Song of Songs 8:8-14
Cause Me to Hear!
(Typed 17 March 2025) The verses in the sermon today seem to end with a whimper instead of a great crescendo to the love story that has continued for eight chapters.
Many other poems, love stories, and songs seem to drift off at the end as well. But in the Bible, one might expect a great resolution to the scene set before us so that we can say, “Everything will turn out just as it should.” But because “Song the songs” is a part of the Bible, there is no need for there to be a full and tidy resolution to what has been presented.
This is because the Lord chose to focus on a select portion of the whole story of redemption. As we have seen, a main theme presented in the book is the time of year and events surrounding the cross of Christ.
Parts of the story looked back from that moment to explain various things that relate to salvation. We have also seen redemptive pictures that stem from the cross of Christ. But there is no need to sum up the church age, explain the tribulation period, refer to the millennium, etc., in “Song the songs.”
It is “Song the songs” because of who is typologically highlighted and the love that stems from what He has done. To go beyond this would muddy the simplicity of the message.
Text Verse: “He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God.” Revelation 2:7
Man was placed in the Garden of Eden. He probably wasn’t there very long before he was exiled. But God promised restoration would come.
The Greek word translated as garden in the Garden of Eden, paradeisos, is also translated as paradise. It is found only three times in the New Testament and nineteen times in the Greek Old Testament.
It signifies an enclosure or park. For all we know, when Jesus said to the man on the cross next to Him that he would be with Jesus in paradise that day, He may have been referring to a place like the Garden of Eden for the departed souls of men.
That would make sense because we are told the wicked go to a place that is not so great as they await the final judgment. Jesus’ parable about Lazarus and the rich man tends to confirm this.
A garden is a place of relaxation, even if a particular garden may include planting and watering. Those things generally bring us a state of enjoyment, not labor. In our verses today, the beloved of Solomon is said to be “sitting in the gardens.”
Whatever she is doing, it gives the sense of one who is at rest and enjoying herself. Despite being in this difficult and tiring world, can you say that you are at rest and enjoying yourself in the Lord? We don’t have to have stress-free, pain-free lives to be at rest mentally.
When we are the Lord’s, regardless of our physical surroundings, we can and should consider ourselves at rest. Hebrews 4:3 says that “we who have believed do enter that rest,” meaning our state of Sabbath rest. God modeled this day after the seventh day of rest following His creative efforts.
Let us not fret too much over the world in which we live. It is temporary, and we will be going to another, better place soon enough, be it the paradise in Sheol, or the paradise in heaven. Until then, be at rest in the garden, which is the hope of God found in Jesus Christ. May it be so for each of us.
Great things, such as the promise of eternal life with God, are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.
I. Finding Peace (verses 8-10)
There are many differing views on these final seven verses of “Song the songs.” The differences refer to who the speaker is, who is being spoken of, etc. The differences also question whether this is a memory or if it is something happening at the time. These and other questions show how difficult it is to understand these final verses.
One view suggests that they are so disconnected from the rest of the song that the song actually ends with verse 8:7, making these a later addition. Some see them as the words of the woman’s brothers, speaking of her when she was younger.
Others see them as the words of the woman who is speaking about her own younger sister. If so, then the plurals do not refer to her and other siblings, but are a way of speaking of herself and her sister. In other words, if I had a little brother I was speaking about, I might say, “We have a little brother who needs correction in his thinking.” The “we” would be my brother and me.
With these varied views in mind, the words begin with…
8 We have a little sister,
akhoth lanu q’tanah – “Sister, to us, little.” Whether referring to her in the past or her own sister in the present, the meaning is that there is a younger sister who is still undeveloped in body and mind. This is understood because the next words are set in parallel…
8 (con’t) And she has no breasts.
v’shadayim ein lah – “And breasts none to her.” This means that a small female child is being referred to. The development of breasts is a mark of maturity towards womanhood, at least physically.
In this state, regardless of her mental awareness concerning intimate relations, she would be deemed of marriageable age. This remains the case in much of the Middle East and Africa even today. It extends beyond there into Asia and parts of South America as well.
The idea that a female can be a bride at 12 or 13 years old may be completely at odds with Western thought, but that is a minority opinion for most of human history. To us, mental development is the main consideration, something that comes years later.
Of this young girl, the words continue with…
8 (con’t) What shall we do for our sister
mah naaseh laakhotenu – “What do to our sister.” As already noted, the question of who is speaking and who is being referred to is debated. Leaving that aside for now, the mature sibling(s) asks the question about the care of this younger sister at a day yet ahead…
8 (con’t) In the day when she is spoken for?
bayom shey’dubar bah – “In the day that spoken in her?” The note about her previously was that she had no breasts. Thus, the words here, without repeating the thought, mean, “In the day that her breasts have developed.” On that day, she would be spoken for.
As such, suitors would be coming by, looking things over. Typically, the father would be approached to arrange a marriage. Depending on how she looked, a dowry would be set. If she were exceptionally beautiful, the dowry would be higher. If not so much, it would be reduced.
Things like missing teeth, darker skin, or physical impurities like warts and scars would reduce the amount a father could get for a daughter. The handling of a daughter was often like that of a prize cow or donkey. And the payment for a daughter may be a cow, donkey, or even a goat.
The day would come when her breasts developed, and then her marriage would be arranged. This was often how things went in the life of a young maiden. The concern here, however, isn’t the suitors coming by. When a young woman develops, she has her own inclinations as well. Thus, the next words are stated to explain the matter…
9 If she is a wall,
im khomah hi – “If wall, she.” The khomah is a wall, but the idea is not like a wall around a house. Rather, it is generally one of protection. For example, its first use in Scripture was at the exodus from Egypt. There it said –
“So the children of Israel went into the midst of the sea on the dry ground, and the waters were a wall [khomah] to them on their right hand and on their left.” Exodus 14:22
The walls of Jericho were described with this word, as are the exterior walls of many cities in the Old Testament. Understanding the meaning, the words metaphorically speak of her ability to handle her state of maturity.
It is essentially asking, “Is she a wall of protection for her virginity? Is she guarding it and mentally able to retain it by shunning advances and not caving to her own cravings?” If so…
9 (con’t) We will build upon her
A battlement of silver;
nivneh aleha tirath keseph – “Build upon her enclave – silver.” The word tirah is rare, being seen only seven times in Scripture. It is variously translated as a fortress, hamlet, castle, habitation, palace, row, etc. It comes from tur, a word meaning to range in a regular manner. Thus, it is a row.
Based on the other uses, I define it as an enclave, meaning a distinct territorial, cultural, or social unit enclosed within, or as if within, foreign territory. The meaning would be that they would adorn her with rows (an enclave) of silver to highlight her beauty, something you wouldn’t do with a daughter who tended toward being a floozy.
Adorning her in such a way would only draw more attention, and thus more temptation, toward her. However, if she were a wall, highlighting her beauty would elevate her above the others as the epitome of virgin beauty.
Saying an enclave of silver was built upon her means that she was enclosed and yet marvelously highlighted, something we would think of in a modern, well-kept enclave.
As for keseph, silver, it is the common metal for transactions, often being translated as money. However, in typology, it is consistently used to signify redemption.
With the idea proposed above concerning the younger sister being a wall, another possibility may arise concerning her…
9 (con’t) And if she is a door,
v’im deleth hi – “And if door, she.” The deleth, door, comes from dalah, to dangle. The word is used when referring to drawing out water from a well. When a bucket is drawn in this manner, it swings to and fro, like a door swinging back and forth.
Thus, the deleth signifies something swinging, as a door on its valve, like the door at the front of the church. The meaning, then, is that she may grow up to be someone who is willing to swing open, allowing access where it should not be allowed.
This could range from a girl who spends too much time hanging around with guys to one who is morally unsound in her interactions with them. If she turns out to be like this…
9 (con’t) We will enclose her
With boards of cedar.
Rather: natsur aleha luakh arez – “Confine upon her tablet – cedar.” The word luakh is a tablet. For example, it is the word used to describe the tablets of the Ten Commandments. The word is derived from a root signifying “to glisten.” It is thus a tablet which is polished and smooth.
This particular tablet is said to be of erez, cedar. That is from araz, to be strong or firm. This is set in contrast to the silver. If she is a wall, they will highlight her beauty for all to see. If she is a door, they will place over her a tablet of cedar.
The idea of a chastity belt is the intent, but not literally. Rather, she is to be kept chaste as they keep her out of the public eye as if she were hidden away behind a tablet of cedar. So which will it be???
10 I am a wall,
ani khomah – “I – wall.” I identify the girl being spoken of as Solomon’s beloved, who has been the subject of the entire song, rather than referring to her younger sister. It is looking back on when she was young and immature, wondering how she would turn out.
Now, she proclaims that she is a wall. Her morals and her interactions have proven her faithfulness as she matured, and as a husband was anticipated for her. This appears evident from her repeated words to the daughters of Jerusalem about not wakening or awakening love until she inclined.
Her walled state continued, even as she matured. That is seen with her next words…
10 (con’t) And my breasts like towers;
v’shaday kamigdaloth – “And my breasts – according to the towers.” She grew up, and her breasts had become fully developed. Despite her mature age, she remained a wall. Therefore…
10 (con’t) Then I became in his eyes
As one who found peace.
az hayathi b’enav k’motseth shalom –
“Then became in his eyes,
According to finding peace.”
The words are difficult, and interpretations vary widely. But the meaning seems to be that because she remained a wall. Solomon’s advances before their wedding night were rebuffed. If they weren’t, Solomon would never have truly found peace with her.
However, in being steadfast and awaiting love to arise, she became one who had found peace and also became the source of peace for her beloved.
Remembering that Solomon is sh’lomoh, a word etymologically connected to shalem (to be whole or complete), shalom (safe, i.e., peace), and shillumah, (reward or recompense), it appears she is making a pun on his name. She has found shalom with Solomon…
Cause Me to hear your voice!
Let it go throughout the world
Open your mouth, it is the right choice
May the words come forth, let them be unfurled
Many will hearken and join with you
As long as the word continues to be spoken
Speak the word! This you shall do
And I have left behind for you a Token
Cause Me to hear your voice!
Let it go throughout the world
Let the nations triumphantly rejoice
When the words of life to them are unfurled
II. Bolt, My Beloved!
11 Solomon had a vineyard at Baal Hamon;
Rather: kerem hayah lishlomoh b’vaal hamon – “Vineyard became to Solomon in Baal Hamon.” The sudden introduction of the acquisition of a vineyard is striking. It is as if the thought just jumped out of nowhere. And yet, it is certainly intentional. Otherwise, the words would seem incongruous, even bizarre.
The vineyard represents the cultural side of humanity. There are various vineyards that represent various cultures. The name Baal Hamon comes from two words. The first is baal, lord or master. The next, hamon, signifies a multitude, like a horde. It can also signify a great commotion.
That word is from hamam, an onomatopoeia meaning to make a loud sound, like our word hum. Therefore, the name means Lord of a Multitude. Next, it says…
11 (con’t) He leased the vineyard to keepers;
Rather: nathan eth ha’kerem lanot’rim – “Gave the vineyard to ‘the guardings.’” The word “leased” is the intent, but saying “gave” indicates that the custody has been given into their hands. The term “the guardings” signifies those who are put in charge of it and who are to ensure it is tended to properly.
With this responsibility set upon them, it next says…
11 (con’t) Everyone was to bring for its fruit
A thousand silver coins.
The verb is causative: ish yavi b’phiryo eleph keseph –
“Man, he caused to bring in his fruit –
Thousand silver.”
In Solomon’s vineyard at Baal Hamon, each man guarding it (tending to it), is expected to produce fruit according to one thousand of silver.
The number is a multiple of ten, which means completeness of order, marking the entire round of anything. It “implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete” (Bullinger).
Next, she says…
12 My own vineyard is before me.
Her words are emphatic: karmi sheli l’phanay – “My vineyard, that to me, to my faces.” This refers back to the words of verse 1:6. She is not referring to an actual vineyard, but to herself –
“Not seeing me, that I swarthy,
That tanned me the sun.
Sons my mother burned in me.
Set me keeping the vineyards.
My vineyard, that to me, not kept.” Song of Songs 1:6
In essence, she is saying that she is her own vineyard and has kept, maintained, and guarded herself, reserving herself for only one. That one, and the benefits of her efforts are…
12 (con’t) You, O Solomon, may have a thousand,
ha’eleph l’kha sh’lomoh – “The thousand to you, Solomon.” The proceeds of her efforts, the completeness of order where nothing is lacking, belong to him. She has yielded herself and her efforts to him….
12 (con’t) And those who tend its fruit two hundred.
u-matayim l’not’rim eth piryo – “And two hundred to ‘guardings its fruit.’” This is referring to those who watched over her as noted in verses 8:8 and 8:9. Before she could tend to her own vineyard, those who tended to it are to be recompensed.
Of the number two hundred, Bullinger, while providing sufficient examples from the Bible, says that it signifies insufficiency. Next…
13 You who dwell in the gardens,
hayavosheveth baganim – “The ‘sitting in the gardens,’” It is Solomon speaking to the beloved. She is in her place of contentment, sitting in the gardens. It is her place of rest and happiness.
13 (con’t) The companions listen for your voice—
khaverim maqshivim l’qolekh – “Associates causing to hearken to your voice.” The meaning of this and the next clause is debated. However, it appears that Solomon is telling her that those who have known her have heeded her words. The verb being causative means that when she spoke, it caused them to listen, hear, and attend to what was said.
Because of this, he next says…
13 (con’t) Let me hear it!
hashmi’ini – “Cause me to hear!” The previous clause used the word qashav, to listen, but implying paying heed, as in regarding and responding. Here, it is the word shama, to hear. The sense is to hear intelligently. She has caused others to hearken to her voice, and now he wants her to speak (or maybe sing) so that he can hear.
In response, she says…
14 Make haste, my beloved,
Rather: berakh dodi – “Bolt, my beloved.” The words are similar to verse 2:17, but with some differences –
“Revolve!
Resemble to you, my beloved…” 2:17
“Bolt, my beloved!
And resemble to you…” 8:14
The word here is berakh, to bolt. But it is always in the sense of fleeing or driving someone away. There is no indication of location. And so it is unknown if she is asking him to bolt toward her, as in verse 2:8, or away from her, as in verse 2:17. The verb is used in this same form three other times. Each instance signifies to flee.
As he bolts, she says to him…
14 (con’t) And be like a gazelle
Or a young stag
ud’meh l’kha litsvi o l’opher ha’ayalim –
“And resemble to you
To gazelle or to fawn, the stags.”
The second clause is identical to the corresponding words of verse 2:17. The ts’viy, gazelle, comes from tsavah, to amass or swell, and thus prominent. That also leads to the idea of beauty or splendor, which is a prominent trait. As such, the word is used to describe the gazelle because of its graceful beauty.
The opher is a fawn of the stags. The word is derived from aphar, dust, thus signifying the dusty color of the fawn. The ayyalah, doe, is the feminine form of ayal, a stag. That ultimately comes from a root signifying strength. Being a fawn of the stags, it would have a strong form and be dusty in appearance.
He is to be like one of these animals…
*14 (fin) On the mountains of spices.
al hare v’samim – “Upon mountains fragrances.” The parallel thought in verse 2:17 was “Upon the mountains division.” It is that which was to divide them again until the right time. This time, however, she says the mountains of bosem, fragrance. Being plural, it is the mountains of fragrances.
As always, a mountain is a lot of something gathered. In typology, it is synonymous with a large but centralized group of people.
The number is set at two
They form a whole, My word it contains
No other number will do
But in these two, there is the severing of your chains
They provide what you need
To find and be granted eternal life
So study up, and do it with speed
In them is found the ending of strife
It is not one, five, seven, or three
No, the testaments are numbered at just two
In them, are words to make you free
Just these two suffice, nothing else will do
III. Jesus in the Details
This passage continues the thought from the first half of Chapter 8. Verse 8 began with the thought of having a little sister. It is the redeemed noting that a sister exists who is in a state of immaturity, indicated by having no breasts.
As has been seen, her breasts picture the two testaments. It is looking back on a time when the beloved did not yet have access to the Bible.
That there is a younger sister means there are those who are older. Without specifying who they are, they are the ones who watch over her. When her time comes, what will be done for her? Two choices were given for the time when her breasts had developed.
The first option was that she would be a wall. If so, they would build upon her an enclave of silver. Silver signifies redemption. If she were a door, they would confine upon her a tablet of cedar, meaning a firm tablet.
Without needing to consider the tablet of wood, she proclaims that she is a wall. Thus, by default, she is adorned with an enclave of redemption. It speaks of the status of believers since the coming of Christ, adorned in redemption.
The idea is that any redeemed person is a part of the row of redeemed wherever they may be. Thus, it is one enclave over the entire world, even if spotted in rows among the nations.
The proclamation that her breasts are “according to towers” signifies that the two testaments of the word of God are fully developed and prominently on display. The symbolism is similar to that seen in Joshua and Judges in the sense that it excludes additions to the two-fold nature of the Bible.
In other words, adding the apocrypha, as the Catholics did in the 1400s, or the Book of Mormon in the 1800s, is proven to be a false, heretical addition to the word of God.
With the statement concerning her breasts, she then said –
“Then became in his eyes,
According to finding peace.”
The granting of peace is finally and fully realized in the completion of Christ’s work, something only understandable with the completion of both testaments of the Bible.
From there, the words referred to the vineyard, the cultural expression, that had become to Solomon in Baal Hamon (Lord of a Multitude). It speaks of Christ receiving authority over the vineyard noted in Matthew 21 –
“There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country. 34 Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit. 35 And the vinedressers took his servants, beat one, killed one, and stoned another. 36 Again he sent other servants, more than the first, and they did likewise to them. 37 Then last of all he sent his son to them, saying, ‘They will respect my son.’ 38 But when the vinedressers saw the son, they said among themselves, ‘This is the heir. Come, let us kill him and seize his inheritance.’ 39 So they took him and cast him out of the vineyard and killed him.” Matthew 21:33-39
Being Lord of a Multitude speaks of Jesus as the Lord of all the redeemed. However, not all in the vineyard are the redeemed of the Lord.
Each man was to bring forth a thousand of silver for its fruit. In other words, the expectation was to be completeness of redemption. The poem doesn’t deal with that issue from Matthew any further because it isn’t the subject of the love story.
Rather, the woman picturing the redeemed is. She said that she had kept her own vineyard. She guarded it and reserved it only for one, her beloved. In doing so, she grants to Solomon the thousand. This means that the completeness of the redemption belongs to him (picturing Christ) alone.
It speaks of the complete reliance on Him and His redemption alone. The redeemed have no share in the process. The note about the two hundred to those who guarded its fruit speaks of insufficiency. In other words, it is referring to those who came before the woman, specifically noted in verses 8:8 and 8:9.
As they came before the church, it refers to Israel, who guarded the fruit of the vineyard until the woman came. They were under the law, something insufficient for redemption.
This doesn’t mean that none of those during the time of the law are redeemed, but it speaks of the wages of being under the law. They are insufficient to save. Whether before or after the coming of Christ, only faith in Him can save.
Next, in verse 13, came Solomon’s words about his beloved sitting in the gardens. Gardens are places where things are planted and watered. They then increase and bear fruit. They are also often places of order and arrangement, such as rock gardens. The beloved is said to be the one “sitting in the gardens.”
The word sit generally means to dwell. It is one of the many metaphors Paul uses concerning the gospel, where one plants, another waters, and God gives the increase. It is as if the nations are gardens and the voice of the beloved goes out, causing her associates to hearken to her voice. This is the call and positive response to the gospel.
Solomon then says, “Cause me to hear!” It is not a call for him to hear and hearken, but to hear (shama) the sound of her causing others to hearken (qashav).
In response, the poem closes with the words of the woman in verse 14. She tells her beloved to bolt in a manner similar to verse 2:17. The main difference, however, was instead of upon the mountains of division, he was to bolt upon the mountains of fragrances.
Mountains, being synonymous with large but centralized groups of people, speak of the nations of the world. Being the mountains of fragrances, it refers to what Paul says in 2 Corinthians 2 –
“Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. 15 For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. 16 To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things?” 2 Corinthians 2:14-16
In other words, it is essentially the church calling out to the Lord, “While you are gone from us, and until the day we are eternally united, we know You will be with us as we go throughout the world sharing the knowledge of You, to every nation, tribe, and tongue.”
With the poem complete, it leaves the future open and unfinished in one way, but it assures us that there is a completion that lies ahead. The “Song the songs” is written as it is to show us the intimacy that God has in His heart for His people because of Jesus.
The redeemed of the world from any time, age, or dispensation are only credited with salvation because of what He has done. And yet, it is clear from these final verses that our participation is included. But it is not participation that merits salvation. Rather, we understand and accept the salvation, by faith, that has been offered by God.
The woman gave the silver of her field, meaning herself, to Solomon. Our redemption rightfully belongs to Jesus because we are betrothed to Him. Who we are and what we do in maintaining our vineyard, our cultural expression, is His because we are members of His called-out people. There would be no church without Christ, who heads the church.
The interactive nature of our relationship with God in Christ is on full display in the pages of this wonderful, tender, and amazingly beautiful book. The intimacy of the two beloveds should be considered and meditated upon by each of us as we await the final consummation of our relationship with God.
God is sharing Himself with us in Christ, and we are to reciprocate by sharing ourselves with Him through Christ. We can do it now through the fellowship of the Spirit, and someday it will be realized in its fullness when we are brought before Him for all eternity. And may that day be soon. Amen.
I’m lost in my days
again and again.
I fail You Lord,
the same and the same.
My ups and my downs
keep rolling in,
I try and I fall again,
keep on failing, but believe!
Your love never changes.
Your love doesn’t roll
in and out,
like my failing scroll.
You love is the same
on my ups and my downs.
Forgiveness doesn’t change,
doesn’t turn around.
Like grass in a field
tossed back and forth,
my life’s accomplishments
surely sometimes fall.
Oh, Father Everlasting!
Oh, Lord above all ages!
In a stream of time of sorrows
Your love never changes.
And when the blessings come,
in spite of all my fears,
Your love find me there
and helps my disbelief.
Oh, Praise your Holy name!
Praise your goodness, Lord!
Praise that You remain the same,
no matter where I go.
Your hand will find me there,
Your voice will bring me in.
Since You Are my Shepherd, Lord,
and I’m one of your sheep.
Oh, grass on the fields
tossed back and forth,
my flesh may be weak,
but strong is my soul.
The power in me
Is not of myself,
but from the day
I found my faith.
Oh, Father Everlasting!
Oh, Lord above all ages!
Oh, praise Your Holy name,
for Your love never changes!
Izabela Bednara, 2 February 2025 (Same day we started SS)
Closing Verse: “God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord.” 1 Corinthians 1:9
Next Week: 1 Samuel 1:1-7 Two ladies at odds. Oh man-ah! What could it mean-ah? (Hannah and Peninnah) (1st 1 Samuel Sermon)
The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.
Song of Songs 8:8-14 (CG)
8 Sister, to us, little.
And breasts none to her.
What do to our sister
In the day that spoken in her?
9 If wall, she –
Build upon her enclave – silver.
And if door, she –
Confine upon her tablet – cedar.
10 I – wall.
And my breasts – according to the towers.
Then became in his eyes,
According to finding peace.
11 Vineyard became to Solomon in Baal Hamon.
Gave the vineyard to ‘the guardings’.
Man, he caused to bring in his fruit –
Thousand silver.
12 My vineyard, that to me, to my faces.
The thousand to you, Solomon.
And two hundred to ‘guardings its fruit.’
13 The ‘sitting in the gardens,’
Associates causing to hearken to your voice –
Cause me to hear!
14 Bolt, my beloved!
And resemble to you
To gazelle or to fawn, the stags,
Upon mountains fragrances.
Song of Songs 8:8-14 (NKJV)
8 We have a little sister,
And she has no breasts.
What shall we do for our sister
In the day when she is spoken for?
9 If she is a wall,
We will build upon her
A battlement of silver;
And if she is a door,
We will enclose her
With boards of cedar.
10 I am a wall,
And my breasts like towers;
Then I became in his eyes
As one who found peace.
11 Solomon had a vineyard at Baal Hamon;
He leased the vineyard to keepers;
Everyone was to bring for its fruit
A thousand silver coins.
12 My own vineyard is before me.
You, O Solomon, may have a thousand,
And those who tend its fruit two hundred.
13 You who dwell in the gardens,
The companions listen for your voice—
Let me hear it!
14 Make haste, my beloved,
And be like a gazelle
Or a young stag
On the mountains of spices.