Song of Solomon 1
AOSNAbout Song of Solomon.
The Book of Song of Songs
Purpose
To celebrate God’s gifts of love and sexuality
Author
Solomon; other possible contributors
Date
Unknown, but after 971 BC
Setting
The book is associated with King Solomon’s reign, but its lack of a clear storyline makes it difficult to identify the setting
The Song of Solomon (also called the Song of Songs) is beautiful love poetry. It describes a man and a woman who deeply enjoy their love for each other. Their love includes both emotional closeness and physical desire.
In the past, many people understood the book mainly as an allegory, or a symbolic picture, of the relationship between God and the church. Today, many people also see it as a celebration of faithful love between a man and a woman. It speaks about human sexuality in a clear and healthy way, but it is not a guidebook about sex.
The book does not mention God directly. Even so, it shows that the Creator has kindly given people the good gifts of sexual love and close personal love.
Setting
As a song about mutual human love, Song of Solomon is unique in the Bible. The book is made up of speeches from its characters. These speakers are mainly an unnamed young man and an unnamed young woman. There is no narrator.
The subject of human love appears in other parts of the Old Testament. But Song of Solomon gives it a much stronger and more focused place. Some ancient Near Eastern writings, especially Egyptian love songs, are similar. They praise the beauty of the loved one and include direct invitations to enjoy love together.
The Song of Solomon is connected with Solomon, David’s son and the third king of Israel. The book’s title verse makes this connection (see 1:1). Some poems also mention Solomon. They speak about him in both positive and negative ways.
The author’s purpose seems to be to celebrate love and sexuality as good gifts from God.
Author
The superscription, or first line of the book, gives the title as “This is Solomon's Song of Songs.” Many people understand this to mean that Solomon wrote the whole book.
One problem with seeing Solomon as the only author is that some Hebrew words in the book may be foreign loanwords. A loanword is a word taken from another language. These words may come from Aramaic and Persian. This may point to a time after Solomon, when Persian culture was more common.
However, these words may also have been used during Solomon’s time. Solomon was Israel’s first king to have many international connections. So it would not be surprising if he used words from other languages.
Another issue with considering Solomon as the only author is that was not a good example of love as God intended. His love for many foreign women led him to worship false gods (1 Kings 11:1–13). In fact, the only positive mention of Solomon in the Song of Solomon is in 3:6–11. Meanwhile, 8:11–12 speaks about him in a negative way, and 1:5 is neutral.
Because of this, Solomon may not have written the whole book. He may have written only part of it, especially if Song of Solomon is a collection of poems. In this view, Solomon’s role in Song of Solomon may be similar to his role in Proverbs. It may also be similar to David’s role in Psalms. On the other hand, Solomon may have written about himself in a humble and self-critical way.
Interpreting the Song
Careful study of Song of Solomon requires humility and an open mind. Two important matters are unclear in this book, though they are usually clear in other biblical books:
It is difficult to find a storyline in these eight chapters, and
if Song of Solomon tells a story, it is not easy to identify the main characters or understand how they are related to each other.
Early Interpretation (up to the 1800s)
The earliest surviving comments on Song of Solomon come from Rabbi Aqiba around AD 100. His comments show that Jewish people had mixed views about the book’s message.
Aqiba warned against treating Song of Solomon as a simple love song for entertainment. He said that anyone who sang it at a feast as a common song “has no share in the world to come.” This shows that some people understood the book’s images as sexual. Aqiba strongly rejected that view.
Aqiba also said that the day Song of Solomon was given to Israel was greater than all other days. He said that all the Writings were holy, but Song of Solomon was “the Holy of Holies.” By this, Aqiba showed that he understood the book as an allegory, or a story in which people and events stand for something else. In this view, the man and woman are not mainly a real man and woman. They represent God and Israel.
In the same way, the Aramaic Targum of Song of Solomon interprets the book as a story of God’s relationship with Israel. A Targum is an interpretive paraphrase, or a translation that also explains the text. This Targum tells the story from the exodus, when God brought Israel out of Egypt, to the future reign of the Messiah, God’s promised king.
This allegorical view was the main Jewish and Christian way of interpreting Song of Solomon from Aqiba’s time until the mid-1800s. Early Christian interpreters also used this allegorical interpretation. Origen, who lived from AD 185 to 253, and Jerome, who lived from AD 347 to 420, are two examples.
These Christian interpreters understood the man to represent Jesus Christ. They understood the woman to represent either each Christian or the whole church. Jewish and Christian interpreters differed greatly on many details in the book. Still, allegory shaped the main interpretation.
This allegorical interpretation appears in Catholic writers. It also appears in the writings of Reformers such as John Calvin and John Wesley, and in the work of the Westminster Assembly.
Recent Interpretations (1800s to the Present)
In the 1800s, fewer people accepted the allegorical interpretation of Song of Solomon. It became clearer that the book speaks openly about sexual love.
Some people had denied this because they believed physical love and spiritual life were complete opposites. But this idea does not come mainly from the Bible. It comes more from Greek philosophy. The Bible itself does not suggest that the images in Song of Solomon should be read only as symbols. Instead, the book presents them as sensual and romantic images.
Archaeology also helped scholars learn more about the ancient cultures of Egypt and Mesopotamia. In Egypt, scholars found love poetry that is similar to Song of Solomon. These poems can only be understood as poems about human love.
So, there was a clear move away from allegorical interpretation. More people began to understand Song of Solomon as love poetry.
Today, many scholars agree that Song of Solomon speaks God’s wisdom into this important part of human life. It affirms and celebrates love and sexuality as good gifts from God, within the context of marriage.
The Song as a Love Story
Many scholars understand these poems as a drama, or a story told through speech and action. Some think the story is about two lovers. Others think it is about one woman and two men.
If the story has only one couple, the characters are usually understood as King Solomon and a young woman. In this view, the whole poem is their conversation with each other.
If the story has three main characters, the woman loves a second man. In this view, Solomon tries to make the woman leave her true lover and join his harem, or group of wives and concubines. But the woman remains faithful to the man she loves.
The dramatic view has two main problems:
There is no narrator to guide people through the story, and
people can understand the story in many different ways.
Different interpreters often see different stories in the same poems.
The Song as a Two-Character Drama
Some interpreters understand Song of Solomon as a drama about King Solomon’s love for a woman. In this view, the whole poem is a conversation between Solomon and the woman he loves more than all the other queens and concubines in his harem. A concubine was a woman who had a recognized relationship with a man but did not have the full status of a wife.
If Solomon had a favorite woman, Scripture suggests that she was Pharaoh’s daughter. Solomon married her early in his reign (1 Kings 3:1; 7:8; 9:24; 11:1). She was not the working woman connected with the king’s flocks and vineyards in Song of Solomon.
Also, it is difficult to see Song of Solomon as a song of true love if the woman was one of Solomon’s many women mentioned in Song 6:8. If Solomon’s love for this woman was so deep and sincere, why did he later add hundreds of other women to his harem?
The Song as a Three-Character Drama
Some recent scholars see problems with the two-character story. Because of this, they think Song of Solomon describes a drama with three main characters.
In this view, the woman loves a shepherd, not the king. But she has been brought into Solomon’s harem as a concubine. This may have happened because she could not pay a debt of one thousand pieces of silver. She owed this debt as the caretaker of the king’s vineyards (8:11–12).
The woman could not pay because her angry brothers had forced her to care for other vineyards instead of her own (1:6). So, even though she is near the king in the city palace (1:12), her thoughts are fixed on the shepherd she loves in the countryside (1:7).
Her strong love leads her to escape with her true love into the countryside. There, they speak their love for each other in marriage.
The song describes three times when the couple is separated. Their pain when they are apart is as strong as their joy when they are together.
After the woman escapes and lives with her shepherd husband, she is able to hire workers to harvest her crop. Then she can pay her debt to Solomon. Now she and her beloved are free to live and love together in the countryside (8:12–14).
The Song as a Collection of Love Poems
Some scholars believe that interpreting Song of Solomon as a drama adds a story that is not really in the book. These scholars believe that Song of Solomon is a collection of love poems.
In this view, the poems do not tell one clear story. Instead, they create a feeling or mood. The poems use images to express ideas about human sexuality. In this way, Song of Solomon is similar to Psalms. The difference is that all the poems in Song of Solomon are about love between a man and a woman.
From this perspective, the Song of Songs consists of about 20 love poems. These poems are connected by the same characters, repeated lines, repeated images, and other poetic patterns.
The main criticism of seeing Song of Solomon only as a collection of poems is that the book has more unity and development than most collections like this. The book repeats and develops poetic themes. The couple’s relationship also seems to grow.
Scholars who see Song of Solomon as a story or drama say the collection view does not give enough attention to this unity. Even if Song of Solomon is not a story in the strict sense, it still has a clear structure. Its parts fit together in ways that go beyond the individual poems.
However, scholars who see it as a collection usually do notice this unity and development. They understand Song of Solomon as being like a concerto or symphony. In music like this, themes repeat and grow, even when there is no story or plot.
Conclusion
Each way of interpreting Song of Solomon has its own challenges. These study notes take two main approaches.
They point out parts of the book that may help explain its storyline or its structure as a collection of poems, and
they discuss the possible meaning of individual scenes and images.
Marriage in the Song of Solomon
The man and woman in the Song of Solomon speak in deeply romantic language. They describe strong physical desire and suggest an intimate physical relationship.
However, the book never directly says that they are married. Because of this, some people think Song of Solomon gives an example of unmarried love in the Bible. But this view misses clear hints that the man and woman have a true marriage relationship.
Some passages clearly show that the couple is married. For example, the man sometimes calls the woman his “bride” (for example, 4:8–12).
It is even more important to see this relationship in its ancient Israelite setting. In that setting, it is very hard to imagine this couple as sexually intimate but not married. Old Testament history, law, and wisdom literature show that sexual relations belonged within the legal commitment of marriage (see Genesis 39; see Exodus 20:14; see Proverbs 5–7). Because of this, it would be strange for Song of Solomon to be kept with the other books of Jewish Scripture if it supported sexual activity outside marriage. So, it is most natural to understand the couple as married, at least in the passages where they are shown in an intimate embrace.
Meaning and Message
Many people have asked whether Song of Solomon belongs in Holy Scripture because it uses clear sensual images. But this poem celebrates one of God’s good and holy gifts.
The Bible does not present human beings as invisible souls living for a short time inside bodies. Instead, body and soul are joined together as parts of one whole person. The body matters. Sexuality is sacred and good when it is enjoyed within marriage.
Human Intimacy
The main theme of Song of Solomon is deep love. The book shows that it is right to speak about this love with words of physical attraction and joy.
But the lovers’ relationship is not only physical. They enjoy each other’s bodies, but they also share friendship. They want to be together for reasons that go beyond sexual desire.
As human love poetry, Song of Solomon has an important role in the Bible. Love and physical intimacy are major parts of human life. Through this book, God gives wisdom about the beauty and power of sexuality.
Song of Solomon describes a healthy sexual relationship between a woman and a man. In marriage, sexual intimacy should be shared, faithful, complete, and beautiful. The book encourages deep and passionate love between a man and a woman who have committed themselves to each other.
Song of Solomon 1:1
This verse gives the English title of the book. It acts as the title page, showing the genre (song) and linking to the likely author of some or all of the book (see Song of Songs Book Introduction, “Authorship”). The New Living Translation correctly sees "song of songs" as a Hebrew superlative. This means the song is the highest, best, or most sublime, likely making it more wonderful than any of Solomon’s 1,005 songs (see 1 Kings 4:32).
Song of Solomon 1:2-14
The song starts with the woman expressing her desire to be close to the man she loves. In the song, the woman often begins the relationship. The chorus, called the "Young Women of Jerusalem" in the New Living Translation, supports her choice of this man.
According to a three-character dramatic interpretation, the song begins by describing the woman's situation. The king is about to bring her into his palace, but she truly loves her shepherd. She hopes her lover will save her from the king (Song of Solomon 1:4).
Song of Solomon 1:2
kiss me with the kisses of his mouth!: The woman desires the touch and taste of kisses from her true love. From the beginning, we see that the young woman and the man have a strong attraction. Their relationship is based on mutual respect and caring love.
Love is a sensual experience in the Song. The taste of love is sweeter than wine, a rich and sensuous liquid. Love, like wine, also makes the person who experiences it feel slightly light-headed.
Song of Solomon 1:3
The man's cologne smells sweet, suggesting the woman wants to be closer to him.
the maidens adore you: His appeal is not just physical; he has a great reputation. The chorus of women shows their respect and admiration for him in Song of Solomon 1:4. By noting the attention he gets from other women, the woman shows her love is thoughtful. She feels lucky to be the one he loves back.
Song of Solomon 1:4
Take me away: The two lovers are very active throughout the Song, traveling through the hills, to the city, and out to the country. This time, the woman invites the man to take her away with him and urgently expresses her desire to run. According to the three-character dramatic view, they might be running to escape the king, who has brought the young woman into his palace.
May the king bring me to his chambers (literally into his rooms): A common interpretation is that the woman anticipates an intimate relationship with King Solomon. However, while a literal Hebrew translation indicates she has been brought into Solomon’s rooms, it does not specify which rooms or imply it was her personal desire.
The text shifts here from the second person (“you”) to the third person (“his”), which might suggest two different men are involved—one being spoken to, the other being spoken about. In that case, the woman might want to run because she does not wish to be the king’s concubine.
If the Song is a collection of love songs without a narrative thread, it is not problematic for the lover to be identified here as the king and later as a shepherd (for example, Song of Solomon 1:7):
The language may or may not be intended literally
These titles, which are similar to other ancient Middle Eastern love poetry, may reflect the woman’s view of her lover at a particular time (for example, by indicating that he is a king in her eyes)
Different poems may refer to different couples
The woman frequently addresses the young women of Jerusalem (for example, Song of Solomon 2:7; 3:5). They are portrayed as close, trusted friends who are fond of the woman and respond to her requests. She often tells in them about her lover, and they praise the couple from their outside perspective (for example, Song of Solomon 5:1, 9).
O king, from the New Living Translation, is not in the Hebrew. Its addition reflects the view that the young man is the king rather than a shepherd.
Song of Solomon 1:5-11
If the Song is a three-character drama and the shepherd is her lover, the couple was apart while she was in the king’s palace. In this passage, she wants to know where to find him when she leaves. Twice, she is frantic about losing him again (Song of Solomon 3:1–4; 5:2–8). At other times, her concern is more subtle (Song of Solomon 2:14).
Song of Solomon 1:5-6
The woman's dark skin is not related to her race; the sun has darkened her complexion. Despite this, she maintains her self-respect and asserts her beauty. She looks healthy from working in vineyards and caring for goats (see also Song of Solomon 1:8).
Solomon had caretakers for his fields, vineyards, herds, and flocks; the herders lived in dark tents made of goats' hair.
Song of Solomon 1:6
of the vineyards: The New Living Translation sees vineyard as a metaphor for the woman's body (compare Song of Solomon 2:15; 7:12). In ancient Near Eastern societies, brothers protected their sisters from early intimate relationships. The woman's protest shows she believes she is ready for love (see also Song of Solomon 8:8–12, the only other mention of the brothers).
The dramatic view sees vineyard as actual vineyards: The brothers' mistreatment led to the woman's inability to care for the vineyards she was responsible for. She ended up in Solomon's harem because she could not pay him the money she owed (Song of Solomon 8:11–12).
Song of Solomon 1:7-8
pasture your sheep: In this dramatic view, the woman's lover and his friends are actual shepherds. This is not a job or group you would link with King Solomon at any point in his life.
like a veiled woman: Prostitutes wore veils to hide their identities (Genesis 38:14–16). Since Solomon has claimed the woman as a concubine, she has a reason to cover herself and stay discreet. She wants to avoid asking everyone around her where her loved one is (Song of Songs 3:3; 5:6–7). She wants to find him privately during the noon rest period so they can enjoy their time together.
Song of Solomon 1:8
The man's first words in this poem gently calm the woman's anxiety by telling her where to meet him.
The man wants to be with her and asks her to come disguised as a goatherd, following his flock's path.
Song of Solomon 1:9
The shepherd often calls the woman "darling" (literally companion) to show his respect for her as a partner, friend, and lover (Song of Solomon 1:15; 2:2, 10, 13; 4:1, 7; 5:2; 6:4).
In the ancient Near East, a charge of horsemen on stallions was sometimes stopped by releasing a mare in heat. This distracted the attacking horses and broke the charge. Similarly, the woman's beauty distracts other men.
Song of Solomon 1:10-11
The woman's beauty shines with her jewelry. The man decides to give her more jewelry to enhance her beauty even further (compare Matthew 13:12).
Song of Solomon 1:12-14
In the dramatic view, the woman is in the king's palace (Song of Solomon 1:4, 12), but her heart belongs to her shepherd lover (1:13–14).
In the anthology view, this is a short poem about intimate fragrances.
Song of Solomon 1:12
The meaning of the word translated as table is unclear. The word "lying," as in the New Living Translation, is not in the Hebrew text. The king and the woman could be lying on a couch or bed, or they might just be sitting at a table in a palace room.
The view that considers the Song as a collection of love songs does not focus on whether the man is actually a king.
Song of Solomon 1:13
Myrrh comes from the branches of a fragrant shrub that did not grow in Israel. It was imported from Arabia and India at a high cost. The sachet is a small packet of sweet-smelling myrrh. The woman shows her desire for intimacy by comparing her lover to the sachet lying between her breasts.
According to the three-character dramatic view, the woman is with the king in one of his palace rooms. However, the fragrance of myrrh between her breasts reminds her fondly of her shepherd lover, who is closer to her heart than the king.
Song of Solomon 1:14
The woman deeply desires her man's true love, just as a traveler craves water at En-gedi, an oasis near the Dead Sea.
Henna is a fragrant shrub from the En-gedi area; its blossoms were used to make red hair dye.
Song of Solomon 1:15-2:7
The couple lovingly describe each other. They admire her unique beauty and appreciate his strong protection and support.
Song of Solomon 1:15
The comparison of the woman's eyes to doves (see also Song of Solomon 4:1; 5:12) is unclear. The metaphor might refer to their color or a gentle expression.
Song of Solomon 1:16-17
The soft grass is our bed. The beams of our house are cedars; our rafters are fragrant firs: The lovers imagine their luxurious surroundings of grass and overhanging trees as their house. She does not need the royal, palatial surroundings of a king because these God-created natural surroundings are more than enough for her and her true lover.
In several poems, the countryside is a place of happy intimacy. The man and the woman make their bed outdoors and enjoy each other's company.
Aquifer Open Study Notes © 2026 Mission Mutual, an adaptation of the Tyndale Open Study Notes © 2023 Tyndale House Publishers. Licensed under CC BY-SA 4.0.