Song of Songs (Written)

Song of Songs 8:8-14
Cause Me to Hear!

(Typed 17 March 2025) The verses in the sermon today seem to end with a whimper instead of a great crescendo to the love story that has continued for eight chapters.

Many other poems, love stories, and songs seem to drift off at the end as well. But in the Bible, one might expect a great resolution to the scene set before us so that we can say, “Everything will turn out just as it should.” But because “Song the songs” is a part of the Bible, there is no need for there to be a full and tidy resolution to what has been presented.

This is because the Lord chose to focus on a select portion of the whole story of redemption. As we have seen, a main theme presented in the book is the time of year and events surrounding the cross of Christ.

Parts of the story looked back from that moment to explain various things that relate to salvation. We have also seen redemptive pictures that stem from the cross of Christ. But there is no need to sum up the church age, explain the tribulation period, refer to the millennium, etc., in “Song the songs.”

It is “Song the songs” because of who is typologically highlighted and the love that stems from what He has done. To go beyond this would muddy the simplicity of the message.

Text Verse: “He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes I will give to eat from the tree of life, which is in the midst of the Paradise of God.” Revelation 2:7

Man was placed in the Garden of Eden. He probably wasn’t there very long before he was exiled. But God promised restoration would come.

The Greek word translated as garden in the Garden of Eden, paradeisos, is also translated as paradise. It is found only three times in the New Testament and nineteen times in the Greek Old Testament.

It signifies an enclosure or park. For all we know, when Jesus said to the man on the cross next to Him that he would be with Jesus in paradise that day, He may have been referring to a place like the Garden of Eden for the departed souls of men.

That would make sense because we are told the wicked go to a place that is not so great as they await the final judgment. Jesus’ parable about Lazarus and the rich man tends to confirm this.

A garden is a place of relaxation, even if a particular garden may include planting and watering. Those things generally bring us a state of enjoyment, not labor. In our verses today, the beloved of Solomon is said to be “sitting in the gardens.”

Whatever she is doing, it gives the sense of one who is at rest and enjoying herself. Despite being in this difficult and tiring world, can you say that you are at rest and enjoying yourself in the Lord? We don’t have to have stress-free, pain-free lives to be at rest mentally.

When we are the Lord’s, regardless of our physical surroundings, we can and should consider ourselves at rest. Hebrews 4:3 says that “we who have believed do enter that rest,” meaning our state of Sabbath rest. God modeled this day after the seventh day of rest following His creative efforts.

Let us not fret too much over the world in which we live. It is temporary, and we will be going to another, better place soon enough, be it the paradise in Sheol, or the paradise in heaven. Until then, be at rest in the garden, which is the hope of God found in Jesus Christ. May it be so for each of us.

Great things, such as the promise of eternal life with God, are to be found in His superior word. And so, let us turn to that precious word once again, and… May God speak to us through His word today, and may His glorious name ever be praised.

I. Finding Peace (verses 8-10)

There are many differing views on these final seven verses of “Song the songs.” The differences refer to who the speaker is, who is being spoken of, etc. The differences also question whether this is a memory or if it is something happening at the time. These and other questions show how difficult it is to understand these final verses.

One view suggests that they are so disconnected from the rest of the song that the song actually ends with verse 8:7, making these a later addition. Some see them as the words of the woman’s brothers, speaking of her when she was younger.

Others see them as the words of the woman who is speaking about her own younger sister. If so, then the plurals do not refer to her and other siblings, but are a way of speaking of herself and her sister. In other words, if I had a little brother I was speaking about, I might say, “We have a little brother who needs correction in his thinking.” The “we” would be my brother and me.

With these varied views in mind, the words begin with…

⁸ We have a little sister,

akhoth lanu q’tanah – “Sister, to us, little.” Whether referring to her in the past or her own sister in the present, the meaning is that there is a younger sister who is still undeveloped in body and mind. This is understood because the next words are set in parallel…

^{8 (con’t)} And she has no breasts.

v’shadayim ein lah – “And breasts none to her.” This means that a small female child is being referred to. The development of breasts is a mark of maturity towards womanhood, at least physically.

In this state, regardless of her mental awareness concerning intimate relations, she would be deemed of marriageable age. This remains the case in much of the Middle East and Africa even today. It extends beyond there into Asia and parts of South America as well.

The idea that a female can be a bride at 12 or 13 years old may be completely at odds with Western thought, but that is a minority opinion for most of human history. To us, mental development is the main consideration, something that comes years later.

Of this young girl, the words continue with…

^{8 (con’t)} What shall we do for our sister

mah naaseh laakhotenu – “What do to our sister.” As already noted, the question of who is speaking and who is being referred to is debated. Leaving that aside for now, the mature sibling(s) asks the question about the care of this younger sister at a day yet ahead…

^{8 (con’t)} In the day when she is spoken for?

bayom shey’dubar bah – “In the day that spoken in her?” The note about her previously was that she had no breasts. Thus, the words here, without repeating the thought, mean, “In the day that her breasts have developed.” On that day, she would be spoken for.

As such, suitors would be coming by, looking things over. Typically, the father would be approached to arrange a marriage. Depending on how she looked, a dowry would be set. If she were exceptionally beautiful, the dowry would be higher. If not so much, it would be reduced.

Things like missing teeth, darker skin, or physical impurities like warts and scars would reduce the amount a father could get for a daughter. The handling of a daughter was often like that of a prize cow or donkey. And the payment for a daughter may be a cow, donkey, or even a goat.

The day would come when her breasts developed, and then her marriage would be arranged. This was often how things went in the life of a young maiden. The concern here, however, isn’t the suitors coming by. When a young woman develops, she has her own inclinations as well. Thus, the next words are stated to explain the matter…

⁹ If she is a wall,

im khomah hi – “If wall, she.” The khomah is a wall, but the idea is not like a wall around a house. Rather, it is generally one of protection. For example, its first use in Scripture was at the exodus from Egypt. There it said –

“So the children of Israel went into the midst of the sea on the dry ground, and the waters were a wall [khomah] to them on their right hand and on their left.” Exodus 14:22

The walls of Jericho were described with this word, as are the exterior walls of many cities in the Old Testament. Understanding the meaning, the words metaphorically speak of her ability to handle her state of maturity.

It is essentially asking, “Is she a wall of protection for her virginity? Is she guarding it and mentally able to retain it by shunning advances and not caving to her own cravings?” If so…

^{9 (con’t)} We will build upon her
A battlement of silver;

nivneh aleha tirath keseph – “Build upon her enclave – silver.” The word tirah is rare, being seen only seven times in Scripture. It is variously translated as a fortress, hamlet, castle, habitation, palace, row, etc. It comes from tur, a word meaning to range in a regular manner. Thus, it is a row.

Based on the other uses, I define it as an enclave, meaning a distinct territorial, cultural, or social unit enclosed within, or as if within, foreign territory. The meaning would be that they would adorn her with rows (an enclave) of silver to highlight her beauty, something you wouldn’t do with a daughter who tended toward being a floozy.

Adorning her in such a way would only draw more attention, and thus more temptation, toward her. However, if she were a wall, highlighting her beauty would elevate her above the others as the epitome of virgin beauty.

Saying an enclave of silver was built upon her means that she was enclosed and yet marvelously highlighted, something we would think of in a modern, well-kept enclave.

As for keseph, silver, it is the common metal for transactions, often being translated as money. However, in typology, it is consistently used to signify redemption.

With the idea proposed above concerning the younger sister being a wall, another possibility may arise concerning her…

^{9 (con’t)} And if she is a door,

v’im deleth hi – “And if door, she.” The deleth, door, comes from dalah, to dangle. The word is used when referring to drawing out water from a well. When a bucket is drawn in this manner, it swings to and fro, like a door swinging back and forth.

Thus, the deleth signifies something swinging, as a door on its valve, like the door at the front of the church. The meaning, then, is that she may grow up to be someone who is willing to swing open, allowing access where it should not be allowed.

This could range from a girl who spends too much time hanging around with guys to one who is morally unsound in her interactions with them. If she turns out to be like this…

^{9 (con’t)} We will enclose her
With boards of cedar.

Rather: natsur aleha luakh arez – “Confine upon her tablet – cedar.” The word luakh is a tablet. For example, it is the word used to describe the tablets of the Ten Commandments. The word is derived from a root signifying “to glisten.” It is thus a tablet which is polished and smooth.

This particular tablet is said to be of erez, cedar. That is from araz, to be strong or firm. This is set in contrast to the silver. If she is a wall, they will highlight her beauty for all to see. If she is a door, they will place over her a tablet of cedar.

The idea of a chastity belt is the intent, but not literally. Rather, she is to be kept chaste as they keep her out of the public eye as if she were hidden away behind a tablet of cedar. So which will it be???

¹⁰ I am a wall,

ani khomah – “I – wall.” I identify the girl being spoken of as Solomon’s beloved, who has been the subject of the entire song, rather than referring to her younger sister. It is looking back on when she was young and immature, wondering how she would turn out.

Now, she proclaims that she is a wall. Her morals and her interactions have proven her faithfulness as she matured, and as a husband was anticipated for her. This appears evident from her repeated words to the daughters of Jerusalem about not wakening or awakening love until she inclined.

Her walled state continued, even as she matured. That is seen with her next words…

^{10 (con’t)} And my breasts like towers;

v’shaday kamigdaloth – “And my breasts – according to the towers.” She grew up, and her breasts had become fully developed. Despite her mature age, she remained a wall. Therefore…

^{10 (con’t)} Then I became in his eyes
As one who found peace.

az hayathi b’enav k’motseth shalom –

“Then became in his eyes,
According to finding peace.”

The words are difficult, and interpretations vary widely. But the meaning seems to be that because she remained a wall. Solomon’s advances before their wedding night were rebuffed. If they weren’t, Solomon would never have truly found peace with her.

However, in being steadfast and awaiting love to arise, she became one who had found peace and also became the source of peace for her beloved.

Remembering that Solomon is sh’lomoh, a word etymologically connected to shalem (to be whole or complete), shalom (safe, i.e., peace), and shillumah, (reward or recompense), it appears she is making a pun on his name. She has found shalom with Solomon…

Cause Me to hear your voice!
Let it go throughout the world
Open your mouth, it is the right choice
May the words come forth, let them be unfurled

Many will hearken and join with you
As long as the word continues to be spoken
Speak the word! This you shall do
And I have left behind for you a Token

Cause Me to hear your voice!
Let it go throughout the world
Let the nations triumphantly rejoice
When the words of life to them are unfurled

II. Bolt, My Beloved!

¹¹ Solomon had a vineyard at Baal Hamon;

Rather: kerem hayah lishlomoh b’vaal hamon – “Vineyard became to Solomon in Baal Hamon.” The sudden introduction of the acquisition of a vineyard is striking. It is as if the thought just jumped out of nowhere. And yet, it is certainly intentional. Otherwise, the words would seem incongruous, even bizarre.

The vineyard represents the cultural side of humanity. There are various vineyards that represent various cultures. The name Baal Hamon comes from two words. The first is baal, lord or master. The next, hamon, signifies a multitude, like a horde. It can also signify a great commotion.

That word is from hamam, an onomatopoeia meaning to make a loud sound, like our word hum. Therefore, the name means Lord of a Multitude. Next, it says…

^{11 (con’t)} He leased the vineyard to keepers;

Rather: nathan eth ha’kerem lanot’rim – “Gave the vineyard to ‘the guardings.’” The word “leased” is the intent, but saying “gave” indicates that the custody has been given into their hands. The term “the guardings” signifies those who are put in charge of it and who are to ensure it is tended to properly.

With this responsibility set upon them, it next says…

^{11 (con’t)} Everyone was to bring for its fruit
A thousand silver coins.

The verb is causative: ish yavi b’phiryo eleph keseph –

“Man, he caused to bring in his fruit –
Thousand silver.”

In Solomon’s vineyard at Baal Hamon, each man guarding it (tending to it), is expected to produce fruit according to one thousand of silver.

The number is a multiple of ten, which means completeness of order, marking the entire round of anything. It “implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete” (Bullinger).

Next, she says…

¹² My own vineyard is before me.

Her words are emphatic: karmi sheli l’phanay – “My vineyard, that to me, to my faces.” This refers back to the words of verse 1:6. She is not referring to an actual vineyard, but to herself –

“Not seeing me, that I swarthy,
That tanned me the sun.
Sons my mother burned in me.
Set me keeping the vineyards.
My vineyard, that to me, not kept.” Song of Songs 1:6

In essence, she is saying that she is her own vineyard and has kept, maintained, and guarded herself, reserving herself for only one. That one, and the benefits of her efforts are…

^{12 (con’t)} You, O Solomon, may have a thousand,

ha’eleph l’kha sh’lomoh – “The thousand to you, Solomon.” The proceeds of her efforts, the completeness of order where nothing is lacking, belong to him. She has yielded herself and her efforts to him….

^{12 (con’t)} And those who tend its fruit two hundred.

u-matayim l’not’rim eth piryo – “And two hundred to ‘guardings its fruit.’” This is referring to those who watched over her as noted in verses 8:8 and 8:9. Before she could tend to her own vineyard, those who tended to it are to be recompensed.

Of the number two hundred, Bullinger, while providing sufficient examples from the Bible, says that it signifies insufficiency. Next…

¹³ You who dwell in the gardens,

hayavosheveth baganim – “The ‘sitting in the gardens,’” It is Solomon speaking to the beloved. She is in her place of contentment, sitting in the gardens. It is her place of rest and happiness.

^{13 (con’t)} The companions listen for your voice—

khaverim maqshivim l’qolekh – “Associates causing to hearken to your voice.” The meaning of this and the next clause is debated. However, it appears that Solomon is telling her that those who have known her have heeded her words. The verb being causative means that when she spoke, it caused them to listen, hear, and attend to what was said.

Because of this, he next says…

^{13 (con’t)} Let me hear it!

hashmi’ini – “Cause me to hear!” The previous clause used the word qashav, to listen, but implying paying heed, as in regarding and responding. Here, it is the word shama, to hear. The sense is to hear intelligently. She has caused others to hearken to her voice, and now he wants her to speak (or maybe sing) so that he can hear.

In response, she says…

¹⁴ Make haste, my beloved,

Rather: berakh dodi – “Bolt, my beloved.” The words are similar to verse 2:17, but with some differences –

“Revolve!
Resemble to you, my beloved…”  2:17

“Bolt, my beloved!
And resemble to you…” 8:14

The word here is berakh, to bolt. But it is always in the sense of fleeing or driving someone away. There is no indication of location. And so it is unknown if she is asking him to bolt toward her, as in verse 2:8, or away from her, as in verse 2:17. The verb is used in this same form three other times. Each instance signifies to flee.

As he bolts, she says to him…

^{14 (con’t)} And be like a gazelle
Or a young stag

ud’meh l’kha litsvi o l’opher ha’ayalim –

“And resemble to you
To gazelle or to fawn, the stags.”

The second clause is identical to the corresponding words of verse 2:17. The ts’viy, gazelle, comes from tsavah, to amass or swell, and thus prominent. That also leads to the idea of beauty or splendor, which is a prominent trait. As such, the word is used to describe the gazelle because of its graceful beauty.

The opher is a fawn of the stags. The word is derived from aphar, dust, thus signifying the dusty color of the fawn. The ayyalah, doe, is the feminine form of ayal, a stag. That ultimately comes from a root signifying strength. Being a fawn of the stags, it would have a strong form and be dusty in appearance.

He is to be like one of these animals…

*^{14 (fin)} On the mountains of spices.

al hare v’samim – “Upon mountains fragrances.” The parallel thought in verse 2:17 was “Upon the mountains division.” It is that which was to divide them again until the right time. This time, however, she says the mountains of bosem, fragrance. Being plural, it is the mountains of fragrances.

As always, a mountain is a lot of something gathered. In typology, it is synonymous with a large but centralized group of people.

The number is set at two
They form a whole, My word it contains
No other number will do
But in these two, there is the severing of your chains

They provide what you need
To find and be granted eternal life
So study up, and do it with speed
In them is found the ending of strife

It is not one, five, seven, or three
No, the testaments are numbered at just two
In them, are words to make you free
Just these two suffice, nothing else will do

III. Jesus in the Details

This passage continues the thought from the first half of Chapter 8. Verse 8 began with the thought of having a little sister. It is the redeemed noting that a sister exists who is in a state of immaturity, indicated by having no breasts.

As has been seen, her breasts picture the two testaments. It is looking back on a time when the beloved did not yet have access to the Bible.

That there is a younger sister means there are those who are older. Without specifying who they are, they are the ones who watch over her. When her time comes, what will be done for her? Two choices were given for the time when her breasts had developed.

The first option was that she would be a wall. If so, they would build upon her an enclave of silver. Silver signifies redemption. If she were a door, they would confine upon her a tablet of cedar, meaning a firm tablet.

Without needing to consider the tablet of wood, she proclaims that she is a wall. Thus, by default, she is adorned with an enclave of redemption. It speaks of the status of believers since the coming of Christ, adorned in redemption.

The idea is that any redeemed person is a part of the row of redeemed wherever they may be. Thus, it is one enclave over the entire world, even if spotted in rows among the nations.

The proclamation that her breasts are “according to towers” signifies that the two testaments of the word of God are fully developed and prominently on display. The symbolism is similar to that seen in Joshua and Judges in the sense that it excludes additions to the two-fold nature of the Bible.

In other words, adding the apocrypha, as the Catholics did in the 1400s, or the Book of Mormon in the 1800s, is proven to be a false, heretical addition to the word of God.

With the statement concerning her breasts, she then said –

“Then became in his eyes,
According to finding peace.”

The granting of peace is finally and fully realized in the completion of Christ’s work, something only understandable with the completion of both testaments of the Bible.

From there, the words referred to the vineyard, the cultural expression, that had become to Solomon in Baal Hamon (Lord of a Multitude). It speaks of Christ receiving authority over the vineyard noted in Matthew 21 –

“There was a certain landowner who planted a vineyard and set a hedge around it, dug a winepress in it and built a tower. And he leased it to vinedressers and went into a far country. ³⁴ Now when vintage-time drew near, he sent his servants to the vinedressers, that they might receive its fruit. ³⁵ And the vinedressers took his servants, beat one, killed one, and stoned another. ³⁶ Again he sent other servants, more than the first, and they did likewise to them. ³⁷ Then last of all he sent his son to them, saying, ‘They will respect my son.’ ³⁸ But when the vinedressers saw the son, they said among themselves, ‘This is the heir. Come, let us kill him and seize his inheritance.’ ³⁹ So they took him and cast him out of the vineyard and killed him.” Matthew 21:33-39

Being Lord of a Multitude speaks of Jesus as the Lord of all the redeemed. However, not all in the vineyard are the redeemed of the Lord.

Each man was to bring forth a thousand of silver for its fruit. In other words, the expectation was to be completeness of redemption. The poem doesn’t deal with that issue from Matthew any further because it isn’t the subject of the love story.

Rather, the woman picturing the redeemed is. She said that she had kept her own vineyard. She guarded it and reserved it only for one, her beloved. In doing so, she grants to Solomon the thousand. This means that the completeness of the redemption belongs to him (picturing Christ) alone.

It speaks of the complete reliance on Him and His redemption alone. The redeemed have no share in the process. The note about the two hundred to those who guarded its fruit speaks of insufficiency. In other words, it is referring to those who came before the woman, specifically noted in verses 8:8 and 8:9.

As they came before the church, it refers to Israel, who guarded the fruit of the vineyard until the woman came. They were under the law, something insufficient for redemption.

This doesn’t mean that none of those during the time of the law are redeemed, but it speaks of the wages of being under the law. They are insufficient to save. Whether before or after the coming of Christ, only faith in Him can save.

Next, in verse 13, came Solomon’s words about his beloved sitting in the gardens. Gardens are places where things are planted and watered. They then increase and bear fruit. They are also often places of order and arrangement, such as rock gardens. The beloved is said to be the one “sitting in the gardens.”

The word sit generally means to dwell. It is one of the many metaphors Paul uses concerning the gospel, where one plants, another waters, and God gives the increase. It is as if the nations are gardens and the voice of the beloved goes out, causing her associates to hearken to her voice. This is the call and positive response to the gospel.

Solomon then says, “Cause me to hear!” It is not a call for him to hear and hearken, but to hear (shama) the sound of her causing others to hearken (qashav).

In response, the poem closes with the words of the woman in verse 14. She tells her beloved to bolt in a manner similar to verse 2:17. The main difference, however, was instead of upon the mountains of division, he was to bolt upon the mountains of fragrances.

Mountains, being synonymous with large but centralized groups of people, speak of the nations of the world. Being the mountains of fragrances, it refers to what Paul says in 2 Corinthians 2 –

“Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. ¹⁵ For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. ¹⁶ To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things?” 2 Corinthians 2:14-16

In other words, it is essentially the church calling out to the Lord, “While you are gone from us, and until the day we are eternally united, we know You will be with us as we go throughout the world sharing the knowledge of You, to every nation, tribe, and tongue.”

With the poem complete, it leaves the future open and unfinished in one way, but it assures us that there is a completion that lies ahead. The “Song the songs” is written as it is to show us the intimacy that God has in His heart for His people because of Jesus.

The redeemed of the world from any time, age, or dispensation are only credited with salvation because of what He has done. And yet, it is clear from these final verses that our participation is included. But it is not participation that merits salvation. Rather, we understand and accept the salvation, by faith, that has been offered by God.

The woman gave the silver of her field, meaning herself, to Solomon. Our redemption rightfully belongs to Jesus because we are betrothed to Him. Who we are and what we do in maintaining our vineyard, our cultural expression, is His because we are members of His called-out people. There would be no church without Christ, who heads the church.

The interactive nature of our relationship with God in Christ is on full display in the pages of this wonderful, tender, and amazingly beautiful book. The intimacy of the two beloveds should be considered and meditated upon by each of us as we await the final consummation of our relationship with God.

God is sharing Himself with us in Christ, and we are to reciprocate by sharing ourselves with Him through Christ. We can do it now through the fellowship of the Spirit, and someday it will be realized in its fullness when we are brought before Him for all eternity. And may that day be soon. Amen.

I’m lost in my days
again and again.
I fail You Lord,
the same and the same.
My ups and my downs
keep rolling in,
I try and I fall again,
keep on failing, but believe!

Your love never changes.
Your love doesn’t roll
in and out,
like my failing scroll.
You love is the same
on my ups and my downs.
Forgiveness doesn’t change,
doesn’t turn around.

Like grass in a field
tossed back and forth,
my life’s accomplishments
surely sometimes fall.
Oh, Father Everlasting!
Oh, Lord above all ages!
In a stream of time of sorrows
Your love never changes.

And when the blessings come,
in spite of all my fears,
Your love find me there
and helps my disbelief.
Oh, Praise your Holy name!
Praise your goodness, Lord!
Praise that You remain the same,
no matter where I go.

Your hand will find me there,
Your voice will bring me in.
Since You Are my Shepherd, Lord,
and I’m one of your sheep.
Oh, grass on the fields
tossed back and forth,
my flesh may be weak,
but strong is my soul.

The power in me
Is not of myself,
but from the day
I found my faith.
Oh, Father Everlasting!
Oh, Lord above all ages!
Oh, praise Your Holy name,
for Your love never changes!
Izabela Bednara, 2 February 2025 (Same day we started SS)

Closing Verse: “God is faithful, by whom you were called into the fellowship of His Son, Jesus Christ our Lord.” 1 Corinthians 1:9

Next Week: 1 Samuel 1:1-7 Two ladies at odds. Oh man-ah! What could it mean-ah? (Hannah and Peninnah) (1^st 1 Samuel Sermon)

The Lord has you exactly where He wants you. He has a good plan and purpose for you. He alone is the perfect example of love – untarnished, unblemished, and completely pure and holy. He offers this love to you. So, follow Him, live for Him, and trust Him, and He will do marvelous things for you and through you.

Song of Songs 8:8-14 (CG)

⁸ Sister, to us, little.
And breasts none to her.
What do to our sister
In the day that spoken in her?

⁹ If wall, she –
Build upon her enclave – silver.
And if door, she –
Confine upon her tablet – cedar.

¹⁰ I – wall.
And my breasts – according to the towers.
Then became in his eyes,
According to finding peace.

¹¹ Vineyard became to Solomon in Baal Hamon.
Gave the vineyard to ‘the guardings’.
Man, he caused to bring in his fruit –
Thousand silver.

¹² My vineyard, that to me, to my faces.
The thousand to you, Solomon.
And two hundred to ‘guardings its fruit.’

¹³ The ‘sitting in the gardens,’
Associates causing to hearken to your voice –
Cause me to hear!

¹⁴ Bolt, my beloved!
And resemble to you
To gazelle or to fawn, the stags,
Upon mountains fragrances.

 

Song of Songs 8:8-14 (NKJV)

⁸ We have a little sister,
And she has no breasts.
What shall we do for our sister
In the day when she is spoken for?
⁹ If she is a wall,
We will build upon her
A battlement of silver;
And if she is a door,
We will enclose her
With boards of cedar.

¹⁰ I am a wall,
And my breasts like towers;
Then I became in his eyes
As one who found peace.
¹¹ Solomon had a vineyard at Baal Hamon;
He leased the vineyard to keepers;
Everyone was to bring for its fruit
A thousand silver coins.

¹² My own vineyard is before me.
You, O Solomon, may have a thousand,
And those who tend its fruit two hundred.

¹³ You who dwell in the gardens,
The companions listen for your voice—
Let me hear it!

¹⁴ Make haste, my beloved,
And be like a gazelle
Or a young stag
On the mountains of spices.

 

 

Artwork by Douglas Kallerson

Song of Songs 8:1-7
The Seal Upon Your Heart

(Typed 10 March 2025) The woman says that many waters cannot quench love. The many waters refer to that which is superlative. The Lord’s voice is said to be like that of many waters.

Likewise, the forces that can overwhelm a person are considered many waters. It is a phrase used repeatedly in Scripture to get across the idea of that which is superlative in nature in whatever comparison is being made.

In the comparison of love seen in this passage, it means that even all the waters of this world cannot drown out or extinguish love. Considering that the love of God for His redeemed is mentioned throughout Scripture, one would think that people would understand the doctrine of eternal salvation.

However, such would not be the case. Various churches claim that if you leave their congregation, you will lose your salvation, as if it is the denomination or individual church that provides security. Other churches claim, without really explaining the mechanics of it, that salvation can be lost in various ways.

Not only do they teach this, but they also provide no biblical support for how an “unsaved” person can be resaved. In such theology, verses must be ripped out of their context or completely misapplied. Works, the supposed evidence of salvation, are the emphasis.

The problem is that no specific works are identified as being necessary for continued salvation. It’s a sad trap that people find themselves in, but it is a rather common one.

Text Verse: “The voice of the Lord is over the waters;
The God of glory thunders;
The Lord is over many waters.
⁴ The voice of the Lord is powerful;
The voice of the Lord is full of majesty.” Psalm 29:3, 4

The Lord did not come to live the perfect life under the Law of Moses, instruct Israel in what is right and proper concerning the things of God, and give His life up on the cross just so that believers would have eternal insecurity.

Rather, the Lord taught that whoever believes in Him would not perish but have everlasting life. That isn’t something that comes with a lot of added theological baggage attached to it. Instead, it is a petition to believe.

How difficult it is to understand the meaning of the five-letter word, GRACE. The powerful and majestic voice of the Lord has told us what it is that saves us, His grace as revealed in the Person of Jesus Christ. If we aren’t sure of the meaning of grace, it would be right to consult the nearest dictionary. That simple act would clear up a great deal of muddied waters flowing through the church.

May we be responsible and pay heed. Telling others that they can lose what they couldn’t earn in the first place is not responsible. God has bestowed grace in the giving of Jesus. That bestowal is realized through belief. Nothing more.

Have faith. Believe the good news. This simple and yet marvelous truth is 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. His Right Embraces Me (verses 1-4)

Oh, that you were like my brother,

mi yiten’kha k’akh – “Who gives you according to brother.” The most common explanation for this is that she is wishing he were her brother so that they could express their affection for one another the way a brother and sister can. That way, they could be in public and dote upon one another.

However, though this idea may be correct, there is a fuller explanation. She wishes that he could be like her brother so that in their union, they would not have the difficulties that lovers face. For example, a brother is there in times of adversity (Proverbs 17:17), and the bond of brothers with sisters generally endures throughout life.

On the other hand, lovers have spats, and the love between them diminishes through the stresses and trials of life. He has previously called her “sister – completer.” She wants him to be like a brother so that the sibling relationship is truly realized between the two of them. To more poignantly reveal this, she says…

^{1 (con’t)} Who nursed at my mother’s breasts!

li yoneq shede imi – “To my ‘sucking breasts my mother.’” In other words, she isn’t simply asking him to be a brother but a brother of her own mother. For example, it was known that David had many wives and also concubines. From them came many sons. The listing is given in 1 Chronicles 3:1-9.

However, there was a great deal of rivalry between the sons of different mothers. At times, such rivalries ended in murder or an attempt to usurp Solomon’s position as king.

Through all of this conflict, the bond between Absolom and Tamar is one of the strongest noted. This is because it is implied that they were born to David from the same mother. This strongest bond of blood through both the father and the mother is what the beloved is referring to. If this were the case…

^{1 (con’t)} If I should find you outside,
I would kiss you;

emtsaakha bakhuts eshaq’kha –

“Find you in the outside –
Kiss you.”

These words reveal that the first reason for her wanting to be like a brother to him is that they could, in fact, express their doting affections upon one another in a public setting. For example, Cambridge states –

“Only the uterine brother and the father’s brother’s son have among the Bedawin the right to kiss a maiden. Cp. Wetzstein, ZDMG. XXII. pp. 93, 108.”

This was probably true in the culture of Israel at the time as well. A brother and a sister could display affection openly without anyone giving a hoot, something that even married people might not feel comfortable doing. Instead, she could run up to him and say, “Hello, my dear brother!” while giving him a kiss on his cheek. Because he is her brother…

^{1 (con’t)} I would not be despised.

gam lo yavuzu li – “Also, not disrespect to me.” Today, we tend to see people doing whatever they want in public. But when I was young, I don’t ever remember seeing even married people showing intimate affection in public. Such displays were meant for the privacy of home.

However, I remember brothers and sisters acting as naturally as the best of friends or even giving a kiss on the cheek without anyone batting an eye. Not having my own sister, it was almost a point of jealousy that they could get away with such things.

This is the intent of her words. She is looking for the strongest bond, one that will not fade but which is also unashamed of the nearness that a full-blood relationship can allow. With such intimacy and yet boldness…

² I would lead you and bring you

enhagakha aviakha – “Lead you and bring you.” One can follow the train of thought: she sees her brother, the son of her mother, outside. She runs up to him and kisses him without a qualm or concern. There is no timidity or shame, and no one bats an eye. Then she grabs his hand and says, “Come along, brother,” dragging him as she takes him…

^{2 (con’t)} Into the house of my mother,

el beith imi – “Unto house, my mother.” If he were a brother, she would lead him right to the house they grew up in. Nobody would question the matter because it is what brothers and sisters do all the time. With them there, instruction would take place. However, who the instructor is depends on how the next words are translated…

^{2 (con’t)} She who used to instruct me.

The words are incorrect, regardless of the “who.” The verb is not past tense. Rather: t’lam’deni – “Will teach me.” Some translations believe that this is a relative clause belonging to the previous words, making the verb feminine. In essence, “I will take you into the house of my mother, and she will teach me how to tend to you.”

If it is the mother, an unstated but implied relative pronoun needs to be inserted, indicated by the word “who” in the NKJV. Other translations take the word as masculine, indicating it is Solomon who is the subject.

The mother is the nearest antecedent, so I would favor her being the subject, but it could be the woman saying that when she has brought Solomon to her house, he would teach her. The only other time this verb is used in this form t’lam’deni is in Psalm 119, when referring to the Lord –

“Must cause to utter, my lips, praise –
For will teach me [t’lam’deni] your enactments.” Psalm 119:171 (CG)

It is hard to be dogmatic. Either way, she is saying that in taking him to her mother’s house as if he were a brother, she would then receive instruction, be it from her mother or from Solomon. She would then know what to do…

^{2 (con’t)} I would cause you to drink of spiced wine,

The final word is neither a verb nor an adjective, as all translations make it. Rather, it is a noun: ashq’kha miyayin hareqakh – “Cause you to drink from wine, the  vintner.” The word reqakh is found only here. It is derived from the verb raqakh, to compound or mix perfumes or spices.

Because she is referring to wine, the word vintner gets the point across. A vintner does more than just make wine. He is involved in every step of the process, including mixing to obtain the most delightful flavor, bouquet, and notes. It is the one word that most succinctly explains her intent.

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. The particular wine she refers to is next named…

^{2 (con’t)} Of the juice of my pomegranate.

measis rimoni – “From juice my pomegranate.” Pomegranate wine has been around for thousands of years. You can buy it pretty much anywhere today, and if you want to make your own, you can buy a gallon of Vintner’s Best Pomegranate wine starter mix from Amazon for about $50.00. Ooh. Ahh.

The rimon, pomegranate, is derived from ramam, to be high or exalted. It symbolizes harvest-ready fruit and means Mature Mind or Harvest Ready. From the idea of imbibing in her wine, she next turns to a new line of thought that was already expressed in verse 2:6…

³ His left hand is under my head,
And his right hand embraces me.

s’molo takhath roshi vimino t’khab’qeni –

“His left under my head,
And his right embraces me.”

The words are letter-for-letter identical to verse 2:6 with the exception of the letter lamed, translated as “to.”

2:6 – His left under ‘to my head,’
And his right embraces me.

8:3 – His left under my head,
And his right embraces me.

In Chapter 2, she was almost in a state of swooning when she said this. That is probably the same thought being conveyed here. Notice the similarities between the two –

Chapter 2

⁴ Brought me unto house the wine,
And his banner upon me – love.
⁵ Prop me in the pressed-cakes,
Spread me in the apples,
For rubbing love – I.
⁶ His left under ‘to my head,’
And his right embraces me.

Chapter 8

² Lead you and bring you,
Unto house, my mother –
Will teach me.
Cause you to drink from wine, the vintner,
From juice my pomegranate.

³ His left under my head,
And his right embraces me.

In Chapter 2, Solomon brought her into the house of wine. In Chapter 8, she brings him into her mother’s house, where she is instructed, and then gives him the wine of the vintner. In both instances, there is a loving embrace, and in both, there is also an adjuration which follows the scene…

⁴ I charge you, O daughters of Jerusalem,
Do not stir up nor awaken love
Until it pleases.

hishbati etkhem b’noth y’rushalim mah tairu u-mah t’or’ru eth ha’ahavah ad shetekhpats –

“Adjured you, daughters Jerusalem –
Why waken and why awaken the love,
Until she inclines?”

The words are very similar to verse 2:7. One difference is that in verse 2:7, the adjuration is made “in gazelles or in does the field.” That is dropped out.

Next, 2:7 again says in the form of an adjuration, “If wakens and if awakens.” Here, in the form of a question, it asks, “Why waken and why awaken?” The sense, then, is “Why would you try to arouse love before she is ready to act? She will stir when the moment is right.”

Also, another change is that in the word translated as “awaken,” a single letter, a vav, drops out of it from verse 2:7 –

תְּעֽוֹרְר֛וּ
תְּעֹֽרְר֛וּ

This is the same thing that happened in the word “twins” found in verses 4:5 and 7:3. The pronunciation is identical, so unless you are inquisitive like Charlie, without putting the verses side by side, the change is completely indiscernible.

Without modern technology, the task would be much more laborious. The change is probably first noted for those who come to the Superior Word for their instruction.

Understanding these changes, we can put the verses side by side for comparison –

2:7 – Adjured you, daughters Jerusalem,
In gazelles or in does the field –
If wakens and if awakens the love,
Until she inclines.

8:4 – Adjured you, daughters Jerusalem –
Why waken and why awaken the love,
Until she inclines?

We are at the final break of the book. Each break has been followed by a sudden new beginning. The fourth part ends, as noted by Jamieson-Faucett-Brown, “in full repose and refreshment.” The fifth part is next…

A cross is there on the hill of Calvary
It is a sign of God’s love to the people of the world
On that cross, Jesus died for you and for me
The greatest display of love was on that day unfurled

Oh! That Christ died for sinners like us!
How deep is the love of God for this to have come about?
Wondrous is the giving of His Son, Jesus
Take hold of the promise, stand fast, and do not doubt

Christ died, and into the grave He went – had death won?
A lifeless body, seemingly the end of the story
But No! Death could not hold the sinless Son
He burst forth from the grave in radiant glory!

II. Fffflame Yah! (verses 5-7)

⁵ Who is this coming up from the wilderness,

mi zoth olah min ha’midbar – “Who this ascending from the wilderness.” The words are letter-for-letter identical to the first clause of verse 3:6. The words introduce what will only later be identified. They are intended to bring a sense of wonder and anticipation to the minds of the hearers.

As for the wilderness, it is any place that is uncultivated, usually with sparse vegetation. Therefore, it is in contrast to the one coming out of the wilderness. She is coming…

^{5 (con’t)} Leaning upon her beloved?

mithrapeqeth al dodah – “Reclining upon her beloved.” The word raphaq, to recline, is found only here. She is ascending together with her beloved, reclining on him. It appears that they are together in his palanquin. It is unstated, but it would make sense based on the comparable words in Chapter 3 –

“Who this ascending from the wilderness,
According to columns smoke?
Smoked – myrrh and frankincense,
From all powder peddling.

⁷ Behold! His bed, that to Solomon –
Sixty mighties around to it,
From mighties Israel.” Song of Songs 3:6, 7 (CG)

If she is reclining on him, it could be either that they are walking and she is reclining on him as they walk or that she is reclining on him as they are carried. I would go with the latter because of the parallel to the words of Chapter 3. Either way, the words next change direction…

^{5 (con’t)} I awakened you under the apple tree.

takhat ha’tapuakh orar’tikha – “Under the apple, I awakened you.” The words are not complicated, but they at first appear to have no connection to what was asked. Further, in the Hebrew text, these clauses are masculine, making the woman the one speaking. However, the Syriac and the Latin have them as feminine, making Solomon the speaker.

Without being dogmatic, it is probable, therefore, that the words are those of Solomon, and this is how I would personally take them. For some reason, the Masoretes changed the vowel pointing to have it reflect the woman speaking instead of the man.

If so, they got a sniff of Jesus and did not want that to be considered. That is not unusual in their text. They have hidden or obscured obvious hints of Christ in key passages of Scripture.

Either way, Solomon and his beloved are coming out of the wilderness, she is reclining on him, and he asks rhetorically who she is, knowing full well the answer because one of them had aroused the other under the apple tree. Next…

^{5 (con’t)} There your mother brought you forth;

No way, José: shamah khib’latkha imekha – “There-ward bound you, your mother.” The word khaval signifies to wind tightly and thus to bind. Specifically, then, it means to bind by a pledge. For example –

“If you ever take your neighbor’s garment as a pledge [khaval], you shall return it to him before the sun goes down.” Exodus 22:26

The sense then is that under the apple (there-ward) she (or he) was given in pledge by her (or his) mother. That is then repeated, stressing the idea and also forming parallelism…

^{5 (con’t)} There she who bore you brought you forth.

shamah khib’lah y’ladakha – “There-ward bound, ‘borne you.’” The words “your mother” and “borne you” are set in apposition to highlight that the mother was a part of the process in bringing her to be with Solomon (or Solomon to be with her) as she reclines or leans on him.

With that, it is certain that she now speaks to him…

⁶ Set me as a seal upon your heart,

simeni khakhotham al libkha – “Set me according to the seal upon your heart.” Saying “according to” tells us that this is figurative. A seal is something that marks something as dear or precious. It even gives a sense of ownership.

In the Bible, the heart is used metaphorically when referring to the inner person, the mind, the intellect, the will, etc. She is asking him to have her always in his thoughts and desires. Next, speaking in parallel, she says…

^{6 (con’t)} As a seal upon your arm;

kakhohtam al z’roekha – “According to the seal upon your arm.” The zeroa, or arm, comes from the word zara, meaning “to sow” or “scatter seed.” The arm thus speaks of power and exertion, but also of effectual reach to accomplish.

When a man desires to show his strength or to defeat an enemy, he will stretch his arms out. In this one stance, he will both defend some and work against others. Therefore, her appeal is for his protection and defense through his strength and reach…

^{6 (con’t)} For love is as strong as death,

ki azah khamaveth ahavah – “For strong, according to the death – love.” This is not referring to its inevitability. Rather, the meaning is that the state of love is like death. It is something that cannot be escaped. She is completely captured by it. Likewise…

^{6 (con’t)} Jealousy as cruel as the grave;

qashah khish’ol qinah – “Severe, according to Sheol – jealousy.” The word qinah signifies jealousy, envy, or even zeal. Love is set in apposition to jealousy, and Sheol is set in apposition to death. Just as the state of love is something that cannot be escaped, so is the state of jealousy.

These parallel clauses are based on her request to be set as a seal. She is in the state of love and jealousy for her beloved. She is entrapped by them and wants to be affixed to him both mentally and physically at all times. One can see that she is equating each with the other –

For strong^, according to the death* – love+
Severe^, according to Sheol* – jealousy+

Therefore, because love and jealousy are one thing, the singular is used to identify them as such…

^{6 (con’t)} Its flames are flames of fire,

r’shapheha rishpe esh – “Her embers – embers fire.” The resheph refers to a live coal, meaning an ember. The state of love, which is a state of jealousy, is thus equated to such an ember. To accentuate and highlight that thought, she speaks in heightened parallelism…

^{6 (con’t)} A most vehement flame.

The NKJV is a poor paraphrase. Way more excitedly: shalhevethyah – “Fffflame Yah!” The word is rare, shalheveth. It is from the same as lahav, a flame, but it has a sibilant prefix. In other words, it is an extended sound, like a hiss. In this case, however, it has an extended f. Thus, fffflame.

But more, the word is suffixed with a shortened form of the divine name, Yehovah. Just as we say Hallelujah, to signify Praise Yah, this says shalhevethyah, “Fffflame Yah!” This is the one reference to the divine name in the book.

Understanding the emphatic nature of what is stated, she next continues to describe love…

⁷ Many waters cannot quench love,

mayim rabim lo yukh’lu l’khaboth eth ha’ahavah – “Waters, many, no able to extinguish the love.” The term mayim rabim, translated by most as “many waters,” is a superlative term indicating a roaring, raging torrent. It is something that is overwhelming.

The idea is that of a magnesium torch, even though she doesn’t know what that is. The Fffflame of Yah, symbolizing the state of love, is such a powerful flame that it will burn even when completely doused in a great, roaring stream.

Next, continuing to speak in parallel thought, she says…

^{7 (con’)} Nor can the floods drown it.

un’haroth lo yishtphuha – “And streams, no quench her.” It is the same idea as just expressed concerning the unquenchable, jealous nature of love. When the waters have dried up, the love will continue to exist.

This is such a powerful truth that she turns to an affirmative statement to highlight the value and preciousness of the state of love…

^{7 (con’)} If a man would give for love
All the wealth of his house,

im yiten ish eth kal khon beito ba’ahavah – “If give, man, all wealth his house in the love.” The idea here is more expansive than what we would think of when referring to a house. My house got flooded last year. If it got swept away, someone might say, “All the wealth of his house is gone.”

But that is not the totality of a house in Hebrew thought. Rather, it speaks of the family that issues from a man as well. The House of David refers to everything that the name David encompasses, meaning his descendants and all of the promises or blessings they accrue because he represents them.

The meaning is that if a man were to attempt to purchase love with everything his existence encompasses…

*^{7 (fin)} It would be utterly despised.

boz yavuzu lo – “Disrespecting disrespect to him.” The word buz, to disrespect or despise, is used eleven times. All eleven by Solomon, and the last three are in this chapter. In this verse, it is used twice in a row.

This is the traditional way of emphasizing a verbal action to indicate the greatest or most superlative nature of what is being said. The word is stated as an infinitive absolute, and then it is restated in the imperfect. In English, we would say “utterly despised.”

Everything that a man is comprised of would be an utterly disrespectful offer for the purchase of love. With that, the verses for today are complete.

The Word of God – holy, pure, and perfect too
Is given to satisfy man’s weary soul
Let us take an eternal view
Let the word convert us to God’s heavenly roll

There, in the Book of Life, our names will be
Because we pursued His word and found Jesus
Innumerable redeemed, there beside the glassy sea
Such a marvelous thing God has done for us

If we will just open the Bible, our own Book of Life
And accept what it says as holy and true
Then, between us and God, will end the strife
In believing the gospel, life begins anew

III. Jesus in the Details

The significance of these verses in relation to Christ is more difficult than in the previous few chapters. However, what is key is that it refers to the house of the woman’s mother and the binding of the woman by the mother.

The woman speaks of the closest family relationship she could describe, where there is no hint of difficulty that lovers might face and no hint of impurity assumed by those who witness them. That relationship is of a brother from the same mother.

They are a couple, but this is the state she desires. That is the state of the redeemed in Christ –

“And we know that all things work together for good to those who love God, to those who are the called according to His purpose. ²⁹ For whom He foreknew, He also predestined to be conformed to the image of His Son, that He might be the firstborn among many brethren. ³⁰ Moreover whom He predestined, these He also called; whom He called, these He also justified; and whom He justified, these He also glorified.” Romans 8:28-30

There must be a common mother figure to identify the people of God. That is seen in Galatians 4 –

“Tell me, you who desire to be under the law, do you not hear the law? ²² For it is written that Abraham had two sons: the one by a bondwoman, the other by a freewoman. ²³ But he who was of the bondwoman was born according to the flesh, and he of the freewoman through promise, ²⁴ which things are symbolic. For these are the two covenants: the one from Mount Sinai which gives birth to bondage, which is Hagar— ²⁵ for this Hagar is Mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in bondage with her children— ²⁶ but the Jerusalem above is free, which is the mother of us all. ²⁷ For it is written:
‘Rejoice, O barren,
You who do not bear!
Break forth and shout,
You who are not in labor!
For the desolate has many more children
Than she who has a husband.’” Galatians 4:21-27

The Jerusalem above, identified by the New Covenant, is considered as our mother. This must apply to Christ, too, because He is the first of the brethren according to Paul in Romans 8.

Stating that he was like a brother sucking at her mother’s breasts signifies the same source of nourishment. That is reflected in Peter’s words –

“Therefore, laying aside all malice, all deceit, hypocrisy, envy, and all evil speaking, ² as newborn babes, desire the pure milk of the word, that you may grow thereby, ³ if indeed you have tasted that the Lord is gracious.” 1 Peter 1:2, 3

She didn’t say that her beloved actually sucked at her mother’s breasts, but made the comparison, which in Christ is a valid one. The same source of the word applies to Him and to His people.

She also stated that she would kiss him openly. The final verse of the 2^nd Psalm speaks of kissing the Son. In other words, it refers to paying homage to Him. The final words say, “Blessed are all those who put their trust in Him” (Psalm 2:12).

In such an act of love, there is no disrespect to that person. Verse 2 noted taking her beloved into her mother’s house, being taught, and drinking from the vintner’s wine, meaning juice of the pomegranate.

The pomegranate signifies that which is harvest-ready and of the mature mind. Previously, it has been used to refer to the redeemed of the Lord. Here, that follows as well. The cultural expression (the wine) of the mature-minded (the pomegranate) is what Christ drinks.

That would explain the intimate embrace of verse 3. The beloved gave her adjuration, asking why someone would waken and awaken love until she inclines.

In her question, the vav, the sixth letter which represents man, particularly fallen man, drops out of the word.

The change, though hidden and subtle, is purposeful. Just as it was in verse 7:3, it is a personal note telling us of our already assured heavenly state. Those who have not awakened love through that which is false, but rather allowed it to develop in Christ, are His, meaning fully redeemed. In other words, eternal salvation is realized in Christ. The nature of the person is changed in Him.

Verse 5 had the debated form of the words as to whether they were masculine or feminine. I argued because of the nature of the words and supporting source texts that they are masculine. As such, it is Solomon speaking throughout the verse.

The redeemed are those brought out of the wilderness and who recline on Christ. Next, he notes that He awakened them under the apple tree. As seen previously, the tappuakh, apple, is derived from naphakh, to breathe or blow.

It is what the Lord did when He breathed the breath of life into Adam, and it is what Christ does in His people when they believe in Him, awakening new life in us.

The binding of the mother (there-ward) refers to the inclusion of those who believe in the New Jerusalem. Next, the woman (the redeemed) spoke of being set as a seal upon His heart and His arm.

That is well-reflected in the sealing of the Spirit, where believers are sealed in the mind (the heart) of Christ and under the authority and power (the reach of the arm) of Christ.

That love is expressed in permanently binding (death/Sheol) and in the unquenchable nature of Christ’s redemption (cinders and Fffflame Yah). It is eternal in nature. It cannot be extinguished, and yet, it cannot be purchased, even with everything that a man is comprised of. It can only be received by faith.

The passage speaks of the redemption of the redeemed: their state, their nature, and their security. It is why this is “Song the songs.” It speaks not only of the work of Christ, but the nature of it in the people He came to bring unto Himself.

The unfailing nature of the love spoken of by the woman is reflected in the eternal nature of God’s love for those He has covenanted with through the blood of Christ.

Let us consider what God has done. Thinking about the love between the king and a woman is anticipatory of the greatest love of all, the love of God for His people, because of Jesus. Hallelujah for the shalhevethyah, the Fffflame of Yah!

Closing Verse: “In Him you also trusted, after you heard the word of truth, the gospel of your salvation; in whom also, having believed, you were sealed with the Holy Spirit of promise, ¹⁴ who is the guarantee of our inheritance until the redemption of the purchased possession, to the praise of His glory.” Ephesians 1:13, 14

Next Week: Song of Songs 8:8-14 Your voice is so precious, My dear… (Cause Me to Hear!) (19^th and final 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 8 (CG)

8 Who gives you according to brother,
To my ‘sucking breasts my mother.’
Find you in the outside –
Kiss you.
Also, not disrespect to me.

² Lead you and bring you,
Unto house, my mother –
Will teach me.
Cause you to drink from wine, the vintner,
From juice my pomegranate.

³ His left under my head,
And his right embraces me.

⁴ Adjured you, daughters Jerusalem –
Why waken and why awaken the love,
Until she inclines?

⁵ Who this ascending from the wilderness,
Reclining upon her beloved?
Under the apple, I awakened you.
There-ward pledged you, your mother.
There-ward pledged, ‘borne you.’

⁶ Set me according to the seal upon your heart,
According to the seal upon your arm.
For strong, according to the death – love,
Severe, according to Sheol – jealousy.
Her cinders, cinders fire,
Fffflame Yah!

⁷ Waters, many, no able to extinguish the love,
And streams, no quench her.
If give, man, all wealth his house in the love,
Disrespecting disrespect to him.

 

Song of Songs 8 (NKJV)

Oh, that you were like my brother,
Who nursed at my mother’s breasts!
If I should find you outside,
I would kiss you;
I would not be despised.
² I would lead you and bring you
Into the house of my mother,
She who used to instruct me.
I would cause you to drink of spiced wine,
Of the juice of my pomegranate.

³ His left hand is under my head,
And his right hand embraces me.
⁴ I charge you, O daughters of Jerusalem,
Do not stir up nor awaken love
Until it pleases.

⁵ Who is this coming up from the wilderness,
Leaning upon her beloved?

I awakened you under the apple tree.
There your mother brought you forth;
There she who bore you brought you forth.

⁶ Set me as a seal upon your heart,
As a seal upon your arm;
For love is as strong as death,
Jealousy as cruel as the grave;
Its flames are flames of fire,

A most vehement flame.

⁷ Many waters cannot quench love,
Nor can the floods drown it.
If a man would give for love
All the wealth of his house,
It would be utterly despised.

 

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) (18^th 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.

 

Artwork by Douglas Kallerson

Song of Songs 7:1-6
Your Steps in the Sandals

(Typed 24 February 2025) As we start today, I want to give a trigger warning. Some of the words that are explained are very expressive concerning a woman and her body parts. If you don’t want to hear them, up and out you go now!

For those watching the video, it will be even more expressive. I will have photos of a certain type of dancing woman that is intended to excite the senses. If you are watching with your wife, you should probably be careful how you view the photos I put up. If she has a rolling pin handy, be extra careful, or just don’t watch.

When I was young, there was a building in downtown Sarasota built by John Ringling of Ringling Brothers Circus. It was the John Ringling Hotel, also known as El Vernona Hotel. The main floor was owned and occupied by an Indian, Mr. Sarna. He had a restaurant, the India House, done up all in white. It was essentially a scale model of the Taj Mahal.

I dated his daughter, Shivan, for a short while in Junior High. He was quite wealthy, having earned his fortune from importing brass bells from India. Thus, the place was really magnificently adorned and accentuated.

Dad took us all to his restaurant once and I saw my first belly dancer. I was… hot under the collar and quite embarrassed. I had never seen anything like that before. However, I got to put a dollar in her waistline and nearly swooned.

Text Verse: “¹³ Return! Return! – the Shulamite!
Return! Return! And we shall gaze in you!

What gaze in the Shulamite?
According to dance the two camps!” Song of Songs 6:13 (CG)

When we started the Song of Songs, there were hints of Christ, but they were not like they have become. The pictures of Him and His work have been developing more as we have progressed. That was unexpected to me, and the picture in today’s passage came out beyond anything I could have imagined.

I think the reason the symbolism and typology have increasingly developed was intended to keep people from going off on every tangent imaginable and making stuff up along the way. Starting out with only minimal types and hints, God was trying to get us to avoid that.

Unfortunately, that is exactly what has happened. Throughout the church age, everything imaginable has been assigned to explain the allegory of the book. Therefore, by the time the symbolism started to take real shape, it was too late for these people to step back and see what God is actually showing us.

It’s too bad. The types and pictures are coming out now, as you will see in today’s passage, in a remarkable way today. Another problem, which I will address in a couple of our verses, is that all translations of those verses are incorrect. That may be a bold statement, but you will see it is true.

When something is translated wrongly, the information obtained from it will be wrong. Let’s get it right! Let’s get into 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. Your Womb – Heap Wheat (verses 1-3)

How beautiful are your feet in sandals,

Rather: mah yaphu ph’amayikh ban’alim – “How beautified your steps in the sandals.” This is not referring to her feet, but her steps as she moves in sandals. The previous verse said –

“What gaze in the Shulamite?
According to dance the two camps!”

If these words continue that thought, it is that her steps during the dance of the two camps are beautified. The verb being in the perfect aspect means that she danced the dance perfectly. A Mideastern dance is often barefoot. If sandals are worn, they would be thin and light, almost blending in with her skin.

As the verses continue, we will see that she is being described in a bottom to top evaluation, starting at her steps and ending with the hair of her head. In Chapter 4, she was given a top-downward description, beginning at her head and ending at her breasts. The next words are debated…

^{1 (con’t)} O prince’s daughter!

bath nadiv – “Daughter willing.” Translating this as “prince’s daughter” seems to be erroneous. She was a worker in the vineyards, meaning she came from common folk. Some translations punt and simply say “daughter of Nadib,” transliterating directly from the Hebrew.

A few translations say noble daughter or noble lady, which could describe her character. It is the same word found in verse 6:12, nadiv, a word signifying voluntary or willing. That can still have various applications, but it is preferable to stick with the root meaning rather than to go with how translations have generally portrayed her here.

Translating this way forms a response to the question just set forth –

“What gaze in the Shulamite?
According to dance the two camps!”

“How beautified your steps in the sandals.
Daughter willing.”

There was the desire to be allowed to firmly and fixedly focus on the Shulamite while she danced according to the dance of the two camps. She willingly responded by beginning the dance.

Of course, this means that every other translation of the words and every commentary I read is wrong, but it provides an exacting response to what was asked. If this is correct, then the whole description of her in this passage is that of her as she dances.

Understanding the type of dance common in North Africa, the Middle East, and extending to places like India, it is exactly as one would expect.

The loose clothes that allow those watching to see much of her form, combined with the swaying movements of women in such dances (such as belly dancing), would elicit such a description as is seen here. Understanding this, it next says…

^{1 (con’t)} The curves of your thighs are like jewels,

Again, this doesn’t appear to convey the sense. Instead: khamuqe y’rekhayikh k’mo khalaim – “Wrappings your thighs according to trinkets.” The word khamuq is found only here. It is from khamaq, to wrap, that was seen in verse 5:6. Thus, it is a wrapping, meaning the loose-fitting garments a belly dancer would wear.

If she is dressed in the Mideastern style, she has such a flowing garment that allows her thighs to be seen from time to time, but on her garment would be bands of beautifully woven ropes or studded chains that hang down from her belly and maybe even along the hems of the wrappings.

At times, these chains would be covered in all kinds of medallions or trinkets that tinkled and sparkled as she danced.

The word khali, trinket, is found only here and in Proverbs 25:12 –

“Ring gold and trinket ore,
Causing to admonish wise upon ear hearing” (CG).

It is derived from khalah, to be rubbed or worn out, which was seen in verses 2:5 and 5:8. As such, what is being described is polished and glistening, as if rubbed smooth.

Thus, “according to trinkets” would mean that the things dangling off of her wrappings, or even the wrappings themselves, were like trinkets. One could argue that this is only speaking of the thighs because most of the descriptions are of actual body parts. However, in verse 5, there is another item noted that is not a body part. Either way, what is being referred to is…

^{1 (con’t)} The work of the hands of a skillful workman.

maaseh y’de aman – “Work hands – expert.” The word oman, expert, is found only here. It is derived from aman, to build up or support. The words still don’t definitively indicate whether it is a body part or something handmade. Despite this, I lean towards it being what is on her thighs, not her thighs themselves.

Continuing on, however, the words of Solomon move up a bit, and most of them certainly refer to her body parts…

² Your navel is a rounded goblet;

All three words are rare but understandable: shar’rekh agan ha’sahar – “Your navel – basin, the rounded.” The navel is generally associated with the belly button, though some extend it to the whole belly, which is what Solomon is doing here. The word is shorer. It is found only here and is connected to the word shor, umbilical cord, found in Ezekiel 16 –

“As for your nativity, on the day you were born your navel cord was not cut, nor were you washed in water to cleanse you; you were not rubbed with salt nor wrapped in swaddling cloths.” Ezekiel 16:4

Both words come from sharar, to be hostile. As such, it speaks of twisting (as if interlocking in strife). Solomon is taking her belly button, the focus of delight when watching a belly dancer, and equating it to the entire belly – ooh ahh…

The next word, agan, is a bowl or basin which is also seen in Exodus and Isaiah, both of which speak of bowls or cups. The third word, sahar, is also found only here. It refers to being round or having roundness.

The three words, taken together, are referring to the entire belly that is full and rounded, as is prized in a belly dancer.

Unlike the flat-is-fashion nonsense in the world today, a full, rounded belly was and remains the epitome for those who perform such dances in the Middle East, North Africa, India, etc. Solomon’s words to her would be an amazing compliment. Today, however, the poor girl would rush in tears to the gym or Weight Watchers, maybe scarred for the rest of her life.

Despite that, Solomon continues with…

^{2 (con’t)} It lacks no blended beverage.

al yekhsar ha’mazeg – “Not lacks the mingled.” The word mezeg is only used here as well. It comes from an unused root meaning to mingle. Saying liquor, mixed wine, blended beverage, etc., are all paraphrases. He is describing something mingled.

This will be set in parallel with another description to provide meaning, but for now, it is a beverage that would have been a nice light brown color. Again, from the description, we can know that the people of Israel had skin that went from white to golden brown, just as the surrounding Arabs do to this day.

Those who were out in the sun would have the exposed body parts further darken, similar to folks lined up like sardines out on Siesta Beach on any given day. Next, Solomon reveals how excited he is about her midriff by repeating his thoughts in parallelism…

^{2 (con’t)} Your waist is a heap of wheat

bitnekh aremath khitim – “Your womb – heap wheat.” The words are plain on the surface. All one needs to do is look at a heap of wheat. It is light golden brown and as easy on the eyes as looking at the fur of a lion.

Solomon is looking at her rounded, golden-brown belly and is absolutely enraptured with it. But this is the point of this type of dance. It would be swaying, carefully paced, and a delight for any watching, whether male or female. Next, he says…

^{2 (con’t)} Set about with lilies.

sugah ba’shoshanim – “Hedged in the lilies.” Another unique word is used, sug. It is derived from an identical word, sug, to turn back or retreat. Thus, it gives the sense of being hemmed or hedged in. In other words, her belly is surrounded by red in the clothes she has on.

I say red because in verse 5:13, his lips were equated to lilies. Thus, it would probably be the anemone coronaria mentioned in verse 2:1. It is a type of flower equated to the lily, which is seen in various colors, but the most prominent is red. Having said that, the color is only speculation based on verse 5:13.

Next, Solomon proceeds upwards again to repeat words from verse 4:5…

³ Your two breasts are like two fawns,

sh’ne shadayikh kishne opharim – “Two, your breasts, according to two fawns.” The words are letter-for-letter identical to the corresponding clause in verse 4:5. Repeating this shows that he is truly enamored with her breasts.

As seen before, this is 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…

^{3 (con’t)} Twins of a gazelle.

taome ts’viyah – “Twins gazelle.” This is the second and last use of the word ts’viyah, a female gazelle, in the Bible. The first was in the corresponding clause in verse 4:5.

As a reminder, the ts’viy, gazelle, comes from tsavah, to amass or swell, and thus signifies “prominent.” That also leads to the idea of beauty or splendor, which is a prominent trait. As such, the word is used to describe the gazelle because of its graceful beauty.

In this case, he equates this swelling splendor to both of her breasts. This is what he is thinking when gazing at her, and he is not ashamed to describe her in this manner.

These are the same two words used in verse 4:5, but they were not copied. Rather, there is a letter difference in them. The word taome has an additional letter, a vav, in verse 4:5 that has dropped out here –

תְּאוֹמֵ֣י
תָּאֳמֵ֥י

Such a change is completely indiscernible without putting the verses side by side for comparison because the pronunciation does not change. Without modern technology, the task would be much more laborious, so the change is excitingly noted for those who come to the Superior Word for their instruction.

Solomon also omits the final words of verse 4:5 –

4:5 – Two, your breasts, according to two fawns –
Twins, gazelle,
The “pasturing in the lilies.”

7:3 – Two, your breasts, according to two fawns,
Twins gazelle.

As for his enraptured descriptions, he has more to say as he moves up more on her lovely body…

How beautiful are your steps
Those made by your feet
Each footfall preps
You for another soul to meet

And as you go out to tell
Of the good news you carry
Be sure not to rest a spell
Rather rush! Don’t you dare tarry

The word is what brings life
And it will not come without it
In a world of enmity and strife
Hurry your steps! Don’t slow up a bit

I. King – Bound in the Tresses (verses 4-6)

⁴ Your neck is like an ivory tower,

tsavarekh k’migdal hashen – “Your nape according to tower the ivory.” He has mentioned her neck several times already. In verse 4:4, he equated it to the Tower of David. Using the same tower imagery, he equates it here to ivory.

It is certain that the Tower of David would have been made out of the traditional limestone seen everywhere in Jerusalem. It is a light color, somewhat off-white. Looking at the Western Wall, which was built at the time of Solomon, will give you an idea of the ivory he is equating her neck to.

Solomon next moves up a tad…

^{4 (con’t)} Your eyes like the pools in Heshbon

Rather: enayikh b’rekhoth b’khesbon – “Your eyes – pools in Heshbon.” Rather than simile, he uses metaphor. It is not that they are like pools in Heshbon, but that they are pools in Heshbon. The word berekah, pools, comes from the verb barak, to bless or to kneel. One often kneels when giving a blessing or being blessed.

As such, these would be large pools where animals kneel to drink. Heshbon is derived from khashav, to deem or consider. Thus, it means an explanation of things or intelligence. For some reason, the Latin Vulgate chose to call these fish-pools. Since then, Catholic versions and other older translations continued to give a faulty rendering.

Such a pool is typically used for one of two things: drinking or swimming. So he is either drinking in the beauty of her eyes, or he is swimming in them, completely consumed by them. These pools are next said to be…

^{4 (con’t)} By the gate of Bath Rabbim.

al shaar bath rabim – “Upon gate Bath Rabbim.” The name comes from bath, daughter, and rav, many or great. Thus, it signifies Gate, Daughter of Multitudes or Gate, or Daughter of Great Ones. Most scholars go with the former, assuming it is where multitudes went through. However, it could be a gate named or reserved for a king, his generals, nobility, etc. For example –

“And the gatekeepers were Shallum, Akkub, Talmon, Ahiman, and their brethren. Shallum was the chief. ¹⁸ Until then they had been gatekeepers for the camps of the children of Levi at the King’s Gate on the east.” 1 Chronicles 9:17, 18

And yet, in Jeremiah 17:19, it notes the gate of the sons of the people. So it could also bear a more general meaning like this. Solomon next drops down an inch or two…

^{4 (con’t)} Your nose is like the tower of Lebanon

apekh k’migdal hal’vanon – “Your nose – according to tower, the Lebanon.” Of this clause, Adam Clarke expresses what many must think –

“There was doubtless a propriety in this similitude also, which cannot now be discerned. If we are to understand the similitude as taken from the projecting form of the nose, even here I see nothing striking in the metaphor.” Adam Clarke

Clarke is baffled how a big protruding schnozz could be something one would praise. However, though not seemingly a great compliment, a high nose is dreamy to some people and cultures. Hers must be pretty high and thin to be equated to a tower. Maybe she is an ancestor of Jimmy Durante.

As has been seen, Lebanon comes from lavan, to be white or make bricks. The idea behind this is works because bricks are the works of man’s hands. That has been consistently seen since Genesis 11 and the Tower of Babel. Of her big honker, it next says…

^{4 (con’t)} Which looks toward Damascus.

tsopheh pene damaseq – “Inclining faces Damascus.” The word tsaphah signifies to lean forward, as if peering into the distance. Thus, it is usually translated as watch or something similar. But saying inclined gets the idea across.

As for the name, Damascus, according to Abarim, as it is rendered here and to a Hebrew mind, it is derived from two words which would come together to mean Beginning of Salvation. Solomon next continues to the top of her head, beginning with…

⁵ Your head crowns you like Mount Carmel,

roshekh alayikh ka’karmel – “Your head upon you according to the Carmel.” Carmel is the highest mountain in the northern area. It is situated close to the sea near Haifa. As such, it sits like a promontory when viewed from the sea or when looking toward the sea. Thus, the words are essentially saying, “Your head fits on your shoulders majestically.”

The name means Plantation, Orchard, or Fruitful Field (Plentiful Place). Clarke calls it Vineyard of God because vineyard is kerem, which would be supplemented with the ending, el, meaning God. Next, Solomon seems to go 80s punk…

^{5 (con’t)} And the hair of your head is like purple;

Rather: v’dalath roshekh ka’argaman – “And dangling, your head, according to the purple.” It is not “the hair of your head.” Nobody is going punk here. Rather, it is danglings in her hair. She has ribbons or hairpins adorning her tresses that are purple in color. This is a common adornment for belly dancing women.

As for the color, argaman, purple, it is a mixture of blue and red. In meaning, it thus is a combination of what those two colors signify – the law for blue, and war, blood, and/or judgment for red. Hence, a royal color because these things pertain to the dominion of a king.

^5 (con’t) A king is held captive by your tresses.

Instead: melekh asur bar’hatim – “King – bound in the tresses.” The words are not saying that he is captivated by what he is seeing, although that may be true. Rather, he is saying that a king is bound up in her tresses. It is the purple color, representing a king, that he speaks of.

This royal color, purple, is being used in an explanatory manner that can only be understood by the introduction of this second clause.

Next, the word asar is never used in the sense of being captivated. Thus, this would be an outlier, but it is convenient, and so most translations copy and paste the same thing or they make a suitable paraphrase of the thought.

Some translations almost get it right, like Young’s and Smith’s literal translations, but they insert the word “the” at the beginning. In doing so, it renders the clause “The king is held captive by your tresses,” as if Solomon is speaking of himself. Some completely blow it and remove any possibility of understanding what is being conveyed.

For example, the KJV, not having a clue what is being said, copies the thought of the Greek –

“Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.”

With five translational errors in one verse, no reader could ever understand what is being conveyed. In fact, to read the myriads of translations available online, of which there may be hundreds, you would either end so confused and frustrated that you might jump off the Skyway bridge, or you might just close your eyes, point to a translation, and say, “Well, this is as good as any.”

The way to tell what is being said is to understand the literary device that is being used – parallelism. There are only so many styles that Solomon uses, but parallelism is the most prominent one. Evaluating the passage from that perspective is what provides the answer.

In what forms a remarkable and beautiful picture of Jesus, the words are set in reverse parallel to the previous clause –

“And *dangling, your head, +according to the purple.”
“+King – bound in the *tresses.

The purple, symbolizing a king’s royalty, and inclusive of all else that the color signifies, is dangling from her head, being bound up in the tresses of her hair.

With that explanation complete, Solomon continues with words of marvel at the beauty of his beloved…

⁶ How fair and how pleasant you are,

The words are verbs, not adjectives: mah yaphith u-mah naam’t – “How beautified, and how sweetened!” The verb yaphah means to be beautiful. Being in the perfect aspect, she is beautified. The verb naem means to be pleasant. As it is also in the perfect aspect, a suitable translation is sweetened.

Solomon is making an adamant, emphatic proclamation. But about what? The answer is not…

*^{6 (fin)} O love, with your delights!

Rather, and correctly: ahavah batanugim – “Love – in the luxuries.” The noun ahavah is never used to speak of an individual. Thus, it would also be an outlier to be used as such here. And more, it would require additions, like the word “your” added by the NKJV.

Instead, it is speaking of the state of love. From there, he explains what that state entails in order to explain the verbs of the first clause.

Understanding this, the noun taanug is used. It is derived from the verb anog, signifying things like softened, a state of delight or daintiness, etc. Thus, taanug speaks of luxury. Being plural, he is saying –

“How beautified, and how sweetened!
Love – in the luxuries.”

He is thinking about everything he has seen in this unbelievably beautiful and graceful woman, along with the adornments she has on, as she danced the dance of the two camps for him. He is utterly smitten. She is beautified and sweetened. She is the state of love.

Solomon goes beyond her to the thing that she represents – love, the state of love. His love is being expressed in her shape, in her movement, in her big schnozzle, and in all that she is and does. It is also inclusive of the things she is wearing. The state of love is represented in her because of those things.

Who can’t help but get excited about this? Without proper translations of the Hebrew to understand what is going on, one cannot understand the intent of the words. But when they are rightly translated, the intent of what the Lord is conveying can be properly understood.

It appears that even those who were well-schooled in Hebrew couldn’t understand either. The Greek translation of these words goes back to about 250 BC. Seventy (or seventy-two) Hebrew scholars in Alexandria, Egypt, came together to translate the Septuagint. Their resolution –

“How beautiful art thou, and how sweet art thou, my love!”

This isn’t even close to the Hebrew. Likewise, every scholarly comment I read was off. What a tragedy! But that is corrected through a proper translation.

Not by works are you saved!
At least, not by your own
If you have tirelessly slaved
A lack of prudence you have shown

If you want works that are saving
Then trust in the works of Christ
Stop your futile efforts! Stop your slaving
That is not how your soul can be priced

Trust in what God has done through Jesus
Trust in nothing else
It is His works alone that can save us
Put your arrogance right over there… on the shelf!

III. Jesus in the Details

With the verses for today complete, we can look through them and find hints of why this is “Song the songs,” and why such a claim can be made.

The first thing to remember is what the dance itself signifies. The crowd asked what was to be gazed at in the Shulamite. The response was that she was to dance according to the two camps. As suggested, the dance depicts the earthly in Christ and the heavenly with Christ.

All of those who belong to Christ are included in the dance because all of the redeemed will someday be with the Lord. Yes, there will be a rapture and the church will be united with Christ. But this state will eventually be inclusive of all redeemed.

The dance will continue until the last moment of the final earthly dispensation. The first thing we saw in these verses was the note about how beautiful her steps were in the sandals. The words speak of the movement of the feet, not the feet themselves.

However, that movement is accomplished by the feet. Therefore, it is the movement of the feet that brings the beauty –

“How beautiful upon the mountains
Are the feet of him who brings good news,
Who proclaims peace,
Who brings glad tidings of good things,
Who proclaims salvation,
Who says to Zion,
‘Your God reigns!’” Isaiah 52:7

Paul cites this in Romans 10 and equates Isaiah’s words directly to the preaching of the gospel. It is the movement of the feet that makes the feet beautiful –

“How then shall they call on Him in whom they have not believed? And how shall they believe in Him of whom they have not heard? And how shall they hear without a preacher? ¹⁵ And how shall they preach unless they are sent? As it is written:
‘How beautiful are the feet of those who preach the gospel of peace,
Who bring glad tidings of good things!” Romans 10:14, 15

The Greek reads, “As beauteouses, the feet, the ‘evangelizing peace,’ ‘those evangelizing the ‘good.’” These are the steps, the feet that are beautiful because they are moving beautifully. Solomon next said, “daughter, willing.”

It speaks of a voluntary action. There is no such thing as forcing the gospel from either direction. There is the offer by God without coercion and the willing submission of those who preach and of those who receive.

The next words were, “Wrapping your thighs according to trinkets.” The thigh has several connotations in Scripture, but it is euphemistically used when referring to the generative parts. The trinkets are adornments, but they derive their luster from being rubbed or worn down.

The root itself speaks of being sick or afflicted. It would thus reflect the afflicted state of those evangelized who are then brought through the generative process of rebirth through the good news of Jesus.

The navel is mentioned next. It is the place where the generation goes from conception to birth, as in “Your navel – basin, the rounded.” It represents how Christ was conceived and born, and that is then equated to believers’ rebirth in Christ. That is explained by the words “Not lacks the mingled.”

The belly of the rebirth refers to the human united with the divine – Christ, the God man, of whom we will resemble, not in deity but in His divinity –

“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, it says, “Your womb – heap wheat.” There is an outside and an inside. Solomon is describing the outside while God, the inside –

“But Jesus answered them, saying, “The hour has come that the Son of Man should be glorified. ²⁴ Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. ²⁵ He who loves his life will lose it, and he who hates his life in this world will keep it for eternal life. ²⁶ If anyone serves Me, let him follow Me; and where I am, there My servant will be also. If anyone serves Me, him My Father will honor.” John 12:23-26

The seed in the womb represents the redeemed who are brought out by the Seed in the womb. The womb terminology is used to refer to Christ in His mother’s womb and Christ in leaving the tomb in the “womb of the morning” at His resurrection (Psalm 110:3), the dawn of a new beginning.

The next thing about her womb is that it is “Hedged in the lilies.” We have already seen that the lily signifies beauty and splendor. It is the beautiful and majestic labors of God in Christ that adorn both Jesus and His redeemed.

Next, the verses compare her two breasts to being like two fawns, twins of a gazelle. Breasts are where milk is produced and passed on to the infant. The two breasts symbolize where the nourishment God in Christ provides for growth is derived from.

Peter explicitly ties milk to reflecting the word in 1 Peter 2:2 when he says, “as newborn babes, desire the pure milk of the word, that you may grow thereby.”

Her breasts are the two testaments. They speak of providing understanding about man, symbolized by the opher, fawn, which comes from aphar, dust. It is that from which man is derived. They also speak about that which is prominent as in the graceful beauty of those who are redeemed, symbolized by the gazelle.

In other words, the word is for man while he is alive on this earth, while anticipating the heavenly state to come. But! As noted, the word taome, twins, changed in this chapter from chapter 4. The vav, the sixth letter of the Hebrew aleph-beth has dropped out –

תְּאוֹמֵ֣י
תָּאֳמֵ֥י

The change is purposeful and personal. It tells us of our already assured heavenly state, being in Christ and fully redeemed. In other words, eternal salvation is realized in Christ!

Next, it spoke of the nape of the neck being according to an ivory tower. The nape of the neck is derived from a word signifying to bind, as when one is bound in a yoke. That is explained by the meaning of ivory seen in its various uses as wealth, trade, and luxury, along with Jesus’ description of the results of the coming completion of His work –

“Come to Me, all you who labor and are heavy laden, and I will give you rest. ²⁹ Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls. ³⁰ For My yoke is easy and My burden is light.” Matthew 11:28-30

The state of the redeemed is one of enjoying the wealth, trade, and luxury of God’s eternal kingdom. The pools of Heshbon reflect what the words are based on: blessing, and an explanation or an intelligence. Abarim paraphrases the meaning of Heshbon in a way that beautifully expresses the intent, saying Library of Synthetic Wisdom.

It speaks of logic where truth is determined by recourse to experience. In other words, “when our faith is turned to sight.” It is the assured state of believers in this life that is realized in the actualization of our faith in the coming life.

The Gate of Bath Rabbim is first explained by the meaning of a gate, the place where entrance and exit occur, and which is also the place of judgment in a city. A daughter speaks of nature. In the case of the redeemed, the ecclesia, the called-out (those who belong to God in any dispensation) is a feminine noun. Thus, it is what speaks of our being “the called out.”

Finally, Rabbim speaks of either a multitude or what is great. Either way, each is a perfect reflection of God’s redeemed as seen in various passages of the Bible.

The words, “Your nose [aph] – according to tower the Lebanon,” speak of works. In Genesis 3, Adam was cursed to toil for bread “in sweat your nose [aph],” referring to the dripping of sweat from his nose as he labored.

However, the redeemed of God in Christ have their nose up, not down, and it is according to the works of Christ, symbolized by the tower of Lebanon. Time and again in this book Lebanon, frankincense, and the moon, all derived from the same root, laven, point to Christ’s works on our behalf. The nose is “Inclining faces Damascus,” meaning the Beginning of Salvation. Salvation could not come until Christ completed His work. His work, therefore, is the beginning of salvation.

Each point keeps directing our attention to Christ and the effects of what He has done, as is realized in His people.

The next point was her head “according to the Carmel.” The head of the church is Christ. The Carmel is the Vineyard of God. A vineyard has consistently reflected the cultural side of humanity. In the case of the church, it reflects the culture of the church, the people of God with Christ as its head.

And more! Then came the words –

“And dangling, your head, according to the purple.
King bound in the tresses.”

The people of the church are referred to as being in a kingdom (Romans 14:17, etc.). A kingdom implies a king. Christ is the Head of the church and thus our King. The purple, royalty, bound in her tresses, reflects the King bound as the head of the church.

Only with a proper translation of the words could we see the meaning of these pictures. Finally, Solomon finished with the universally mistranslated words –

“How beautified, and how sweetened!
Love – in the luxuries.”

It refers to Christ, who is God – “…for God is the love” 1 John 4:8 (CG). Everything that we are is because of Christ. And everything about us is a luxury in Christ. Nothing could be more beautifully expressive of our relationship with Christ and His with us because of what God has done in and through Him.

With each passing set of verses, we are seeing more clearly why “Song the songs” is the greatest song of all. If you want to understand love as God sees it, look to the cross and believe what He has done in the giving of Jesus.

By believing in His finished work, reflected in the gospel message, you will become a part of the greatest love story ever expressed. It is the love of God for His Son, Jesus Christ. But God graciously includes us in that love through a simple act of faith.

God’s grace, through our faith, is what you need to be saved and receive everything that He offers to His redeemed, and it is the only thing that will do. Man invents religion, but God has given us Christ. Faith in Him is the only true religious expression.

Look to the cross! Revel in the resurrection! Love God because He first loved you and sent Jesus to bring you back to Himself. Trust in this, and please, do it today. Amen.

Closing Verse: “For the husband is head of the wife, as also Christ is head of the church; and He is the Savior of the body.” Ephesians 5:23

Next Week: Song of Songs 7:7-13 Such great stuff – like Loobies and Noldies… (Newbies, Also Oldies) (17^th 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 7:1-6 (CG)

How beautified your steps in the sandals,
Daughter, willing.
Wrappings your thighs according to trinkets,
Work hands – expert.
² Your navel – basin, the rounded,
Not lacks the mingled.
Your womb – heap wheat,
Hedged in the lilies.
³ Two, your breasts, according to two fawns,
Twins gazelle.
⁴ Your nape according to tower the ivory.
Your eyes – pools in Heshbon,
Upon gate Bath Rabbim.
Your nose – according to tower, the Lebanon,
Inclining faces Damascus.
⁵ Your head upon you according to the Carmel,
And dangling, your head, according to the purple.
King – bound in the tresses.
⁶ How beautified, and how sweetened!
Love – in the luxuries.”

Song of Songs 7:1-6 (NKJV))

How beautiful are your feet in sandals,
O prince’s daughter!
The curves of your thighs are like jewels,
The work of the hands of a skillful workman.
² Your navel is a rounded goblet;
It lacks no blended beverage.
Your waist is a heap of wheat
Set about with lilies.
³ Your two breasts are like two fawns,
Twins of a gazelle.
⁴ Your neck is like an ivory tower,
Your eyes like the pools in Heshbon
By the gate of Bath Rabbim.
Your nose is like the tower of Lebanon
Which looks toward Damascus.
⁵ Your head crowns you like Mount Carmel,
And the hair of your head is like purple;
A king is held captive by your tresses.

⁶ How fair and how pleasant you are,
O love, with your delights!

 

Artwork by Douglas Kallerson.

Song of Songs 6:8-13
Return, Return – the Shulamite

(Typed 17 February 2025) Having answered questions about the Bible for many years, one thing is evident: people will see what they want to see in a passage. Quite often, it is about their anticipated departure via the rapture.

People insert the rapture into innumerable passages that have nothing to do with it. But this is what we do. Frequently, we take our thoughts and ideas and insert them into the text because that excites us and reassures us that the doctrine must be true.

In this case, it is true. The New Testament explains the rapture quite clearly. Reading the words of Paul concerning the rapture, it is so clearly presented that to not accept it means it had to have been taught out of someone.

Someone who picks up the Bible and reads the passages about it may not fully understand what Paul is saying, but they will conclude that what he describes is what is anticipated to happen.

There are Old Testament hints of the rapture which are convincing enough to give us surety that based on a proper understanding of the New Testament, they are valid.

In the passage today, I see a parallel to the rapture. However, I would ask you not to make a brain squiggle based on what I present. The style of literature is poetic, so this could be me doing what I have seen others do.

What I present is an observation, not an instruction intended to convince you. When I teach that way, it is because I am convinced the matter is correct. Keep that in mind, and don’t feel that I am trying to convince you of anything, please!

Text Verse: “…that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish.” Ephesians 5:27

Keil makes a statement about verse 6:8 that is correct. It is something I have demonstrated in typology many times in the past. You will see this when I cite him. Something or someone can anticipate Christ but which is portrayed as negative in a given passage.

For example, in Joshua 8, the king of Ai was captured and hanged on a tree. That pointed to Jesus’ cross. In Joshua 10, the five kings of the Amorites were hanged on five trees. They each pointed to the work of Christ as well. And yet, these were enemies of Israel. Keil says –

“The fact is, that by a violation of the law of God (Deuteronomy 17:17), Solomon brings a cloud over the typical representation, which is not at all to be thought of in connection with the Antitype. Solomon, as Jul Sturm rightly remarks, is not to be considered by himself, but only in his relation to Shulamith. In Christ, on the contrary, is no imperfection; sin remains in the congregation. In the Song, the bride is purer than the bridegroom; but in the fulfilling of the Song this relation is reversed: the bridegroom is purer than the bride.” Keil

This is a good point about this “Song the songs.” The woman, the beloved of Solomon, is put in the highest light of perfection. Solomon, as seen in his life in the books of Kings and Chronicles, was not the greatest example of a godly king.

But God can still use him to give us hints of Christ, just as He did with the kings in Canaan. From there, we learn that it is Christ who makes us the height of perfection. Despite this, none of us is actually the height of perfection. But because of Jesus, everything changes.

That is why we can have the hope of the rapture, or for the saints of old, the resurrection. God will bring to Himself all who have looked to the Messiah in faith. The heavenly Jerusalem awaits. What a day it will be when we arrive.

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. My Dove, My Perfect (verses 8-9)

The chapter began with the woman being questioned about where her beloved had gone. This was based on her marvelous description of him from Chapter 5. The other women wanted to search for him with her, but probably with the intent of moving in on her territory. She explained where she thought he had gone and that she was the only one for him with the words, “I to my beloved and my beloved to me.”

Solomon began to speak in 6:4, explaining to the woman how beautiful she was to him, repeating some of his thoughts from earlier in the book. Though the speaker is debated, whether it is Solomon or the woman, it is probable that it is still Solomon speaking.

If it is the woman, her coming words about the women would be like saying, “I am just one of so many.” If it is Solomon, he is saying, “You are the number one out of so many.” The way he expresses himself in verse 9 will tend to favor the latter. And so, his words continue with…

⁸ There are sixty queens

shishim hemah m’lakhoth – “Sixty they, queens.” Solomon begins a list of the women who belong to him, designating them by category. The first category is defined by the word malakh, a queen. It is the feminine form of melekh, king.

As for the designation “queens,” it is likely that these were the daughters of royalty given to him for the purposes of making alliances. For example –

“Now Solomon made a treaty with Pharaoh king of Egypt, and married Pharaoh’s daughter; then he brought her to the City of David until he had finished building his own house, and the house of the Lord, and the wall all around Jerusalem.” 1 Kings 3:1

Being of royal blood, they were used for the purposes of security or the expansion of the kingdom. And so, they are identified as such queens. Solomon next refers to another category…

^{8 (con’t)} And eighty concubines,

ush’monim pilagshim – “And eighty concubines.” The word is pilegesh. It is supposed by some to be a compound word coming from palag, to split or divide, and nagash, to draw near or approach.

As such, it signifies that a man divides his attention between his formal wives and his lesser wives. The formal wives would have certain rights that the lesser wives did not. In the case of Solomon or any other ruler with concubines, the king divided his attention between his royal wives and his concubines.

This type of arrangement was seen in the life of Abraham –

“And Abraham gave all that he had to Isaac. ⁶ But Abraham gave gifts to the sons of the concubines which Abraham had; and while he was still living he sent them eastward, away from Isaac his son, to the country of the east.” Genesis 25:5, 6

With other examples like this in Scripture, such as in the lives of Saul and David, the concubine is considered a wife, belonging to one man alone, even if she is not a main wife. Therefore, it is likely that the children of such a union would be categorized differently as well.

In describing the number of queens, Solomon is probably using a specific number to express a general. In other words, there may have been 57 or 62 queens, but he has rounded it to 60. This would maintain the poetic flow.

Sixty is the product of six and ten. Six is a number stamped with the thought of human labor. It is the number of man, but especially fallen man. Of the number ten, Bullinger says –

“Completeness of order, marking the entire round of anything, is, therefore, the ever-present signification of the number ten. It implies that nothing is wanting; that the number and order are perfect; that the whole cycle is complete.” EW Bullinger

Eighty is the product of eight and ten. Bullinger defines eight as being associated with resurrection and regeneration. One can think of the idea of “new beginnings” as a simple definition of it.

As for Solomon’s harem, it also includes another category…

^{8 (con’t)} And virgins without number.

vaalamoth ein mispar – “And maidens without number.” Using the word virgin to translate almah here may be wrong for at least a couple of reasons. First, the word, though usually associated with a young, marriable woman, of which a virgin is generally understood in such passages, doesn’t mean virgin. Rather, it is the feminine of elem, a youth or young man.

Second, if they are a part of Solomon’s harem, they are probably not virgins, unless they are new ones added to the harem for him. Once they had been with him, they would return to the harem, but not as a virgin. This is the thought of Esther 2 –

“Each young woman’s turn came to go in to King Ahasuerus after she had completed twelve months’ preparation, according to the regulations for the women, for thus were the days of their preparation apportioned: six months with oil of myrrh, and six months with perfumes and preparations for beautifying women. ¹³ Thus prepared, each young woman went to the king, and she was given whatever she desired to take with her from the women’s quarters to the king’s palace. ¹⁴ In the evening she went, and in the morning she returned to the second house of the women, to the custody of Shaashgaz, the king’s eunuch who kept the concubines. She would not go in to the king again unless the king delighted in her and called for her by name.” Esther 2:12-14

It could be that all the virgins of the harem became concubines once they had been with Solomon. However, it also could be that they were neither wives nor concubines, but instead, were subordinate to the other two categories. As this isn’t certain, it is best to define them as maidens.

Regardless of this, the words here express a failing in Solomon in relation to the Law of Moses. First, it was expressly forbidden for a king to have such a large body of women available to him –

“Neither shall he multiply wives for himself, lest his heart turn away; nor shall he greatly multiply silver and gold for himself.” Deuteronomy 17:17

The Bible doesn’t say at what point multiplying wives becomes a violation of the law. David had wives and concubines, and nothing negative is said about this. But nothing is said about him having his heart turned away from either the Lord or his responsibilities. On the other hand, it says this of Solomon –

“But King Solomon loved many foreign women, as well as the daughter of Pharaoh: women of the Moabites, Ammonites, Edomites, Sidonians, and Hittites— ² from the nations of whom the Lord had said to the children of Israel, ‘You shall not intermarry with them, nor they with you. Surely they will turn away your hearts after their gods.’ Solomon clung to these in love. ³ And he had seven hundred wives, princesses, and three hundred concubines; and his wives turned away his heart.” 1 Kings 11:1-3

Solomon not only multiplied wives, but he did so by marrying women from nations that the law forbade. One can see that despite him being used as a type of Christ, this only extends to type and does not express his general character.

Because of the number of women noted here in “Song the songs,” and the number of them noted in 1 Kings 11, people claim there is an insurmountable contradiction between the two. However, this can be easily dispelled.

One possibility is that this could have been written at a much earlier stage in Solomon’s life. Acquiring 700 wives would take a long time. If he married one a month, it would take 58+ years.

Of all of the women mentioned here, meaning 60 wives + 80 concubines + innumerable maidens, he specifically turns his eyes, thoughts, and heart to just one…

⁹ My dove, my perfect one,
Is the only one,

Rather: akhath hi yonati thamathi – “One, she, my dove, my perfect.” He has made a contrast to all the others through these words. If this woman is his “one … dove,” then the others are not. If this one is described as “one … perfect,” then the others are not.

By jumbling the order of Solomon’s words, many translations make it seem like he describes her and then explains her in relation to her mother, who is mentioned in the next clause.

Rather, he is speaking of her as the epitome of his delight, contrasting her with those in the previous verse. His words have placed her as the superlative above all others. She is…

^{9 (con’t)} The only one of her mother,

akhath hi l’imah – “One, she, to her mother.” Though not certain, the words tend to the idea that she was the only daughter of her mother. Thus, all her other children are boys. Some, however, say that the girl mentioned in Chapter 8 is her younger sister.

There is no reason to assume this. Those verses could refer to her when she was younger, which is what the following verses seem to imply. However, even if she had sisters, the words here could still be used to express the finest of her daughters.

The former option seems the most fitting, meaning that she is the only daughter of her mother. As such, Solomon is calling out her uniqueness in that her mother got it right with her first and only daughter. With that stated, he next says…

^{9 (con’t)} The favorite of the one who bore her.

barah hi l’yoladtah – “Clear, she, to her bearing.” The word barah is derived from barar, which can have a variety of significations. It comes from a primitive root signifying to clarify, as if brightening something.

Therefore, it can speak of cleansing, purifying, purging, choosing, etc. The word describing the mother’s daughter is most likely not a comparison to others (favorite), but a description of her personal state (clear).

If the mother is describing her, she might say, “I only have one daughter, and she is my perfect little angel.” Solomon recognizes this and ascribes this quality to her in relation to her mother, poetically called here “her bearing.” Thus, she is the opposite of the one Solomon describes in the Proverbs –

“Vexation to his father, son dullard,
And bitterness to his bearing.” Proverbs 17:25 (CG)

Said plainly, the dullard is bitterness to his mother. On the other hand, this woman is clear to her mother. In a similar reaction when seeing her, Solomon continues with…

^{9 (con’t)} The daughters saw her
And called her blessed,

rauha banoth vayash’ruha – “Saw her, daughters, and straighten her.” The word ashar means to be or go straight. Thus, figuratively, it signifies to make happy, bless, and so forth. When one advances, especially in a straight, even way, it is a happy state.

That is the idea one gets when reading the words of Isaiah –

“Every valley shall be exalted
And every mountain and hill brought low;
The crooked places shall be made straight
And the rough places smooth.” Isaiah 40:4

In leveling and straightening, it is a way of blessing the Lord for His coming. Therefore, rather than “calling her blessed” as the NKJV does, it would mean, “and they bless her.” The figurative use of the word is seen in the next parallel clause…

^{9 (con’t)} The queens and the concubines,
And they praised her.

m’lakhoth u-pilagshim vayhal’luha – “Queens and concubines, and praise her.” The first clause referred to the daughters of Jerusalem, the women in general. This refers to the selected and choice in Solomon’s house. They see her and praise her. One can see the parallelism between the clauses when they are properly translated –

One, she, my dove, my perfect –

One, she, to her mother,
Clear, she, to her bearing.

Saw her, daughters, and straighten her,
Queens and concubines, and praise her.

Solomon next continues with his beautiful descriptors of his beloved…

Return! Return! We want to see you again!
We want to know what to do
Return! Return! Come back, and then…
We will be instructed by you

It can’t be too late for us
There must still be hope
Return! Return! Don’t put up a fuss
Unless you do, we just can’t cope

Hurry back to us. We have learned our lesson
We will pay heed this time if you just come back
Return! Return! Don’t keep us guessin’
On how we can get back on track

II. The Two Camps (verses 10-13)

¹⁰ Who is she who looks forth as the morning,

Though nobody translates it the way I do, the words use a verbal, a participle to describe the woman in a noun form: mi zoth hanish’qaphah k’mo shakhar – “Who this, the ‘looking according to the dawn?’” In other words, he is asking a question, but it is done in the form of an emphatic declaration concerning her appearance.

Most translations are completely wrong in how they present the words. The NIV, though a paraphrase, gives the closest sense, saying, “Who is this that appears like the dawn?” The word is the noun shakhar, coming from the verb shakhar, to dawn.

Thus it is the earliest, and to many, the most beautiful part of the day, just as the dawn begins to lighten the world. Solomon gazes upon her beauty and is enraptured by it. She is glowing. It is during this early period of the day that she is likened to being…

^{10 (con’t)} Fair as the moon,

yaphah kal’vanah – “Beautiful – according to the moon.” At the dawning of the day, when the moon is visible, it is radiant, having a beauty about it that accentuates the lightening of the sky as it passes from total darkness until the moment of the sunrise.

In his words, he introduces a rarer word, l’vanah, to describe the moon instead of the word normally used. It is derived from laven, to be white, purify, or make bricks.

Saying “Fair as the moon” as the NKJV does misses the point. She has already been noted as being swarthy. Thus, her color is not the comparison, but the beauty of the moon in its whitened state. Likewise, some translations add the word “full” to “moon.”

This is probably not correct either. The full moon sets around dawn. He is likely referring to a crescent moon which is in the area of the dawning of the sun where the sky first begins to lighten, long before the sunrise. He is as enraptured with her within her surroundings as he is with the moon at dawn.

Solomon next notes another metaphor in regard to her beauty, also found at dawn…

^{10 (con’t)} Clear as the sun,

barah kakhamah – “Clear – according to the sun.” At the rising of the sun, it is bright but clear. Later in the day, its light is so overwhelming that you can’t look at it. But when it is just rising, you can often look at it without anything to detract from its pure roundness and beauty.

This is the moment that Solomon equates to his beloved. When he does, he uses a rarer word, khamah, to describe the sun instead of the word normally used. It is derived from kham, hot. Thus, it refers to the heat of the sun more than its brilliance.

Having noted this aspect of her beauty, he uses another metaphor concerning this early time of day…

^{10 (con’t)} Awesome as an army with banners?

ayumah kanidgaloth – “Threatening – according to bannered.” It is letter for letter the same as in the corresponding clause in verse 6:4. In this case, it is as if she is an army set up for battle at the dawning of the day.

They would seem threatening to any foe just waking and looking out at the masses of troops already standing in the early light, fully bannered and ready for battle. The prospect of a day of battle would be overwhelming.

This is how he presents her. It is as if he is saying, “My love, I am already defeated by you.” Next, words from the woman start a new direction in the unfolding narrative…

¹¹ I went down to the garden of nuts

Rather: el ginath egoz yaradti – “Unto garden nut descended.” Very few translations are even close to being correct. Instead, along with other changes, they translate nut in the plural, nuts. Some, to get around this, will add in words and say something like, “nut trees.”

The Coverdale Bible of 1535 gives an early rendering that has sadly been departed from, “I wente downe in to the nutt garden…”

It is a fact that not sticking with the singular is just nuts. Despite that, the word is egoz, and it is found only here. It is believed to be a word of Persian origin. Nuts are mentioned elsewhere, such as in Genesis 43:11, but only by their kind, the pistachio and the almond.

In this verse, there is nothing further to define what type of nut (or nuts) is being referred to. Instead, it is just a nut garden. This makes the clause rather peculiar. There is nothing to compare it to in the New Testament either. However, there is more to see in the area she has descended to…

^{11 (con’t)} To see the verdure of the valley,

The word is plural: liroth b’ibe ha’nakhal – “To see in greenesses the valley.” Based on the next two clauses, we know she is referring to the springtime. As such, she is going down to see the many variations of green among the various types of bushes and trees.

Each one would come forth and add to the display of beauty that arises at this time of year. The word is ev. It signifies green. It is found only in Job 8:12 and here, but in Job, it is in the singular. Along with the various greennesses, she is going…

^{11 (con’t)} To see whether the vine had budded

liroth haphar’khah ha’gephen – “To see budded – the vine.” The budding of the vine is a springtime event, when the daily temperatures are consistently about 55ºF. This is typically around March. Likewise…

^{11 (con’t)} And the pomegranates had bloomed.

henetsu ha’rimon – “Blossomed – the pomegranates.” The pomegranates blossom in the late spring in Israel. Therefore, the time she is referring to is from March until May.

We have already seen how nuts it is to mistranslate nut because when you do, it is nuts. However, what is also nuts is that the word translated as blossomed here is the word… nuts. Something nutty is going on. But this nuts is pronounced noots, so it is a bit less nutty than being completely nuts.

This word ultimately comes from a primitive root signifying to flash because of the brilliancy of the blossom. The pomegranate blossoms are a brilliant red that stand out markedly against the green leaves.

The woman continues with more curious words…

¹² Before I was even aware,
My soul had made me
As the chariots of my noble people.

The words are very obscure: lo yadati naphshi samathni mark’voth ami nadiv – “Not known, my soul set me chariots my people – willing.” Depending on how you place the comma or commas to make a pause, it changes the intent.

What seems to be the case is that she didn’t even realize that she had been so set. But then the word chariots has no connector such as the, as, according to, in, among, etc. The word sum, to place or set, is translated as “make” at times, but that is not really the intent, such as –

“And I will make your descendants as the dust of the earth; so that if a man could number the dust of the earth, then your descendants also could be numbered.” Genesis 13:16

The Lord says, “And I set your seed according to the dust.” It is a done deal. It is as if He had placed the future descendants in the statement.

The word chariot, being plural, along with the next verse asking her to return, seems to make it mean “I became like a chariot.” As such, she sped away. The adjective nadiv, willing, comes from nadav, to be willing. It is a descriptor of “my people.”

With all of this information presented, it seems to say, “I didn’t know that my soul had made me like the chariots of my willing people.” In other words, the chariots of willing warriors are set on their mission. They go directly into battle without hesitation.

She had taken off without even realizing it. Therefore, this explains the fact that she had descended into the nut garden. Without even thinking about it, she made herself like a chariot and took off. That explains why the next words are spoken…

¹³ Return, return, O Shulamite;

The words are imperative: shuvi shuvi hashulamith – “Return! Return! – the Shulamite!” Here, she is given a pet name, “the Shulamite.” The word is only found in this verse. It is derived from the verb shalam, the same word that Solomon’s name is derived from.

It means to be safe. That can have a lot of meanings, such as making good on a vow, making amends, etc. As such, it gives the sense of peaceful, as in “all is good.”

Because it is the same root as Solomon’s name, some think that this is a play on his name and thus means, “the woman of Solomon,” meaning his wife. That makes sense and would certainly be a reason for calling her this.

I connected her travel to the city of Shunem in Chapter 3 based on scholarly notes, but it seems dubious to me that it is connected to that location. Shumen is noted in Joshua 19:18, and it is the only name that is close in name to any biblical location. Therefore, some have made this conclusion, something I didn’t consider while evaluating that passage.

Rather, the idea of calling her the Shulamite after Solomon, rather than a location, agrees with the thought of Isaiah 4 –

“And in that day seven women shall take hold of one man, saying,
‘We will eat our own food and wear our own apparel;
Only let us be called by your name,
To take away our reproach.’” Isaiah 4:1

In other words, someone today may say about Hideko, “There goes that Garrett woman,” if they knew she was my wife. This seems like a sound explanation for what is being conveyed rather than making a dubious connection between this woman called the Shulamite and a person from that city who might be called a Shunnamite.

Next, the same thought is repeated with the reason for it…

^{13 (con’t)} Return, return, that we may look upon you!

shuvi shuvi v’nekhezeh bakh – “Return! Return! And we shall gaze in you!” She is being asked to return because of her beauty. The word translated as gaze gives more than just the sense of looking at something. Instead, it includes mentally perceiving or contemplating.

She is so stunning that they want to feast their eyes on her. That this is men speaking is understood because the next words say…

^{13 (con’t)} What would you see in the Shulamite—

mah takhezu bashulamith – “What gaze in the Shulamite?” The verb gaze here is masculine, plural. It is said in response to the “that we may…” of the previous verse. She, or someone else, wants to know what it is that they want to see and gaze at. From there, they respond with…

^{13 (fin)} As it were, the dance of the two camps?

kimkholath hamakhanayim – “According to dance the two camps!” Translations are all over the place, and some have nothing to do with the Hebrew. Many tie this clause in with the previous one, thus giving the sense of her explaining the question that she just asked. For example –

“Why should you gaze at the Shulammite,
As at the dance of the two companies?” NASB 1977

That does not appear to be what is going on. Rather, she or someone else asked, “What is it that you want to gaze at in the Shulamite?” This final clause provides a suitable response to that question, “We want to gaze at the Shulamite according to the dance of the two camps!”

What this means is not agreed upon either. Some, such as the NIV, transliterate the words and say Mahanaim, the name of a place in Israel that comes from Genesis 32 –

“So Jacob went on his way, and the angels of God met him. ² When Jacob saw them, he said, “This is God’s camp.” And he called the name of that place Mahanaim.” Genesis 32:1, 2

The problem with that is that Mahanaim is mentioned 13 times in Scripture, but never with a definite article. Here, however, it says “the mahanaim.” Thus, it needs to be translated rather than transliterated. Mahanaim comes from makhaneh, camp. The plural marker at the end (im) signifies double camp or two camps.

The words probably still refer to the place, but not because of its name. Rather, because of how it got its name. There was the camp of Jacob, and there was the camp of angels. As such, there were two camps.

Therefore, “according to dance the two camps” would probably signify an earthly/heavenly dance. That is speculation, but as nothing else is said about dances in relation to Mahanaim, it seems like a logical inference that can be made.

The only other thing I can think of comes from Exodus 15, where Moses and the children of Israel sang the Song of Moses. There, it says

“Then Miriam the prophetess, the sister of Aaron, took the timbrel in her hand; and all the women went out after her with timbrels and with dances. ²¹ And Miriam answered them:

‘Sing to the Lord,
For He has triumphed gloriously!
The horse and its rider
He has thrown into the sea!’” Exodus 15:20, 21

Using this, however, would assume that the two camps are those of 1) Israel, and then 2) the women of Israel. However, the word meaning camp is not used there concerning the women of Israel. Therefore, this appears to be referring to the two camps of Genesis 32.

This completes the verses for today, and so now we can search out some clues about what is being said while trying not to shove meaning into the text. The first thing of note is the numbers provided regarding the queens and concubines, sixty and eighty.

It was noted that six is the number of man, especially fallen man, along with human labor. Eight is associated with new beginnings, in particular resurrection and regeneration.

These sum up the numbered court of Solomon’s women, and they appear to point to those before the cross under law (associated with labor) and those after the cross in the church (associated with the resurrection and regeneration).

Being multiples of ten, they point to the fact that nothing is wanting, the number and order are perfect, and that the whole cycle is complete.

Together, they equal one hundred forty. That is the number of a double measure of spiritual perfection according to Bullinger. In other words, all of the redeemed.

If you add in the maidens without number, that makes a nice connection to those who come out of the great tribulation –

“After these things I looked, and behold, a great multitude which no one could number, of all nations, tribes, peoples, and tongues, standing before the throne and before the Lamb, clothed with white robes, with palm branches in their hands, ¹⁰ and crying out with a loud voice, saying, “Salvation belongs to our God who sits on the throne, and to the Lamb!” … So he said to me, “These are the ones who come out of the great tribulation, and washed their robes and made them white in the blood of the Lamb. ¹⁵ Therefore they are before the throne of God, and serve Him day and night in His temple. And He who sits on the throne will dwell among them. ¹⁶ They shall neither hunger anymore nor thirst anymore; the sun shall not strike them, nor any heat; ¹⁷ for the Lamb who is in the midst of the throne will shepherd them and lead them to living fountains of waters. And God will wipe away every tear from their eyes.” Revelation 7:9, 10 & 14-17

Out of them, one is singled out. Thus, she represents the cumulative desire of Solomon just as the redeemed of the Lord from all people are included as His bride (as seen in Revelation 21).

The descriptions of the woman in verses 9 & 10 could easily be equated to notable aspects of the redeemed without any finagling.

For example, the rare word translated as moon, l’vanah, is derived from the same words as Frankincense and Lebanon, both of which have been equated to the work of Christ that is imputed to believers. Thus, the redeemed are “Beautiful – according to the moon,” or in type, “Beautiful – according to Christ’s work imputed to them.”

The words from the woman going to the garden are looking to the redemption of Christ. The vine budding occurs at the time of Christ’s crucifixion. The pomegranate blooms at the time of His resurrection.

It is similar to what was described in different terms in Chapter 2, which identified these same two times of the year. Thus, it looks to the cross and that which stems from it in the giving of the Spirit.

The really complicated words of verse 12 (which took me about two hours to evaluate) almost give a hint of the rapture and/or resurrection, where the woman was, without knowing it, set as a willing chariot of her people.

This anticipates the free will choice believers have made to come to God through Christ. They have been redeemed. After that, they have been brought to Himself. There is no point in dwelling on that, but it would explain the reason for the very difficult terminology that is so abrupt and otherwise inexplicable.

It would also explain the words of those calling out for her to return. Those who understand they missed the boat in any dispensation would gladly call out to have another chance and to join in the dance of the two camps – the earthly in Christ and the heavenly with Christ.

As I said, I wouldn’t want to shove these things into the text and be dogmatic, but the numbers, the timing of the events (being around the crucifixion and the time of Pentecost), etc., do lead to the thought that this is pointing to what God in Christ would do for those who have so faithfully trusted in Him.

Be it before the coming of the Messiah in anticipation of Him, or after His coming in our anticipation of being joined to Him, all the redeemed will someday be brought to the heavenly Jerusalem (as noted in the previous sermon) to be in the presence of God forever.

And again, the hints in this passage, like the others, point to why this “Song the songs” is read each year at the Passover by the people of Israel. Though its content is obscure, it is sufficient to clearly point to the work of Jesus.

The rest of the details concerning the woman are convincingly set forth as a description of the redeemed. Someday, Israel will understand what they have missed for so very long. God has set forth the epitome of all songs to show us His great love for those who will come to Him by faith.

You, through His word, are being implored to do so today. Trust His word by trusting in Jesus, the Subject of what God is conveying to us through Scripture.

Closing Verse: “There is a river whose streams shall make glad the city of God,
The holy place of the tabernacle of the Most High.
⁵ God is in the midst of her, she shall not be moved;
God shall help her, just at the break of dawn.” Psalm 46:4, 5

Next Week: Song of Songs 7:1-6 They are not at all like a bum who panhandles… (Your Steps in the Sandals) (16^th 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 6:8-13 (CG)

⁸ Sixty they, queens,
And eighty concubines,
And maidens without number.
⁹ One, she, my dove, my perfect,
One, she, to her mother,
Clear, she, to her bearing.
Saw her, daughters, and straighten her,
Queens and concubines, and praise her.
¹⁰ Who this, the ‘looking according to the dawn’ –
Beautiful – according to the moon,
Clear – according to the sun,
Threatening – according to bannered.

¹¹ Unto garden nut descended,
To see in greenesses the valley,
To see budded – the vine,
Blossomed – the pomegranates.
¹² Not known, my soul, set me chariots my people –
willing.

¹³ Return! Return! – the Shulamite!
Return! Return! And we shall gaze in you!

What gaze in the Shulamite?
According to dance the two camps!

 

Song of Songs 6:8-13 (NKJV)

⁸ There are sixty queens
And eighty concubines,
And virgins without number.
⁹ My dove, my perfect one,
Is the only one,
The only one of her mother,
The favorite of the one who bore her.
The daughters saw her
And called her blessed,
The queens and the concubines,
And they praised her.

¹⁰ Who is she who looks forth as the morning,
Fair as the moon,
Clear as the sun,
Awesome as an army with banners?

¹¹ I went down to the garden of nuts
To see the verdure of the valley,
To see whether the vine had budded
And the pomegranates had bloomed.
¹² Before I was even aware,
My soul had made me
As the chariots of my noble people.

¹³ Return, return, O Shulamite;
Return, return, that we may look upon you!

What would you see in the Shulamite—
As it were, the dance of the two camps?