How many times have you read the Song of Solomon? Probably not too many. What do you do this book? How do you interpret it? What’s the significance of it to the life of the redeemed believer? Is it merely a flowery Hebraic love poem or does it contain some hidden, deeper spiritual message? Bible commentators have various views on the meaning and significance of this little book. Most Bible students kind of leave it alone assigning it to the category of somewhat irrelevant Hebraic love poetry, and there it sits, gathering dust on the shelf as we’re not sure what to do with it. Well, it’s time to take his book down off the shelf and blow the dust off it and examine it through enlightened eyes to see what wonderful, hidden, deep spiritual mysteries and truths it contains with regard to our common salvation.
Many years ago, YHVH revealed to me the hidden message behind the Song of Solomon. It has to do with the betrothal, wedding and the happy married life of YHVH Elohim/Yeshua and his bride—redeemed Israel, or the Israel of Elohim as Paul describes the saints in Galatians 6:16. This is the story, the spiritual journey of not only a nation—redeemed Israel, but of the individual as well. You can plug yourself into the continuum of this odyssey.
I’ve been sitting on this commentary for twelve or thirteen years, and this is the first time that I’ve published it. I pray that it blesses you.
The Song of Solomon—The Outline of the Song of Solomon as It Relates to the Biblical Hebrew Wedding
The Three Main Phases to the Jewish Wedding and the Biblical Feasts
1) Betrothal (Shitre Erusin) – Passover, Unleavened Bread and Pentecost
2) Consummation and the Wedding Feast (Nesuim) – The Feast of Trumpets, Day of Atonement and Feast of Tabernacles
3) Together for Eternity (Olam Haba) – The Eighth Day picturing the New Jerusalem
Overview of the Song of Solomon: The Three Main Phases and Sub-Phases of the Wedding in the Song of Solomon
Song 1:1–3:5 — The Betrothal Phase (Erusin)
a) The Ketubah. The young man prepares a marriage contract or covenant which he presents to the young woman and her father called a ketubah (writing). This is a formal written document which stipulates the terms of the proposal he is making.
b) The Bride’s Price or Mohar. This is the price the young man is willing to pay the father for the father’s permission for the young man to marry his daughter.
c) The Cup of Acceptance. If the marriage contract and the bride’s price are acceptable to the father, the young man would pour a cup of wine for his intended and would hold it out to her. If she would accept it and drink it then this would be her acceptance of his proposal. The bridegroom would then prepare for the joyous occasion of the upcoming marriage by bringing gifts for his beloved which would be tokens of his love for her. After the young man left to return to his father’s home, the bride would begin to prepare herself for the upcoming marriage ceremony. She would start with a ceremonial cleansing (or mikveh) whereby she would purify herself in preparation for her husband. At this point the young couple were betrothed.
The Preparation Phase
a) The groom would go to prepare a place for her. Though the couple was legally bound in marriage they would not cohabit. The groom would return to his father’s house and begin to prepare a wedding (honeymoon) chamber for his wife. This process would take up to a year or more. Only when the father of the groom would approve that the chamber was ready would the groom be released to get his bride.
b) The bride would make herself ready. While the groom was preparing a place for his bride, she would be busy preparing herself by making herself beautiful. When the young bride would leave the house she would wear a veil to show that she was “spoken for” and that she was no longer available since she was “bought with a price”. She was consecrated to her bridegroom.
Song 3:6–6:1 — The Reunion Phase
a) Upon receiving word from the father the wedding chamber was complete, the groom would steal away to fetch his bride. She would not know the day or the hour of his coming, so she had to be continually ready for his arrival. She had to be ready at a moment’s notice. She and her bridesmaids had to make sure they had plenty of oil in their lamps in case he came at night.
b) Coming for the bride. The coming of the groom would be a surprise to the bride. He would come accompanied by his two groomsmen (or two witnesses). When the wedding party would get close to the bride’s house they would give a shout and blow the ram’s horn (shofar) to let the bride know they were coming. They would charge right into the house and carry off the bride and bridesmaids.
Song 3:6–8:4 — The Wedding Phase or Nuptials (Nesuim)
c) The wedding party would arrive at the groom’s father’s house where the newlyweds would enter the wedding chamber and consummate the marriage and honeymoon for seven days. This established their covenant union. During intercourse, blood is spilled proving that the bride was a virgin.
The Celebration Phase
The celebration would last for seven days while the newlyweds are in celebrating their honeymoon. Following this would be the marriage supper which is given in honor of the newlyweds.
Song 8:5–14 — Eternity Together (Olam Haba)
The newly married couple begins life together.
Erusin/Betrothal/Engagement or Kidushim (i.e. becoming set-apart) (Song 1:1–3:5)
Natan’s Commentary on the Song of Solomon
In this section, the bride and bridegroom are falling in love; getting to know each other, have minimal contact, and are separated from each other except for brief rendezvous.
The Betrothal Phase (Erusin) Part 1—Getting to Know Each Other/Falling in Love (Song 1:1–2:7)
Song 1:2, Kisses of his mouth.This is referring to the tokens of Yeshua’s love for his bride: his grace and pardon, the joy and peace that comes from knowing him, the hope he has given us for the present and the future, and the fruits and gifts of his Spirit.
Your love is better than wine.Though wine joys the heart and calms the nerves, it is but a temporary and superficial fix to life’s problems. Like a band-aid on a wound, it doesn’t get to cause of the problem. The love of Yeshua, on the other hand, is a river of life that is a never-ending source of joy, which strengthens and heals us at the deepest levels.
Ephesians 5:18 says, “Be not drunk with wine … but be filled with the Spirit,” which is the Yeshua’s love gift or mohar to his betrothed bride. The Set-Apart Spirit — its fruits and gifts — is Yeshua’s engagement ring, down payment, guarantee, pledge or earnest money (2 Cor 1:22; 5:5) of our future inheritance (i.e., marriage to him) until the full redemption (or glorification of our bodies at the resurrection) of the purchased possession (the redeemed believer, Eph 1:14).
Song 1:3, Your name is better than ointment poured forth. (Heb. sheman: oil.)Is the name of Yeshua better than any ointment? Ointment or olive oil soothes and heals wounded, chaffed, burned, and aching flesh. When you are wounded emotionally and spiritually, there is always a place of healing and comfort for you at the foot of Yeshua’s cross, the foot of Yeshua’s throne, and in the arms of the one whose arms were open wide in loving acceptance of you at the cross. There is healing, forgiveness, power, victory and healing in the name of Yeshua. Faith in him overcomes all fear and anything that the world, the flesh and the devil would throw at us.
The virgins love you.Those undefiled by the world have their eyes only on Yeshua and are not drawn away by the passions of this world. They follow Yeshua the lamb, their Bridegroom, wherever he leads them (Rev 14:4). Why? Because they have not grown cold in their love for Yeshua. He is still there first love (Rev 2:4).
Song 1:4, Draw me away. Are our (virgin) hearts drawn away from Yeshua by the world, the flesh or the devil, or are we totally dedicated to him? Do we long to be with and to know Yeshua and his love?
We will run. (Daughters of Jerusalem speaking). Are those around us drawn to Yeshua because they see our unreserved and undefiled love for him? Are we a light to our children, to our unbelieving family members, to our neighbors and work associates? Yeshua speaks of two classes of virgins: those who are wise and are prepared for Yeshua, the Bridegroom, and those who are not (Matt 25:1–13); those who are on the inside with Yeshua at his weddidng feast because they love and prepared, and those on the outside who are looking in because they did not prepare themselves for him. They love Yeshua too, but not as much as the Shulamite. That’s why they were not brought into his chambers. The daughters of Jerusalem are immature, carnal believers who are not yet established in their faith and wholly serving and walking with Yeshua.
Song 1:5, Dark and lovely. Why is she dark? There are a couple of possible explanations. Perhaps the bride is dark from the defilement of sin. Or is it because she has been busy working out in the field. She is productive, not lazy. The saints are called to occupy in Yeshua’s field until he comes for her (Luke 19:13). She will be working in the field (the field of this world reaching lost for Yeshua, Matt 13:38; 28:19–20), not primping and preening herself in the church-house playing religion. Yeshua is coming for a bride who will be sun tanned, with calloused hands and strong muscles from hard work. She is preparing to rule in his kingdom. His bride will be “kings” and “priests,” not just a decorative figurehead.
Lovely. Whatever the reason for her darkness, he considers her to be lovely. Yeshua loved us while we were yet sinner (Rom 5:8).
Kedar. A son of Ishmael and a area in the northern Arabian desert inhabited by this tribe. (See Gen 25:13; Isa 21:16; fr. H6937 meaning “to mourn, to be dark.”)
Song 1:6, My own vineyard I have not kept.She is so occupied with her work that she has neglected her own well-being. This is not a self-absorbed or narcissistic bride.
Song 1:8, Follow in the footsteps of his flock. Those who love Yeshua will be apart of his flock. There are privileges and benefits to being in a productive, life-giving, protected flock under that watchful care of Yeshua’s under-shepherds. The bride of Yeshua will be part of Yeshua’s flock, will want to be provoked, inspired and uplifted by the godly practices of other believers.
Song 1:8, Besides the shepherd’s’ tents. Shepherds is plural speaking of the kings under-shepherds. The wise believer sits under the direction of godly, spiritual leaders.
Song 1:12, Spikenard. A costly oil made from an odoriferous aromatic plant shipped from India in alabaster jars and stored and used for only special occasions, such as anointing household guests at arrival. Such an occasion occurred twine in Yeshua’s life; one when Mary anointed Yeshua’s feet at the party to celebrate Lazarus’ resurrection. (Mark 14:3; John 12:3).
Song 1:13, Myrrh. An Arabian gum from the bark of a tree used in sacred oil and perfume. From H4843 maror meaning “to be bitter, to be strong or strengthen.” Used in Song 8:6 “stronger than death” to denote not the bitterness, but the strength of love. It was used in the purifying rites of women (Esth 2:12), as a gift for the young Yeshua (Matt 2:11), for embalming (John 19:39) and was offered to Yeshua in the form of a bitter drink mixed with sour wine/vinegar (Mark 15:23; Matt 27:34).
Song 1:14, Camphire or henna. A plant used to produce a valuable orange-red dye. It was seven to ten feet high and produced fragrant white flowers. Heb. kopher from kaphar (H3722) meaning “to cover, to make atonement, to make reconciliation, to pacify, purge away, cover over with pitch.” This speaks of Yeshua spilling his blood for atonement for our sins. It is interesting that henna is orange-red in color, which is an allusion to the blood of Yeshua that washes away sin. Women to this day use dyes containing henna to color their hair.
En Gedi. An oasis in the barren western shores of the Dead Sea up in the mountains. It contained hideouts and hot springs that come out of large cliffs. The abundant water from the hot springs provide a semi-tropical-like garden environment. Lit. ayn (eye, spring, well) of the kid, or young male goat. Knowing Yeshua is like coming to an oasis next to the Dead Sea wilderness of life.
Song 1:16–17, Our bed is green. Green means “luxuriant or fresh.”Know and being in spiritual relationship with Yeshua is like feeding in green pastures beside the still waters (Ps 23:2). It is like being a tree planted by the rivers of life whose leaf does not wither in the hot sun and which bears fruit in its season (Ps 1:3).
Beams of our houses.Is the bride anticipating the “mansion” that her bride is building for them once they are completely married?
Song 2:1, Rose of Sharon. Sharon means “plain” and is the region lying between the mountains of central Israel and the Mediterranean Sea north of Joppa and on the east side of the Jordan near Gilead and Bashan. The flower itself is not the Rose of Sharon we know, which is native to China, but is believed to be the saffron, tulip, anemone, or crocus. The redeemed bride of Yeshua is to view herself in this manner. Coming into spiritual relationship with Yeshua should cause one to have a higher view of oneself than they did while they were an unrepentant and unredeemed sinner. Coming to Yeshua greatly improves one’s self worth and self esteem.
Lily of the valley. Heb. shushan, lit. “big flower, water lily;” from suws meaning “exult, rejoice, display joy.” According to The TWOT, these were the lilies carved as a motif in the stone pillars in Solomon’s temple. It is used several times in the Song with reference to the bride. The woman’s name Shoshana (or Susanna) derives from this. As the tall, weak-stemmed lily that has a beautiful but heavy flower may need a stake to support it, the believer needs Yeshua to support him.
Song 2:2, Thorns. Heb. chowach meaning “to pierce, brier, thorn bush, thicket, hook, ring, fetter.” Believers are lilies among the thorny wicked of this world. Yeshua said that his followers though in the world, they were not to be of the world (John 17:10, 15). The wicked can be like thorns in flesh of the righteous. Thorns are worthless, dangerous and noxious and are good only for burning. Likewise, the wicked unrepentant will burn in the lake of fire.
Song 2:3, Apple tree in the trees of the woods.This is another analogy like the lily among the thorn simile. Yeshua’s people are to bear fruit for him. They are to be his personal garden bearing the fruit of the Spirit, and to be like the trees planted next to Yeshua who is the river of life (Ps 1:1–3). The trees of the world are barren and fruitless. This is not the case with the trees of Yeshua who bear fruit through him.
Song 2:4, Banqueting. Heb. lit. wine/yayin meaning “effervesce, wine.” Torah commands that Israelites drink wine and strong drink during the three pilgrmage festivals (Deut 14:26). This speaks of the joy of the biblical Hebrew wedding that culminates in a great wedding feast, which is prophetically pictured by the Feast of Tabernacles, which is a picture of the wedding supper of the Lamb.
Banqueting house …his banner over me was love. Is the groom giving her a glimpse of his house, and what she can expect once they are fully married? Does not Yeshua do this with us by giving us glimpses into the future spiritual glory he has in store for his bride in the world to come?
Song 2:5, Flagons/cakes of raisons.Heb. “a cake of berries pressed into a solid mass”; a delicacy, used as an offering to the Ishtar, the queen of heaven (Jer 7:18; 44:17–19).
The Betrothal Phase (Erusin) Part 2— The Groom Meets the Bride’s Family, Become Good Friends (Song 2:7–3:5)
Song 2:7, Do not stir up or awaken love.The time for intimate relationship is not yet.
Song 2:8–17, Solomon visits the Shulamites bride’s home.
Song 2:8, Leaping upon the mountains.As Solomon came down from the mountains (of Jerusalem?), so Yeshua came down from heaven to betroth us. He will come down from heaven again, but this time to complete and consummate the marriage at his second coming. Similarly, it is understood in Jewish thought that when YHVH married Israel, “YHVH came from Sinai and dawned over them from Seir; he shone forth from Mount Paran. He came … (Deut 32:2).” YHVH is a “God who comes” and who initiates. He came and chose Israel to be his bride; Israel did not choose him until he had initiated.
Song 2:9, Looking through the window … lattice.Believers now see Yeshua only through a lattice or glass darkly. Yeshua beckons us to leave the places of spiritual confinement to follow him, to awake from lethargy, sloth and despondency and to follow after him—to leap like a gazelle on the high hills of spiritual glory, enlightenment and anointing with him.
Rise up … come away. Yeshua beckons, but people must choose to follow him.
Song 2:10, Winter is past … rain is over.The time of spiritual darkness, deadness, oppression (Mitzraim) and sin is past; spring is here. It is the time of new life and spiritual rebirth; it is Passover time when YHVH redeems his people through Yeshua. It is the time of love (Ezek 16:8) when a young man (YHVH) and falls in love with a young woman (redeemed Israel).
Fig tree. Scripture likens Israel to a fig tree. It is time for the people of Yah to awaken in love for her Creator and to bear spiritual fruit for him.
Song 2:12, Singing has come … voice of the turtle dove. Spring is a time of rejoicing. The new believer is in the throes of his first love with Yeshua with a song in his heart for the love of his life.
Song 2:13, Tender grapes.New love is like tender and delicate grapes. New believers in Yeshua are tender in their faith. As Yeshua taught in the Parable of the Sower, the seed is good, but there many factors that cause the seed of YHVH’s Word not to take root and produce fruit: the cares of this world, trials and tribulation, the evil one. Yeshua is the vine and his disciples are the branches. He is the source of life to those who are spiritually connected in him; they bear the fruits of his Spirit through his spiritual life in them.
Song 2:15, Little foxes.Beware of those little things in life that would cause our love for Yeshua to diminish. Believers must mortify their sinful appetites and passions.
Song 2:17, Bethar.(Heb. means “division, split, cleft”). A small range of hills between Jerusalem and Bethlehem. The Shulamite encourages her beloved to cross the divide that splits or divides her from him. The bride longs to be nearer to her beloved. Sometimes it seems that Yeshua is so far away. Even though Bethlehem is near Jerusalem, there is a divide of hills between them. Yeshua was born in Bethlehem, but he will rule and reign with his bride from Jerusalem. Come Yeshua quickly to join your bride in Jerusalem who awaits your coming!
Song 3:1–5, The bride is still at her house awaiting the coming of her bridegroom.
Song 3:1, Night. At the midnight hour, the betrothed bride in her father’s home awaits the coming of her bridegroom. She anxiously anticipates his arrival anytime. Many are looking for Yeshua in many places. Yeshua warned in Matthew 24 not to seek him in the wrong places where there are many false bridegrooms/Messiahs. Many pseudo bridegrooms will attempt to woo away the bride of Yeshua—even to the drawing away and the deceiving of the very elect. Paul warns us that a false Messiah—the Man of Torahlessness— will delude some believers away from Yeshua because they do not love the truth (Torah).
Song 3:3, Watchmen. (Heb. Shomer) In the Christian church, there are many who claim to be watchmen (prophets), but they are false prophets and are not helpful to the bride in directing her to Yeshua the Jewish Messiah Bridegroom who is Jewish through-and-through (i.e., Torah-observant). Instead, they spiritually wound the bride (See Song 5:7) through their false teachings and false prophecies by diverting her off the path of Torah truth and righteousness, by subverting her with humanistic and ear-tickling doctrines of men and religious philosophies instead of pure truth of Elohim. These false prophets and false teachers are rising up in the Messianic Israel Movement.
Song 3:4, Brought him to the house of my mother. A second visit by the groom to the bride’s family’s home.
Chamber. (Heb. “room, parlour, innermost or inward part, within.”) House and chamber could also be taken to mean a believers heart. We must take Yeshua “home with us” to live in our hearts—even while we are in a betrothed state, and before we are fully married to him.
Song 3:7, Do not stir up or awaken love. The time for intimate relationship is not yet. The second admonition to not rush lovemaking romance until the time is right.
Nisuim or Marriage and the Coming of the Bridegroom for the Bride (Song 3:6–8:4)
In this section, we see the groom coming for the bride after the time of betrothal is completed. This speaks of the second coming of Yeshua and the wedding of the Yeshua to his people, Israel.
The Wedding Procession (Song 3:6–4:16)
Song 3:6–11, Nisuim. The wedding procession.
Wilderness. (Heb. midbar.)Is this speaking about Yeshua’s second coming with the two-edged sword of the word/dbar coming out of his mouth?
Song 3:6, Frankincense. Heb. lebonaw (from which Lebanon derives its name), root lit. means “white”; a luxury spice made from the resin of the trees of the genus Boswellia, an ingredient of the holy incense (Exod 30:34) and as part of the cereal offering (Lev 2:1) and was sprinkled on the showbread (Lev 24:7). TWOT notes that “frankincense seemed to be such a characteristic element in the sacrificial system that the term could be used to represent the entire system (Isa 43:23; Jer 6:20).” Probably a picture of the prayers of the saints poured forth out of vials before Elohim’s throne in heaven.
Song 3:6–8, Who is he that comes. The glorious second coming of Yeshua with his heavenly hosts.
Song 3:11, With the crown … day of his wedding. The second coming of Yeshua as King of kings when he will wed his spiritual bride on the day of the gladness of his heart when the marriage supper of the Lamb of Elohim will occur at Sukkot/the Millennium.
Prior to this time, the beloved and the Shulamite had mostly been separated, but now they are together and see each other up close.
Song 4:1–15, The groom is enraptured with the beauty of the Shulamite.
Song 4:8, Come with me … my spouse. Yeshua is calling his bride to come out of Babylon (the world, Rev 18:4) and to come away with him. Many are called; few are chosen. How many will respond to his knocking on the door of their lives to awaken from spiritual slumber and to allow him to come in to dine and sup with him (Rev 3:20)? Some virgins are foolish and are not prepared for him.
Lebanon (see also v. 11). (Heb. “whiteness”) This speaks of the white linen wedding garments of the righteous bride of Yeshua (Rev 19:7–9). The robes of righteousness is the righteousness of Yeshua and the Torah-works of the saints.
Amana. A mountain in Lebanon. Heb. “support”; derives from amanah meaning “faith, support, sure, certain”; from aman meaning “verily, truly, so be it.”
Senir. Means “snow mountain.” The Amorite name for Mount Hermon.
Hermon. Means “sanctuary.”
Song 4:10, Scent of your perfumes. Yeshua is ravished by our prayers and devotions directed heavenward. This reminds us of the Altar of Incense in front of the Veil of the Holy of Holies, which is a picture of the wedding chupah.
Song 4:12 , A garden enclosed. (See also 5:2–3). Believers are Yeshua’s own personal fruitful and fragrant garden kept separate from the world and protected by the walls of his blood, truth and Word. Yeshua’s garden is hidden away in the midst of a crooked and perverse world. The redeemed bride of Yeshua is a garden of delight to YHVH-Yeshua, and are like salt and light in the midst of the world.
My sister, my spouse. Bride and groom are close friends like brother and sister, though married (betrothed). Though betrothed, Torah considers them married, though they are neither yet cohabiting nor have the consummated the marriage.
Song 4:13, Pomegranate. (Heb. rimmon; from ramon meaning “to be exalted, lifted up”) Some of ancients viewed pomegranate as a love potion; the juice was made into a sweet wine. A motif of pomegranate flowers appeared on Aaron’s high priest robes and decorated Solomon’s temple.
Song 4:14, Calamus. Heb. qaneh meaning “cane, reed, stalk, bone, balances”; specifically a reed-like grass rowing along streams and riverbanks also referred to as “sweet cane” (Isa 43:24; Jer 6:20). Leaves are have a ginger-like fragrance when crushed and were part of the holy anointing oil (Exod 20:23).
Cinnamon. Heb. quinnamown; from a root meaning “erect”; used in the holy anointing oil (Exod 20:23).
Song 4:15, A fountain … a well of living water … streams from Lebanon. Within the garden of Yeshua there is a well of Living Water (John 4:14; 7:38) from which with joy one can draw forth water from the wells of salvation. (Isa 12:3). Yeshua is that salvation, and the world should be able to come to he garden of Yeshua to drink from the wells of salvation.
Song 4:16, North wind … south wind. The winds of conviction, adversity, testing, trials, refinement versus those of comfort. As plants need wind and cold to strengthen them and to make them hardy and healthy so that they will bear much fruit, so believers need both winds blowing on their garden so that they will be vital for Yeshua.
Reunion: Bride and Bridegroom Reunite Prior to the Wedding Feast (Song 5:1–6:1)
Song 5:1, I have come to my garden. The coming of the bridegroom to the garden of his bride.
Song 4:16; 5:1, My garden. The bride has prepared a garden for her bridegroom.
Eat, O friends. The time of the wedding feast of the Lamb has come. Taste and see that YHVH-Yeshua is good. Eating and drinking together an essential part of communion and building intimate relationship.
Song 5:2, The absence of the bridegroom is likely explained by his being away on kingly duties.
My locks with the drops of dew. In reference to Yeshua, our Heavenly Bridegroom, the dew of heaven on his head could be a biblical Hebraism for the Torah, and its divine source of origination (see Deut 32:2 where Torah is likened to dew or rain from heaven, to Eph 5:26 where the word of Elohim is like water that cleanses; and to Isa 55:10–11 where rain is like the word of Elohim that goes from his mouth and doesn’t return void).
Song 5:3–4,The marriage is tested. Does the absence of the bridegroom make the bride’s heart grow fonder? When we do not sense Yeshua’s presence in our lives, do we long for him, or do we grow weary of waiting and complacent content to remain in our spiritual bed of repose and spiritual slumber?
Song 5:3, Drops. Moisture or dew.
Song 5:5, Though the Shulamite was reluctant to leave her bed, her love for her bride was greater than the desire to remain asleep spiritually, not unlike the five wise virgins who, though asleep, quickly awoke and was ready spiritually at the sound of the shout of the bridegroom.
Song 5:7, Keepers. Heb. shomer
Song 5:10, Ruddy. Heb. adam meaning “man, red.” Yeshua is the “God-Man.”
Song 5:14, Beryl. A yellow semi-precious gem.
Consummation and Intimacy: The Two Become One (Song 6:2–8:4)
In the ancient Hebrew wedding, consummation occurred during the wedding feast, which would typically last for seven days.
Song 6:2–12, Continuing romance and lovemaking in the marriage.
Song 6:2, Bed of spices. The marriage is consummated.
Garden. The garden of love making: the garden (gan) paradise.
Gather lilies. Yeshua picks his lilies one by one. Believers are a garden made up of many beautiful flowers, fruits and fragrances. Each is unique and Yeshua appreciates each one for its own uniqueness and beauty. He is a shepherd who knows each of his sheep individually by name (John 10). Yeshua’s bride is echad (uni-plural) comprised of many brides, yet he has a personal relationship with each one and each is like a unique lily that he gathers. Similarly, Solomon had many wives/brides and many concubines here were not is wives, though he had a relationship with. Does this speak of the two categories of redeemed believers: the least in the kingdom (the five foolish brides) and the greatest in the kingdom (the five wise virgins)?
Song 6:4, 10, Awesome banners … army with banners. This seems to be a brief description of Yeshua, the warrior Bridegroom who comes to avenge his bride of her enemies (at his second coming, Rev 19). Only when her (and his) enemies (the world, the flesh and the devil) are defeated can he, in peace, make feast and make love to his bride. The time of lovemaking has come.
Tirzah. meaning “favorable”
Song 6:8, Yeshua is coming for a bride made up of many virgins/queens. We shall rule with him for 1000 years.
Song 6:13, Shulamite. meaning “the peaceful, the perfect”; from the root shalom.
The dance of the two camps. (Heb. mahanaim)Yeshua has married the two camps/houses of Israel. Below is my commentary on Genesis 32:2 where I discuss the term Mahanaim.
In Genesis 32:2, we read of Jacab, He called the name of the place Mahanaim. Mahanaim (Strong’s H4266) or Machanayim/oHbJN/ mem-chet-nun-yud-mem sofit) means “two camps” and is the plural of the root word machanah/VbJN/mem-chet-nun-hey (Strong’s H4264) meaning “encampment, camp, camp of armed host, army camp, company, body of people.”This spot is near the River Jabok, which is a tributary to the Jordan River located on the east side of that river in the modern country of Jordan.During the time of the nation of ancient Israel, it was located in the Gilead region on either the border between Gad and Reuben or Gad and Ephraim. Song of Solomon makes reference to mahanaim in 6:13 where we read,
Return, return, O Shulamite; return, return, that we may look upon you. What will you see in the Shulamite? As it were the company/m’kolah of two armies/mahanah.
The Hebrew word m’kolah (Strong’s H4246) means “dance.” The following is my observation on the prophetic/end-time connection between Genesis 32:2 and Song 6:13.
There is a correlation between Song 6:13 and Genesis 32:2 since Mehanaim in Genesis and “Machneh” or “two armies” in the Song of Solomon are the same word; the former is the plural and the latter is the root.
I believe that Genesis 32 is a prophetic shadow-picture of how Jacob’s descendants will come back into the land of their inheritance prior to Yeshua’s return. They will be divided into two camps as they enter the land of Israel and will have to confront Esau (many of whose descendants comprise the modern Palestinian-Arabs who will be blocking the way. Both camps (Judah and Ephraim, currently represented by the Jewish and Christian peoples) are returning out of spiritual Babylon (as per Rev 18:4) where they have been in servitude to the Babylonish world system even as Jacob was a servant to Laban (who lived in the area of ancient Babylon). They will not defeat Esau through appeasement (Gen 32:20) as Jacob tried to do with Esau. Appeasement got Jacob nowhere except poorer. The modern state of Israeli is dealing with the Palestinians as Jacob did with Esau by giving in to their demands in exchange for a peaceful existence in the land.
As our father Jacob did, so we too will have to wrestle with man and El (Gen 32:28) to return to the Promised Land. We must prevail with YHVH and demonstrate to him that we are serious about wanting to possess our promised inheritance, and at the same time, overcome ourselves (the carnal man within) with our pride and self-reliance. When we die to self as a people-group (both Judah and Ephraim), this will please the Father and he will make even our enemies (i.e., modern Esau) to be at peace with us (Prov 16:7). Appeasing the enemy, as the modern Israeli government is doing presently with the Palestinians, will get them nowhere, as it gained Jacob nothing. They/we must confront the devil/enemy head on in humble faith in the Abrahamic Covenant promises of YHVH. As with Jacob, they/we as collective Israel need to spend a dark night of the soul wrestling with YHVH, get a good look at his face to see who he really is, which will in turn help them/us to understand who they/we really are. Then they/we will be humbled, will learn to place our trust in the promises and protection of YHVH resulting in our being transformed from being a Jacob (meaning “heel catcher, supplanter, a deceptive sneak thief”) into an Israel (“a prince of El or prevailer with El”) with a new name and identity.
Similarly, Messianic Israel/Ephraim must go through the same process. The good news is that the kingdom of Israel will arise. Jacob will get transformed into Israel. How can I be so sure of this? Because IT IS WRITTEN in YHVH’s Word! The two houses of Israel will have to learn to dance with each other before they can dance on their wedding day with King Shlomo (or Solomon derived from the Hebrew word shalom)/Yeshua Sar Shalom (Prince of Peace)—their Bridegroom.
Only then can we become the Bride of Yeshua like the Shulamite (also from shalom) was to Solomon when we have found peace within ourselves and each other as the Song of Solomon (shalom) and Genesis 32 depict.
Song 7:1–9, More lovemaking. A descriptions of physical (sexual) intimacy and exploration.
Song 7:2, Your navel. (Heb. lit. vulva, according to BDB). Intimate and passionate sex.
Song 7:5, Carmel. meaning “garden land”; from word meaning “plantation, orchard”; from root kerem meaning “vineyard.”
Song 7:12, Pomegranates.
Song 7:13, Mandrakes. Heb. dudaim. Similar to and a cognate of dodim meaning “beloved.” A relative of the nightshade (potato, tomato) family. Its potato-like fruit had a narcotic and medicinal quality, was referred to as “love apples” and was considered to be a love potion.
Song 8:1–2, The bride desires to return to her homeland. Is this a picture of the warrior bride of Yeshua desiring to return to earth with Yeshua, the King of kings on Yom Kippur?
Olam Habbah (Eternity): Married Life (Song 8:5–14)
Song 8:5, The return of the bride with Yeshua (Rev 19:1,11–17)?
Song 8:6, Seal. meaning “signet, signet ring”; a signet is a seal used by a person in authority in place of or along side of a signature to make a document official.
Love…death. Really, it means to say, love is stronger than death, for YHVH mercy triumphs over his justice. Or stated another way, love should be the foundation for a marital relationship, not fear. Love not fear holds a marriage contract together. Likewise in our covenantal relationship with YHVH our Bridegroom, love should be the motivating force behind obedience to YHVH and his commandments, not the fear of death if one disobeys his commandments. (See notes at Matt 11:29.)
Song 8:11, Baalhamon. Means “lord or possessor of abundance.”
“Throughout the Song, the mutuality, reciprocity, and partnership of the relationship between the lovers is emphasized as the dialogue is initiated first by one and then the other. Symbolical of this relationship is the Hebrew expression Dodi li va-ani lo, or, ‘My lover is mine and I am his’ (Song of Songs 2:16). This verse is frequently inscribed inside wedding rings of Jewish couples to show their togetherness and commitment to make marriage work.” (Our Father Abraham, p. 200, Marvin Wilson)