July 11, 2025
Big Book Idea
God's design for relationships is always best.
I am my beloved's and my beloved is mine;
he grazes among the lilies.
1
Behold, you are beautiful, my love,
behold, you are beautiful!
Your eyes are doves
behind your veil.
Your hair is like a flock of goats
leaping down the slopes of Gilead.
2
Your teeth are like a flock of shorn ewes
that have come up from the washing,
all of which bear twins,
and not one among them has lost its young.
3
Your lips are like a scarlet thread,
and your mouth is lovely.
Your cheeks are like halves of a pomegranate
behind your veil.
4
Your neck is like the tower of David,
built in rows of stone;
1
4:4
The meaning of the Hebrew word is uncertain
on it hang a thousand shields,
all of them shields of warriors.
5
Your two breasts are like two fawns,
twins of a gazelle,
that graze among the lilies.
6
Until the day breathes
and the shadows flee,
I will go away to the mountain of myrrh
and the hill of frankincense.
7
You are altogether beautiful, my love;
there is no flaw in you.
8
Come with me from Lebanon, my bride;
come with me from Lebanon.
Depart
2
4:8
Or Look
from the peak of Amana,
from the peak of Senir and Hermon,
from the dens of lions,
from the mountains of leopards.
9
You have captivated my heart, my sister, my bride;
you have captivated my heart with one glance of your eyes,
with one jewel of your necklace.
10
How beautiful is your love, my sister, my bride!
How much better is your love than wine,
and the fragrance of your oils than any spice!
11
Your lips drip nectar, my bride;
honey and milk are under your tongue;
the fragrance of your garments is like the fragrance of Lebanon.
12
A garden locked is my sister, my bride,
a spring locked, a fountain sealed.
13
Your shoots are an orchard of pomegranates
with all choicest fruits,
henna with nard,
14
nard and saffron, calamus and cinnamon,
with all trees of frankincense,
myrrh and aloes,
with all choice spices—
15
a garden fountain, a well of living water,
and flowing streams from Lebanon.
16
Awake, O north wind,
and come, O south wind!
Blow upon my garden,
let its spices flow.
Let my beloved come to his garden,
and eat its choicest fruits.
1
I came to my garden, my sister, my bride,
I gathered my myrrh with my spice,
I ate my honeycomb with my honey,
I drank my wine with my milk.
Eat, friends, drink,
and be drunk with love!
2
I slept, but my heart was awake.
A sound! My beloved is knocking.
“Open to me, my sister, my love,
my dove, my perfect one,
for my head is wet with dew,
my locks with the drops of the night.”
3
I had put off my garment;
how could I put it on?
I had bathed my feet;
how could I soil them?
4
My beloved put his hand to the latch,
and my heart was thrilled within me.
5
I arose to open to my beloved,
and my hands dripped with myrrh,
my fingers with liquid myrrh,
on the handles of the bolt.
6
I opened to my beloved,
but my beloved had turned and gone.
My soul failed me when he spoke.
I sought him, but found him not;
I called him, but he gave no answer.
7
The watchmen found me
as they went about in the city;
they beat me, they bruised me,
they took away my veil,
those watchmen of the walls.
8
I adjure you, O daughters of Jerusalem,
if you find my beloved,
that you tell him
I am sick with love.
9
What is your beloved more than another beloved,
O most beautiful among women?
What is your beloved more than another beloved,
that you thus adjure us?
10
My beloved is radiant and ruddy,
distinguished among ten thousand.
11
His head is the finest gold;
his locks are wavy,
black as a raven.
12
His eyes are like doves
beside streams of water,
bathed in milk,
sitting beside a full pool.
3
5:12
The meaning of the Hebrew is uncertain
13
His cheeks are like beds of spices,
mounds of sweet-smelling herbs.
His lips are lilies,
dripping liquid myrrh.
14
His arms are rods of gold,
set with jewels.
His body is polished ivory,
4
5:14
The meaning of the Hebrew word is uncertain
bedecked with sapphires.
5
5:14
Hebrew lapis lazuli
15
His legs are alabaster columns,
set on bases of gold.
His appearance is like Lebanon,
choice as the cedars.
16
His mouth
6
5:16
Hebrew palate
is most sweet,
and he is altogether desirable.
This is my beloved and this is my friend,
O daughters of Jerusalem.
1
Where has your beloved gone,
O most beautiful among women?
Where has your beloved turned,
that we may seek him with you?
2
My beloved has gone down to his garden
to the beds of spices,
to graze
7
6:2
Or to pasture his flock; also verse 3
in the gardens
and to gather lilies.
3
I am my beloved's and my beloved is mine;
he grazes among the lilies.
4
You are beautiful as Tirzah, my love,
lovely as Jerusalem,
awesome as an army with banners.
5
Turn away your eyes from me,
for they overwhelm me—
Your hair is like a flock of goats
leaping down the slopes of Gilead.
6
Your teeth are like a flock of ewes
that have come up from the washing;
all of them bear twins;
not one among them has lost its young.
7
Your cheeks are like halves of a pomegranate
behind your veil.
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,
pure to her who bore her.
The young women saw her and called her blessed;
the queens and concubines also, and they praised her.
10
“Who is this who looks down like the dawn,
beautiful as the moon, bright as the sun,
awesome as an army with banners?”
11
I went down to the nut orchard
to look at the blossoms of the valley,
to see whether the vines had budded,
whether the pomegranates were in bloom.
12
Before I was aware, my desire set me
among the chariots of my kinsman, a prince.
8
6:12
Or chariots of Ammi-Nadib
13
9
6:13
Ch 7:1 in Hebrew
Return, return, O Shulammite,
return, return, that we may look upon you.
Why should you look upon the Shulammite,
as upon a dance before two armies?
10
6:13
Or dance of Mahanaim
The wording of the first verse in Song of Solomon (or Song of Songs; 1:1) does not necessarily mean that Solomon wrote the book. It may have been written by Solomon himself, or it could have been written in his honor. When he is mentioned (1:5; 3:7, 9, 11; 8:11–12), it is generally as a distant, even idealized figure. What is known about Solomon suggests that he probably was not the writer himself (1 Kings 3:1; 11:1–8). However, the book was probably composed during Solomon’s time, perhaps under his oversight, between c. 960 and 931 B.C.
The Song of Solomon contains beautiful poetry expressing romantic love between a young man and a young woman in ancient Israel. He is a shepherd (1:7) and she is a shepherdess (1:8). They are looking forward to their marriage and the pleasure it will bring.
The Song of Solomon includes several extravagant comparisons. For example, the woman is compared to a horse in Pharaoh’s court (1:9), and her hair is compared to a flock of goats (4:1). It is helpful to remember that (1) the comparisons are figurative rather than literal, and (2) what the person has in common with what he or she is compared with is a certain quality, usually the quality of excellence, or of being the best of its kind.
The author has presented the Song of Solomon as a series of exchanges, mostly between the shepherdess and the shepherd, with the chorus-like “others” sprinkled in. These others usually pick up items from the lovers’ speeches and urge the two forward in love. There is also a refrain, “I adjure you, O daughters of Jerusalem, . . . that you not stir up or awaken love until it pleases” (2:7; 3:5; 8:4; variation in 5:8), spoken by the shepherdess. This is understood as her urging the other women not to push this love too fast, in order to let it reach its consummation at the right time (the marriage bed, which seems to begin in 8:5).
David’s Song of Deliverance is nearly identical to Psalm 18. Perhaps 2 Samuel 22 was meant to be read aloud for instruction and Psalm 18 was meant to be sung or prayed as part of worship.
Vineyards, fields, and palm trees. The Song of Solomon takes place in a rural setting, and the lovers describe each other using images drawn from this context. The man is a shepherd, and the woman works in her family’s vineyard.
The woman addresses the daughters of Jerusalem four times throughout this book, creating a refrain that ties her “songs” together (2:7; 3:5; 5:8; 8:4). She urges them not to “stir up or awaken love until it pleases.” In other words, they should wait until the appropriate time to enjoy romantic love.
Song. 4:2 twins . . . not one . . . has lost its young. Her teeth are white, straight, and even.
Song. 4:4 tower of David. The association with David increases the sense of dignity already implied in the image of a tower. The woman’s dignity is being compared to the dignity of the tower (see Introduction: Interpreting Literary Images).
Song. 4:5 Fawns (young deer) refers to the youthful appearance of her two breasts. Gazelle probably refers to her appealingly sleek form.
Song. 4:6 Mountain and hill could be continuing the theme of the previous verse and refer to the woman’s breasts, or it may be a more general reference to her beauty. The point is that being with her is like inhaling an intoxicating fragrance.
Song. 4:1–7 The first part of v. 1 is repeated in v. 7, creating a section that describes the woman’s physical beauty. The description starts at the eyes and works downward. Although the word pictures are vivid, they may be hard for modern readers to understand.
Song. 4:8 Amana . . . Senir . . . Hermon. The man is calling to the woman from isolated, dangerous places. The term my bride (six times in 4:8–5:1) would seem appropriate only after the wedding. This probably means that this scene (4:1–5:1) also takes place in the woman’s dream, as she looks forward to what the wedding day will bring.
Song. 4:9 The heart is the center of one’s inner life, the place of thinking, feeling, and choosing (see Prov. 4:23).
Song. 4:12 A garden is a welcoming place for lovers. In ancient Near Eastern cultures, the term often described a woman’s sexuality. A spring or fountain reflects a similar concept (see Prov. 5:15–19). Notice that her garden and spring are locked, indicating that she reserves herself for the man who will be her husband.
Song. 4:15 The comparison to a garden fountain is extended to indicate the refreshing quality of the woman’s sexuality.
Song. 4:16 Awake, O north wind, and come, O south wind. The reference to the winds may reflect the man’s desire for the woman to offer an invitation to him. This is granted in the second half of the verse.
Song. 5:2 The knocking she hears is in her dream. The man’s request is clear: he wants to enter the house to be with the woman. Note the urgency in his command to open, and the flood of endearing names that follows.
Song. 5:4–7 She decides to let him in, but he has already left. She pursues him. The watchmen find her and beat her (contrast 3:3), leaving her bruised (5:7). If this were an actual event, it would be unclear why the watchmen did this. As part of a dream, though, it would simply be a nightmarish episode.
Song. 5:8 In 2:5 the man was present when the woman uttered the words sick with love. Now he is absent, so she is probably referring to her desire to be with him.
The woman addresses the daughters of Jerusalem four times throughout this book, creating a refrain that ties her “songs” together (2:7; 3:5; 5:8; 8:4). She urges them not to “stir up or awaken love until it pleases.” In other words, they should wait until the appropriate time to enjoy romantic love.
Song. 5:13 Men in ancient Israel almost always had beards. The description of his cheeks as beds of spices would apply more appropriately to a beard than to skin.
Song. 5:14–16 The man is clearly the object of great praise in this section. The woman considers him to be altogether desirable.
Song. 3:1–6:3 The Shepherdess Dreams. The woman reports her dream, which comes from her eager anticipation of the consummation of their love. That this is a dream is suggested by 3:1 and 5:2. The dream includes romantic longings, fears of losing her beloved, nightmarish scenes (5:7), and an imaginative transformation of the beloved into a Solomon-like figure (3:6–11).
Song. 5:2–6:3 This dream is caused by the woman’s desire to be with her beloved instead of being separated from him.
Song. 6:3 The lovers gladly declare that they have given themselves to each other.
Song. 6:4 awesome as an army with banners. Not only is she beautiful, she inspires the most profound respect.
Song. 6:8–9 Notice how the numbers increase from sixty to eighty to without number. The woman is without equal. All women, even royal women, praise her.
Song. 6:10 Dawn, moon, and sun all reflect the woman’s radiant beauty.
Song. 6:13 The chorus picks up on the idea of “looking” (v. 11). As she had gone down to the orchard to look, so they want her to return, that they might look upon her. Shulammite likely refers to the woman’s origin. The nature of the dance before two armies is unknown. The beloved intervenes and denies their request.
These beautifully poetic and romantic chapters are heart-touching and are a symbol that points ultimately to the love and delight Jesus has for his bride, the Church. This is not a one-sided love but a mutual one. "I am my beloved's and my beloved is mine" (Song of Solomon 6:3a). Both the bride and the bridegroom delight in one another, seek one another, and serve one another. They know the intricate details about each other, and they long to be in the other's presence. This is like our relationship with God! He delights to be part of every facet of our lives.
"How precious to me are your thoughts, O God! How vast is the sum of them! If I would count them, they are more than the sand. I awake, and I am still with you." (Psalm 139:17-18) Our beloved God is thinking intimately, deeply, and lovingly about us—far more than what we can even comprehend. But he did not stop at just thinking about us. Like the good shepherd, God sent his Son Jesus to seek the lost and to paid the dowry through his blood on the cross to purchase and reconcile his bride to himself.
God created us to be in a deep, close, and intimate relationship with Him, and, despite our rejection and rebellion, he continues to choose us. Our joy and love can only be fulfilled in him, and our delight and desire for him should grow the more we begin to truly know him. Like the bride's love for the groom, our love for God increases the more time we spend thinking about and delighting in him and in his presence.
This month's memory verse
"But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all.”
1. What does it look like in your walk with Christ to spend intimate time with him?
2. List the things that you delight in about God, like his character, the ways he has blessed or pursued you, or how he describes you in Scripture.
3. While we were created to be in relationship with God, he also created us to be in relationships with others. How are you pursuing your loved ones, friends, coworkers, and neighbors? Would you say you delight in them?