Song of Solomon

by Ken Cayce

Ken Cayce All rights reserved.


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Song of Solomon Explained

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Book of Song of Solomon Explained

Title: Several titles have been suggested for the book, all taken from the first verse: "The Song of Songs", "the Song of Solomon", or "Canticles". The first title is a Hebrew way of expressing the superlative: "The Most Excellent Song"; the second denotes authorship; and the third means "Songs", being taken from the Latin translation.

Authorship: The first verse of the book may be taken to mean the song written by Solomon or the song about Solomon. However, the Old Testament states that Solomon composed 1,005 songs (1 Kings 4:32), so one might expect him to be the author. Also, internal evidence points to Solomonic authorship: the geographical locations mentioned in the book imply a unified monarchy, and some details fit well with Solomon's reign (compare the reference to the horses in Pharaoh's chariots at 1:9 with 1 Kings 10:28-29). Finally, there is no good reason to reject the traditional view that assigns the book to Solomon.

Date: The book was probably written by Solomon early in his reign, near the middle of the tenth century B.C.

Background - Setting: This book has been done in the allegorical view and not the literal view (see description below). I was taken back when if in the literal sense this is about the Shulamite, then why wasn't the Shulamite mentioned until 75% of the book was completed (SOS 6:13 in the KJV)? I see Solomon as a type of Christ in his wisdom and wealth, and in the largeness and peacefulness of his kingdom (in SOS 3:7). And he reigned 40 years in peace did he not? This is an interesting book as you read it, as no two people will get the exact same thing out of it. But let the Holy Spirit lead and guide you as you read this and it can be an amazing experience and fill you with peace and enjoyment. And please, don't email me and try to give me your interpretation of what a particular verse or part of a verse may mean. I could spend the rest of my life going back and forth on this book alone. This is poetry and thus will affect each person in a different way, and that is a good thing.

Definition of Views/Interpretations: Allegorical interpretation is an interpretive method (exegesis), which assumes that the Bible has various levels of meaning and tends to focus on the spiritual sense (which includes the allegorical sense), the moral (or topological, relating to, or involving biblical interpretation stressing moral metaphor sense), and the anagogical sense, (a method of symbolic interpretation of spiritual statements or events, especially scriptural exegesis that detects allusions to the afterlife), as opposed to the literal sense.

Christian Allegorical View (Primary Model): Christian commentators applied a similar allegorical method in their interpretation of the Song, viewing the bridegroom as Jesus Christ and the bride as His church. This has been the dominant Christian view for most of church history, although it has lost support in the last century or two. Exactly when this view was first embraced by Christians is not known. All one can say is that evidence of it exists as early as Hippolytus (ca. A.D. 200), though only fragments of his commentary have survived. Interpretations of the details of the Song have been quite varied, but the following examples suffice to give the general sense of how the text was treated. The one who is brought into the king's chambers is said to be those whom Christ had wedded and brought into His church. The breasts (in 4:5), are taken to be the Old and New Covenants, and the "hill of frankincense" (in 4:6), is said to speak of the eminence to which those who crucify fleshly desires are exalted.

Not surprisingly, Origen became the grand champion of the allegorical interpretation of Song of Songs. In addition to a series of homilies, he produced a ten-volume commentary on the book. Origen was influenced by the Jewish interpretation and by his elder contemporary Hippolytus, but he was also a product of several philosophical forces at work in his day, namely, asceticism and Gnostic tendencies that viewed the material world as evil. "Origen combined the Platonic and Gnostic attitudes toward sexuality to denature the Canticle and transform it into a spiritual drama free from all carnality. The reader was admonished to mortify the flesh and to take nothing predicated of the Song with reference to bodily functions, but rather to apply everything toward the apprehension of the divine senses of the inner man."

Undoubtedly this diminished view of human sexuality, so prevalent in that day, fanned the flames of the allegorical interpretation of the Song. There were few dissenting voices over the years, and even the greatest Christian leaders succumbed to this approach. As Glickman points out, "No less a theologian than Augustine fell into this error, genuinely espousing the view that the only purpose for intercourse is the bearing of children and that before the fall of Adam it was not necessary even for that."

Jerome (331-420), who produced the Latin Vulgate, praised Origen and embraced most of his views. As a result, he was instrumental in introducing the allegorical interpretation into the Western churches. Bernard of Clairvaux (1090-1153), preached eighty-six sermons on the Song of Songs, covering only the first two chapters. He was given to obsessive allegorical interpretation in an attempt to purge it of any suggestion of "carnal lust." Many others throughout church history approached the book allegorically, including John Wesley, Matthew Henry, E. W. Hengstenberg, C. F. Keil, and H. A. Ironside.

Song of Solomon Commentary: All scripture, we are sure, is given by inspiration of God, and is profitable for the support and advancement of the interests of his kingdom among men, and it is never the less so for there being found in it some things dark and hard to be understood, which those that are unlearned and unstable wrest to their own destruction. In our belief, both of the divine extraction and of the spiritual exposition of this book, we are confirmed by the ancient, constant, and concurring testimony both of the church of the Jews. To whom were committed the oracles of God, and who never made any doubt of the authority of this book. And of the Christian church, which happily succeeds them in that trust and honor.

(1). It must be confessed, on the one hand, that if he who barely reads this book be asked, as the eunuch was "Understandest thou what thou readest"? He will have more reason than he had to say, "How can I, except some man shall guide me?" The books of scripture-history and prophecy are very much like one another, but this Song of Solomon's is very much unlike the songs of his father David. Here is not the name of God in it; it is never quoted in the New Testament. We find not in it any expressions of natural religion or pious devotion, no, nor is it introduced by vision, or any of the marks of immediate revelation. It seems as hard as any part of scripture to be made a savor of life unto life. Nay, and to those who come to the reading of it with carnal minds and corrupt affections, it is in danger of being made a savor of death unto death; it is a flower out of which they extract poison. And therefore, the Jewish doctors advised their young people not to read it till they were thirty years old. Lest by the abuse of that which is most pure and sacred (horrendum dictum, "horrible to say"), the flames of lust should be kindled with fire from heaven, which is intended for the altar only.

(2). But It must be confessed, on the other hand, that with the help of the many faithful guides we have for the understanding of this book it appears to be a very bright and powerful ray of heavenly light. Admirable fitted to excite pious and devout affections in holy souls, to draw out their desires towards God. To increase their delight in him, and improve their acquaintance and communion with him.

It is an allegory, the letter of which kills those who rest in that and look no further, but the spirit of which gives life, (2 Cor. 3:6; John 6:63). It is a parable, which makes divine things more difficult to those who do not love them, but more plain and pleasant to those who do (Matt. 13:14, 16). Experienced Christians here find a counterpart of their experiences, and to them it is intelligible, while those neither understand it nor relish it who have no part nor lot in the matter. It is a song celebrating a marriage, or nuptial song, wherein, by the expressions of love between a bridegroom and his bride, are set forth and illustrated the mutual affections that pass between God and a distinguished remnant of mankind. It is a pastoral; the bride and bridegroom, for the livelier representation of humility and innocence, are brought in as a shepherd and his shepherdess. Now;

(3). This song might easily be taken in a spiritual sense by the Jewish church, for whose use it was first composed, and was so taken, as appears by the Chaldee-Paraphrase and the most ancient Jewish expositors. God betrothed the people of Israel to himself; he entered into covenant with them, and it was a marriage-covenant. He had given abundant proofs of his love to them, and required of them that they should love him with all their heart and soul. Idolatry was often spoken of as spiritual adultery, and doting upon idols, to prevent which this song was penned, representing the complacency which God took in Israel and which Israel ought to take in God. And encouraging them to continue faithful to him, though he might seem sometimes to withdraw and hide himself from them, and to wait for the further manifestation of himself in the promised Messiah.

(4). It may more easily be taken in a spiritual sense by the Christian church, because the condescension and communications of divine love appear more rich and free under the gospel than they did under the law, and the communion between heaven and earth more familiar. God sometimes spoke of himself as the husband of the Jewish church (Isa. 54:5, Hosea 2:16, 19), and rejoiced in it as his bride (Isa. 62:4-5). But more frequently is Christ represented as the bridegroom of his church (Matt. 25:1; Rom. 7:4; 2 Cor. 11:2; Eph. 5:32), and the church as the bride, the Lamb's wife, (Rev. 19:7; 21:2, 9). Pursuant to this metaphor Christ and the church in general, Christ and particular believers, are here discoursing with abundance of mutual esteem and endearment.

The best key to this book is the 45th Psalm, which we find applied to Christ in the New Testament, and therefore this ought to be so too. It requires some pains to find out what may, probably, be the meaning of the Holy Spirit in the several parts of this book. As David's songs are many of them level to the capacity of the meanest, and there are shallows in them learned, and there are depths in it in which an elephant may swim. But, when the meaning is found out, it will be of admirable use to excite pious and devout affections in us. And the same truths which are plainly laid down in other scriptures when they are extracted out of this come to the soul with a more pleasing power. When we apply ourselves to the study of this book we must not only, with Moses and Joshua, "put off our shoe from off our foot", and even forget that we have bodies, because "the place where we stand is holy ground". But we must, with John, "come up hither", must spread our wings, take a noble flight, and soar upwards, till by faith and holy love we "enter into the holiest". For "this is no other than the house of God and this is the gate of heaven".

Historical - Theological Themes: In contrast to the two distorted extremes of ascetic abstinence and lustful perversion outside of marriage, Solomon's ancient love song exalts the purity of marital affection and romance. It parallels and enhances other portions of Scripture which portray God's plan for marriage, including the beauty and sanctity of sexual intimacy between husband and wife. The Song rightfully stands alongside other classic Scripture passages which expand on this theme (e.g., Gen. 2:24; Psalm 45; Prov. 5:15-23; 1 Cor 7:1-5; 13:1-8; Eph. 5:18-33; Col. 3:18-19; and 1 Peter 3:1-7).

(Hebrews 13:4), captures the heart of this song, "Marriage is to be held in honor among all, and the marriage bed is to be undefiled; for fornicators and adulterers God will judge".


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Song of Solomon 1 Song of Solomon 5
Song of Solomon 2 Song of Solomon 6
Song of Solomon 3 Song of Solomon 7
Song of Solomon 4 Song of Solomon 8

Song of Solomon 1

Song of Solomon Chapter 1

Song of Solomon 1:1 "The song of songs, which [is] Solomon's."

Song of Solomon 1:2 "Let him kiss me with the kisses of his mouth: for thy love [is] better than wine."

Song of Solomon 1:3 "Because of the savor of thy good ointments thy name [is as] ointment poured forth, therefore do the virgins love thee."

Song of Solomon 1:4 "Draw me, we will run after thee: the king hath brought me into his chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee."

Song of Solomon 1:5 "I [am] black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon."

Song of Solomon 1:6 "Look not upon me, because I [am] black, because the sun hath looked upon me: my mother's children were angry with me; they made me the keeper of the vineyards; [but] mine own vineyard have I not kept."

Song of Solomon 1:7 "Tell me, O thou whom my soul loveth, where thou feedest, where thou makest [thy flock] to rest at noon: for why should I be as one that turneth aside by the flocks of thy companions?"

Song of Solomon 1:8 "If thou know not, O thou fairest among women, go thy way forth by the footsteps of the flock, and feed thy kids beside the shepherds' tents."

Song of Solomon 1:9 "I have compared thee, O my love, to a company of horses in Pharaoh's chariots."

Song of Solomon 1:10 "Thy cheeks are comely with rows [of jewels], thy neck with chains [of gold]."

Song of Solomon 1:11 "We will make thee borders of gold with studs of silver."

Song of Solomon 1:12 "While the king [sitteth] at his table, my spikenard sendeth forth the smell thereof."

Song of Solomon 1:13 "A bundle of myrrh [is] my well-beloved unto me; he shall lie all night betwixt my breasts."

Song of Solomon 1:14 "My beloved [is] unto me [as] a cluster of camphire in the vineyards of En-gedi."

Song of Solomon 1:15 "Behold, thou [art] fair, my love; behold, thou [art] fair; thou [hast] doves' eyes."

Song of Solomon 1:16 "Behold, thou [art] fair, my beloved, yea, pleasant: also our bed [is] green."

Song of Solomon 1:17 "The beams of our house [are] cedar, [and] our rafters of fir."

Song of Solomon 2

Song of Solomon Chapter 2

Song of Solomon 2:1 "I [am] the rose of Sharon, [and] the lily of the valleys."

Song of Solomon 2:2 "As the lily among thorns, so [is] my love among the daughters."

Song of Solomon 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."

Song of Solomon 2:4 "He brought me to the banqueting house, and his banner over me [was] love."

Song of Solomon 2:5 "Stay me with flagons, comfort me with apples: for I [am] sick of love."

Song of Solomon 2:6 "His left hand [is] under my head, and his right hand doth embrace me."

Song of Solomon 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."

Song of Solomon 2:8 "The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills."

Song of Solomon 2:9 "My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, showing himself through the lattice."

Song of Solomon 2:10 "My beloved spake, and said unto me, Rise up, my love, my fair one, and come away."

Song of Solomon 2:11 "For, lo, the winter is past, the rain is over [and] gone;"

Song of Solomon 2:12 "The flowers appear on the earth; the time of the singing [of birds] is come, and the voice of the turtle is heard in our land;"

Song of Solomon 2:13 "The fig tree putteth forth her green figs, and the vines [with] the tender grape give a [good] smell. Arise, my love, my fair one, and come away."

Song of Solomon 2:14 "O my dove, [that art] in the clefts of the rock, in the secret [places] of the stairs, let me see thy countenance, let me hear thy voice; for sweet [is] thy voice, and thy countenance [is] comely."

Song of Solomon 2:15 "Take us the foxes, the little foxes, that spoil the vines: for our vines [have] tender grapes."

Song of Solomon 2:16 "My beloved [is] mine, and I [am] his: he feedeth among the lilies."

Song of Solomon 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."

Song of Solomon 3

Song of Solomon Chapter 3

Song of Solomon 3:1 "By night on my bed I sought him whom my soul loveth: I sought him, but I found him not."

Song of Solomon 3:2 "I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not."

Song of Solomon 3:3 "The watchmen that go about the city found me: [to whom I said], Saw ye him whom my soul loveth?"

Song of Solomon 3:4 "[It was] but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me."

Song of Solomon 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."

Song of Solomon 3:6 "Who [is] this that cometh out of the wilderness like pillars of smoke, perfumed with myrrh and frankincense, with all powders of the merchant?"

Song of Solomon 3:7 "Behold his bed, which [is] Solomon's; threescore valiant men [are] about it, of the valiant of Israel."

Song of Solomon 3:8 "They all hold swords, [being] expert in war: every man [hath] his sword upon his thigh because of fear in the night."

Song of Solomon 3:9 "King Solomon made himself a chariot of the wood of Lebanon."

Song of Solomon 3:10 "He made the pillars thereof [of] silver, the bottom thereof [of] gold, the covering of it [of] purple, the midst thereof being paved [with] love, for the daughters of Jerusalem."

Song of Solomon 4

Song of Solomon Chapter 4

Song of Solomon 4:1 "Behold, thou [art] fair, my love; behold, thou [art] fair; thou [hast] doves' eyes within thy locks: thy hair [is] as a flock of goats, that appear from mount Gilead."

Song of Solomon 4:2 "Thy teeth [are] like a flock [of sheep that are even] shorn, which came up from the washing; whereof every one bear twins, and none [is] barren among them."

Song of Solomon 4:3 "Thy lips [are] like a thread of scarlet, and thy speech [is] comely: thy temples [are] like a piece of a pomegranate within thy locks."

Song of Solomon 4:4 "Thy neck [is] like the tower of David builded for an armory, whereon there hang a thousand bucklers, all shields of mighty men."

Song of Solomon 4:5 "Thy two breasts [are] like two young roes that are twins, which feed among the lilies."

Song of Solomon 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."

Song of Solomon 4:7 "Thou [art] all fair, my love; [there is] no spot in thee."

Song of Solomon 4:8 "Come with me from Lebanon, [my] spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Hermon, from the lions' dens, from the mountains of the leopards."

Song of Solomon 4:9 "Thou hast ravished my heart, my sister, [my] spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck."

Song of Solomon 4:10 "How fair is thy love, my sister, [my] spouse! how much better is thy love than wine! and the smell of thine ointments than all spices!"

Song of Solomon 4:11 "Thy lips, O [my] spouse, drop [as] the honeycomb: honey and milk [are] under thy tongue; and the smell of thy garments [is] like the smell of Lebanon."

Song of Solomon 4:12 "A garden enclosed [is] my sister, [my] spouse; a spring shut up, a fountain sealed."

Song of Solomon 4:13 "Thy plants [are] an orchard of pomegranates, with pleasant fruits; camphire, with spikenard,"

Song of Solomon 4:14 "Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:"

Song of Solomon 4:15 "A fountain of gardens, a well of living waters, and streams from Lebanon."

Song of Solomon 4:16 "Awake, O north wind; and come, thou south; blow upon my garden, [that] the spices thereof may flow out. Let my beloved come into his garden, and eat his pleasant fruits."

Song of Solomon 5

Song of Solomon Chapter 5

Song of Solomon 5:1 "I am come into my garden, my sister, [my] spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey; I have drunk my wine with my milk: eat, O friends; drink, yea, drink abundantly, O beloved."

Song of Solomon 5:2 "I sleep, but my heart waketh: [it is] the voice of my beloved that knocketh, [saying], Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, [and] my locks with the drops of the night."

Song of Solomon 5:3 "I have put off my coat; how shall I put it on? I have washed my feet; how shall I defile them?"

Song of Solomon 5:4 "My beloved put in his hand by the hole [of the door], and my bowels were moved for him."

Song of Solomon 5:5 "I rose up to open to my beloved; and my hands dropped [with] myrrh, and my fingers [with] sweet smelling myrrh, upon the handles of the lock."

Song of Solomon 5:6 "I opened to my beloved; but my beloved had withdrawn himself, [and] was gone: my soul failed when he spake: I sought him, but I could not find him; I called him, but he gave me no answer."

Song of Solomon 5:7 "The watchmen that went about the city found me, they smote me, they wounded me; the keepers of the walls took away my veil from me."

Song of Solomon 5:8 "I charge you, O daughters of Jerusalem, if ye find my beloved, that ye tell him, that I [am] sick of love."

Song of Solomon 5:9 "What [is] thy beloved more than [another] beloved, O thou fairest among women? what [is] thy beloved more than [another] beloved, that thou dost so charge us?"

Song of Solomon 5:10 "My beloved [is] white and ruddy, the chiefest among ten thousand."

Song of Solomon 5:11 "His head [is as] the most fine gold, his locks [are] bushy, [and] black as a raven."

Song of Solomon 5:12 "His eyes [are] as [the eyes] of doves by the rivers of waters, washed with milk, [and] fitly set."

Song of Solomon 5:13 "His cheeks [are] as a bed of spices, [as] sweet flowers: his lips [like] lilies, dropping sweet smelling myrrh."

Song of Solomon 5:14 "His hands [are as] gold rings set with the beryl: his belly [is as] bright ivory overlaid [with] sapphires."

Song of Solomon 5:15 "His legs [are as] pillars of marble, set upon sockets of fine gold: his countenance [is] as Lebanon, excellent as the cedars."

Song of Solomon 5:16 "His mouth [is] most sweet: yea, he [is] altogether lovely. This [is] my beloved, and this [is] my friend, O daughters of Jerusalem."

Song of Solomon 6

Song of Solomon Chapter 6

Song of Solomon 6:1 "Whither is thy beloved gone, O thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee."

Song of Solomon 6:2 "My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies."

Song of Solomon 6:3 "I [am] my beloved's, and my beloved [is] mine: he feedeth among the lilies."

Song of Solomon 6:4 "Thou [art] beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as [an army] with banners."

Song of Solomon 6:5 "Turn away thine eyes from me, for they have overcome me: thy hair [is] as a flock of goats that appear from Gilead."

Song of Solomon 6:6 "Thy teeth [are] as a flock of sheep which go up from the washing, whereof every one beareth twins, and [there is] not one barren among them."

Song of Solomon 6:7 "As a piece of a pomegranate [are] thy temples within thy locks."

Song of Solomon 6:8 "There are threescore queens, and fourscore concubines, and virgins without number."

Song of Solomon 6:9 "My dove, my undefiled is [but] one; she [is] the [only] one of her mother, she [is] the choice [one] of her that bare her. The daughters saw her, and blessed her; [yea], the queens and the concubines, and they praised her."

Song of Solomon 6:10 "Who [is] she [that] looketh forth as the morning, fair as the moon, clear as the sun, [and] terrible as [an army] with banners?"

Song of Solomon 6:11 "I went down into the garden of nuts to see the fruits of the valley, [and] to see whether the vine flourished, [and] the pomegranates budded."

Song of Solomon 6:12 "Or ever I was aware, my soul made me [like] the chariots of Amminadib."

Song of Solomon 6:13 "Return, return, O Shulamite; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies."

Song of Solomon 7

Song of Solomon Chapter 7

Song of Solomon 7:1 "How beautiful are thy feet with shoes, O prince's daughter! the joints of thy thighs [are] like jewels, the work of the hands of a cunning workman."

Song of Solomon 7:2 "Thy navel [is like] a round goblet, [which] wanteth not liquor: thy belly [is like] a heap of wheat set about with lilies."

Song of Solomon 7:3 "Thy two breasts [are] like two young roes [that are] twins."

Song of Solomon 7:4 "Thy neck [is] as a tower of ivory; thine eyes [like] the fishpools in Heshbon, by the gate of Bath-rabbim: thy nose [is] as the tower of Lebanon which looketh toward Damascus."

Song of Solomon 7:5 "Thine head upon thee [is] like Carmel, and the hair of thine head like purple; the king [is] held in the galleries."

Song of Solomon 7:6 "How fair and how pleasant art thou, O love, for delights!"

Song of Solomon 7:7 "This thy stature is like to a palm tree, and thy breasts to clusters [of grapes]."

Song of Solomon 7:8 "I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;"

Song of Solomon 7:9 "And the roof of thy mouth like the best wine for my beloved, that goeth [down] sweetly, causing the lips of those that are asleep to speak."

Song of Solomon 7:10 "I [am] my beloved's, and his desire [is] toward me."

Song of Solomon 7:11 "Come, my beloved, let us go forth into the field; let us lodge in the villages."

Song of Solomon 7:12 "Let us get up early to the vineyards; let us see if the vine flourish, [whether] the tender grape appear, [and] the pomegranates bud forth: there will I give thee my loves."

Song of Solomon 7:13 "The mandrakes give a smell, and at our gates [are] all manner of pleasant [fruits], new and old, [which] I have laid up for thee, O my beloved."

Song of Solomon 8

Song of Solomon Chapter 8

Song of Solomon 8:1 "O that thou [wert] as my brother, that sucked the breasts of my mother! [when] I should find thee without, I would kiss thee; yea, I should not be despised."

Song of Solomon 8:2 "I would lead thee, [and] bring thee into my mother's house, [who] would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate."

Song of Solomon 8:3 "His left hand [should be] under my head, and his right hand should embrace me."

Song of Solomon 8:4 "I charge you, O daughters of Jerusalem, that ye stir not up, nor awake [my] love, until he please."

Song of Solomon 8:5 "Who [is] this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth [that] bare thee."

Song of Solomon 8:6 "Set me as a seal upon thine heart, as a seal upon thine arm: for love [is] strong as death; jealousy [is] cruel as the grave: the coals thereof [are] coals of fire, [which hath a] most vehement flame."

Song of Solomon 8:7 "Many waters cannot quench love, neither can the floods drown it: if [a] man would give all the substance of his house for love, it would utterly be contemned."

Song of Solomon 8:8 "We have a little sister, and she hath no breasts: what shall we do for our sister in the day when she shall be spoken for?"

Song of Solomon 8:9 "If she [be] a wall, we will build upon her a palace of silver: and if she [be] a door, we will enclose her with boards of cedar."

Song of Solomon 8:10 "I [am] a wall, and my breasts like towers: then was I in his eyes as one that found favor."

Song of Solomon 8:11 "Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand [pieces] of silver."

Song of Solomon 8:12 "My vineyard, which [is] mine, [is] before me: thou, O Solomon, [must have] a thousand, and those that keep the fruit thereof two hundred."

Song of Solomon 8:13 "Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear [it]."

Song of Solomon 8:14 "Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices."