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Catholic Commentary
The Call to Return — the Shulammite Summoned
13Return, return, Shulammite!
Song of Solomon 6:13 features a fourfold imperative "Return, return" addressed to the Shulammite, a woman whose name may derive from Solomon or the town of Shunem, calling her back into the presence of those who desire to behold her. The passage expresses urgent, ardent longing to see her beauty and presence, while she responds with humble wonder at being so summoned and admired.
God's call to return is not a reluctant summons but a fourfold cry of longing—the cosmos itself gathering to plead with the wandering soul to come home.
Catholic tradition reads this verse through three interlocking lenses — mystical, Marian, and ecclesiological — each uniquely illuminated by the Church's interpretive heritage.
Origen (Commentary on the Song of Songs, c. 240 AD) was the first to systematize the allegorical reading: the Shulammite is the soul in its journey toward God, and the call to "return" is the voice of the Logos drawing the soul from the periphery of spiritual life back to its center in divine union. This reading was not allegory for allegory's sake; Origen insisted that the literal nuptial meaning grounds and guarantees the spiritual one.
St. Bernard of Clairvaux (Sermons on the Song of Songs, Sermons 67–69) dwells on the fourfold cry as an image of divine persistence. "God calls four times," Bernard writes, "because he will not be satisfied with a partial return. He wants the whole soul — memory, intellect, and will — back in his arms." This anticipates the Catechism's teaching that God desires not merely external observance but the "interior conversion" of the whole person (CCC §1430–1431).
The Marian interpretation received its classic form in St. John Paul II's Redemptoris Mater (1987), where the Church's relationship to Christ is illuminated through the bridal imagery of the Song. The Shulammite's name — if read as the feminine of Solomon — points to Mary as the Socia Redemptoris, the feminine partner whose cooperation with God's call is total and joyful.
The "dance of two companies" (machanaim) — literally "the camp of two" — resonates with the Catholic doctrine of the communio sanctorum: the Church is never the solitary soul but always the community of heaven and earth united in one Body, gazing upon the beauty of holiness embodied in Mary and the saints (CCC §946–948).
The fourfold "Return, return" speaks with startling directness to the contemporary Catholic who has drifted — perhaps gradually, perhaps dramatically — from the intimacy of prayer, the sacraments, or active love of God. Notice what this verse does not say: it does not say "Perform," "Achieve," or "Earn your way back." It says return — implying that the relationship already exists, the door is already open, the Lover's gaze has never left.
For a Catholic today, this verse is an antidote to the paralysis of spiritual discouragement. The soul that has been absent from regular confession, that has let prayer become perfunctory, that feels too ashamed or too busy to re-engage — that soul is precisely the one being summoned here with fourfold urgency.
Practically: hear this verse as the voice of Christ in the sacrament of Reconciliation. The priest's words of absolution are not a reluctant pardon but an echo of "Return, return" — the joyful, eager call of a God who has been watching and waiting. Schedule confession. Return. The community of heaven is watching for your return with delight, not judgment.
Commentary
Literal and Narrative Meaning
Song of Solomon 6:13 (some numbering systems place this as the opening of 7:1) reads: "Return, return, O Shulammite; return, return, that we may look upon you." The fourfold repetition of the imperative shubi ("return") is without parallel in the Song and is among the most rhythmically intense moments in all of Hebrew poetry. The repetition is not mere emphasis; in ancient Semitic literary convention, the fourfold cry signals urgency, completeness, and ardent desire — a summoning from all four directions, as if every quarter of the cosmos joins in calling this woman back.
Who Is the Shulammite? The Hebrew ha-Shulammit appears only here in the entire Bible, making this a hapax legomenon in terms of the title. Most scholars connect it to Shunem (a town in the Jezreel Valley) or, intriguingly, as a feminine form of Shelomoh (Solomon), yielding the reading "the Solomoness" — the feminine counterpart of the king, his perfect match and mirror. The latter reading carries profound theological freight: the Beloved is, in some sense, the counterpart and completion of the Lover.
"That we may look upon you" — The desire expressed is not merely to possess but to behold. The verb chazah (to gaze, to see with intensity) suggests contemplative vision, the same root used for prophetic sight. The gazing community (whether the daughters of Jerusalem, the chorus, or the divine voice) craves the Shulammite's visible presence not for utility but for delight. Her beauty is something the assembly needs to see.
The Deflecting Question — The second half of the verse ("What will you see in the Shulammite, as it were the dance of two companies?") introduces a moment of self-effacing surprise on the woman's part. She does not reject the invitation but wonders at her own worthiness to be so summoned and so admired. This movement — urgent call, humble question — maps perfectly onto the dynamic of mystical prayer: God calls, the soul hesitates not from rebellion but from awe.
Typological and Spiritual Senses
In the fourfold "Return, return," Catholic interpreters hear several layers. At the allegorical level (following Origen, Bernard, and John of the Cross), the voice is Christ calling to the soul that has drifted — through distraction, sin, or simple spiritual aridity — away from intimate union. The quadruple call echoes the totality of divine desire: God does not call once and move on. He calls insistently, tenderly, repeatedly. At the Marian level, the summons recalls the Annunciation's urgency, the gathering of all humanity's longing into one woman who is asked to "come" into the fullness of her vocation. At the ecclesiological level, the Church herself is the Shulammite, perpetually summoned from worldliness back to her Spouse.