Artwork by Douglas Kallerson.
Song of Songs 4:1-6
Myrrh and Frankincense
(Typed 6 January 2025) Some of the wording in this passage may seem odd based on our modern understanding of the world. But we have to remember that things have not always been as they are now. One of the verses speaks of the woman’s teeth in a metaphor that is easily understood.
There may need to be a bit of explanation, but it is apparent that Solomon is elated about the condition of her teeth. Even today we get excited about nice teeth. But in America, unless the teeth are just exceptional, we would instead be inclined to note the defects rather than the good points of someone’s teeth.
However, until recent history, it would have been just the opposite. To understand why, a bit of tooth care history is cited here from a response provided by Google –
Tooth brushing became common in the United States after World War II, when the military required soldiers to brush their teeth daily. Soldiers brought the practice home with them and spread it to their families.
Here are some other milestones in the history of tooth brushing:
1780: William Addis developed the first mass-produced toothbrush in England.
1938: The first nylon toothbrush was made.
1939: The first electric toothbrush was made.
1960: The first electric toothbrush widely used in the U.S. was invented.
Before this national movement to enhance dental hygiene, it was not a common practice to spend much time on one’s teeth. Stained and missing teeth were common, bad breath ruled the day, and people just lived with it.
Text Verse: “I will greatly praise the Lord with my mouth;
Yes, I will praise Him among the multitude.” Psalm 109:30
Google gave a bit more information on oral hygiene for us to consider –
Before World War II, only 7% of American households brushed their teeth or had toothpaste. During World War I, the military considered dental disease a national crisis. The U.S. government issued hygiene kits to soldiers that included toothbrushes, toothpaste, or tooth powder.
Before the toothbrush, people used cloths or sponges dipped in mixtures of honey, salt, and herbal concoctions to clean their teeth. Tooth powders and toothpastes were used as long ago as 5000 B.C. in Egypt.
What was once a practice that was rather laborious and quite often neglected, as can be evidenced in parts of the world to this day, we now have the time, accessibility to quality brushes and pastes, and the modern desire to have healthy teeth.
That knowledge alone is enough to tell us that God isn’t worried about halitosis as we praise Him. He is also not concerned if we are missing teeth. If these things were a consideration, the praise from His people for millennia, along with the praise of many in the world today, would be offensive to Him.
God’s focus isn’t on such things. He desires our praises to be true and heartfelt. The references to healthy teeth in the woman are not to be taken to some unintended extreme as so often happens by people who take something from Scripture out of its intended context.
How Solomon saw the woman in a physical sense is how God looks at us in a spiritual sense. When we keep such boxes straight in our minds, we will avoid a lot of unsound thinking.
Such truths 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. All Twinned (verses 1 & 2)
Behold, you are fair, my love!
Behold, you are fair!
The words are identical to verse 1:15. The pronouns are feminine, meaning that a male is speaking to a female: hinakh yaphah rayathi hinakh yaphah –
“Behold you! Beautiful, my querida.
Behold you! Beautiful!”
The beloved is overtaken by her exquisite beauty. The use of the interjection, behold, draws attention to what he is about to say. Making the proclamation twice is the Bible’s way of emphatically declaring a thing.
It is as if he has lost his breath over what his eyes are feasting on. In this stunned state, he next says…
1 (con’t) You have dove’s eyes
These words are also the same as found in verse 1:15. They are more emphatic than the NKJV renders them: einayikh yonim – “Your eyes – doves.”
The comparison is not to dove’s eyes, but that she has eyes like doves – glistening, beautiful, shapely, and so forth.
The word yonah, dove, is from the same root as yayin, wine. This root signifies to effervesce. Thus, the dove is lively and animated. It carries with it a sense of warmth and love.
As she blinks, he thinks of its wing flitting. As she looks left or right, he thinks of the dove darting through the air. When he looks at the whites, he sees purity, and in the pupil, he sees gentleness and innocence. He is enraptured with her, especially captivated by her dovelike eyes. He continues with…
1 (con’t) behind your veil.
These words are new, not found in verse 1:15: mibaad l’tsamathekh – “From behind to your veil.” The NKJV is not incorrect, but it lacks the fullness of the Hebrew. He is speaking of her eyes from a reference point, which is the veil. “From behind” is the position of her eyes, while “to your veil” is the point of reference.
It is as if there are two doves sitting in a protected alcove as one looks into it to see them. The word tsamah, veil, is introduced here. It will be seen twice more in this book, and once in Isaiah 47:2. Some translations say “locks,” as if it is referring to her hair. This doesn’t seem likely based on how the word is used in Isaiah
“Come down and sit in the dust,
O virgin daughter of Babylon;
Sit on the ground without a throne,
O daughter of the Chaldeans!
For you shall no more be called
Tender and delicate.
2 Take the millstones and grind meal.
Remove your veil [tsamah],
Take off the skirt,
Uncover the thigh,
Pass through the rivers.
3 Your nakedness shall be uncovered,
Yes, your shame will be seen;
I will take vengeance,
And I will not arbitrate with a man.” Isaiah 47:1-3
Further, Strong’s notes it is derived from an unused root meaning to fasten on. Thus, a veil seems likely. This is probably not the revolting burka-styled veil forced on women in the Mideast. Rather it is more likely a sheer, small veil like one might see on a harem girl (think of I Dream of Jeannie). It is a veil of modesty which accentuates the eyes.
Next, he continues describing her beauty…
1 (con’t) Your hair is like a flock of goats,
sarekh k’eder ha’izim – “Your hair according to flock the goats.” The sense here is that as he looks at her hair, it is the color of goats. But more, it is how goats appear to flow as they walk in clusters, some here, some there, rolling along.
Hair, sear, is used in Scripture to signify the existence of an awareness, particularly an awareness of sin. The ez, goat is used as an offering for sin, such as –
“And to the children of Israel you shall speak, saying, ‘Take a kid of the goats [s’iyir izim] as a sin offering, and a calf and a lamb, both of the first year, without blemish, as a burnt offering.’” Leviticus 9:3
“And he shall take from the congregation of the children of Israel two kids of the goats [s’iyire izim] as a sin offering, and one ram as a burnt offering.” Leviticus 16:5
The words, sear, hair, and sa’iyr, kid, are etymologically connected. For example, sear is used in Genesis 25:25 when describing Esau as being born hairy, while sa’iyr is used in Genesis 27:11 to describe his hairy state.
Intricate connections to other parts of Scripture are being conveyed to us as the man describes his beloved. Of her hair being like goats, he next says…
1 (con’t) Going down from Mount Gilead.
shegal’shu mehar gilad – “Which cascaded from Mount Gilead.” It is another new and rare word, galash. It will only be seen again in verse 6:5. The word gives the sense of rolling, heaping up, or piling up.
Of these words, the BDB Lexicon says, “of flocks of goats, in the simile of a woman’s hair; construction & sense rather awkward.” It appears they are worried about the verb, which is in the perfect aspect. However, when one understands how goats descend, it isn’t awkward at all.
Solomon is thinking of a shepherd leading his flocks down the side of a mountain, in this case Mount Gilead. They would be clumped together in various areas, appearing to be rolling down the hills. Solomon isn’t speaking of them as they are cascading, but as they have cascaded – a moment in time.
In his mind, he sees goats on the side of the mountain and compares them to her hair at that moment. It could even be that they stopped on the side of the mountain and reclined, thus “heaped up” as curled locks would appear. Either way, the picture is beautiful to consider.
As has been seen many times in Joshua and Judges, a har (mount) is a lot of something gathered. It is synonymous with a large but centralized group of people. Gilead means Perpetual Fountain. Next, the man turns to another of her striking features…
2 Your teeth are like a flock of shorn sheep
shinayikh k’eder haq’tsuvoth – “Your teeth according to flock the shorn.” The shen, tooth, is derived from shanan, a verb signifying to sharpen or whet. But it is also used when referring to the inculcation of instruction, as in teaching diligently.
The teeth of humans and animals are noted in Scripture, but teeth are also used metaphorically in various ways, such as devouring, ferocity, destruction, strength, power, etc. The word is also translated as ivory in this book and elsewhere.
In this case, he is speaking of her literal teeth being fabulously straight and white because the sheep are shorn. The word translated as shorn is another rare word, qatsav. It is derived from a primitive root signifying to clip or chop. It is found only here and in 2 Kings 6:6, where Elisha cut off a stick and threw it into water to make an axe head float.
After sheep are shorn, they aren’t bulging with hair. Thus, they look straight and even. Also, the brambles, dirt, and so forth that make them look dull or splotchy have been removed. Instead, they are nice and white. It is as if she has been regularly brushing with Crest Advanced Whitening. Ooh Ahh.
One can see from these words that if the word tsamah used above is a veil, it is a sheer fabric. Otherwise, he wouldn’t be able to describe her teeth until she removed the veil. With a wispy, sheer fabric, however, he would see her teeth and describe them just as he does here. Of these teeth, metaphorically described by sheep, he says…
2 (con’t) Which have come up from the washing,
shealu min ha’rakhtsah – “Which ascended from the washing.” Not only were the sheep shorn, but they were then washed to accentuate their whiteness. The word is rakhtsah, a feminine noun signifying a bathing place. Thus, it is “the washing.” The word is found only here and in verse 6:6. Of her pearly whites, there is more good news ahead…
2 (con’t) Every one of which bears twins,
shekulam math’imoth – “Which they all twinned.” The verb taam means to make double or twin. The meaning is that each tooth in her mouth bears its corresponding tooth. Just like sheep coming up two by two from the washing pool, those teeth on the top row are not without their mate on the bottom row. Hooray, she has all her teeth!
The type of verb used here means “to cause twins,” in other words, “making twins.” But how can a tooth make a twin? Scholars trouble over this, but it is not at all difficult to discern. When the mouth is open, the verb doesn’t apply, but when she closes her mouth while still showing her teeth, the joining of the top and bottom rows “makes twins.”
As for this description, it would actually be rarer than one might think. We take brushing as a part of daily life, but as noted in the opening comments, it wasn’t something practiced by the masses until much later in history.
In fact, it can be inferred from the words of Job and Amos that having teeth that weren’t clean was considered a good thing –
“My breath is offensive to my wife,
And I am repulsive to the children of my own body.
18 Even young children despise me;
I arise, and they speak against me.
19 All my close friends abhor me,
And those whom I love have turned against me.
20 My bone clings to my skin and to my flesh,
And I have escaped by the skin of my teeth.” Job 19:17-20
“‘Also I gave you cleanness of teeth in all your cities,
And lack of bread in all your places;
Yet you have not returned to Me,’
Says the Lord.” Amos 4:6
Job describes skin on his teeth, meaning that he had a film left from what he ate, but it was just enough to keep him from dying. Cleanness of teeth in Amos means a complete deprivation of food, resulting in teeth that have no skin at all on them.
This doesn’t mean that cleaning one’s teeth, as this young beauty has done, was looked down on. But the whiteness of teeth, though extremely appealing, wasn’t considered overly necessary in society. Rather, older societies had more of a British than American attitude toward dental hygiene.
Stained and even missing teeth were just a part of life that wasn’t looked down on, even if a mouth with all of its teeth that were radiant was something to be noted with approval. Next, Solomon speaks in a parallel thought concerning her gnifty gnashers…
2 (con’t) And none is barren among them.
v’shakulah ein bahem – “And bereaved, none, in them.” He is particularly fond of this attribute of hers, so he has spoken the thought a second time as a way of highlighting its truly remarkable nature. This is especially rare because even if people took the time to clean their teeth, they could still get knocked out or cracked or fall out.
If it weren’t for modern dental techniques, most of us would be showing empty spots when we smile. For sure, I would . She, on the other hand, had none to mar her glistening smile.
The two clauses contain a play on words not noticeable in translations –
shekulam math’imoth / v’shakulah ein bahem
Which they all [shekulam] twinned,
And bereaved [v’shakulah], none, in them
The use of parallelism, along with the play on words, especially highlights this notable aspect of hers.
There is also a gender discord in the words “Which they all (masc.) twinned (fem.). Keil, the only person I read who even commented on it, says it is an “incorrect exchange” and thinks this “refers to the mothers, none of which has lost a twin of the pair she had borne.”
But that confuses the analogy. What seems likely is that the discord is following the earlier words of the verse –
Your teeth (fem. noun) according to flock (masc. noun).
Which they all (the flock) twinned (teeth).
As for the smitten Solomon, his next words continue with high praises for his beloved…
What is true beauty to the Lord?
Is it fancy clothes and well-cut hair?
Is this how you perceive the word?
Is this the focus of all your care?
The Lord looks at the heart, searching for faithfulness
The externals don’t matter to Him at all
He doesn’t care about a three-piece suit or a fancy dress
In judging others this way, you’re headed for a fall
The least in fashion may have faith galore
And the one who is poor may please God the most
Don’t get judgmental toward the guy at the door
And in your appearance, do not boast
Be strong in your faith in Christ
That is how your soul will be greatly priced
II. Pasturing in the Lilies (verses 3-6)
3 Your lips are like a strand of scarlet,
k’khut hashani siphthothayikh – “According to thread, the crimson – your lips.” He is noting the beauty of her lips, being like the crimson that is obtained from the crimson grub worm. It is the same set of words used in Joshua 2 –
“So the men said to her: ‘We will be blameless of this oath of yours which you have made us swear, 18 unless, when we come into the land, you bind this line of scarlet [khut ha’shani] cord in the window through which you let us down, and unless you bring your father, your mother, your brothers, and all your father’s household to your own home.’” Joshua 2:17, 18
Solomon is equating her lips to such a thread of bright crimson. Next, he says a phrase unique to this verse…
3 (con’t) And your mouth is lovely.
u-midbareikh naveh – “And your wilderness – beautiful.” The word midbar means wilderness or desert. Translating this as mouth would be the only time, out of 271 uses of the word, that it was translated this way. However, it is probably what Solomon is referring to, as if when she opens her crimson lips, her mouth looks like a beautiful wilderness.
Thus, the words are somewhat parallel but more complementary. But why would he use the term midbar this way? What seems likely is that he is making dual use of both words, lips and wilderness, forming a great play on two words translated as lips (saphah) and the word wilderness (davar).
The word lip, sapah, refers to a language. The word davar, word, refers to speech. These are both seen in their first use in Genesis, “Now the whole earth had one language [saphah] and one speech [davar]” (Genesis 11:1). Isaiah 36:5 also uses both words –
“I have said: Only, a word of the lips [davar shephtayim]! counsel and might are for battle: now, on whom hast thou trusted, that thou hast rebelled against me?” (YLT).
Likewise, the word midbar, wilderness, comes from davar, to speak, just noted in Genesis and Isaiah. That is identical to the noun davar, word. Without the later added vowel points, the word is the exact same spelling as a form of the noun “and from your word” found in Psalm 119 –
“Princes persecuted me gratis,
And from Your words [ומדבריך] startled my heart!” Psalm 119:161 (CG)
Therefore, he may be complimenting her lips and mouth while making a pun by complimenting her dialect and speech. It would certainly account for the very unusual use of the word wilderness –
According to thread, the crimson, your lips (saphah).
And your mouth (midbar) – beautiful.
According to thread, the crimson, your speech (saphah).
And from your words (midbar)– beautiful.
Therefore, Solomon could be making a pun that her lips, meaning her language, are like a beautiful crimson thread, and her manner of speaking is beautiful. Every word is carefully chosen, being pleasing to the ear and soothing to the mind.
This would make a marvelous play on words that seems to have eluded scholars all along. There is no doubt he is describing her physical beauty, but his words convey more than just that. He continues with more difficult words…
3 (con’t) Your temples behind your veil
Are like a piece of pomegranate.
The translation is defective and misleading. The subject noun, translated elsewhere in the Bible as temple, is singular: k’phelakh ha’rimon raqathekh mibaad l’tsamathekh –
“According to slice the pomegranate,
Your countenance from behind to your veil.”
The word is raqah, meaning thinness. That is why it is translated as temple when Jael banged a tent peg through Sisera’s temple in the book of Judges. However, it doesn’t have to speak only of that.
Most translations incorrectly use the plural, temples. Some say cheek or cheeks. But that is another word lekhi, the cheek or jawbone. One translation says forehead. If he is seeing behind her sheer veil, he is seeing her forehead, temples, cheeks, etc.
Slicing a pomegranate in half leaves a circle with a Y shape where there is red in the Y and on both sides of it. Thus, I say the singular word countenance because the forehead, temple, and cheeks are the thin areas, corresponding to the outside of the Y.
This would cover the areas of thinness on her face collectively being red, maybe from an application of rouge. This is what one would expect of a woman in a wedding procession. Solomon continues next with…
4 Your neck is like the tower of David,
The words are dependent on the next clauses to fully understand: k’migdal David tsavarekh – “According to Tower David your nape.” The word is tsvvar, the same word used in verse 1:10 to describe her neck. However, in this case, it is more specifically the back of the neck. The word comes from tsur, to bind, besiege, cramp, etc.
It speaks of the binding of the back of the neck which is just what the next clauses will reveal. Thus, in this case, it is referring to the nape. The back of the neck is where there is strength. He is comparing it to the Tower of David, a high fortified tower. Next…
4 (con’t) Built for an armory,
Rather, the noun is plural: banui l’thalpiyoth – “Built to parapets.” The word talpiyoth is found only here. Strong’s Lexicon says it comes from tel, a hill or mound, and piyoth, mouths or openings. However, his concordance says it is from an unused root meaning to tower.
The first is probably right. Either way, the plural complicates things, so translators have to be inventive. Some say built with rows of stones, jeweled with shields, built for weapons, etc. The Greek punts and makes it a proper name. But such translations make the thalpiyoth something other than a part of the neck.
However, it is surely a thought complement to the preceding clause and describes the neck, not what hangs on it. The Douay-Rheims, bulwarks, and the Catholic Public Domain, ramparts, are probably closer in thought. I went with parapets because it is the upward extension of a wall at the edge of a roof.
Thus, the word corresponds to the idea of height, like the tower of David. A parapet would have “mouths,” being crenelated so that soldiers could launch arrows or other projectiles and then go back behind the high edges of it for safety. The bones in her nape would give the sense of parapets…
4 (con’t) On which hang a thousand bucklers,
eleph ha’magen talui alav – “Thousand the shield hang upon it.” The word magen refers to a shield. In this case, Solomon describes the necklace(s) that hang from her nape. It refers to a traditional coin-style necklace with a multitude of circle pendants, like round shields, that are so common in the Middle East, Northern Africa, India, etc.
One can see a tower with parapets ready for battle, the shields hanging there. When an enemy approaches, the shields are taken off display and held by the warriors. They are…
4 (con’t) All shields of mighty men.
kol shilte ha’giborim – “All targets the mighties.” The word is shelet. It is translated elsewhere as shield. Because it is a different word, using a different word to translate it keeps from confusing the reader. A target is another word for a small round shield or buckler and is thus a fitting translation. The word is used in a fashion similar to what is being described in Ezekiel 27 –
“Men of Arvad with your army were on your walls all around,
And the men of Gammad were in your towers;
They hung their shields [shelet] on your walls all around;
They made your beauty perfect.” Ezekiel 27:11
Like the first two clauses, this one is given to complement the previous clause. With the explanation of what has been provided, that can now be seen –
*According to Tower David +your nape,
*Built +to parapets.
^Thousand the shield hang upon +it,
^All targets the mighties.
Solomon is having all kinds of fun using things he is familiar with to describe this beautiful woman. Understanding that, he next gets a bit risqué for some people’s sensibilities…
5 Your two breasts are like two fawns,
sh’ne shadayikh kishnei ophariym – “Two, your breasts, according to two fawns.” He is enamored with her breasts and finds a fitting descriptor to use as a metaphor. The opher is a fawn, coming from aphar, dust. Thus, it speaks of the dusty color of them. Of them, he next says…
5 (con’t) Twins of a gazelle,
t’omei ts’viah– “Twins, gazelle.” This is the first use of ts’viyah, a female gazelle. It will only be seen again in verse 7:3. As seen previously, the tsviy, gazelle, comes from tsavah, to amass or swell, and thus “prominent.” That leads to the idea of beauty or splendor, which is a prominent trait. As such, the word is used to describe the gazelle because of its graceful beauty.
In this case, he equates this swelling splendor to her two breasts. This is what he is thinking of when gazing at her and he is not ashamed to let her know it. The symbolism is correct because he next says…
5 (con’t) Which feed among the lilies.
Rather, a verb is used to describe the delightful sight: ha’roim bashoshanim – “the ‘feeding in the lilies.’” The gazelles are said to be feeding. If one watches a gazelle as it eats, its rump is elevated and rounded. They will also bounce around as they move from spot to spot. At times, they even do so when standing in one place munching down.
As such, he is complimenting her on their shape and youthful elasticity. Obviously, there is nothing wrong with such a thought because it is how God created women, and it is pretty much universal that such things capture the eyes and thoughts of men everywhere.
Equating the color of the lilies to her breast’s whiteness and fawns to her nipples, as some scholars do, seems to overstretch the symbolism. This is because she says essentially the same thing about him in verses 2:16 and 6:3. Also, in 5:13, she says his lips are lilies. Therefore, this doesn’t necessarily have to be white lilies.
Having provided her with marvelous descriptions of how he regards her beauty, the source of the next words is uncertain…
6 Until the day breaks
And the shadows flee away,
The words are identical to verse 2:17: ad sheyaphuakh ha’yom v’nasu ha’tselaliym –
“Until that puffs the day,
And flit the shadows.”
There are no gender markers to indicate whether it is Solomon or the woman. However, because they are the same words as 2:17, which is certainly the woman, modern scholars think it is the woman speaking here as well.
However, the words of 2:16 were also the woman. If the pattern were to follow, then the man continues to speak here –
My beloved to me, and I to him –
The “pasturing in the lilies.”
17 Until that puffs the day,
And flit the shadows.
Revolve!
Resemble to you, my beloved, to gazelle or to fawn, the stag,
Upon the mountains division.
///////
Two, your breasts, according to two fawns –
Twins, gazelle,
The “pasturing in the lilies.”
6 Until that puffs the day,
And flit the shadows.
I walk, to me, unto mount the myrrh,
And unto hill the frankincense.
In 2:16, it is singular, ha’roeh (the pasturing), and is thus speaking of him, the one tending the flocks in the lilies. In 4:5, it is plural, ha’roim (the pasturing), and refers to her breasts in comparison to the two gazelles.
Either way, the meaning of the words is that until the day is ending, which is at evening time when the wind begins to puff, and the shadows begin to flit away into darkness…
*6 (fin) I will go my way to the mountain of myrrh
And to the hill of frankincense.
elekh li el har ha’mor v’el givath hal’vonah –
“I walk, to me, unto mount the myrrh,
And unto hill the frankincense.”
Without including all the details concerning these two fragrances as before, the prominent idea of myrrh speaks of bitterness and symbolizes love. More especially, however, love in intimate union, but not necessarily sexual in nature. Frankincense symbolizes purification but also speaks of works.
Because of the symbolism seen in previous chapters, I would suggest that this verse is the woman speaking.
The first five verses are like other such sets of verses which show how the Lord views His redeemed, speaking of them in the most beautiful metaphors. The final verse carries the same symbolism as the parallel verse in Chapter 2.
It is a commitment by the redeemed to continue until the time of night, when the day has puffed, arrives. It is the time when our work will cease, and the Lord will return for His beloved.
The myrrh, the bitterness associated with love, and the frankincense, the process of purification through works, are both derived from Jesus’ work on the cross. It is He who suffered for His people because of God’s love for them and it is His works that provide purification for them.
Saying, “I walk, to me, unto mount the myrrh and unto hill the frankincense” is a way of saying that God’s redeemed commit to walk among the redeemed (symbolized by the har, mount) who follow the bitter love of God in Christ, and in the shadow of the cross (symbolized by the givah, hill) which purifies His people through His work.
The words of the verses of this passage do not need to be overly spiritualized. They reflect the adoration of the Lord for His people, people of faith who have put their trust in Him. Closing out the verses, the word tells us that it is those of faith who are His people. It is not by our works but by trust in His – completed on the cross – that God accepts us.
Again as has been repeatedly stated, the reason for this “Song the songs” being read each year at the Passover is because it points to the cross of Christ. That is why the words keep repeating the same thoughts. The book is a wake-up call to pay attention to the rest of Scripture and find Jesus as the fulfillment of it all.
If we will view it from that perspective, there is no need to over-allegorize every detail. It is a book giving us details concerning the greatest love that ever could be. It is a book that details the love of God in Christ for the people of the world, exemplified by His love for Jesus, who would be the One to reconcile all the rest to Himself through the cross.
Closing Verse: “In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins.” 1 John 4:10
Next Week: Song of Songs 4:7-11 I am completely smitten by you, can’t you see?… (Unhearted Me!) (10th 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 4:1-6 (CG)
Behold you! Beautiful, my querida,
Behold you! Beautiful!
Your eyes – doves,
From behind to your veil.
Your hair according to flock the goats,
Which cascaded from Mount Gilead.
2 Your teeth according to flock the shorn,
Which ascended from the washing.
Which they all twinned,
And bereaved, none, in them.
3 According to thread, the crimson – your lips,
And your wilderness – beautiful,
According to slice the pomegranate,
Your countenance from behind to your veil.
4 According to Tower David your nape,
Built to parapets.
Thousand the shield hang upon it,
All targets the mighties.
5 Two, your breasts, according to two fawns –
Twins, gazelle,
The “pasturing in the lilies.”
6 Until that puffs the day,
And flit the shadows.
I walk, to me, unto mount the myrrh,
And unto hill the frankincense.
Song of Songs 4:1-6 (NKJV)
Behold, you are fair, my love!
Behold, you are fair!
You have dove’s eyes behind your veil.
Your hair is like a flock of goats,
Going down from Mount Gilead.
2 Your teeth according to flock the shorn,
Which ascended from the washing.
Which they all twinned,
And bereaved, none, in them.
3 Your lips are like a strand of scarlet,
And your mouth is lovely.
Your temples behind your veil
Are like a piece of pomegranate.
4 Your neck is like the tower of David,
Built for an armory,
On which hang a thousand bucklers,
All shields of mighty men.
5 Your two breasts are like two fawns,
Twins of a gazelle,
Which feed among the lilies.
6 Until the day breaks
And the shadows flee away,
I will go my way to the mountain of myrrh
And to the hill of frankincense.
