Song of Songs 7:7-13
(Newbies, Also Oldies)
(Typed 3 March 2025) For many years, I took care of a second property on Siesta Key owned by a gentleman from Wisconsin. Eijner Lee was a great man who became a very good friend over those years. When he would travel to Sarasota, we always went out to dinner.
When he needed a new sewer line, we put it in together. When he wanted a drain line run from the center of the property to the lagoon out back, we did that together as well. These jobs were when he was in his late 80s and 90s, and yet he worked as hard as a 20-year-old.
For the most part, he kept his property clear, and I cut the grass, but he did have some palms that I kept trimmed as well. One time, he got itchin’ to remove some of the palms, noting that they took away from the view towards the lagoon.
I told him I always felt the opposite about palms. They make the view. Wherever you go, if there are palms, they add to the ambiance and highlight nature in a unique way. There is nothing more tranquil and soul-soothing than a picture of a sunset on a beach with a palm hanging over the horizon.
When I said that, he thought, “Yeah, yeah, you’re right about that. I never thought of it that way.” So the palms stayed. It meant I had to keep trimming them every year, a nasty and tedious job for several reasons, but the ambiance of the view remained.
Text Verse: “For You are my rock and my fortress;
Therefore, for Your name’s sake,
Lead me and guide me.” Psalm 31:3
The use of simile and metaphor is found throughout the Bible. This is especially true with things that are found throughout the land of Israel, along with its climate, geography, etc. The rock is a common theme used with various applications in metaphor.
To understand what is being conveyed when such comparisons are made, one must personally see or have explained what is being described. For example, in verse 7 of today’s passage, comparisons are made to the palm.
Unless one knows what a palm looks like, he will not have an idea what is being described. A person born and raised in Alaska 100 years ago who had never had a palm described to him could not make the mental association needed to understand the comparison.
Today, wherever we live, we can easily access such information through an internet search. The Bible can then come alive as we see the palm, read about its properties, and form the picture in our minds about what is being conveyed.
Whether a rock, a pool of water, a burning furnace, or a palm, understanding the simile or metaphor brings us to a more complete understanding of what God is telling us in the pages of His word.
Pay attention to these things, find out what the symbolism of each is, and then think about what is being said when it is mentioned. God is telling us things through them.
It’s all 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. According to the Apples (verses 7-9a)
In the last sermon, we discovered the beauty of Jesus Christ and His relationship with His redeemed as reflected in the woman’s dance of the two camps. Now, Solomon returns to great praises of his beloved, describing her with highly complimentary words…
7 This stature of yours is like a palm tree,
zoth qomathekh dam’thah l’tamar – “This, your height, likened to palm.” This is a great compliment. The palm is an upright tree. Its designation comes from an unused root signifying to be erect. The palm only has its foliage protruding from inside the tree at its top. Because of this, it is a symbol of uprightness and righteousness.
The word tamar, palm, is one that has been used to name women in the Bible, and that practice continues to this day. When naming a child Tamar, it is like saying, “She is my little upright one.” Solomon is thus saying, “This, your height, likened to righteousness.” Next…
7 (con’t) And your breasts like its clusters.
v’shadayikh l’ashkoloth – “And your breasts to clusters.” The palm tree, when it produces seeds, sends them out of the top of the tree as well. However, because of their weight as the seeds grow, they will hang down below the fronds in large clumps.
Depending on the type of palm, as well as the state of maturity, they can go from black to purple to bright red to orange, or even a beautiful light brown like a mound of wheat. For a properly trimmed palm, the clusters beautifully match the description given by Solomon.
Because of the coming third clause of verse 8, many translations unfortunately add the words “of grapes” to this clause, rendering it completely incapable of understanding the symbolism –
“This thy stature is like to a palm tree, and thy breasts to clusters of grapes.” (KJV, et al).
Solomon is referring to the clusters of palm fruit, most likely the date, which are so commonly found in the Middle East. The scholar Samuel Oettli thinks these words are referring to their sweetness, not their form.
There is no reason to assume this, even though it is true. One who sees the form of a palm with its hanging clusters will understand exactly what Solomon is thinking. He, super excited about the clusters he is looking at, says…
8 I said, “I will go up to the palm tree,
The verb is cohortative: amarti eeleh b’tamar – “I said, ‘I shall ascend in palm.’” Solomon is taking charge of the situation. He sees the delight of his eyes, and he determines to ascend the palm.
In the previous verse, Solomon referred to “your height” and “your breasts.” One would think he would then say, I shall ascend “in your palm.” However, even if inferred, and even if it is explained in the next clauses, he leaves that out, simply saying, “in palm.”
All translations – including the Greek – say, “the palm,” except the CEV, which says, “that tree.” Thus, all are wrong. Something is being conveyed to us, and it cannot be rightly discerned if the translation is faulty. As for this particular palm, meaning his beloved, he next says…
8 (con’t) I will take hold of its branches.”
Again, the verb is cohortative: okhazah b’sansinav – “I shall seize in its fronds.” The word sansin, frond, is only found here in Scripture. It is derived from an unused root meaning to be pointed.
It is an apt description of a date frond. They are long, thin, and eventually come to a pointed end. Think of a long bird feather to get the sense. Thus, a palm’s fronds. They come up and extend in all directions, somewhat like the feathers on an Indian’s headdress.
Clarke incorrectly says of these words, “I will take hold on the boughs of this tree, and climb up by them, in order to gather the clusters of dates at the top.”
Solomon is not referring to the clusters here. The clusters, as noted already, are not at the top. They hang below the fronds, comparable to where a woman’s breasts are. Rather, a woman’s hair, at the top of her head, would be like the fronds.
Thus, it appears that he is saying he is going to pull her close and grasp her by the head in love.
As a side note for the inexperienced, the fronds of the date palm have extremely sharp points close to the tree. This is a defense to keep animals and birds from coming in and ravaging the fruit. These points could probably go through two inches of steel. Ok, maybe not, but they are brutal.
And more, they have a toxic substance that causes inflammation and bone reactions whenever they prick you. If you get one in the knuckle or arm, the next day, it will feel like you were hit really hard with a hammer in that spot.
Solomon has to be careful as he seizes her fronds. J
Next, to confirm that he wasn’t speaking of her breasts but her hair, he says…
8 (con’t) Let now your breasts be like clusters of the vine,
Rather: v’yihyu na shadayikh k’eshk’loth ha’gephen – “And become, now, your breasts, according to clusters the vine.” Solomon changes the metaphor from the clusters of the palm (appearance) to the clusters of the vine (full, round, soft, etc.).
He isn’t asking her to “let” them be like vine clusters, but that they become like clusters when pressed against him.
In the Bible, the vine represents the basic expression of a thing. Jerusalem is equated to an outcast vine in Ezekiel 15. Therefore, it was only good to be burned. Judah was supposed to reveal God, but it was worthless and revealed nothing of value.
Jesus, however, says He is the true vine in John 15. Thus, He is the true expression of God. His branches, His people, come forth as an expression of Himself to bear fruit in that state in which they exist.
As for the interaction between Solomon and his beloved, he has his hands on her head, and he is squished up against her…
8 (con’t) The fragrance of your breath like apples,
v’reakh apekh ka’tapukhim – “And fragrance your nostril according to the apples.” There is a bit of word play here. The word aph signifies the nostril and thus the nose. It is derived from anaph, a word signifying to breathe hard or to be enraged.
When the mouth is closed, one breathes through the nose, which is more labored than breathing through the mouth. The connection to being angry is easy to understand. When you are angry, your jaws tighten and your mouth is tightly clenched.
Thus, you breathe even harder as your pulse races and your mind rages. Despite that second meaning, Solomon is referring to the breath, not anger. And he is doing it with carefully chosen words.
The tapuakh, apple, comes from the verb naphakh, to blow, breathe, puff, etc. Both words, aph and tapuakh, are etymologically connected. Solomon is using the fragrance of the nose, meaning the breath that is in it, and is equating it to the fragrance (the exhalation) of the apple, which is derived from the thought of breath.
It is a bit difficult to get your mind around the incredible linguistic nuance that he is presenting in just a few words. The point, however, is easy to understand. He is holding his beloved’s head (the fronds). He is squished up against her (the cluster of grapes), and he is smelling her breath as she exhales. Thus, they are face to face and obviously locked in a kiss, because…
9 And the roof of your mouth like the best wine.
v’khikekh k’yen ha’tov – “And your palate according to wine, the good.” Their kisses are obviously more passionate than a quick peck on the lips as he tastes her palate intimately. Wine symbolizes the merging of cultural expressions into a result. The thing that ought to happen can happen, symbolized by wine. As such, it represents our reasoning and that which can change our minds.
If the words are taken literally, which seems right, this is speaking of actually kissing in passion. However, the word palate is also used elsewhere to refer to speaking. A couple of examples –
“For the lips of an immoral woman drip honey,
And her mouth [khek] is smoother than oil.” Proverbs 5:3
“For my mouth [khek] will speak truth;
Wickedness is an abomination to my lips.” Proverbs 8:7
As both of these examples are from Solomon, it is not unreasonable to assume that even if they are speaking of intimate kisses, the thought can also be transferred to her words being like good wine. In fact, it seems the words purposefully ask us to consider both thoughts.
Next are rather difficult words which Charles Ellicott says are “untranslatable as it stands” …
You are like a palm to Me
Upright and beautiful, perfect and pure
You are crowned with stunning beauty
You are My beloved, now eternally secure
I have set My affections on You
Because you have accepted what I have done
United as one forever, a promise faithful and true
Because You have accepted the work of the Son
The breath of life I have imparted to you
New life to you has come
United forever, a promise faithful and true
Because of your faith, this is the outcome
II. In the Villages (verses 9b-13)
9 (con’t) The wine goes down smoothly for my beloved,
kholekh l’dodi l’mesharim – “Walking to my beloved to evenesses.” The word halak signifies to walk, but that in turn can mean a lot of things, moving, be conversant, depart, and so many other applications.
The word meshar, evenness (but always in the plural), was used in verse 1:4 to signify something like “rightly,” but it can signify many things, as long as the thought of being even is at the base of what is being said. In this case, the NKJV’s “smoothly” conveys the correct idea.
The same words are found again in Proverbs 23 –
“Not you shall see wine,
For it makes itself red,
For gives in the cup its eye,
Walks itself in evennesses.” Proverbs 23:31 (CG)
The meaning is that looking at the wine tantalizes, beckoning a person unto itself, alluring the eye, and then it moves smoothly. Thus, the words are rightly paraphrased to say that the saliva of their intermingled kisses moves smoothly.
As for the words of this verse, the problem that Ellicott and others have is that the word l’dodi, to my beloved, seems to make no sense. And so, it is suggested that it should read l’dodai, to my caresses. This is convenient because then you can simply change the word of God and make it say something that doesn’t challenge you to figure out what is going on.
One issue is that the word l’dodi, to my beloved, is used five times in “Song the songs” and the other four uses are spoken by the woman. Likewise, there are nineteen uses of dodi, my beloved, and all are the woman speaking.
That is no problem. In the middle of the verse, the speaker has gone from the man to the woman. He said that her palate is like good wine. She immediately agrees and says it goes down smoothly for her beloved, nom nom.
Having taken that literally, it can also be used in the metaphorical sense mentioned, meaning that her words go down smoothly for her beloved. They are agreeable and mutually acceptable. With that, she continues…
9 (con’t) Moving gently the lips of sleepers.
dovev shiphte y’shenim – “Gliding lips – sleepers.” The word davav, to move slowly or glide, is found only here. Being a participle, it reads gliding.
Of these words, Lange prudishly, and incorrectly, says, “There is certainly no allusion to the saliva oris of two lovers united in a kiss, … for such an image of refined sensuality is inconceivable in the mouth of the chaste Shulamith.”
Rather, if this is speaking of intimacy between the two, this is exactly what is being conveyed. The depth of the love between the two involved everything a couple united in love shares.
The meaning of her words is that in tasting the intermingled wine of her palate with his, it causes the sleeping lips to speak. This is what wine does. It can take the twisted words of a stutterer and smooth them out. However, with a bit too much, it can also take the smooth words of the finest orator and cause them to slur. She next says…
10 I am my beloved’s,
And his desire is toward me.
ani l’dodi v’alay t’shuqato –
“I to my beloved,
And upon me his longing.”
Here is another rare word, t’shuqah. It is derived from shuq, to run after or over, as in overflowing water. Thus, in the noun form, it speaks of a longing.
The other two uses should be cited to get an understanding of the word –
“Unto the woman, said, ‘Multiplying multiply your pain and your pregnancy. In pang beget sons. And unto your husband – your longing [t’shuqah]. And he rules in you’” Genesis 3:16 (CG).
“Not, if cause to do good, elevated? And if not, cause to do good – to the entrance, sin crouching! And unto you – its longing [t’shuqah]. And you – rule in it.” Genesis 4:7 (CG).
The woman again declares that she is to him, meaning his. She also acknowledges that she is his longing, the complete opposite of what it says in Genesis 3:16. His eyes, heart, and passion are upon her.
The words are beautifully expressive concerning the love that is understood between the two of them. Having said that, she continues, saying…
11 Come, my beloved,
The verb is imperative: l’khah dodi – “Walk-ward, my beloved.” The words are rightly paraphrased by the NKJV. She is imploring him to come with her for a walk, the directional aspect (-ward) is next explained…
11 (con’t) Let us go forth to the field;
In this clause and the next, the verbs are cohortative: netse ha’sadeh – “We shall go out – the field.” She wants to wander with him in the countryside, surely enjoying the day and spending precious time together as they talk and share in the intimacies of their lives.
As for the field, in typology, it signifies the world. Jesus provides that analogy in His Parable of the Sower when He said, “The field is the world” in Matthew 13:38. Continuing on, she next says…
11 (con’t) Let us lodge in the villages.
nalinah bak’pharim – “We shall lodge in the villages.” Here is a word used for the second and last time, kaphar, village. It is derived from kaphar, to cover. It is used when speaking of atonement because an atonement is a covering of sin.
The word here and the word atonement as used in Exodus 29:36 and 30:16 are identical with the exception of the vowel points, which were added later –
הַכִּפֻּרִ֔ים – “The atonements”
בַּכְּפָרִֽים – “In the villages”
The idea is that a village is a place of covering for protection from the elements, etc. All around them is open field, but in the village, there is sanctuary and rest. It is a place of harmony from the elements. Next, she tells what she wants to do while lodging in the villages…
12 Let us get up early to the vineyards;
nash’kimah la’keramim – “We shall rise early to the vineyards.” She wants to take him to the vineyards. At this time of year, which will be seen in the coming clauses, it would be an especially pleasing event.
As seen elsewhere, the vineyard represents the cultural side of humanity. There are various vineyards that represent various cultures. As for why she is excited about going to the vineyards…
12 (con’t) Let us see if the vine has budded,
nireh im par’khah ha’gephen – “We shall see if budded the vine.” As noted in verse 6:11, where the same word translated as budded is used, the budding of the vine is a springtime event, when the daily temperatures are consistently about 55°F. Thus, around March. Next, she says…
12 (con’t) Whether the grape blossoms are open,
pitakh has’madar – “Opened the cluster.” This is the third and last use of s’madar, cluster, in the Bible. All three instances have been in this book. As noted in 2:13, the grapevine puts out its arms with leaves and tendrils. As it continues, it puts out clusters that start with teeny weeny, eensy weensy flowers that pollinate.
These turn into teeny weeny, eensy weensy grapes. It is these clusters that continue to grow into the large, super delicious, and ultra yummy grapes that adorn the vine.
It is the time of the flowering of the grapes that is being referred to as their aroma wafts into the surrounding area. The flower clusters first emerge on the vine about mid-March, and they typically bloom in May.
Understanding this, in these two clauses, she is speaking of the time from March until May. That is echoed in the next words…
12 (con’t) And the pomegranates are in bloom.
henetsu ha’rimonim – “And blossomed the pomegranates.” As noted in verse 6:11, the pomegranates blossom in the late spring in Israel, around the May timeframe.
Also, as seen in Chapter 4, the rimon, pomegranate, is derived from ramam, to be high or exalted. It symbolizes harvest-ready fruit and means Mature Mind or Harvest Ready. Connecting the time of year and the events that occur during it, she next says…
12 (con’t) There I will give you my love.
sham eten eth doday lakh – “There give my loves to you.” The plural, loves, was used in Chapter 1 and referred to doting affections, such as kisses. This is what she says she will give to him as they encounter the beauty of the spring season and the patterns of life that come about during it.
Of these words, Oettli notes, first freedom, then love. It is at this time…
13 The mandrakes give off a fragrance,
ha’dudaim nat’nu reakh – “The mandrakes give fragrance.” The duday, mandrake, is found only six times in the Bible. This is its last use, but the same word is also translated as a basket in Jeremiah 24. It is derived from dud, a pot used for boiling.
But that is from the same root as dod, love. In both cases, it means to boil. So what you have here is a plant that causes love to boil up. The other five uses provide the appropriate sense to explain the thought –
“Now Reuben went in the days of wheat harvest and found mandrakes in the field, and brought them to his mother Leah. Then Rachel said to Leah, ‘Please give me some of your son’s mandrakes.’
15 But she said to her, ‘Is it a small matter that you have taken away my husband? Would you take away my son’s mandrakes also?’
And Rachel said, ‘Therefore he will lie with you tonight for your son’s mandrakes.’
16 When Jacob came out of the field in the evening, Leah went out to meet him and said, ‘You must come in to me, for I have surely hired you with my son’s mandrakes.” And he lay with her that night.’” Genesis 30:14-16
The thought expressed between these two clauses is that she will give her loves (her boilings up) at the time when the boilings up (the loves) give off their fragrance…
13 (con’t) And at our gates are pleasant fruits,
All manner, new and old,
Rather: v’al p’thakhenu kal m’gadim khadashim gam y’shanim –
“And upon our entrances all preciousnesses –
Newbies, also oldies.”
This could be referring to fruit, but it only says, “preciousnesses.” There is no indication it is literal fruit. The grapes are months from being ready. The pomegranates are just at blossoming. As such, this is not what she is talking about.
Rather, she referred to her loves and then the mandrakes. Therefore, she is speaking in parallel of all her loves (doting affections), both the new one and the old ones.
The words are similar to Jesus’ words when He finished His parables –
“And He said to them, ‘Through this every scribe, having been discipled ‘the kingdom the heavens,’ he is similar to man, a house-master, who – he brings out from his treasure newbies and oldies’” Matthew 13:52 (CG).
That these are speaking of her loves, her doting affections, is seen in the final words of the verse and chapter…
*13 (fin) Which I have laid up for you, my beloved.
dodi tsaphanti lakh – “My beloved – reserved to you.” The word translated as reserved is first person. She was referring to her loves, noting them as preciousnesses. She has reserved these to him alone.
The mandrakes give their fragrance
And the smell is so sweet
Love – like a heavenly dance
As we hold one another and step with our feet
Forever and ever united in love
There will be no tears, there will be no loss
This I promise to you, My precious dove
Because you have come to the foot of My cross
All precious things, both new and old
Are brought forth in this new life
Marvelous words, strong and bold
Unite us now, My beautiful wife
III. Jesus in the Details
Verse 7 began with Solomon likening the height of his beloved to a palm, a symbol of righteousness. He noted her breasts were like eshkol, clusters. The word is derived from eshek, a testicle. It is the place where semen is generated in a man.
Previously, it was seen that her breasts pictured the two testaments. There is the generation of man in the Old Testament and the generation of the new man in the New Testament. As always, when two things are noted, there is a contrast and yet a confirmation.
She has two breasts. They contrast, left and right, and yet they confirm the whole. The Bible has two testaments. They contrast, law and grace, but they confirm the whole counsel of God.
In verse 8, it said, “I said, I shall ascend in palm.” No article was used before palm. Taking the words in a symbolic sense, it says, “I said, I shall ascend in righteousness.” It speaks of the work of Christ resulting in His resurrection. It confirms the state of the church that put their faith in Him and are now deemed righteous.
Verse 8 continued with, “I shall seize in its fronds.” In this case, the fronds stand for the head of the palm. Christ assumed the position as the head of the ecclesia, the called out, represented by the woman – God’s redeemed.
Continuing on, it noted that her breasts would become “according to clusters the vine.” As seen, the vine represents the basic expression of a thing. In this case, the basic expression of her breasts would become like clusters, again using the word eshkol.
The basic expression of the two testaments was revealed at the completion of Christ’s work. This was something that could not be determined from the Old until the New was completed.
Still in verse 8, it noted that the fragrance of her nostril was like apples. That takes us back to the symbolism found in Chapter 2. The Lord breathed life into man at his creation in Genesis 2, and the Holy Spirit breathes life into man at the rebirth, as Jesus indicated in John 20.
It is through Christ that the breath of new life comes into man and establishes who the people of God are.
Verse 9 referred to her palate tasting like good wine. The meaning is that the cultural expression of God’s redeemed is based upon proper reasoning, which leads to the appropriate expression of that reasoning through the proclamation of the mouth – “Jesus Christ is Lord.”
Next, the beloved spoke to Solomon. She noted her palate, meaning the appeal of her words, was received smoothly by her beloved. Then she said the wine of her palate was “gliding lips – sleepers,” speaking of those who were asleep but who awakened to righteousness –
“Therefore He says:
‘Awake, you who sleep,
Arise from the dead,
And Christ will give you light.’” Ephesians 5:14
The Greek reads, “You awaken, the ‘sleeping.’ And you arise from the dead.” This is what happens when we call on Christ. We were dead in sin and awaken to righteousness.
Verse 10 put into words the stunning change of the woman longing for her husband (as noted in Genesis 3:16) to her beloved longing for her. The sin problem has been dealt with, as noted in the words to Cain in Genesis 4:7. As such, the affections of God in Christ for the people of the world can finally be realized.
It shows the intense love God has for the people of the world (John 3:16), which is finally realized in His redeemed. This thought is clearly revealed in the incredible words of her proclamation.
Verse 11 then had the woman saying to her beloved to walk, going into the field. As noted, the field represents the world. It is the call of the redeemed for Christ to be with them as they interact in the world. It is exactly what He said would transpire in the giving of the Spirit.
Verse 11 continued with, “We shall lodge in the villages.” In essence, “We shall lodge in the atonements.” The coverings or atonements of God for each of His people are a note of eternal salvation. Wherever the redeemed go in the world, God in Christ is there with them.
In verse 12, saying that they would rise early to the vineyards, speaks of the evangelization of the cultures of the world from the earliest moments of the church, exactly as the book of Acts reveals. This evangelization is based on the finished work of Christ, represented by the time of the budded vine and the opening of the cluster.
As seen previously, it refers to the death and resurrection of Christ (March timeframe) to the giving of the Spirit (the May timeframe). That is reconfirmed by the blooming of the pomegranates.
The giving of the Spirit represents the entire church age, and it reveals those who are of a Mature Mind (having called on Christ) and who are Harvest Ready (waiting on the wonderful day that lies ahead!).
The final words of verse 12, “There I will give you my love,” were well explained by Oettli – first freedom, then love. Christ loved us first. He gave us freedom through His completed work, and therefore, we can now express that love in a way to Him that was not previously possible.
Verse 13 expresses the state of love that exists because of the union of Christ with His redeemed, symbolized by the mandrakes. There is the giving of her loves (her boilings up) at the time when the boilings up (the loves) give off their fragrance.
At the time of Christ’s completed work, the loves (the doting affections) of God’s people can be realized. From then on, the openings (the entrances) between God and man can pull out the doting affections – the newbies and the oldies. Everything in the relationship is reserved for God in Christ.
This “Song the songs” has again brought us back to the time of Christ’s cross and what stems from it. As such, we see why the book is read by the Jewish people each year at the Passover. Without the cross, nothing else could secure our salvation or bring us close to God.
But through the cross, the mutual loving relationship between God and His people, which exceeds all other loves, can be exhibited. Without it, even though God loves the world, the relationship cannot come about.
This is why John 3:16 says what it does. God sent His Son into the world to die on the cross so that we can have that restoration and perfect relationship. Let us remember this and store up all of our loves for Him because of what He has done.
The relationship is possible through a simple act of faith. It is not possible in any other way. Let us be people of faith, believing what the word says and accepting the payment of Jesus Christ for our sins. In doing this, the loving relationship expressed between Solomon and his beloved can be even more perfectly expressed between God and His redeemed.
Closing Verse: “The righteous shall flourish like a palm tree,
He shall grow like a cedar in Lebanon.
13 Those who are planted in the house of the Lord
Shall flourish in the courts of our God.
14 They shall still bear fruit in old age;
They shall be fresh and flourishing,
15 To declare that the Lord is upright;
He is my rock, and there is no unrighteousness in Him.” Psalm 92:12-15
Next Week: Song of Songs 8:1-7 It is the way we can begin a new start… (The Seal Upon Your Heart) (18th 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 7:7-13 (CG)
7 This, your height, likened to palm,
And your breasts to clusters.
8 I said, ‘I shall ascend in palm.
I shall seize in its fronds.’
And become, now, your breasts, according to clusters the vine.
And fragrance your nostril according to the apples.
9 And your palate according to wine, the good.
Walking to my beloved to evenesses,
Gliding lips – sleepers.
10 I to my beloved,
And upon me his longing.
11 Walk-ward, my beloved,
We shall go out – the field,
We shall lodge in the villages.
12 We shall rise early to the vineyards,
We shall see if budded the vine,
Opened the cluster,
And blossomed the pomegranates.
There give my loves.
13 The mandrakes give fragrance,
An upon our entrances all preciousnesses –
Newbies, also oldies.
My beloved – reserved for you.
Song of Songs 7:7-13 (NKJV)
7 This stature of yours is like a palm tree,
And your breasts like its clusters.
8 I said, “I will go up to the palm tree,
I will take hold of its branches.”
Let now your breasts be like clusters of the vine,
The fragrance of your breath like apples,
9 And the roof of your mouth like the best wine.
The wine goes down smoothly for my beloved,
Moving gently the lips of sleepers.
10 I am my beloved’s,
And his desire is toward me.
11 Come, my beloved,
Let us go forth to the field;
Let us lodge in the villages.
12 Let us get up early to the vineyards;
Let us see if the vine has budded,
Whether the grape blossoms are open,
And the pomegranates are in bloom.
There I will give you my love.
13 The mandrakes give off a fragrance,
And at our gates are pleasant fruits,
All manner, new and old,
Which I have laid up for you, my beloved.
