SONG OF SOLOMON
The theme of the book is the marital love between a bridegroom and his bride.
It depicts the relationship between Yahweh and His people Israel.
It seems as if the Bridegroom (Yahweh) is speaking about His Bride (His kinsmen, true Israel).
The book has many instances and statements of kinsmanship and statements describing the race of His people.
The Bible is a history book and heritage of the Adamic race.
We must recognize there are unique statements which are made with reference to only one race of people upon this earth:
Jeremiah 3:14 Turn, O backsliding children (of Jacob), saith Yahweh; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion:
Isaiah 54:5 For your Maker is your husband; Yahweh of hosts is His name; and your Redeemer the Holy One of Israel; The God of the whole earth shall He be called.
Ephesians 5:23 For the husband is the head of the wife, even as Christ is the head of the assembly: and He is the saviour of the body.
The assembly (church) is of course, the descendants of the 12 tribes of Jacob and not some building with any random mix of peoples. The theme of the scriptures does not change, transfer, or add anybody else to the covenants and promises made to Abraham's seed through Isaac, Jacob and his 12 sons.
The whole song is centered around the Bridegroom who bears marks transcending the Adamic symbol.
The Bridegroom speaks of Himself as 'the Keeper of the vineyard', 'who let out the vineyard to keepers.' Yahshua Christ said ' I am the true vine and My Father is the husbandman.' He gave the parable of the householder who let out his vineyard 'to husbandmen'. John 15:1
'His fruit was sweet to my taste'. In the last book of the Bible we are told of that tree, 'which bears twelve manner of fruit'. Rev 22:2
The time of union is given in symbolic form when the fig tree putteth forth her green figs. Matt 24:32-33
The enduring nature of the love between the Divine Bridegroom and the Bride is enshrined in memorable words. Song 8:6-7
The Song of Solomon is indeed about God, in the form of Solomon as a type for Yahshua Christ, and it also represents an inspired message from God. The allegories in the Song of Solomon reveal that Solomon is a type for Christ, and that the wife of the king is the collective body of the children of Israel. The queen in the Song of Solomon represents the Israelites as a people, and the Song of Songs merits its illustrious title because it represents the greatest love story ever told: that of Yahweh's love for Israel His bride.
Solomon in Hebrew is Shelomoh.
Song of Solomon 1:1 (Female speaking) The song of songs, which is Solomon's.
1Kings 4:32 And he spake three thousand proverbs: and his songs were a thousand and five.
1:2 Let him kiss me with the kisses of his mouth: for your love is better than wine.
1:3 Because of the savour (aroma) of your good ointments your name is as ointment poured forth, therefore do the virgins love you.
1:4 Draw me, we will run after you: the king hath brought me into his chambers: we will be glad and rejoice in you, we will remember your love more than wine: the upright love you.
Hosea 11:4 I drew them with cords of a man (When men were destroyed), (I drew them) with bands of My love: and I was to them as they that take off the yoke on their jaws, and I laid meat unto them.
John 6:44 No man can come to Me, except the Father which hath sent Me draw him: and I will raise him up at the last day.
1:5 I am black, but comely, O you daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon.
Kedar is a son of Ishmael.
1:6 Look not upon me, because I am black (sun tanned), because the sun hath looked upon me: my mother's children were angry (displeased) with me; they made me the keeper of the vineyards; but mine own vineyard have I not kept.
1:7 Tell me, O you whom my soul loveth, where you feedest, where you makest your flock to rest at noon: for why should I be as one that turneth aside (veiled) by the flocks of your companions?
1:8 (Now a man speaking) If you know not (thyself), O you fairest among women, go your way forth by the footsteps of the flock, and feed your kids beside the shepherds' tents.
1:9 I have compared you, O my love, to a company of horses in Pharaoh's chariots.
1:10 Your cheeks are comely with rows of jewels, your neck with chains of gold.
Ezekiel 16:11 I (Yahweh) decked you also with ornaments, and I put bracelets upon your hands, and a chain on your neck.
1:11 We will make you borders of gold with studs of silver.
1:12 (Female speaking) While the king sitteth at his table, my spikenard sendeth forth the smell thereof.
1:13 A bundle of myrrh is my wellbeloved unto me; he shall lie all night betwixt my breasts.
Septuagint: 13 My kinsman is to me a bundle of myrrh; he shall lie between my breasts.
1:14 My beloved is unto me as a cluster of camphire (henna blooms) in the vineyards of Engedi.
Septuagint: 14 My kinsman is to me a cluster of camphor in the vineyards of Engaddi.
1:15 Behold, you art fair (beautiful), my love; behold, you art fair; you hast doves' eyes.
1:16 Behold, you art fair (handsome), my beloved, yea, pleasant: also our bed is green.
Septuagint: 16 Behold, you art fair, my kinsman, yea, beautiful, overshadowing our bed.
1:17 The beams of our house are cedar, and our rafters of fir.
It keeps going back and forth from a man speaking to a woman speaking. It gets difficult sometimes to tell when and where.
The Septuagint has kinsman everywhere the KJV has beloved.
Song of Solomon 2:1 (Man speaking) I am the rose of Sharon, and the lily of the valleys.
Sharon means to be (make) straight. A lily is white.
2:2 As the lily among thorns, so is my love (companion) among the daughters.
A lily describes the white man. The thorns describe the Canaanite and Edomite Jews.
The daughters, are a reference to villages. The villages and cities of the children of Israel.
2:3 (Woman speaking) As the apple tree among the trees of the wood, so is my beloved (my kinsman) among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste.
1 And he shewed me a pure river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb.
2 In the midst of the street of it, and on either side of the river, was there the tree of life, which bare twelve manner of fruits (the 12 tribes), and yielded her fruit every month: and the leaves of the tree were for the healing of the nations (Adamic nations).
2:4 He brought me to the banqueting house, and his banner over me was love.
2:5 Stay me with flagons, comfort me with apples: for I am sick of love.
Septuagint: 5 Strengthen me with perfumes, stay me with apples: for I am wounded with love.
2:6 His left hand is under my head, and his right hand doth embrace me.
2:7 I charge you, O you daughters of Jerusalem, by the roes (gazelles), and by the hinds (deer) of the field, that you stir not up, nor awake my love, till he please.
2:8 The voice of my beloved (kinsman)! behold, he cometh leaping upon the mountains, skipping upon the hills.
2:9 My beloved (kinsman) is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice.
2:10 My beloved (kinsman) spake, and said unto me, (Man speaking) Rise up, my love, my fair one, and come away.
2:11 For, lo, the winter is past, the rain is over and gone;
2:12 The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land;
2:13 The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.
2:14 O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see your countenance, let me hear your voice; for sweet is your voice, and your countenance is comely.
2:15 Take (seize) us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.
Psalm 80:13 The boar out of the wood doth waste it, and the wild beast of the field doth devour it.
Ezekiel 13:4 O Israel, your (foolish) prophets are like the foxes in the deserts.
Luke 13:32 And He (Christ) said unto them, Go you, and tell that fox (Herod, an Edomite Jew), Behold, I cast out devils, and I do cures to day and to morrow, and the third day I shall be perfected.
2:16 (Woman speaking) My beloved (kinsman) is mine, and I am his: he feedeth (his flock) among the lilies.
2:17 Until the day break, and the shadows flee away, turn, my beloved (kinsman), and be you like a roe or a young hart upon the mountains of Bether.
The Hebrew continues chapter 2 with the woman speaking.
Song of Solomon 3:1 (2:18) By night on my bed I sought him whom my soul loveth: I sought him, but I found him not.
Isaiah 26:9 With my soul have I desired you in the night; yea, with my spirit within me will I seek you early: for when your judgments are in the earth, the inhabitants of the world will learn righteousness.
3:2 (2:19) I will rise now, and go about the city in the streets, and in the broad ways (market-places) I will seek him whom my soul loveth: I sought him, but I found him not.
Yahweh is not found in society, nor among the merchants.
3:3 (2:20) The watchmen that go about the city found me: to whom I said, Saw you him whom my soul loveth?
3:4 (2:21) It was but a little (time) that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me.
Now, nothing would explain how a queen wandering the streets of a city at night could find her husband and lover, the king, doing the same, and how she would bring him to the bedroom of her mother’s house after she found him. But once it is understood that this represents the children of Israel and the anticipation of their Messiah, then we can understand that this entire poem is an allegory describing that very relationship.
3:5 (2:22) I charge you, O you daughters of Jerusalem, by the roes, and by the hinds of the field, that you stir not up, nor awake my love, till he please.
The Septuagint has roes and hinds as powers and virtues of the field.
3:6 (Song of Solomon 3:1) (Female or someone speaking) Who is this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?
3:7 (3:2) Behold his bed, which is Solomon's; threescore (60) valiant men are about it, of the valiant of Israel.
3:8 (3:3) They all hold swords, being expert in war: every man hath his sword upon his thigh because of fear in the night.
3:9 (3:4) King Solomon made himself a chariot of the wood of Lebanon.
3:10 (3:5) He made the pillars thereof of silver, the bottom thereof of gold, the covering of it of purple, the midst thereof being paved with love, for the daughters of Jerusalem.
3:11 (3:6) Go forth, O you daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals (weddings), and in the day of the gladness of his heart.
The Hebrew continues chapter 3.
Song of Solomon 4:1 (3:7) Behold, you art fair, my love; behold, you art fair; you hast doves' eyes within your locks: your hair is as a flock of goats, that appear from mount Gilead.
4:2 (3:8) Your teeth are like a flock of sheep that are even shorn (white sheep), which came up from the washing; whereof every one bear twins, and none is barren among them.
4:3 (3:9) Your lips are like a thread of scarlet, and your speech is comely: your temples are like a piece of a pomegranate within your locks.
The Septuagint ends as: “...like the rind of a pomegranate is your cheek without your veil. ”
4:4 (3:10) Your neck is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men.
4:5 (3:11) Your two breasts are like two young roes that are twins, which feed among the lilies.
Israel and Judah?
4:6 (3:12) Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.
4:7 (3:13) You art all fair, my love; there is no spot in you.
Pure Israelites. Unmixed.
4:8 (3:14) Come with me from Lebanon, my spouse (bride), with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards.
4:9 (3:15) You hast ravished my heart, my sister, my spouse (bride); you hast ravished my heart with one of your eyes, with one chain of your neck.
Christ is our kinsman, hence sister, and our husband, hence spouse.
4:10 (3:16) How fair is your love, my sister, my spouse! how much better is your love than wine! and the smell of your ointments than all spices!
4:11 (3:17) Your lips, O my spouse, drop as the honeycomb: honey and milk are under your tongue; and the smell of your garments is like the smell of Lebanon.
13 My son, eat you honey, because it is good; and the honeycomb, which is sweet to your taste:
14 So shall the knowledge of wisdom be unto your soul: when you hast found it, then there shall be a reward, and your expectation shall not be cut off.
4:12 (3:18) A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed.
4:13 (3:19) Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard,
4:14 (3:20) Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:
4:15 (3:21) A fountain of gardens, a well of living waters, and streams from Lebanon.
4:16 (3:22) Awake, O north wind; and come, you south; blow upon my garden, that the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits.
Song of Solomon 5:1 (3:23) I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved.
The Septuagint starts as: “ Let my kinsman come down into his garden, and eat the fruit of his choice berries. I am come into my garden, ...”
7 I say unto you, that likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance.
10 Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.
Song 4 references complexion (Adamic ruddiness), Christ, and the assembly of Christ being presented as without spot.
5:2 (Song of Solomon 4:1) (Woman speaking) I sleep, but my heart waketh: it is the voice of my beloved (kinsman) that knocketh, saying, (man speaking) Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, and my locks with the drops of the night.
Revelation 3:20 Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.
5:3 (4:2) I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?
5:4 (4:3) (Woman speaking) My beloved (kinsman) put in his hand by the hole of the door, and my bowels (feelings) were moved for him.
5:5 (4:4) I rose up to open to my beloved (kinsman); and my hands dropped with myrrh, and my fingers with sweet smelling myrrh, upon the handles of the lock.
5:6 (4:5) I opened to my beloved (kinsman); but my beloved (kinsman) had withdrawn himself, and was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer.
5:7 (4:6) The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me.
5:8 (4:7) I charge you, O daughters of Jerusalem, if you find my beloved (kinsman), that you tell him, that I am sick of (wounded with) love.
5:9 (4:8) (Daughters of Jerusalem resopond) What is your beloved (kinsman) more than another beloved (kinsman), O you fairest among women? what is your beloved (kinsman) more than another beloved (kinsman), that you dost so charge us?
5:10 (4:9) (Woman responds) My beloved (kinsman) is white and ruddy, the chiefest among ten thousand.
The definition of Adam (awdawm) is ruddy, rosey, to show blood in the face.
The definition of ruddy is from the word awdawm, which is Adam, the race. The Bible is the generations of the white and ruddy (Adamic) race. Not the race mixed Jews who are of Cain and Esau.
1Samuel 16:12 And he sent, and brought him in. Now he was ruddy, and withal of a beautiful countenance, and goodly to look to. And Yahweh said, Arise, anoint him: for this is he.
John 1:29 The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world.
Ephesians 5:27 That He might present it to Himself a glorious assembly, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
5:11 (4:10) His head is as the most fine gold, his locks are bushy, and black as a raven.
5:12 (4:11) His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.
5:13 (4:12) His cheeks are as a (garden) bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.
5:14 (4:13) His hands are as gold rings set with the beryl (tarshiysh): his belly is as bright ivory overlaid with sapphires.
5:15 (4:14) His legs are as pillars of marble, set upon sockets (pedestals) of fine gold: his countenance is as Lebanon, excellent as the cedars.
5:16 (4:15) His mouth is most sweet: yea, he is altogether lovely. This is my beloved (kinsman), and this is my friend, O daughters of Jerusalem.
Isaiah 41:8 But you, Israel, art My servant, Jacob whom I have chosen, the seed of Abraham my friend.
Song of Solomon 6:1 (4:16) (Daughters of Jerusalem asking) Whither is your beloved gone, O you fairest among women? whither is your beloved turned aside? that we may seek him with you.
6:2 (4:17) (Woman speaking) My beloved (kinsman) is gone down into his garden, to the beds of spices, to feed (his flock) in the gardens, and to gather lilies.
6:3 (4:18) I am my beloved's (kinsman's), and my beloved (kinsman) is mine: he feedeth among the lilies.
6:4 (Song of Solomon 5:1) (Man speaking) You art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.
6:5 (5:2) Turn away your eyes from me, for they have overcome me: your hair is as a flock of goats that appear from Gilead.
6:6 (5:3) Your teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them.
6:7 (5:4) As a piece of a pomegranate are your temples within your locks.
6:8 (5:5) There are threescore (60) queens, and fourscore (80) concubines, and virgins without number.
6:9 (5:6) My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her. The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her.
6:10 (5:7) Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?
6:11 (5:8) I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded.
6:12 (5:9) Or ever I was aware, my soul made me like the chariots of Amminadib (people of nobility).
6:13 (5:10) Return, return, O Shulamite; return, return, that we may look upon you. What will you see in the Shulamite? As it were the company of two armies.
Shulamite H7759 shûlammı̂yth pronounced shoo-lam-meeth'
From H7999 A primitive root; to be safe (in mind, body or estate); figuratively to be (causatively make) completed; by implication to be friendly; by extension to reciprocate (in various applications): - make amends, (make an) end, finish, full, give again, make good, (re-) pay (again), (make) (to) (be at) peace (-able), that is perfect, perform, (make) prosper (-ous), recompense, render, requite, make restitution, restore, reward, X surely.
; peaceful (with the article always prefixed, making it a pet name); the Shulammith, an epithet of Solomon’s queen: - Shulamite.
Song of Solomon 7:1 (5:11) How beautiful are your feet with shoes, O prince's daughter! the joints of your thighs are like jewels, the work of the hands of a cunning workman.
7:2 (5:12) Your navel is like a round goblet, which wanteth not liquor: your belly is like an heap of wheat set about with lilies.
7:3 (5:13) Your two breasts are like two young roes that are twins.
7:4 (5:14) Your neck is as a tower of ivory; your eyes like the fishpools in Heshbon, by the gate of Bathrabbim: your nose is as the tower of Lebanon which looketh toward Damascus.
7:5 (5:15) Your head upon you is like Carmel, and the hair of your head like purple; the king is held in the galleries.
7:6 (5:16) How fair and how pleasant art you, O love, for delights!
7:7 (5:17) This your stature is like to a palm tree, and your breasts to clusters of grapes.
7:8 (5:18) I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also your breasts shall be as clusters of the vine, and the smell of your nose like apples;
7:9 (5:19) And the roof of your mouth like the best wine for my beloved (kinsman), that goeth down sweetly, causing the lips of those that are asleep to speak.
7:10 (5:20) (Woman speaking) I am my beloved's (kinsman's), and his desire is toward me.
7:11 (5:21) Come, my beloved (kinsman), let us go forth into the field; let us lodge in the villages.
7:12 (5:22) Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give you my loves.
7:13 (5:23) The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for you, O my beloved (kinsman).
Song of Solomon 8:1 (5:24) O that you wert as my brother (kinsman), that sucked the breasts of my mother! when I should find you without, I would kiss you; yea, I should not be despised.
8:2 (5:25) I would lead you, and bring you into my mother's house, who would instruct me: I would cause you to drink of spiced wine of the juice of my pomegranate.
The Septuagint has and into the chamber of her that conceived me; instead of who would instruct me.
8:3 (5:26) His left hand should be under my head, and his right hand should embrace me.
8:4 (5:27) I charge you, O daughters of Jerusalem, that you stir not up, nor awake my love, until he please.
8:5 (Songs of Solomon 6:1) Who is this that cometh up from the wilderness, leaning upon her beloved (kinsman)? I raised you up under the apple tree: there your mother brought you forth: there she brought you forth that bare you.
8:6 (6:2) Set me as a seal upon your heart, as a seal upon your arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which hath a most vehement flame.
Isaiah 49:16 Behold, I (Yahweh) have graven you upon the palms of My hands; your walls are continually before Me.
8:7 (6:3) Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.
8:8 (6:4) We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?
32 Thus saith Yahweh GOD; Thou (Judah) shalt drink of your sister's (Israel's) cup deep and large: you shalt be laughed to scorn and had in derision; it containeth much.
33 You shalt be filled with drunkenness and sorrow, with the cup of astonishment and desolation, with the cup of your sister Samaria (Israel).
34 You shalt even drink it and suck it out, and you shalt break the sherds thereof, and pluck off your own breasts: for I have spoken it, saith Yahweh GOD.
8:9 (6:5) If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar.
8:10 (6:6) I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.
8:11 (6:7) Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver.
Matthew 21:33 Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country:
34 And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it.
35 And the husbandmen took his servants, and beat one, and killed another, and stoned another.
36 Again, he sent other servants more than the first: and they did unto them likewise.
37 But last of all he sent unto them his son, saying, They will reverence my son.
38 But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance.
39 And they caught him, and cast him out of the vineyard, and slew him.
40 When the lord therefore of the vineyard cometh, what will he do unto those husbandmen?
8:12 (6:8) My vineyard, which is mine, is before me: you, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.
8:13 (6:9) You that dwellest in the gardens, the companions hearken to your voice: cause me to hear it.
8:14 (6:10) Make haste, my beloved (kinsman), and be you like to a roe or to a young hart upon the mountains of spices.
SONG OF SOLOMON – CHURCH DOCTRINE VS. SCRIPTURE
Below are 3 sources of what the modern churches preach today about the Song of Solomon.
The purpose is to expose the apostasy and perversion of the scriptures, and to educate our people about the truth of our heritage. That we, the anglo-saxon race who are the descendants of ancient Israel, are the people of Abraham's seed and therefore the heirs of the promises of Yahweh. Not the Jews who distort and pervert the scriptures and teach the 'traditions of men'.
The book of Song of Solomon is a large love poem filled with smaller poems of different kinds. Solomon is the author and he wrote it sometime during his reign 970-930 B.C. It is a story of a bridegroom who is in love with his bride. Key personalities are King Solomon, the Shulammite girl, and friends. This is more of an allegory of Christ the Bridegroom and Israel as the Bride.
The story greatly emphasizes the sanctity of marriage and that it is designed, blessed and consecrated in the eyes of the Lord. The purpose of “Song of Songs”, as it is also called, is a picture of God’s love for His people. Although there is explicit sexual content, it is a book in which we can learn the depths of God’s authentic love for us and what should be in the sacredness of marriage.
• In chapters 1-3, Solomon writes of the courtship and engagement of the Beloved (Solomon) and the Lover (Shulammite girl), “My beloved responded and said to me, ‘Arise, my darling, my beautiful one, and come along” (2:10). The beloved is translated as kinsmen in the Septuagint. Referring to Israel.
• Chapters 3-4, we read of the marriage ceremony of the bride to the bridegroom, “Go forth, O daughters of Zion, and gaze on King Solomon with the crown with which his mother has crowned him on the day of his wedding” (3:11). Daughters is usually a reference to the surrounding villages and cities.
• Chapters 5-8, are the relationship between the husband and wife and the power of their love, “Many waters cannot quench love, nor will rivers overflow it; if a man were to give all the riches of his house for love, it would be utterly despised” (8:7).
Summary of the Book of Song of Solomon
The title in the Hebrew text is "Solomon's Song of Songs," meaning a song by, for, or about Solomon. The phrase "Song of Songs" means the greatest of songs (cf. Dt 10:17, "God of gods and Lord of lords"; 1Ti 6:15, "King of kings").
Author and Date
Verse 1 appears to ascribe authorship to Solomon (1:1;). Solomon is referred to seven times (1:1,5; 3:7,9,11; 8:11-12), and several verses speak of the "king" (1:4,12; 7:5), but whether he was the author remains an open question.
To date the Song in the tenth century b.c. during Solomon's reign is not impossible. In fact, mention of Tirzah and Jerusalem in one breath (6:4) has been used to prove a date prior to King Omri (885-874 b.c.; see 1Ki 16:23-24), though the reason for Tirzah's mention is not clear.
Consistency of language, style, tone, perspective and recurring refrains seems to argue for a single author.
To find the key for unlocking the Song, interpreters have looked to prophetic, wisdom and apocalyptic passages of Scripture, as well as to ancient Egyptian and Babylonian love songs, traditional Semitic wedding songs and songs related to ancient Mesopotamian fertility religions. The closest parallels appear to be those found in Proverbs (see Pr 5:15-20; 6:24-29; 7:6-23). The description of love in 8:6-7 (cf. the descriptions of wisdom found in Pr 1-9 and Job 28) seems to confirm that the Song belongs to Biblical wisdom literature and that it is wisdom's description of an amorous relationship. The Bible speaks of both wisdom and love as gifts of God, to be received with gratitude and celebration.
This understanding of the Song contrasts with the long-held view that the Song is an allegory of the love relationship between God and Israel, or between Christ and the church (the church is not God's people, God's people are his congregation, a church as a whole cannot be His bride, the church is apostate and full of false doctrine, and admits homosexuals and mixed race marriages, hence the church as a whole would be considered just as guilty as those abominations that are admitted), or between Christ and the soul (the NT nowhere quotes from or even alludes to the Song). It is also distinct from more modern interpretations of the Song, such as that which sees it as a poetic drama celebrating the triumph of a maiden's pure, spontaneous love for her rustic shepherd lover over the courtly blandishments of Solomon, who sought to win her for his royal harem. Rather, it views the Song as a linked chain of lyrics depicting love in all its spontaneity, beauty, power and exclusiveness -- experienced in its varied moments of separation and intimacy, anguish and ecstasy, tension and contentment. The Song shares with the love poetry of many cultures its extensive use of highly sensuous and suggestive imagery drawn from nature.
Theme and Theology
In ancient Israel everything human came to expression in words: reverence, gratitude, anger, sorrow, suffering, trust, friendship, commitment, loyalty, hope, wisdom, moral outrage, repentance. In the Song, it is love that finds words -- inspired words that disclose its exquisite charm and beauty as one of God's choicest gifts. The voice of love in the Song, like that of wisdom in Pr 8:1 -- 9:12, is a woman's voice, suggesting that love and wisdom draw men powerfully with the subtlety and mystery of a woman's allurements.
This feminine voice speaks profoundly of love. She portrays its beauty and delights. She claims its exclusiveness ("My lover is mine and I am his," 2:16) and insists on the necessity of its pure spontaneity ("Do not arouse or awaken love until it so desires," 2:7). She also proclaims its overwhelming power -- it rivals that of the fearsome enemy, death; it burns with the intensity of a blazing fire; it is unquenchable even by the ocean depths (8:6-7a). She affirms its preciousness: All that one possesses cannot purchase it, nor (alternatively) should it be exchanged for it (8:7b). She hints, without saying so explicitly (8:6), that it is the Lord's gift.
God intends that such love -- grossly distorted and abused by both ancient and modern people -- be a normal part of marital life in his good creation (Ge 1:26-31; 2:24). Indeed, in the Song the faithful Israelite could ascertain how to live lovingly within the theocratic arrangement. Such marital love is designed by the Creator-King to come to natural expression within his realm.
Who wrote the book?
Song of Solomon takes its title from the first verse of the book, which mentions who the song comes from: “The Song of Songs, which is Solomon’s” (Song of Solomon 1:1). The original Hebrew version of the book took its title from the book’s first two words, shiyr hashiyrim, usually translated as “the song of songs.” This latter title remained in Greek and Latin Bible translations in later centuries. The repetition of the word song indicates that the writer considered this “the greatest of all songs.” We find a similar construction in other famous biblical phrases: Lord of Lords, King of Kings, and Holy of Holies, to name a few.
The title of the book eventually took on King Solomon’s name because of the mention of his name throughout the book (1:5; 3:7, 9, 11; 8:11–12). This title change also supports the traditional view of Solomon as the author of the book. While numerous critics in the last two centuries have disputed Solomon’s authorship, the internal evidence seems to support it, not only because of the appearances of Solomon’s name but because of evidence of his royal advantage (3:6–11) and his numerous wives and concubines (6:8).
Where are we?
Solomon wrote the book during his reign as king of Israel, meaning he composed it sometime between 971 and 931 BC. Scholars who hold to Solomon’s authorship tend to agree that the song was written early in his reign, not merely because of the youthful exuberance of the poetry but because his harem of 140 women, mentioned in 6:8, is relatively low in number compared to the final tally of 1,000 (1 Kings 11:3). Also, the author mentioned place names from both the north and the south of the country, including Lebanon and Egypt, reminding us of the relative peace and good relations among these nations early in Solomon’s reign.
Why is Song of Solomon so important?
This book remains singular within the Old Testament for at least two reasons: its character as a single poem and its subject matter, particularly the frank discussion of love between a married couple. The Song of Solomon’s willingness to broach the topic of physical love within marriage has made many of its readers throughout history uncomfortable, so much so that Rabbi Aqiba had to vigorously defend the book’s place in the Jewish canon even as late as AD 90 at the Council of Jamnia. But as a testament to the beauty of the marriage relationship in its fullness, Song of Solomon stands out with its uniquely detailed vision of this beautiful reality. The Jews are not Israel, they are of Cain and Esau. This is not the Jews heritage, it is ours, true Israelites of Jacob.
What's the big idea?
The fullness of the union that takes place at marriage is described in some of the most splendid poetic language in the entire Bible. In a world where so many speak of God’s special gifts with coldly clinical or apathetic statistical language, the passion of Solomon’s poetry refreshes a world thirsty for the truth about marriage. Solomon began his rendering of this relationship with the two lovers in courtship longing for affection while expressing their love for one another (Song of Solomon 1:1–3:5). Eventually, they come together in marriage, the groom extolling his bride’s beauty before they consummate their relationship (3:6–5:1). Finally, she struggles with the fear of separation, while he reassures his bride of his affections for her (5:2–8:14). All of this reinforces the theme of the goodness of marriage. Some suggest the book also pictures in a more general way Christ’s love for His bride, the church. The church is a corrupt, apostate, institution that teaches that the Jews are Israel. The “church” does not follow scripture or His commandments, and tolerate all the evil abominations that Yahweh warns us to be separate from.
How do I apply this?
From courtship to marriage to the assurance of love, Song of Solomon poetically presents a broad range of events and feelings in the days leading up to and during marriage, offering encouragement toward an enduring love amid the petty jealousies and fears sure to threaten even the strongest of relationships. We should heed the Song’s sublime words by continuing to value marriage as one of the bedrocks of society, appreciating the goodness and the beauty borne out of the union of two people in holy matrimony. But the “churches” will marry homosexuals and mixed races. That's not Christian!
Would you consider your marriage a sign of God’s goodness and beauty working in your life, or has it become something less than that over time? Song of Solomon reminds us that both marriage and the physical union that follows originate in God; we should therefore consider each of them as evidence of His grace working itself out in the world.