Artwork by Douglas Kallerson
Song of Songs 4:7-11
Unhearted Me!
(Typed 13 January 2025) Thus far, the words of “Song the songs” have portrayed a wonderful love story between Solomon and his beloved. As we have seen, this has provided many insights into God’s love for His people and their relationship with Him.
In the passage today, we again see Solomon rejoice over her, saying things that show how utterly enraptured he is with her. Believe it or not, that describes how the Lord feels about His people.
You may or may not think He feels this way about you, but if you are a believer in God’s promises found in the sending of Jesus the Messiah, you are definitely looked at that way by Him. But what is it that makes it so?
God is not looking at externals. He doesn’t care what you look like, how many teeth you have, or if you are always dirty because you live in poor conditions and have no water for washing. These things are earthly, and they will all pass away in time. So what is it that makes the redeemed of the Lord an object of His great affection, even to the point that He is enraptured with them?
Text Verse: “For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, 9 not of works, lest anyone should boast. 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” Ephesians 2:8-10
We are not saved by our works, but rather by faith. Later I will cite Romans 4, which says we are saved apart from works. This does not mean that we are saved apart from works in the ultimate sense, however. Rather, we are not saved by our works.
Somebody had to do something to restore us to God. That is the point of the law. The man who does the things of the law will live by them. The lesson of the law is that nobody can do those things and live. The infection of sin is too deep.
Thus, God sent Jesus to do the works for us. Being saved apart from works only speaks of what we do. Our faith is to be in the completed works of Jesus. Beyond that, there is nothing in heaven or on earth that can merit salvation for us. This is what grace means. We are getting what we do not deserve, and it comes by faith in what He has done.
How is this pictured in today’s verses? Get ready, you’ll see as we go. Great things 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. My Sister – Completer (verses 7-9)
In the previous verses of this chapter, Solomon went into great detail concerning the beauty of his beloved. Verse 6 was a transitional verse without any gender markers. Thus, it could have been either Solomon or the beloved speaking.
I would guess that it was the beloved. She continued in her direction until the day ended. Assuming it was the woman, I logically connected that with the focus of the saints, meaning Christ, until their time ends and He takes His people to Himself. With that transitional verse complete, the words next return to Solomon…
7 You are all fair, my love,
kulakh yaphah rayathi – “You all beautiful my querida.” Those scholars who assume verse 6 was the woman speaking tend to say that these words include not just her physical beauty but the beauty of her soul as well.
The reason is that the woman has not only displayed physical beauty, but a loving demeanor by what she said in response to his compliments. Assuming it was her speaking, she said –
“Until that puffs the day,
And flit the shadows.
I walk, to me, unto mount the myrrh,
And unto hill the frankincense.”
She would continue her walk until the day ended, demonstrating restraint and focus. She is not just physically lovely but wholesome in character as well. Having noted her all-beautiful state, he repeats the thought in parallelism…
7 (con’t) And there is no spot in you.
u-mum ein bakh – “And blemish not in you.” The word mum signifies a stain or blemish. It can refer to both physical and/or moral blemishes. The thought was expressed concerning Absalom, David’s son –
“Now in all Israel there was no one who was praised as much as Absalom for his good looks. From the sole of his foot to the crown of his head there was no blemish [mum] in him.” 2 Samuel 14:25
Unfortunately, the word concerning Absalom spoke only of his physical perfection as he was a morally corrupt individual. A suitable thought is expressed in the New Testament when referring to the redeemed as having no moral blemish –
“Husbands, love your wives, just as Christ also loved the church and gave Himself for her, 26 that He might sanctify and cleanse her with the washing of water by the word, 27 that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish.” Ephesians 5:25-27
In these words of Ephesians, the moral perfection of God’s people, imputed to them because of the substitutionary work of Christ, is referred to. Solomon, looking upon the perfection of her beauty, most likely inclusive of both physical and moral points, continues…
8 Come with me from Lebanon, my spouse,
The word “come” is only implied in this clause. In typical fashion in Hebrew, the full thought only comes in a later clause: iti mil’vanon kalah – “With me from Lebanon, completer.” What appears to be the case is that after complimenting his beloved for her perfection, which is highlighted by the words of verse 6, he still wants her to stay and participate in the union of love.
Putting verse 6 beside verse 8 allows this to be grasped. She says she will walk unto mount the myrrh and unto hill the frankincense. He then calls those locations Lebanon. The reason he can poetically do this is because the spelling of the two is almost identical –
לְבוֹנָה – l’vonah, frankincense
לְבָנוֹן – l’vanon, Lebanon
Whether she is actually saying that she is going north to Lebanon or not, the fact that she is going to the mount of frankincense is poetically turned into the area of Lebanon –
6.
Until that puffs the day,
And flit the shadows.
I walk, to me, unto mount the myrrh,
And unto hill the frankincense.
8.
With me from Lebanon, completer,
With me from Lebanon – come!
Turn from top Amana, from top Senir and Hermon,
From habitations lions,
From mountains leopards.
Therefore, instead of yielding to her plans of walking to the mountains until the end of the day, he is poetically asking her to come from the mountains to him.
As we have seen, the name Lebanon comes from the same word, lavan, white. That is derived from lavan, to be or make white or to purify. It also signifies to make bricks because bricks whiten when they are dried.
This is the first time he has called her kalah, completer. No other translation uses the word completer, instead they say bride or spouse. However, that is only a description, not really a translation.
The word kalah is derived from kalal, to complete or make perfect. Therefore, it is also often translated as daughter-in-law, such as Judah’s daughter-in-law, Tamar, or Ruth, the daughter-in-law of Naomi.
The thought is probably that the son, and thus the family, is made complete with the acquisition of his bride. Thus, the designation is bestowed upon her as the one who completes or perfects the son: completer. Solomon is saying that she is the one who completes him. Therefore, he repeats the thought…
8 (con’t) With me from Lebanon.
iti mil’vanon tavoi – “With me from Lebanon – come!” Placing the word come at the end of the two clauses rather than at the beginning causes the mind to remain in a state of anticipation. It also provides its own emphasis. He is in an excited state of desire for them to be together. Because of that, he continues with…
8 (con’t) Look from the top of Amana,
Rather: tashuri merosh amana – “Turn from top Amana.” There are two identical verbs that could be used here, both spelled shur. The first is shur (שׁוּר) to spy out, survey, look, etc. The second is shur (שׁוּר) to turn, and thus to travel about.
He has just asked her to come from Lebanon. Thus, he isn’t asking her to join him in looking from the top of a mountain. Rather, he is repeating the thought of the first two clauses by using a different word – “With me, come! Turn from the top of Amana!”
Further, this doesn’t mean that she is in a different location in this clause or in the next clauses. Rather, he is describing Lebanon by her various peaks.
If someone was in Florida and had a girlfriend in New York City, he could poetically say, “Come from New York City! Turn from the Empire State Building, from Trump Tower, and from Rockefeller Plaza!” That is the substance of what is being conveyed here.
As for the name Amana, it is found only here in Scripture. It is derived from the root aman, to confirm, support, or be faithful. As such, it is variously translated as Permanent, Confirmation, Constant, Faithful, etc. The Greek translation uses the word pistis, Faith. Next, Solomon says…
8 (con’t) From the top of Senir and Hermon,
merosh seniyr v’khermon – “From top Senir and Hermon.” The poetic use of mountaintops in Lebanon continues. Senir was first mentioned in Deuteronomy 3:9. It is the Amorite name given to Mount Hermon. The name is also used in 1 Chronicles 5:23 and Ezekiel 27:5. It is believed to mean Glittering Breastplate of Ice. Hermon means Sacred. Solomon next continues with…
8 (con’t) From the lions’ dens,
mim’onoth arayoth – “From habitations lions.” The ari, lion, comes from arah, to pluck. It speaks of the violence of the creature. Thus, he is essentially saying, “Come to me from the place of danger.”
The last lion in Israel was killed in the 16th century, but they have been extinct from Lebanon for almost a thousand years. At the time of Solomon, they were common. He implores her to be safe from them. That thought is then repeated with the next words…
8 (con’t) From the mountains of the leopards.
mehar’re n’meriym – “From mountains leopards.” The namer, leopard is introduced here. The word is derived from an unused root signifying to filtrate, a process that makes something clear or transparent through filtration. The idea is that of spotting as if by dripping. Hence, you come in thought to the spotted coat of the leopard.
Leopards were found in Lebanon until early in the 20th century but are now extinct. There are leopards in Israel, but most are in captivity. It has been about 15 years since any were seen in the wild.
In saying, “from mountains,” it doesn’t necessarily mean he is speaking of many mountains. It may be if he is speaking of Amana, Senir, and Hermon separately.
However, if he is only referring to Senir and Hermon noted in the last clause, it could be a poetic way of calling the one mountain with two names as if they are separate mountains. That would be like saying, “Come with me from Petrograd and Leningrad, from the city of palaces, from the city of white nights, from the places of Peter the Great.”
Everything in the sentence refers to the same place. Therefore, the last designation in the plural, “places of Peter the Great,” is only referring to one place. That seems to be what Solomon is doing here by repeating different names and designations about the same mountain.
However, by making it plural, it can thus provide different typology. In the Bible, a har, mountain, is synonymous with a large but centralized group of people. Making it plural would then refer to various large people groups. Having called to her to come from these places, he next says…
9 You have ravished my heart,
My sister, my spouse;
The words are more of a paraphrase. The Hebrew is simpler: libavtini akhoti khalah – “Unhearted me! My sister – completer.” The word is lavav, a verb coming from levav, the heart. It is in the perfect aspect, so the action is a done deal.
Various translations say ravished, captured, captivated, made my heart beat faster, encouraged me, wounded, bewitched, stolen, etc. All of these depart from the exacting sense of the word. Rather, the simplicity of the word is found in the idea that Solomon has been heartened, but with the meaning of unheartened. It is as if there is nothing left in him for any other.
If she were a genius and he was overwhelmed by her daunting intelligence, he might say, “You have braindeaded me.” If she were a power wrestler with more strength than him, he might say, “You have disarmed me.” The words of Solomon are conveying simplicity of thought.
Also, calling his bride “my sister,” is not without precedent. In Genesis 12 and 20, Abraham truthfully said that his wife was his, akhoth, sister. What started as siblings increased to a married couple.
In Genesis 24, the collective household called Rebekah “our sister.” The word can signify a close female relative or a woman of the same people or nation. In Genesis 26, Isaac said that Rebekah was his sister. Though not true in his case, such exclamations would have been retained in the collective memory of the people.
The scholar Karl Budde noted that in ancient Egyptian love songs, the words “my sister” and “my brother” were used among lovers. This “Song the songs” has already relied on foreign motifs. As such, Solomon is being poetic towards her by saying this. To then explain the relationship further, he again says, khalah, completer.
He elevates the term of endearment, sister, a beloved part of his family, to the thought of her being the completer of the family, his bride. With that, he calls out again…
9 (con’t) You have ravished my heart
libavtini – “Unhearted me!” It is the second and last time the word is used in this form. Being in the perfect aspect, and repeating it in this manner, he is indicating that he is utterly demolished by her. She has ravished and stolen away his heart, as he says…
9 (con’t) With one look of your eyes,
Again, he leaves the words simple, omitting some for effect: b’akhad meenayikh – “In one from your eyes.” All it takes is a glance from her eyes or a flit of them to the left or right, and he becomes completely unhearted. He is so utterly smitten by her that his knees probably buckle and his temples pound. The poor guy. And he continues…
9 (con’t) With one link of your necklace.
The Hebrew is puzzling because of the use of the plural noun. Rather: b’akhad anaq mitsav’ronayikh – “In one necklace from your napes.” The use of the plural seemingly makes no sense. It is the word tsavar, the nape of the neck.
Because of the unusual plural form, some take this as meaning something suspended from the neck. That is how the Greek translation renders it, “…with one chain from your neck.” From there, translations follow that rendering in some form or another. But that could easily be expressed another way.
Those translations that say neck never render them properly in the plural. But the words are so specific that they call for us to consider them and resolve what is being conveyed.
It appears that he is referring to is the softly flowing cervical muscles on her neck as she moves her head. The plural, napes, then accentuates the beauty of each as they form the whole. He has already described her eyes and her neck earlier. These words now complement what he said earlier –
1 Your eyes – doves,
4 According to Tower David your nape,
Built to parapets.
Thousand the shield hang upon it,
All targets the mighties.
9 In one from your eyes,
In one necklace from your napes.
One movement like a dove, and one necklace hanging upon her parapeted tower, drives him absolutely bonkers. And so he continues…
With what will you come before the Lord?
What will you present for the sin of your soul?
What will bring you the great reward?
On what thing will you, your sins roll?
Shall you accomplish a great and noble deed?
Claiming it is worthy of His praise?
Shall giving up a wicked life or one of greed…
Bring you honor, blessing, and eternal days?
Rather, come to your God by faith in His grace
Come to Him with hands empty of any pride
By grace through faith alone will you see His smiling face
And through that alone will you in heaven reside
II. Your Loves (verses 10 & 11)
10 How fair is your love,
My sister, my spouse!
Rather: mah yaphu dodayikh akhoti khalah – “How beautified your loves, my sister – completer.” In Chapter 1, she twice spoke of her beloved’s loves, meaning his doting affections. In this verse, he twice returns that thought to her.
However, he uses the perfect aspect, beautified. And further, rather than her doting affections, he appears to be equating her loves to her physical attributes that he just spoke about. Hence, the word beautified.
Her attributes are complete in the perfection of their beauty. There is nothing he would change to make her more beautiful. Instead, they stand as a testament to the intrinsic perfection they bear.
Following the Greek, some translations says, “breasts” rather than “loves.” The words are similar, dod and dad. Therefore, the Latin, Aramaic, and several English translations go with this. This is certainly not right. First, he has already described her breasts in verse 4:5 using the word shad, a completely different word.
If he was describing them again, one would assume he would again use that word. Second, it was already seen in Chapter 1 that she was using parallelism in the use of this word in the plural. It would make sense that he is doing the same as well.
1:2 Kiss me from kisses his mouth –
For good your loves from wine.
4:9,10 – In one from your eyes,
In one necklace from your napes.
10 How beautified your loves, my sister – completer.
That thought then continues with a thought that carefully mirrors her words to him from Chapter 1…
10 (con’t) How much better than wine is your love,
mah tovu dodayikh miyayin – “How bettered your loves from wine.” The meaning is that her attributes are better than wine. The word “from” in this clause is being used in a comparative sense: “Wine is good, but your loves are better.”
As with the previous clause, the verb is in the perfect aspect. Her attributes exceeded the bar set forth by wine. He would rather drink in the beautiful qualities of her physical attributes with his eyes than drink in the stimulating attributes of wine with his lips. What she offers is way better.
His next words continue to mirror in content what she said after she noted his loves –
1:2 Kiss me from kisses his mouth –
For good your loves from wine.
3 To aroma – your oils good,
Oil pouring – your name.
She notes his aroma based on the cologne he uses. He next notes hers here based on the perfume she uses…
10 (con’t) And the scent of your perfumes
Than all spices!
v’reakh s’manayikh mikal b’samim – “And aroma your oils from all fragrances.” She has anointed herself with oils that exceed (from all, meaning greater than) all other fragrances. Her smell, then, is otherwise incomparable. It is simply the best. Having noted that, Solomon continues to speak affectionate words to his beloved completer…
11 Your lips, O my spouse,
Drip as the honeycomb;
Rather: nopheth titoph’nah siphthothayikh kalah – “A dripping drops your lips, completer.” The word nopheth comes from nuph, to quiver. That leads to the sense of shaking to pieces and thus to drip. It is usually associated with honey, and so, most translations add that in, assuming that is what it is talking about. But it simply means a dripping.
The next verb, nataph, signifies to ooze, and thus to distill into drops. To get the somewhat alliterative sounds provided by the Hebrew, saying, “A dripping drops” fits well. The meaning here is not a literal dripping as if she is drooling on herself.
Rather, Solomon is speaking of her words, how what she says is perfectly pleasant and sweetly soothing to him. The exact same words, nopheth titoph’nah, are used of the speech concerning the wayward woman in Proverbs 5 –
“A dripping drops lips wayward,
And smooth from oil her mouth.” Proverbs 5:3
The meaning is that the words of an adulterous woman flow across her lips like a soft oozing while the words of her mouth are smoother than oil. In the case of his completer, her words likewise ooze forth smoothly. He next explains what that means, saying…
11 (con’t) Honey and milk are under your tongue;
devash v’khalav takhath l’shonekh – “Honey and milk under your tongue.” This is what produces the dripping. It is as if her lips are moistened with honey and milk as she speaks. The words are to be taken metaphorically.
Honey is sweet. Therefore her words are filled with sweetness as she speaks. It is reflective of the words of the psalm –
“How sweet are Your words to my taste,
Sweeter than honey to my mouth!” Psalm 119:103
Milk is used to express that which sustains, nourishes, and refreshes with its richness, such as –
“Whereas you have been forsaken and hated,
So that no one went through you,
I will make you an eternal excellence,
A joy of many generations.
16 You shall drink the milk of the Gentiles,
And milk the breast of kings;
You shall know that I, the Lord, am your Savior
And your Redeemer, the Mighty One of Jacob.” Isaiah 60:15, 16
As such, he is saying that her words do just this for him. The richness of what she says sustains, nourishes, and refreshes him as she speaks. It is as if sweetness, life, and vibrancy are found in her speech. Understanding this, his words next say…
*11 (fin) And the fragrance of your garments
Is like the fragrance of Lebanon.
v’reakh salmothayikh k’reakh l’vanon –
“And fragrance your garments,
According to fragrance Lebanon.”
The Coverdale Bible of 1535, along with the Catholic versions that follow from the Latin Vulgate, convert Lebanon to frankincense. But this is unnecessary.
Lebanon is famous for its cedars, an especially aromatic tree. Like the juniper, they are both in the plant order of pinales. Walking through a copse or forest of them is marvelous.
But probably more to the point is that Solomon built and paneled a house in Jerusalem from Lebanese cedars –
“He also built the House of the Forest of Lebanon; its length was one hundred cubits, its width fifty cubits, and its height thirty cubits, with four rows of cedar pillars, and cedar beams on the pillars. 3 And it was paneled with cedar above the beams that were on forty-five pillars, fifteen to a row. 4 There were windows with beveled frames in three rows, and window was opposite window in three tiers. 5 And all the doorways and doorposts had rectangular frames; and window was opposite window in three tiers.” 1 Kings 7:2-5
Smelling the aromatic cedar every day would be a constant reminder of Lebanon. It would be something that became soothing and comforting each time he entered.
Likewise, smelling her would similarly remind him of how good she smelled each time she was near. Equating her to Lebanon makes complete sense when understanding Solomon’s surroundings.
As this is surely the fragrance he is referring to, even if it is not mentioned specifically, understanding the symbolism is worth the effort to consider –
The cedar, erez, ultimately comes from a word signifying firm or strong. The cedars of Lebanon are referred to many times in Scripture. They denote strength and firmness.
When equated to a person or a nation, the cedar refers to one who is great and mighty. In Ezekiel 17, Zedekiah, king of Judah, is equated to a sprig taken from a cedar of Lebanon. Assyria is equated to a cedar in Lebanon in Ezekiel 31.
With that, the verses of the passage are complete for today. However, we can find hints of God’s love for the redeemed in this passage as well.
Verse 7 noted his beloved’s completely beautiful nature (all beautiful) and that she was without spot. As before, the same general terminology is used when referring to the church. Ephesians 5 said –
“Husbands, love your wives, just as Christ also loved the church and gave Himself for her, 26 that He might sanctify and cleanse her with the washing of water by the word, 27 that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish.” Ephesians 5:25-27
The physical beauty of Solomon’s beloved is perfectly reflected in Paul’s description of the church. But more than how she is portrayed is how that came about, Christ “gave Himself for her.” That refers to His death on the cross.
Thus, we once again are given an insight into why this book, the “Song the songs,” is read by the Jews every year at the Passover. They have not made the connection that God is exactingly showing between the redeemed and Solomon’s lover.
However, these patterns can never be derived from Scripture unless they are studied as a whole, something Israel is not yet willing to do.
Verse 8 brought in Lebanon. Either it or frankincense has been brought into the narrative multiple times in the book. Both are derived from the same root and both point to the process of purification through works, emblematic of Jesus’ work on the cross. It is He who suffered for His people. It is His works that provide purification for them.
Verse 8 also introduced the word kalah, which I translate as completer. It refers to that which brings the family to a state of completion, or perfection. We need to be careful when we put on our typology thinking caps.
God is fully sufficient, and He needs nothing. Jesus is God. But Jesus is also human. Having a wife for a man is something that brings a state of completion to him and, thus, to the family.
There is something about the Lord presenting the church as a bride to Himself that brings about its own state of completeness. If it were not so, there would be no reason for Him to die on the cross and then to prepare the church as a bride for Himself.
Hence, we can find something useful and appropriate in the wording Solomon uses here. Saying, “With me from Lebanon, completer,” is telling us that the Lord is acquiring His redeemed from His work, and they (represented by her) provide a completion to His works. Repeating the thought accentuates the fact that it is by His work alone that it is accomplished, “With me from Lebanon – come!”
Immediately after that, the words say, “Turn from top Amana.” The imperative is to come to him by Faith (Amana). There is no other way to do so. Can’t you just see the words of the text verse clearly in this?
Next Senir, Glittering Breastplate of Ice, and Hermon, Sacred, point to purification and being set apart. The name Senir is given because of the white-capped nature of Hermon, thus purification. Hermon, being sacred, speaks of heaven, meaning that which is granted to the redeemed because of their faith. To Ephesians 2 again –
“But God, who is rich in mercy, because of His great love with which He loved us, 5 even when we were dead in trespasses, made us alive together with Christ (by grace you have been saved), 6 and raised us up together, and made us sit together in the heavenly places in Christ Jesus.” Ephesians 2:4-6
The words concerning the habitations of lions and the mountains of leopards give the sense of being saved from dwellings of those who will harm believers and from among the many nations of the earth.
Calling the beloved a sister along with a completer speaks of intrinsic nature. Jesus isn’t an angel as the JW’s maintain. He is fully human. Therefore, the church in nature is a “sister” type relationship, just as when the whole family, mother included, identified Rebekah as a sister.
The next verses referred to the enthralling beauty of the bride. Without trying to find a type or analogy in each one, it is sufficient to say that because Christ has prepared a bride for Himself, He is absolutely enthralled with who she is. Paul speaks of the various parts of the body, each having its own set purpose.
Likewise, the make up of the redeemed does as well. There is no part He will not rejoice over because they are His from Himself. Solomon could proclaim, “How bettered your loves from wine.” So, too, the Lord proclaims this over His redeemed.
Psalm 104:15 says wine “makes glad the heart of man.” But to the Lord, the attributes of His bride far exceed that. Noting the “dripping the drops” of the beloved’s lips and that honey and milk were under her tongue, signifies that the proclamation of the Lord’s people is sweet, sustaining, nourishing, and refreshing in their richness –
“For with the heart one believes unto righteousness, and with the mouth confession is made unto salvation. 11 For the Scripture says, ‘Whoever believes on Him will not be put to shame.’ 12 For there is no distinction between Jew and Greek, for the same Lord over all is rich to all who call upon Him. 13 For ‘whoever calls on the name of the Lord shall be saved.’” Romans 10:10-13
As for the final words of the verses, which refer to the fragrance of her garments being according to the fragrance Lebanon, it means that those who are saved by the Lord bear the fragrance of His works. That is seen in both testaments, but Revelation 3 is sufficient to see this –
“He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life; but I will confess his name before My Father and before His angels.” Revelation 3:5
To overcome is explained by John as accepting the message of God in Christ –
“For whatever is born of God overcomes the world. And this is the victory that has overcome the world—our faith. 5 Who is he who overcomes the world, but he who believes that Jesus is the Son of God?” 1 John 5:4, 5
The Father/Son relationship, speaking of accepting the deity of Jesus Christ through faith, is what allows one to overcome.
This is the typology and meaning of what is presented in the passage today. A love story between God and the redeemed of the world is being presented. It is all possible because of, and it is all centered on, the work of Jesus Christ.
The redeemed of all ages are brought near to God in the same way, through faith. Some were looking forward to His coming, others look back on it, but all are saved through what God has done through Him. Salvation is of the Lord. Thank God for Jesus Christ our Lord. Amen.
Closing Verse: “But to him who does not work but believes on Him who justifies the ungodly, his faith is accounted for righteousness, 6 just as David also describes the blessedness of the man to whom God imputes righteousness apart from works:
7 ‘Blessed are those whose lawless deeds are forgiven,
And whose sins are covered;
8 Blessed is the man to whom the Lord shall not impute sin.’” Romans 4:5-8
Next Week: Song of Songs 4:12-16 There is no need for her to be shov-ed, he just asks… (Come My Beloved) (11th Song of Songs 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 4:7-11 (CG)
7 You all beautiful my querida,
And blemish not in you.
8 With me from Lebanon, completer,
With me from Lebanon – come!
Turn from top Amana,
From top Senir and Hermon,
From habitations lions,
From mountains leopards.
9 Unhearted me! My sister – completer,
Unhearted me!
In one from your eyes,
In one necklace from your napes.
10 How beautified your loves, my sister – completer,
How bettered your loves from wine,
And aroma your oils from all fragrances.
11 A dripping drops your lips, completer.
Honey and milk under your tongue.
And fragrance your garments,
According to fragrance Lebanon.
Song of Songs 4:7-11 (NKJV)
7 You are all fair, my love,
And there is no spot in you.
8 Come with me from Lebanon, my spouse,
With me from Lebanon.
Look from the top of Amana,
From the top of Senir and Hermon,
From the lions’ dens,
From the mountains of the leopards.
9 You have ravished my heart,
My sister, my spouse;
You have ravished my heart
With one look of your eyes,
With one link of your necklace.
10 How fair is your love,
My sister, my spouse!
How much better than wine is your love,
And the scent of your perfumes
Than all spices!
11 Your lips, O my spouse,
Drip as the honeycomb;
Honey and milk are under your tongue;
And the fragrance of your garments
Is like the fragrance of Lebanon.
