Artwork by Douglas Kallerson.
Song of Songs 5:9-16
This – My Beloved
This – My Friend
(Typed 3 February 2025) We have seen in “Song the songs” that Solomon is a type of the Lord and his beloved is a type of the redeemed. It isn’t necessary to define this relationship only in terms of the church, as some have done.
Nor is the book an allegory that refers to Israel and the Lord alone. Rather, the same Lord who covenanted with the church previously covenanted with Israel. Further, His word promises that they, as a nation, will be brought into the New Covenant.
The book expresses a state of love that exists between the Lord and His redeemed, and between His redeemed and Him. But where does our love for Jesus come from? People might say, “I love Jesus because of what He has done for me.”
Well, that’s great, but where does knowing what He has done come from? You say, “From the cross. My love for Jesus is because of the cross. That is what He did for me. He died on the cross.” But that still doesn’t answer the question.
I mean, did any of us walk down the road and see Jesus hanging on a cross? No. And even if we saw someone hanging on a cross, we wouldn’t say, “That guy saved me so that I can go to heaven.”
Rather, our knowledge of Jesus comes from the word that tells us about Jesus.
Text Verse: “For this reason we also thank God without ceasing, because when you received the word of God which you heard from us, you welcomed it not as the word of men, but as it is in truth, the word of God, which also effectively works in you who believe.” 1 Thessalonians 2:13
We read or heard the word and we believed. We haven’t seen Jesus. Apart from the Bible, we would not know Jesus ever existed. And for all we know, someone could have made up the Bible and told us it was the truth, meaning we have believed in a lie.
And yet, without the proof, without sight, we believe. Something in us has told us that the proposition is sound, that it can be trusted, and so we believed it. That is faith.
The Bible says there will be a rapture for believers someday. Believing in that, too, is faith. There are Christians who believe in Jesus and have trusted Him to get them to heaven, and yet they have zero faith in the doctrine concerning the rapture.
So faith is not only based on what the Bible says, but on its interpretation as well. Various cults and sects say they believe in Jesus while holding to the Bible, but at the same time, they don’t believe that Jesus is God incarnate.
How do we know they are rong and we are write? The odds are that we are trusting in what we were told. But people say a lot of things. Be sure to listen and assimilate, and then go the extra step to verify.
However, there is a point, even with a total and right understanding of Scripture, that we still must have faith. The woman in the passage today is asked why she feels the way she does about her beloved.
If someone asks why you believe in Jesus, it is proper that you are prepared to explain why you believe what you believe. In doing so, you very well may stir up in them the same saving faith that you possess.
Such great lessons as this 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. The Beautiful in the Women (verse 9)
Verses 2-8 conveyed the details of the woman’s dream. She was allured by her beloved, but she rejected his advances, after which she changed her mind and went out in search of him in the city. The verses ended with –
“Adjured you, daughters Jerusalem,
If find my beloved,
What declare to him?
That rubbing love, I.”
Next, we begin with the response from the daughters of Jerusalem…
9 What is your beloved
More than another beloved,
mah dodekh midod – “What your beloved from beloved?” The word from is used as a comparator. Despite being singular in the second use of beloved, it isn’t merely asking “more than another” as the NKJV renders it. Instead, it implies the all-encompassing “any other,” as in, “What makes your beloved more beloved than any other beloved?”
It is a collective call from the daughters of Jerusalem, each with her own thoughts about a beloved. But they sense that this woman feels her beloved is more desirable than any other. And yet, that actually makes sense to them because she is…
9 (con’t) O fairest among women?
hayaphah banashim – “The beautiful in the women?” The daughters acknowledge that her beauty is the epitome of feminine beauty, reflected in the words “in the women.” The word “in” is used as a response to their own question “from.”
She is the embodiment of beauty, and she is being rubbed with love for her beloved. Therefore, there must be something about him that makes him more than any other beloved. And so, they again ask…
9 (con’t) What is your beloved
More than another beloved,
That you so charge us?
mah dodekh midod shekakhah hishbatanu –
“What your beloved from beloved,
That thus adjured us?”
The words of the earlier clause and this one probably shouldn’t be taken as if they are unaware of the answer. They understand it to be true. It is a self-evident fact that he is greater than any other beloved. However, they are providing her with the chance to express it out loud.
She is the height of beauty. He has selected her because of this. He is already the epitome of what a beloved exemplifies. The daughters of Jerusalem ask her to explain his state of “moreness” to them.
She has adjured them that if they find him, they are to tell him that she is being rubbed with love, worn down from her passion for him. They are like a bunch of girls in the college dorm saying, “Oooh, he is SO dreamy. Tell us all about him!” And so, she responds…
My Beloved is above all the others
He is the epitome of what one could ever expect
If you will allow me my druthers
I will explain the things in Him I detect
He is glorious in all ways
He is majestic above all the rest
He is beautiful for endless days
Of all those better and better, He is the best
Never will I remove my eyes from looking unto Him
Forever I will wait in hope, Him to see
Though life passes by and the days grow dim
I will keep my eyes fixed on His majesty
II. His Entirety – Delightnesses (verses 10-16)
10 My beloved is white and ruddy,
The translation makes no sense. Rather: dodi tsakh v’adom – “My beloved dazzling and red.” To say “white and ruddy” is to confuse the single thought with two dissimilar thoughts. White is not red.
Here we are provided a new word, tsakh. It will be found only four times. It is derived from tsakhah, to be dazzling white, a word found only in Lamentations 4:7. However, the dazzling white should not be understood as simply white-white. Instead, it is the brilliance that radiates against or out of the white. The sense can be seen in the transfiguration –
“Now it came to pass, about eight days after these sayings, that He took Peter, John, and James and went up on the mountain to pray. 29 As He prayed, the appearance of His face was altered, and His robe became white and glistening.” Luke 9:28, 29
The white (leukos) is accompanied by the word exastraptó, to flash like lightning. It is derived from ek, out, and astraptó, to shine like lightning. It is an intensification of light coming forth from the light. This is undoubtedly the sense of the Hebrew word tsakh being used here. One of the other uses of it is in Jeremiah 4 –
“At that time it will be said
To this people and to Jerusalem,
‘A dry [tsakh] wind of the desolate heights blows in the wilderness
Toward the daughter of My people—
Not to fan or to cleanse—” Jeremiah 4:11
The word here is variously translated as dry, hot, burning, searing, scorching, etc. But it is the effect on the surrounding air that is being referred to. Hence, it is a wind that dazzles, like a heat haze which causes a mirage.
Therefore, the description she provides is of one who is adom, red, in his humanity, but his color flashes forth in brilliance, dazzling the eyes of his beloved. As such, he is…
10 (con’t) Chief among ten thousand.
Rather: dagul mer’vavah – “Bannered from a myriad.” The words are given to accentuate the previous clause. The word dagal means to raise a flag. As such, it figuratively is used as “to be conspicuous.” It is derived from a primitive root meaning to flaunt. One can think of his appearance as encompassing him, setting him apart from all others. Thus, he is bannered.
The next word mer’vavah signifies from (m) abundance (revavah). Being a singular indeterminate noun, it is thus a myriad. As such, she is saying that he stands out (is bannered) like a flag among all others surrounding him.
With this general but poignant description of him, she will next identify and describe ten aspects of him that are exceptional: his head, locks, eyes, cheeks, lips, hands, body, legs, countenance, and mouth…
11 His head is like the finest gold;
Rosho – “His head.” I believe each of these descriptions should have a pause after the main subject. From there, the subject is then defined through the use of metaphor. The reason for this is that she gives the subject and then stops to think about it before giving more descriptors. You can almost hear her sigh as she says it… “His head! O, his head! Ahhhhh.”
As for the description of his head, my translation is bucking against all others: kethem paz – “Ore – refinement.” All translations say “gold” with the exception of the GNT, which says “bronzed.” The GNT realized that gold isn’t correct, but the word is a noun, not an adjective.
The word kethem comes from katham, to carve or engrave. Hence, it is something carved out. Ore, regardless of its content, is carved out. It could be gold, platinum, etc. The next word phaz comes from pazaz, to refine. Thus, it is refined ore. But as a noun, it signifies “refinement.”
She is referring to the absolute purity, not the color or type. If copper is brought out, it must be refined, but when it is, it is lustrous in its purified state. The meaning is that his head is ore in a state of perfect refinement, having no impurity at all. Next…
11 (con’t) His locks are wavy,
q’vutsothav – “His locks.” This is the second and final use of qevutstsoth, locks, in Scripture. The first was in verse 5:2. They are described by another noun…
tal’talim – copiousnesses.” The noun is found only here in Scripture. It is derived from either tel, a mound or a heap, or talal, to pile up. It speaks of the copious nature of his locks. Being plural, the word is copiousnesses.
It is as if she is saying, “He has heaps and heaps of hair.” The thought is like that of Solomon’s brother, Absalom –
“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 in him. 26 And when he cut the hair of his head—at the end of every year he cut it because it was heavy on him—when he cut it, he weighed the hair of his head at two hundred shekels according to the king’s standard.” 2 Samuel 14:25, 26
It appears the sons of David, even if from different mothers, were endowed with piles of rich hair. As for Solomon’s, she continues…
11 (con’t) And black as a raven.
shekhoroth kaorev – “Black, according to the raven.” Ravens are not only pitch black but they are shiny as well. She is noting the immensely luxuriant state of his hair. Next, she moves her thoughts lower on his head…
12 His eyes are like doves
By the rivers of waters,
Rather, the structure of the words again demands a pause after the main subject: enav – “His eyes…” There will be three thoughts to explain them. The first is…
k’yownim al aphiqey mayim – “According to doves upon puddles waters.” In verses 1:15 and 4:1, Solomon equated his beloved’s eyes to doves, “Your eyes – doves.” Here, however, she notes that his eyes are like doves, but specifically they are upon puddles of waters. In these descriptions, we find that she is actually referring to his irises.
As for the puddles, the word is a noun aphiq. Again, my translation bucks against all others, but I feel confident in it. Although more often than not, aphiq is translated as a stream or river, that is not what it signifies. Instead, it speaks of what holds those things. It is literally “a containing.” As such, it is a tube, channel, duct, ravine, pool, puddle, etc.
The meaning is that his irises are being compared to doves as they flit about in puddles. This is what doves do. They don’t go to deep rivers or pools. Rather, they find shallow puddles and flit about.
She is saying that his eyes are dwelling in glistening moisture. As the sun catches them, they reveal their varied colors, bands, and patterns, just as doves do when the sun alights upon them.
The individual feathers, in varied shapes, bands, and colors, suddenly take on life and vivacity when closely inspected. In light, when looked at from different angles, they become iridescent. The words demonstrate that she has not only looked carefully at his eyes, but that she has done so close up, inspecting and analyzing every detail.
Next, she continues to describe the irises, saying they are…
12 (con’t) Washed with milk,
Rather, the participle helps explain the matter: rokhatsoth behalav – “Washing in the milk.” Because doves are the nearest antecedent, one would think she is continuing the dove metaphor. Hence, many translations incorrectly translate the verb.
In doing this, a mixed metaphor results. It would mean the doves are by puddles of water, having been washed in milk, something that makes no sense at all.
Rather, this is going back to further describe his eyes, but specifically his irises, which are incidentally like doves encompassed by the white of the eye. They are in a sea of white as if they are floating in milk, being washed by it.
With that stated, she turns to the third descriptor of them…
12 (con’t) And fitly set.
Rather: yosh’voth al mileth – “Sitting upon fulness.” Here, the word mileth is used. It is found only here in the Bible, coming from male, to fill or be full. Of it, Strong’s says, “a plump socket.” However, it is doubtful she is thinking of Marty Feldman eyes, unless bulging eyes were all the rage at the time .
Rather, his eyes are full and round with the irises perfectly fitted in them like gems in a beautiful convex setting.
It is amazing how a simple change in the structure of the translation more perfectly fits the intent of what she is conveying. She is utterly smitten with his eyes. Each descriptor reveals her overwhelmed, gasping delight in them. Next, she again proceeds lower…
13 His cheeks are like a bed of spices,
l’khayav – “His cheeks.” Only after stating that, certainly with a loss of breath, she notes they are…
kaarugath habosem – “According to parterre the fragrance.” It is another new word, arugah. It is derived from the verb arag, to long for or pant after. It signifies something piled up or, figuratively, raised by mental aspiration.
As it is something where spices are grown, the word parterre, is probably what is being referred to. It is an ornamental garden with paths running between the beds. This means the two cheeks are being represented by one bed.
Therefore, she is probably speaking of them as one because of his beard, which he certainly had, that unites them into one. Thus, the biblical model for a man having a beard is faithfully upheld. Hooray for beards!
His cheeks are raised up, but they are also scented with cologne. This is because his beard is where it would be predominantly applied. And again…
13 (con’t) Banks of scented herbs.
migd’loth merqakhim – “Towers perfumes.” Here is another word found only once in Scripture, merqakh. It is derived from raqakh, to perfume. Thus, it speaks of perfume. Being plural, it is perfumes.
The use of the plural, towers, identifies the individual cheeks as towering above the beard, which unites them.
Using the words beds and towers as well as fragrance and perfumes, she is speaking superlatively about him. His cheeks are high, long, and pleasingly scented. You can almost see her eyes rolling back in her head as she speaks. But she gathers herself together and continues, going down the face yet further…
13 (con’t) His lips are lilies,
Siphthothav – “His lips.” Pretty much every translation other than the LSV places “lilies” with “lips,” then they describe them further.
However, if this follows the same pattern as before, she first notes the lips, followed by a description of them. But even the LSV then adds in words to make it three things in one –
“His lips—lilies, dripping [and] flowing [with] myrrh.” LSV
However, that would ruin what appears to be the intent based on the plural assigned to the verb. Therefore…
shoshanim not’photh – “Lilies – drippings.” The word drippings belongs to “lilies.” Both are plural. There are two lips, each a lily. She then describes the action. His lips are highlighted by the drippings. Only then is the myrrh brought in to describe the drippings through parallelism. They are…
13 (con’t) Dripping liquid myrrh.
mor over – “Myrrh – overflowing.” The drippings are myrrh to her, scented tastes of his mouth. Every drop of saliva over his lips is like a festival of delight to her. It is overflowing myrrh.
Next, she moves down from his head to…
14 His hands are rods of gold
yadav – “His hands.” It seems like an obvious move. The hands go up and down. Placing them after his head flows naturally based on the context, meaning what will be described after the hands.
However, she notably omits the neck, which he specifically described twice concerning her. The reason for this is that his neck would be hidden behind his beard. As for his hands, she says they are…
g’lile zahav – “Rods – gold.” It is a rare word galil, coming from galal, to roll. In this case, it is plural. This is the last of four uses. Twice in 1 Kings, it is used to describe the pivot on which a door rotates. The other use is in Esther 1 –
“There were white and blue linen curtains fastened with cords of fine linen and purple on silver rods [galil] and marble pillars; and the couches were of gold and silver on a mosaic pavement of alabaster, turquoise, and white and black marble.” Esther 1:6
This seems to be the best word to describe his hands, meaning he has five golden rods on each. Each is perfectly shaped and tanned to a golden hue. They are also…
14 (con’t) Set with beryl.
Rather: m’mulaim batar’shish – “Being filled in the beryl.” Beryl comes in a variety of colors. Some think this is speaking of a lighter beryl that represents his fingernails. However, what seems more likely is that he is wearing rings on his fingers adorned with beryl stones.
Either way, she has noted his hands as being exceptional. She next goes to…
14 (con’t) His body is carved ivory
meav – “His abs.” The word is meeh, coming from an unused root meaning to be soft. As such, it is variously translated as bowels, stomach, abdomen, womb, etc. As this is the outside of the soft area, one would think it refers to the abdominal area as a whole.
However, it is plural. As such, it appears Solomon was pretty fit and had some evident abs . Next, it says…
esheth shen – “Fabric – ivory.” The noun esheth is from ashath, a word signifying to be sleek. Therefore, it is the sleek skin that covers the abdomen, figuratively called a fabric. Of it, she notes that it is shen, a word signifying a tooth or ivory.
As she already described the hands as gold, she is noting the creaminess of the skin that covers his abs, being an ivory white to olive. Solomon’s natural skin color is clearly evident from the description. He was not red, yellow, or black, but ivory.
She also says his abs are…
14 (con’t) Inlaid with sapphires.
m’ulepheth sapirim – “Wrapped – sapphires.” The verb alaph signifies to wrap or cover as with a veil. Saying “inlaid” is an incorrect presupposition. That would be taking the metaphor, ivory, and suddenly making it actually what they are talking about. Rather, it means wrapped. For example, it says in Genesis 38 –
“And it was told Tamar, saying, ‘Look, your father-in-law is going up to Timnah to shear his sheep.’ 14 So she took off her widow’s garments, covered herself with a veil and wrapped [alaph] herself, and sat in an open place which was on the way to Timnah; for she saw that Shelah was grown, and she was not given to him as a wife.” Genesis 38:13, 14
The verb form expresses a passive action, as in “being wrapped.” The meaning is that she has seen his belly in its natural state, but when he is clothed, it is wrapped in sapphires, probably meaning an expensive belt either studded with sapphires or, more likely, whose colors resemble sapphires.
Next, she continues downward, noting…
15 His legs are pillars of marble
Shoqav – “His legs.” The word shoq, leg, comes from shuq, to run after or overflow. Thus, it speaks of the leg flowing out from the body. She is obviously impressed with his legs because she says they are…
amude shesh – “Pillars marble.” The word signifies a column or a pillar used for support. The word shesh means white linen. Thus, by analogy, it refers to the whiteness of marble, as also noted in Esther. Again, the natural color of his skin is at the darkest ivory, but it would lean to the whiter side of the range of ivory.
With that description provided, she next says…
15 (con’t) Set on bases of fine gold.
Rather: m’yusadim al adne phaz – “Set upon foundations refinement.” As in verse 5:11, the word phaz, refinement, is used. Whether gold or silver, or some other ore that is brought out and refined, the result is foundations, meaning his feet, that are perfectly precious and pure.
Having noted that, she next turns to an overall description of him as she finishes off her almost breathless comments about her beloved…
15 (con’t) His countenance is like Lebanon,
mar’ehu – “His appearance.” The word raah signifies a view. It can be active, such as seeing the sight of someone. It can also be static, such as the view of someone, as in the countenance or appearance.
Based on the next words, it means more than just his countenance, as if she is only looking at his face. Rather, she is summing up the entirety of how she views him, completely pleased with every nuance and detail. Therefore, she says his appearance is…
kal’vanon – “according to the Lebanon.” It may be she is referring to Mt. Hermon as the stately, or kingly mountain, representing the whole of the mountain range of Lebanon.
Or it may be that she is speaking of the kingly trees of Lebanon, something that will be repeated in the next clause. Or she may be referring to the kingly House of Lebanon, which took Solomon thirteen years to build.
I think kingly trees is correct based on the parallelism formed in the next clause. Any of these could be on her mind, and each of them would provide a picture of towering awe, stability, and majesty. Next, she continues with a similar metaphor, saying…
15 (con’t) Excellent as the cedars.
bakhur kaarazim – “Excellent according to the cedars.” There is no doubt about the metaphor here. The kingly cedar, used to describe great kings in prophetic literature, is how she describes his appearance. He is awesome to the sight and majestic to behold, planted and firm in his stature.
With that stated, she returns to the desire of her heart as noted in Chapter 1…
16 His mouth is most sweet,
khiko mam’taqim – “His palate – sweetnesses.” The word khek refers to the palate, where taste is the key sense involved. It was the same word she used in verse 2:3 –
“According to apple in trees the forest,
Thus my beloved between the sons,
In his shade delighted and sat,
And his fruit sweet to my palate [khek].”
As such, it variously means taste, speech, etc. But each is brought back to the sense of the palate. In 2:3, it was her palate she referred to. In this case, she is experiencing his palate.
As before, that could mean she is referring to the sweetness of his words, the delight of his speech, or the actual taste of his mouth as she yearned for him in Chapter 1, where a different word is used –
“Kiss me from kisses his mouth –
For good your loves from wine.” Song of Songs 1:2
It could also be inclusive of all of these and more due to the plural, sweetnesses. The entirety of the doting affections that proceed from his palate. Whatever she is referring to, she finds them a tasteful treat to her own senses.
As for the word itself, mam’thaqqim, it is a noun signifying something sweet, coming from mathoq, a verb meaning to be sweet. The word is found only here and in Nehemiah 8:10. Next, she gives an all-encompassing thought concerning him…
16 (con’t) Yes, he is altogether lovely.
v’khulo makhamadim – “And his entirety – delightnesses.” The verb from which it is derived signifies desirable or to delight in, but it is also translated as covet, as in the tenth commandment. She is utterly smitten with him and everything about him.
She has stated these things in response to their question –
“What your beloved from beloved,
The beautiful in the women?
What your beloved from beloved,
That thus adjured us?” Song of Songs 5:9
They asked for it, and they got just what they asked for.
She loaded on the metaphor,
Using superlatives galore,
And if they needed more,
She could have added it, for shor!
But her words were perfectly expressed, and she feels she has sufficiently convinced them that he is the greatest of all beloveds. And so, she begins her final summary, saying…
16 (con’t) This is my beloved,
zeh dodi – “This – my beloved.” She is proudly beaming as she speaks the words. The brevity says as much as adding ten more interjections could.
They had asked, mah, what. She has responded in kind, zeh, this. With that, she responds with words accentuating and elevating the matter…
16 (con’t) And this is my friend,
v’zeh rei – “And this – my friend.” He is her beloved, but that doesn’t always equate to a reciprocal feeling. However, true friendship almost always extends both ways. The meaning, then, is, “We are more than just lovers, we are friends.” On the surface, it seems contradictory until it is thought through.
Finally, she completes her words with a note that everything she said was for their benefit, based on their inquiry…
*16 (fin) O daughters of Jerusalem!
b’noth y’rushalim – “Daughters Jerusalem.” Her case has been made, and their question has been answered. Now they must determine if what she has expressed allows her the bragging rights for being worn down by her love for him.
Whatever they feel about the matter, she is convinced beyond a shadow of a doubt that he is the beloved of all beloveds.
The importance of what is being conveyed rests in the absolute devotion and enthralled state she has expressed toward him.
It reflects the state of those of the redeemed who truly understand the magnificence of the Lord and what He has done for His people. Each of the metaphors found in the passage carries this overall message.
Each may bear typological hints of the Lord, but the overall message is sufficient to get the point of what the book is conveying.
I have seen people telling others about Jesus who are literally overwhelmed by their awe and love for Him. They cannot contain themselves as they attempt to explain why they are so in love with Him. And yet, not one person who feels this way has actually seen Him.
Rather, they have only heard about Him from the pages of the Bible or from the mouth of someone who passed on their knowledge of Scripture.
It is the only way we can know about Jesus. And yet, hearing what He did, without any proof beyond the Bible itself, takes the believer into a rapturous state of delight about what He has done for us. And this is just how it was for the saints of old who, without seeing the Lord, understood His divine hand was upon them. And so, they exalted Him –
“When the Lord brought back the captivity of Zion,
We were like those who dream.
2 Then our mouth was filled with laughter,
And our tongue with singing.
Then they said among the nations,
‘The Lord has done great things for them.’
3 The Lord has done great things for us,
And we are glad.” Psalm 126:1-3
The exiles who came back, written about in this psalm, trusted that what happened was not arbitrary, a result of their own ability, or some type of karma that brought them the fortunes of receiving a just due in return for the disasters that came upon them.
Rather, they knew – because of the words of the prophets – that it was the hand of the Lord that punished them, directed them, and eventually restored them. At the same time, because Israel is the people of the Lord, other nations joined this state of understanding as well.
Such things take faith. Try it! Ask yourself if you are saved. When you respond in the affirmative, it isn’t because you are sitting in heaven eating the most delightful durian fruit that ever existed.
Rather, you are still here in this corruptible body, occasionally getting sick, frustrated, disheartened, and so forth. For most, durian has to be imported, meaning frozen before it is amazing in taste. All this will be behind us someday.
And yet, you have faith that it is true. That had to come from somewhere. How do you know you haven’t been duped or deceived? Mormons think they are going to run their own little universe, becoming gods just like Jesus, who supposedly became a god.
Some believe that they will go to purgatory when they die. Only after paying off their sins in purgatory, they then get to be in heaven forever. Jehovah’s Witnesses think they have to work their way there in accordance with the doctrine of the Watchtower.
What is it that you believe has saved you and promised you heaven? Your level of trust in the promises of the word of God and in the things it claims reveals how much faith you possess in those things. If your understanding of the word is correct, you believe that one thing alone has brought it about – grace through faith in the completed work of Christ.
Hold fast to that. If that is what you believe, you are, according to the word of God, on the right track to eternal glory.
Closing Verse: “Beloved, now we are children of God; and it has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him, for we shall see Him as He is.” 1 John 3:2
Next Week: Song of Songs 6:1-7 I’m a gonner, can’t you see… (Turn Your Eyes From Me) (14th 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 5:9-16 (CG)
9 What your beloved from beloved,
The beautiful in the women?
What your beloved from beloved,
That thus adjured us?
10 My beloved dazzling and red,
Bannered from a myriad.
11 His head –
Ore – refinement.
His locks –
Copiousnesses,
Black, according to the raven.
12 His eyes –
According to doves upon puddles waters.
Washing in the milk.
Sitting upon fulness.
13 His cheeks –
According to parterre the fragrance.
Towers – perfumes.
His lips –
Lilies – drippings,
Myrrh – overflowing.
14 His hands –
Rods – gold,
Being filled in the beryl.
His abs –
Fabric – ivory,
Wrapped – sapphires.
15 His legs – pillars marble,
Set upon foundations refinement.
His appearance according to the Lebanon,
Excellent according to the cedars.
16 His palate – sweetnesses,
And his entirety – delightnesses.
This – my beloved,
And this – my friend,
Daughters Jerusalem.
Song of Songs 5:9-16 (NKJV)
9 What is your beloved
More than another beloved,
O fairest among women?
What is your beloved
More than another beloved,
That you so charge us?
10 My beloved is white and ruddy,
Chief among ten thousand.
11 His head is like the finest gold;
His locks are wavy,
And black as a raven.
12 His eyes are like doves
By the rivers of waters,
Washed with milk,
And fitly set.
13 His cheeks are like a bed of spices,
Banks of scented herbs.
His lips are lilies,
Dripping liquid myrrh.
14 His hands are rods of gold
Set with beryl.
His body is carved ivory
Inlaid with sapphires.
15 His legs are pillars of marble
Set on bases of fine gold.
His countenance is like Lebanon,
Excellent as the cedars.
16 His mouth is most sweet,
Yes, he is altogether lovely.
This is my beloved,
And this is my friend,
O daughters of Jerusalem!
