Song of Solomon 2

Song of Solomon 2:2

The King’s Love for His Beloved - Literal Interpretation - The king responds to the Shulamite’s description of herself in Son 2:1 as a common flower by saying that she was the most beautiful flower of them all. The lily, as do all beautiful flowers, brings great delight to those who admire it. However, the curse that God placed upon the earth bred thorns (Genesis 3; Genesis 17-19). Thus, Westwood suggests the lily among thorns could represent the righteous in the midst of a corrupt and evil world.[114] In contrast to the delight brought by the beautiful lilies, the nature of the thorn is to bring pain and discomfort to those who handle it. Zφckler notes how the same parallelism in Son 2:2 of the beautiful of the lily among thorns is used by the beloved in the next verse by comparing him to an apple tree among the trees of the wood (Son 2:3).[115] [114] John Westwood, A Short Paraphrase of the Song of Solomon (London: Simpkin, Marshall and Co., 1848), 9. [115] Otto Zφckler, The Song of Solomon, trans. by W. Henry Green, in Lange’s Commentary on the Holy Scriptures, ed. Philip Schaff (New York: Charles Scribner’s Sons, 1872), 61.Figurative Interpretation – The Lord acknowledges His love for the believer in his/her resurrected position in Christ. Son 2:2 As the lily among thorns, so is my love among the daughters. Son 2:2 — Word Study on “lily” – Strong says the Hebrew word “lily” “shuwshan” (ωׁ ?εּ ?ωַׁ ?ο) (H7799) means, “a lily (from its whiteness), as a flower or [archaic] an ornament.” The Enhanced Strong says this word is used 15 times in the Old Testament, being translated in the KJV as “lily 13, Shoshannim 2.” However, its compound uses in Psalms 60 (Shushan-eduth) and Psalms 80 (Shoshannim-Eduth) can be included. It is found 8 times in Songs (Son 2:1-2; Son 2:16; Son 4:5; Son 5:13; Son 6:2-3; Son 7:2). Lilies were used to adorn Solomon’s Temple (1 Kings 7:19; 1 Kings 7:22; 1 Kings 7:26, 2 Chronicles 4:5). This word or its derivatives are used in the title of four psalms as “Shoshannim” (Psalms 45, 60, 69, 80). Psalms 45 is a song of love, where a wedding processional is described. In Songs the Beloved is describes as “a lily of the valley,” and “a lily among thorns” (Son 2:1-2).

The Lover feeds among the lilies in the garden (Son 2:16; Son 4:5; Son 6:3), and gathers lilies (Son 5:13). Hosea describes the children of Israel as a lily, saying, “I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.” (Hosea 14:5) Watchman Nee suggests that the lilies mentioned in Songs is symbolic of those who are upright before God.[116] [116] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 53.

Song of Solomon 2:3-7

The King’s Provisions for His Beloved – Literal Interpretation - With the exchange of love between the king and the Shulamite, the Beloved begins to partake of the blessings from his banquet table. She feasts upon the apples (Son 2:3), sits under his banner of love at his table of provision (Son 2:4), and is sustained with raisin-cakes and apples (Son 2:5). The beloved falls more deeply in love and becomes “lovesick” (Son 2:5). She longs for his close embrace (Son 2:6) and warns other young virgins not to fall into this passion before its proper time (Son 2:7). Figurative Interpretation – God’s love and provision for mankind have always been available from the beginning of time. God planted a beautiful garden in Eden and placed man in the garden so that He could fellowship with man and feed him with His table of blessings. Yet, it is only when a person accepts God’s love and follows the footsteps of the righteous into a local body of Christ that he partakes of God’s manifold blessings. Son 2:3 As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste. Son 2:3 — Word Study on “the apple tree” – Strong says the Hebrew word “apple tree” “tappuwach” (ϊַּ ?τּ ?εּ ?ηַ) (H8598) word means, “an apple, apple tree.” The Enhanced Strong says it is used 6 times in the Old Testament, being translated in the KJV as “apple tree 3, apple.” (see Proverbs 25:11, Son 2:3; Son 2:5; Son 7:8; Son 8:5, Joe 1:12). Thomas Constable says, “The apple tree was a symbol of love in ancient poetry because of its beauty, fragrance and sweet fruit.”[117] [117] Thomas L. Constable, Notes on Song of Solomon (Garland, Texas: Sonic Light, 2000) [on-line]; accessed 28 December 2008; available from Internet, 26.Son 2:3 — Literal Interpretation - In Son 2:3 the Shulamite expresses joy and delight in her intimate relationship with her beloved. This delight is expressed metaphorically as eating the fruit of the apple tree. This interpretation is supported in Joe 1:12, where the withered grapevine, fig tree, pomegranate tree, palm tree and apple tree symbolized the joy that was withered away from Israel. Joe 1:12, “The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” In the natural an apple tree benefits mankind in two ways. It provides shade from the sun for times of rest as well as providing sweet fruit for refreshing and strengthening man. Zφckler notes how the same “parallelism” in Son 2:2 of the beautiful of the lily among thorns is used by the beloved in the next verse by comparing him to an apple tree among the trees of the wood (Son 2:3).[118] [118] Otto Zφckler, The Song of Solomon, trans. by W. Henry Green, in Lange’s Commentary on the Holy Scriptures, ed. Philip Schaff (New York: Charles Scribner’s Sons, 1872), 61.Figurative Interpretation – Figuratively speaking, the apple tree was a symbol of love in the ancient world. Thus, we would understand this comment in Son 2:3 to say that the Shulamite woman was being refreshed in her soul as she sat under his shadow of attention and tasted the words of affection that her lover was bestowing upon her. Watchman Nee says that apple tree is figurative of Christ “in the fullness of His love.” His shadow would be His divine protection security, and the fruit would be His sustenance and provision.[119] Bickle notes that the position of sitting is a position of receiving God’s grace, rather than giving herself in divine service.[120] As young believers we experience God’s love in tremendous ways. We see His divine intervention in our lives, and almost effortless, we find Him answering our prayers and meeting our needs. The apple tree will again be referred to in a similar way in Son 8:5. [119] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 148. [120] Mike Bickle, Session 7 - The Bride’s Identity in the Beauty of God (Song of Solomon 1:12-2:7), in Song of Songs (Kansas City, Missouri: International House of Prayer, 1998), 18.Westwood compares the seasonal apple tree to the tree of life in Heaven, which bears fruit every month.[121] [121] John Westwood, A Short Paraphrase of the Song of Solomon (London: Simpkin, Marshall and Co., 1848), 9-10.Revelation 22:2, “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, and yielded her fruit every month: and the leaves of the tree were for the healing of the nations.” Son 2:4 He brought me to the banqueting house, and his banner over me was love. Son 2:4 — Word Study on “love” – Strong says the Hebrew word “love” “ahabah” (ΰַ ?δֲ ?αָ ?δ) (H160), means, “love.” The Enhanced Strong says this word is used forty (40) times in the Old Testament, being translated in the KJV as “love 40.” It is found 11 times in the Song of Solomon (Son 2:4-5; Son 2:7; Son 3:5; Son 3:10; Son 5:8; Son 7:6; Son 8:4; Son 8:6-7[twice]), with one of these uses as a substantive to refer to her lover (Son 7:6). Son 2:4 — Literal Interpretation - No one comes to the king’s banquet uninvited. Thus, Son 2:5 shows that the Shulamite was called from her toils in the field by the king to attend a banquet in one of his banquet halls. Son 2:5 Stay me with flagons, comfort me with apples: for I am sick of love. Son 2:5 — Word Study on “flagons” – Strong says the Hebrew word “flagons” “ash-ee-shaw’” (ΰֲ ?ωִׁ ?ιωָׁ ?δ) (H809) means, “something pressed together, i.e. a cake of raisins or other comfits.” The Enhanced Strong says this Hebrew word is used 4 times in the Old Testament, being translated in the KJV as “flagon 4.” It is used three times in the phrase “flagon of wine.” Webster defines a flagon as “a vessel with a narrow mouth, used for holding and conveying liquors. It is generally larger than a bottle, and of leather or stoneware rather than of glass.” Modern versions translate this word as “raisin-cakes.” Note the other uses in the Old Testament, which supports the translation of “raisin-cakes” within its context. 2 Samuel 6:19, “And he dealt among all the people, even among the whole multitude of Israel, as well to the women as men, to every one a cake of bread, and a good piece of flesh, and a flagon of wine. So all the people departed every one to his house.” 1 Chronicles 16:3, “And he dealt to every one of Israel, both man and woman, to every one a loaf of bread, and a good piece of flesh, and a flagon of wine.” Son 2:5, “Stay me with flagons, comfort me with apples: for I am sick of love.” Hosea 3:1, “Then said the LORD unto me, Go yet, love a woman beloved of her friend, yet an adulteress, according to the love of the LORD toward the children of Israel, who look to other gods, and love flagons of wine.” Son 2:5 — Word Study on “apples” – Strong says the Hebrew word “apple tree” “tappuwach” (ϊַּ ?τּ ?εּ ?ηַ) (H8598) word means, “an apple, apple tree.” The Enhanced Strong says it is used 6 times in the Old Testament, being translated in the KJV as “apple tree 3, apple.” (see Proverbs 25:11, Son 2:3; Son 2:5; Son 7:8; Son 8:5, Joe 1:12). Thomas Constable says, “The apple tree was a symbol of love in ancient poetry because of its beauty, fragrance and sweet fruit.”[122] [122] Thomas L. Constable, Notes on Song of Solomon (Garland, Texas: Sonic Light, 2000) [on-line]; accessed 28 December 2008; available from Internet, 26.Son 2:5 — Word Study on “love” – Strong says the Hebrew word “love” “ahabah” (ΰַ ?δֲ ?αָ ?δ) (H160), means, “love.” The Enhanced Strong says this word is used forty (40) times in the Old Testament, being translated in the KJV as “love 40.” It is found 11 times in the Song of Solomon (Son 2:4-5; Son 2:7; Son 3:5; Son 3:10; Son 5:8; Son 7:6; Son 8:4; Son 8:6-7[twice]), with one of these uses as a substantive to refer to her lover (Son 7:6). Son 2:5 — Literal Interpretation - The RSV says, “Sustain me with raisins, refresh me with apples; for I am sick with love.” In other words, the beloved is asking for strength because love has made her weak. It is interesting to compare the fruit mentioned in Son 2:5 to a comment made by Jesse Duplantis in his book Heaven: Encounters of the God-kind in which he describes his visit to Heaven. During his visit he had to continue to eat the fruit of the trees in order to sustain his strength in the presence of God.[123] [123] Jesse Duplantis, Heaven Close Endounters of the God Kind (Tulsa, Oklahoma: Harrison House, 1996), 73, 76, 113.Figurative Interpretation – A new believer is naturally passionate for the Lord even in his/her immature state, just as a child is passionate to be with his mother and not a stranger. Son 2:6 His left hand is under my head, and his right hand doth embrace me. Son 2:6 — Literal Interpretation - The RSV translates Son 2:6 as a wish rather than as an action in progress by saying, “O that his left hand were under my head, and that his right hand embraced me!” This fits the context well as it describes the lovesickness of the beloved longing for her lover to embrace her. We find Son 2:6-7 being repeated again in Son 8:3-4. Son 8:3-4, “His left hand should be under my head, and his right hand should embrace me. I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.” Figurative Interpretation – It is God’s hand that supports us and holds us up. He embraces us and protects us. Thus, Son 2:6 suggests a position of rest. Perhaps this statement means that this position of salvation and divine provision in the church is the rest that I now find as a servant of God. Son 2:7 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please. Son 2:7 — Word Studies on “the roes” – Strong says the Hebrew word “roe” “tseb-ee’” (φְ ?αִ ?ι) (H6643) means, “prominence; splendor (as conspicuous); also a gazelle (as beautiful).” The Enhanced Strong says it is used 39 times in the Old Testament, being translated in the KJV as “roe 9, roebuck 5, glory 8, glorious 6, beautiful 1, beauty 1, goodly 1, pleasant 1.” This Hebrew word is used 5 times in the Song of Songs (Son 2:7; Son 2:9; Son 2:17; Son 3:5; Son 8:14). Of all the animals in the ancient Orient, the deer symbolized grace and beauty. In Son 2:9; Son 2:17; Son 8:14 this word is used metaphorically of the Lover, who figuratively represents Christ. Son 2:7 — Word Study on “love” – Strong says the Hebrew word “love” “ahabah” (ΰַ ?δֲ ?αָ ?δ) (H160), means, “love.” The Enhanced Strong says this word is used forty (40) times in the Old Testament, being translated in the KJV as “love 40.” It is found 11 times in the Song of Solomon (Son 2:4-5; Son 2:7; Son 3:5; Son 3:10; Son 5:8; Son 7:6; Son 8:4; Son 8:6-7[twice]), with one of these uses as a substantive to refer to her lover (Son 7:6). Comments - The possessive personal pronoun “my” is not found in the original Hebrew text. The translators of the KJV added it as a means of clarifying their interpretation of the verse to say that Shulamite woman was telling the daughters of Jerusalem not to awaken her lover. The word “love” in this verse is a reference to the emotion and passion of love and not to a person. Son 2:7 — Comments - Son 2:7 serves as a final verse to one of the five divisions of the Song of Solomon. There are three other identical verses in the Song of Solomon that serves to mark these divisions (Son 2:7, Son 3:5, Son 8:4). Son 2:7, “I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.” Son 3:5, “I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.” Son 8:4, “I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.” Literal Interpretation - In these verses the beloved charges the daughters of Jerusalem not to stir up the passions of love until it is time. She bases this plea upon the example in nature of the wild gazelles and does of the field. She uses this example because gazelles and deer were considered the most beautiful creatures of the forest, yet they were the most elusive and hard to find. In contrast, domesticated animals and livestock lacked the beauty, but were easily tamed. As God made these animals beautiful, but elusive in this dispensation of man’s fall, these creatures will one day be tamed and companions for us in heaven. In a sense, it is not time for these creatures to be tamed. In the same way, the beloved is telling the daughters of Jerusalem that catching love and enjoying its pleasures is like catching a beautiful deer. It may appear to be something much to be desired, but it is as elusive as the deer of the forest. This Shulamite woman has discovered that passion during the early stages of courtship is a difficult emotion to manage and does not give her the rest and peace that she expected it to give her; for passion binds someone and does not turn him loose. As much as a romantic love affair appears desirable, she warns the other virgins to wait for God to bring it to pass in His time; otherwise, it will overwhelm someone and cause more harm than good. In other words, true rest is not found in the strong passions of courtship (Son 1:2 to Son 2:7), nor, as she will later discover, in her engagement (Son 2:8 to Son 3:5), nor in her wedding (Son 3:6 to Son 5:1), nor in the state of marriage (Son 5:2 to Son 8:4). But she will find out that true rest can only be found in yielding herself to her husband and bearing fruit within a marriage (Son 8:10). Many young girls have been damaged emotionally by letting the passions of love get stirred up before its time. It takes years for them to grow mature enough to deal with the pains and sorrows produced from such passions. Some never do get over the pain. For this reason many marriages have been harmed because such pains were brought into the marriage from a former relationship. I remember praying to the Lord one day and saying, “Lord, it hurts so much to love.” His reply to me was John 3:16, “For God so loved the world….” Regarding the themes that are repeated in each of these phases of love, we find that the beloved suffers from lovesickness during the courtship (Son 2:5) and does not find rest. During the engagement she suffers from being separated from her lover (Son 3:1-4) and does not find rest. During the wedding she suffers from having to abandon her freedom and desires as a single person in order to walk in unity with her husband (Son 5:2-8). During the development of her marriage she must deal with the desire to have her husband’s undivided attention (Son 8:1-4). Figurative Interpretation – The repetitive statements in Son 2:7; Son 3:5; Son 8:4 reflect the seasons of our spiritual journey. Other believers are warned not to interfere in God’s redemptive work in someone’s life. It is natural for a Christian to want others to quickly come to the same level of maturity, or to do the same things, read the same books, or join the same church. We are warned here to not rush someone along at our own preconceived pace, since God leads every believer at his own pace. We are not to meddle in God’s love affair with another believer. The Lord teaches us as we are able to bear the journey. Jesus told His disciples, “I have yet many things to say unto you, but ye cannot bear them now.” (John 16:12) As we learn to apply God’s Word to our lives, it sets us on our divine journey, which takes us to a place of rest in Christ. There are seasons of rest, but God will move us along the journey by nudging us out of rest and on to maturity in Christ. Son 2:7 — Comments - The Beauty of the Deer of the Field – Illustration - In the mid-90’s my brother Steve took me deer hunting in Fredricksburg, Texas, a small, but beautiful, town in the foothills of central Texas. We arrived before dawn at the feeding station where the deer were feeding on corn. We crawled on the ground after parking a distance away in order not to frighten the deer away. We took our positions and both put our gun sights on a deer. He let me pull my trigger first and he quickly followed. His small deer fell immediately, but the doe I shot ran off into the thickets to my disappointment.

With the skill of a hunter my brother had us wait for a while, knowing that the deer I hit would settle down a short way off. If we pursued it immediately it would run too far off to find. We eased into the thicket after about thirty minutes and found a trail of blood, which led us to the deer’s internal organs, which were lying on the ground. I now felt sick and remorseful for what I had done. We tracked the doe and eased up on her a few times, only to have her run off a distance. Finally, with no more strength, she looked up at me as I approached her with the most beautiful brown eyes I had ever seen.

These large eyes with their beautiful, long eyelashes melted my heart. She looked me straight in the eyes and seemed to say, “Why are you killing me?” My brother made the final shot and killed her. He went on to hunt many more deer, but as for me, I will probably never kill another deer after that experience.

Song of Solomon 2:8-3

The Engagement (Scene 2: The Shulamite’s House) (Separation or Sanctification) – Literal Interpretation - The second song (Son 2:8 to Son 3:5) reflects the season of engagement, or betrothal, that takes place in a relationship of growing love. In the African culture the wife brings her lover to her parent’s home and introduces him. This event is called an introduction, and a man is free to take her to his home at any time afterwards. However, in the Middle Eastern culture this event is considered the betrothal that precedes the wedding. In the opening scene (Son 2:8-15) the Shulamite hears the voice of her beloved woos her and asking for her love. In Son 2:16 to Son 3:5 we have the Shulamite’s response to her lover’s call.

She accepts (Son 2:16-17) and then experiences the pain that results from being separated from the person who is about to become her husband (Son 3:1-5). Love becomes so strong that it even becomes difficult to sleep at night. At this point in love’s journey she has not entered into rest. Figurative Interpretation – The second song opens with the Shulamite being wooed from her bed rest by her lover. Figuratively speaking, this song represents the call of the Lord for a believer to separate himself from the world and sanctify himself as one who is betrothed to Christ (2 Corinthians 11:2). Within the context of Songs, a believer’s call to sanctification is described as someone who is called apart for communion with God. This time of separation is important for every believer. We see in the life of Moses that he stayed in the desert forty years before entering in to divine service. Paul the apostle spent three years in Arabia before serving the Lord. Queen Esther spend one year separating herself and preparing herself to be presented before the king and to serve him. If a believer stays at the king’s banqueting table and never grows in devotion the Lord, then his love will never be tested as genuine. For example, when David fled Jerusalem because of Absalom, many of his servants join in this rebellion. These servants had fed at the king’s table for years; but their heart was not with the king. The rebellion served as a test of David’s servants. Love must be tested, and this is what God is doing by calling us from our place of rest. He is testing our devotion to Him. We find another example in the Garden of Eden, where Adam and Eve were feasting in God’s blessings in the Garden. In order to test their love and devotion to Him, God gave them one commandment to avoid the tree of the knowledge of good and evil. Unfortunately, Adam and Eve yielded to their own fleshly desires and disobeyed God’s command and failed the test of love. Outline - Note the proposed outline of this section:

1. Scene 1 – A Time of Courtship — Son 2:8-17a) The Bridegroom’s Call — Son 2:8-15b) The Bride’s Response — Son 2:16-172. Scene 2 - Love is Tested — — Son 3:1-5 Historical Background of Oriental Betrothal – The next stage of love is the period of engagement, which is symbolized in Son 2:8 to Son 3:5. The oriental Jewish culture called it “betrothal.” John Gill, in his comments on Matthew 1:18, gives us the account and manner of the Jewish custom of betrothing by quoting Maimonides: “Before the giving of the law, if a man met a woman in the street, if he would, he might take her, and bring her into his house and marry her between him and herself, and she became his wife; but when the law was given, the Israelites were commanded, that if a man would take a woman he should obtain her before witnesses, and after that she should be his wife, according to Deuteronomy 22:13 and these takings are an affirmative command of the law, and are called ΰιψεριοΰεχιγεωιο ‘espousals’ or ‘betrothings’ in every place; and a woman who is obtained in such a way is called ξΰεψρϊΰεξχεγωϊ ‘espoused’ or ‘betrothed’; and when a woman is obtained, and becomes ξχεγωϊ”espoused”, although she is not yet παςμδ ‘married, nor has entered into her husband’s house’, yet she is a man’s wife.” (Mishneh Torah, vol 16: Hilchot Ishot c.1.sect. 1,2,3)[124] [124] John Gill, Matthew, in John Gill’s Expositor, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), comments on Matthew 1:18.Deuteronomy 22:13, “If any man take a wife, and go in unto her, and hate her,” Albert Barnes says that the Jewish custom was to have an interval of ten to twelve months between the contract for marriage, or betrothal, and the actual wedding. During this interval, the virgin was betrothed, or espoused, to her future husband. This engagement was as strong as the marriage itself.[125] [125] Albert Barnes, The Gospel According to Matthew, in Barnes’ Notes, Electronic Database (Seattle, WA: Hendrickson Publishers Inc., 1997), in P.C. Study Bible, v. 3.1 [CD-ROM] (Seattle, WA: Biblesoft Inc., 1993-2000), comments on Matthew 1:18.In Deuteronomy 22:22-29, the Law of Moses considered a virgin who has been betrothed to a man as being bound under the same laws as a wife. If another man lay with such a betrothed virgin, then death is the penalty. If the virgin is not betrothed when a man lays with her, then the penalty is weakened to a monetary fine. The only way that this relationship between a man and his betrothed virgin can be broken is by a writing of divorce, since he was considered her husband (Matthew 1:19). Deuteronomy 22:23-24, “If a damsel that is a virgin be betrothed unto an husband, and a man find her in the city, and lie with her; Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife: so thou shalt put away evil from among you.” Matthew 1:19, “Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.” We see the strength and bond of the act of betrothal in the story of Jacob and Laban. After seven years of labor, Jacob demanded his “wife” from Laban, her father (Genesis 29:21). Genesis 29:21, “And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her.”

Song of Solomon 2:16

Son 2:16 My beloved is mine, and I am his: he feedeth among the lilies. Son 2:16 — Word Study on “lilies” – Strong says the Hebrew word “lily” “shuwshan” (ùׁ ?åּ ?ùַׁ ?ï) (H7799) means, “a lily (from its whiteness), as a flower or [archaic] an ornament.” The Enhanced Strong says this word is used 15 times in the Old Testament, being translated in the KJV as “lily 13, Shoshannim 2.” However, its compound uses in Psalms 60 (Shushan-eduth) and Psalms 80 (Shoshannim-Eduth) can be included. It is found 8 times in Songs (Son 2:1-2; Son 2:16; Son 4:5; Son 5:13; Son 6:2-3; Son 7:2). Lilies were used to adorn Solomon’s Temple (1 Kings 7:19; 1 Kings 7:22; 1 Kings 7:26, 2 Chronicles 4:5). This word or its derivatives are used in the title of four psalms as “Shoshannim” (Psalms 45, 60, 69, 80). Psalms 45 is a song of love, where a wedding processional is described. In Songs the Beloved is describes as “a lily of the valley,” and “a lily among thorns” (Son 2:1-2).

The Lover feeds among the lilies in the garden (Son 2:16; Son 4:5; Son 6:3), and gathers lilies (Son 5:13). Hosea describes the children of Israel as a lily, saying, “I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon.” (Hosea 14:5) Watchman Nee suggests that the lilies in Songs is symbolic of those who are upright before God.[137] [137] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 53.Son 2:16 — Literal Interpretation – “My beloved is mine, and I am his” - In Son 2:16 the Shulamite responds with acceptance to her Lover’s offer of marriage. The commitment of engagement means that two people now belong to one another. They can no longer cast their eyes upon another, as was still possible during the courtship phase of their love. Figurative interpretation – “My beloved is mine, and I am his” – Son 2:16 are words of intimacy. In a place of separation and communion intimacy develops between a child of God and the Lord. “he feedeth among the lilies” – Jesus communes with the upright in the prayer garden.

Song of Solomon 2:17

Son 2:17 Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether. Son 2:17 — “Until the day break, and the shadows flee away” – Comments - Anyone who hunts deer knows that a deer feeds at night until early dawn, then flees away into the thickets and rests in hiding until the night comes. “Until the day break” – Duane Garrett gives a literally translation, “until the day breathes,” which he interprets to mean “the day comes to life,” which refers to sunrise.[138] “and the shadows flee away”- Duane Garrett says scholars have been divided over interpreting this phrase to mean either the start or beginning of the day. He believes it more naturally refers to the beginning of the day, with shadows being a metaphor for darkness.[139] Also, it is natural for this phrase to parallel the previous phrase “until the day break.” [138] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 2:17. [139] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 2:17.Figurative Interpretation – Christ will guide us through the darkness and lead us into the light. Son 2:17 — “turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether” – Word Study on “turn” – Strong says the Hebrew “turn” “cabab” (ρַ ?αα) (H5437) means, “to revolve, surround, border.” The Enhanced Strong says this word is used 154 times in the Old Testament, being translated in the KJV as “(stood, turned, etc…) about 54, compass 41, turn 34, turn away 4, remove 3, returned 2, round 2, side 2, turn aside 2, turn back 2, beset 2, driven 2, compass in 2, misc 8.” Garrett says the Hebrew word “turn” can be translated “turn” or “return.”[140] [140] Duane Garrett, Song of Songs, in Word Biblical Commentary, vol. 23B (Dallas, Texas: Word, Incorporated, 2002), in Libronix Digital Library System, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), comments on Song of Solomon 2:17.Word Study on “a roe” – Strong says the Hebrew word “roe” “tseb-ee’” (φְ ?αִ ?ι) (H6643) means, “prominence; splendor (as conspicuous); also a gazelle (as beautiful).” The Enhanced Strong says it is used 39 times in the Old Testament, being translated in the KJV as “roe 9, roebuck 5, glory 8, glorious 6, beautiful 1, beauty 1, goodly 1, pleasant 1.” This Hebrew word is used 5 times in the Song of Songs (Son 2:7; Son 2:9; Son 2:17; Son 3:5; Son 8:14). Of all the animals in the ancient Orient, the deer symbolized grace and beauty. In Son 2:9; Son 2:17; Son 8:14 this word is used metaphorically of the Lover, who figuratively represents Christ. It may refer to Christ in Son 2:17; Son 8:14. Word Study on “a hart” – Strong says the Hebrew word “hart” “ah-yawl’” (ΰַ ?ιָּ ?μ) (H354) means, “a stag or male deer, hart.” The Enhanced Strong says it is used 11 times in the Old Testament, being translated in the KJV as “hart(s).” This Hebrew word is used 3 times in the Song of Songs (Son 2:9; Son 2:17; Son 8:14). Of all the animals in the ancient Orient, the deer symbolized grace and beauty. In Songs this word is possibly used metaphorically of the Lover, who figuratively represents Christ. Word Study on “mountains” – Strong says the Hebrew word “mountain” “har” (δַ ?ψ) (H2022) means, “a mountain or range of hills.” The Enhanced Strong says this word is used 546 times in the Old Testament, being translated in the KJV as “mountain 261, mount 224, hill 59, hill country 1, promotion 1.” This word is used 5 times in the Song of Solomon (Son 2:8; Son 2:17; Son 4:1; Son 4:6; Son 8:14). Comments - The Song of Solomon describes the mountains metaphorically as “the mountains of Bether” (Son 2:17), “mount Gilead” (Son 4:1), “the mountain of myrrh” (Son 4:6), “the mountains of the leopards” (Son 4:8), “the mountain of spices” (Son 8:14). The hills are referred to as “the hill of frankincense” (Son 4:6). Watchman Nee says the phrase “the mountains of spices” refers to “the new millennial world of fragrance and beauty.”[141] The mountains and hills seem to refer to the heavenly, spiritual realm of eternity that the believer partakes of in a limited measure along his earthly journey. [141] Watchman Nee, Song of Songs (Fort Washington, Pennsylvania: CLC Publications, c1965, 2001), 157.Word Study on “of Bether” – Gesenius says the Hebrew word “bether” “beh’-ther” (αֶּ ?ϊֶ ?ψ) (H1336) means, “a section, a dividing.” Strong says it means, “a section,” and was “a (craggy) place in Palestine.” For this reason, some translations allow “rugged mountains” (NIV, RSV), or “mountains of separation” (ASV, YLT). This Hebrew word is found only one time in the Old Testament. AmpBible, “mountains which separate us” ASV, “mountains of Bether,” or “mountains of separation” LXX, “mountains of ravines” NIV, “rugged mountains” Rotherham, “cleft mountains” RSV, “rugged mountains” RWebster, “mountains of Bether,” or “mountains of divisions” YLT, “mountains of separation” John Gill tells us that according to Christianus Adrichomius (1533-1585) “Bether” is the same as “Bethel.”[142] He says the Ethiopic version and the LXX both read “Bethel.” Gill says this name may refer to the place called Bethron (2 Samuel 2:29), a place in Gilead, beyond Jordan.[143] JFB calls it the mountains of Bethron.[144] [142] John Gill cites Theatrum Terrae Sanctae, p. 16. See John Gill, Song of Solomon, in John Gill’s Expositor, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), comments on Song of Solomon 2:17. [143] John Gill, Song of Solomon, in John Gill’s Expositor, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), comments on Song of Solomon 2:17. [144] Robert Jamieson, A. R. Fausset, and David Brown, Song of Solomon, in A Commentary, Critical and Explanatory, on the Old and New Testaments, in e-Sword, v. 7.7.7 [CD-ROM] (Franklin, Tennessee: e-Sword, 2000-2005), comments on Song of Solomon 2:17.Comments - In contrast to domesticated animals, the deer is free to move at its own will and desire. Frances Roberts understands this call in Son 2:17 to mean that we are to sit at the Master’s feet and be ready to move when the Spirit tells us to move, and not be subject to the call of man. “There is no virtue in activity as such – neither in inactivity. I minister to thee in solitude that ye may minister of Me to others as a spontaneous overflow of our communion. Never labor to serve, nor force opportunities. Set thy heart to be at peace and to sit at My feet. Learn to be ready, but not to be anxious. Learn to say ‘no’ to the demands of men and to say ‘yes’ to the call of the Spirit……Come away, My beloved, and be as the doe upon the mountains; yea, we shall go down together to the gardens.”[145] [145] Frances J. Roberts, Come Away My Beloved (Ojai, California: King’s Farspan, Inc., 1973), 145-6.Son 2:17 — Literal Interpretation – Son 2:17 appears to be the words of the Love replying to the previous verse (Son 2:16), because this statement serves as a summary of Son 2:8-15. Figurative Interpretation – The phrase “Until the day break, and the shadows flee away” may refer to a believer’s walk in this life prior to the first resurrection. This would be a reference to living in the natural realm, which is considered dark compared to walking in the realm of the Spirit of God. The mountains refer to the spiritual realm. The Shulamite is asking her beloved to return, so that she can walk in the divine realm. She will say in the next verse, “By night on my bed I sought him…” These statements together suggest that she is pursuing him, longing for him to continually knock on her lattice each night. Son 2:17 could then be interpreted to mean that as long as we are in this mortal body God has ordained that we be led through the darkness of this world by coming apart and spending time with the Holy Spirit in order to find directions, as well as be strengthened by this blessed communion with God. We find similar statements in Son 4:6 a and Son 8:14 b. Son 4:6, “Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.” Son 8:14, “Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.”