladdened thee; have diffused around a general joy; have contributed to make thee happy. He was clad in robes that became his station, and was accompanied and surrounded by attendants who diffused around a general joy, and who made his own heart glad. The “idea” may be, that the Redeemer, the Messiah, is made happy by the affection and the companionship of the redeemed, his people.