22010 Commentary on the Song of Songs
Love Does Not Keep Track of Wrongs
The Flavor of Love
The Song of Songs 7:1-9

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All the Bible verses quoted in this article are from the King James Version, unless otherwise noted.

The Song of Songs 7:1-9

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.

2 Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of wheat set about with lilies.

3 Thy two breasts are like two young roes that are twins.

4 Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim: thy nose is as the tower of Lebanon which looketh toward Damascus.

5 Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.

6 How fair and how pleasant art thou, O love, for delights!

7 This thy stature is like to a palm tree, and thy breasts to clusters of grapes.

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;

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.

Romantic love is closely related to sexuality and the propagation of the human race. Romantic love leads to the union of a man and a woman as husband and wife, making their physical bodies one. Romantic love is a wonderful gift from God, uniquely given to humanity. Angels have love but not sexuality, as they are not endowed with the function of reproduction or passing on lineage. Each angel is uniquely created by God. Other creatures have reproductive functions but do not have marital love. Among all creation, only humans are granted the privilege of enjoying sexuality within marital love by God. This gift illustrates the tremendous blessing of being united with God on the day of the Wedding Feast of the Lamb—a blessing not enjoyed by every saint, but only by those who are in the Church of Christ.

We are always satisfied in Christ, but do we remain in the love, holiness, and righteousness that God has granted us, so that Christ may also find satisfaction in us?

In this lesson, we will explore not only how Solomon was pleased with the qualities of Shulamite, calling her “the perfect one,” but also how he enjoyed sexual intimacy in their marital relationship. We can understand the Song of Songs 7:1-9 as a passage describing the relationship between Solomon and Shulamite after he overlooked her temporary weaknesses and they returned from the vineyard to the palace. Through this, we also learn the truth that Christ always overlooks our weaknesses and offenses and desires to find satisfaction in our relationship with Him.

Below is the passage breakdown according to the context of the Song of Songs 7:1-9.

I. The Engagement Stage (1:2-3:5)

A. Love for Each Other (1:2-2:7)

1. Shulamite’s Love for Solomon (1:2-8)

2. The Language of Love (1:9-2:7)

B. The Maturity of Love (2:8-3:5)

1. The Springtime of Love (2:8-17)

2. The Anxiety in Love (3:1-5)

II. The Wedding (3:6-5:1)

A. The Procession of Fetching the Bride (3:6-11)

B. The Wedding Night (4:1-5:1)

III. Marital Life (5:2-8:14)

A. Small Faults in Love (5:2-6:3)

1. A Moment of Indecision (5:2-5:8)

2. Missing the Beloved (5:9-6:3)

B. Love Does Not Keep Record of Wrongs (6:4-7:9)

1. Solomon Recognizes the Worth of Shulamite (6:4-13)

2. The Flavor of Love (7:1-9)

(1) Solomon: 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. Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of wheat set about with lilies. Thy two breasts are like two young roes that are twins. Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim: thy nose is as the tower of Lebanon which looketh toward Damascus. Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.

(2) Solomon: How fair and how pleasant art thou, O love, for delights! This thy stature is like to a palm tree, and thy breasts to clusters of grapes. 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;

(3) Solomon: 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.

Next, let us together explore the meaning of each verse:

(1) Solomon: 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. Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of wheat set about with lilies. Thy two breasts are like two young roes that are twins. Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim: thy nose is as the tower of Lebanon which looketh toward Damascus. Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries.

Perhaps, after the queens and concubines pleaded with Shulamite to return to the palace, Solomon escorted her onto his chariot, along with the nobles, leaving the vineyard to return to the palace. It is likely that upon arriving at the palace, a feast was prepared that evening, and that night was a time of intimacy between Solomon and Shulamite.

Perhaps, after the queens and concubines pleaded with Shulamite to return to the palace, Solomon escorted her onto his chariot, along with the nobles, leaving the vineyard to return to the palace. It is likely that upon arriving at the palace, a feast was prepared that evening, and that night was a time of intimacy between Solomon and Shulamite.

In The Song of Songs 4:1-5, Solomon described Shulamite’s beauty from head to chest. Now, Solomon describes Shulamite’s beauty from feet to head.

In the Hebrew, the noun “נדיב” (H5081) means “noble one”. Solomon refers to Shulamite as “the daughter of nobility.” This suggests that Shulamite may have come from a family of an elder in Israel, a court official, a military general, or a royal family. Although Shulamite lived in the countryside of Jerusalem as a village girl, helping her brothers with the care of the king’s vineyards, she belonged to a noble lineage in Israel.

The term “shoes” does not refer to the kind of footwear that fully covers the foot as we commonly see today, but rather to a type of footwear with a strap around the heel, also known as “sandals.” The leather straps of the sandals highlight the beauty of Shulamite’s feet.

The term “thighs” refers to the slender curves of the thighs. Solomon observed that Shulamite’s thighs were slim and beautiful, as if crafted by a skilled artisan specializing in decorative carvings, such as columns, table legs, or lampstands.

Shulamite’s navel is round and deep, making Solomon imagine it as a cup always filled with wine. Its allure is like a mixed wine that leaves Solomon intoxicated each time he sees it, as if the wine were flowing endlessly from it. The term for mixed wine “מזג” (H4197) in the Hebrew original refers to wine mixed with snow, water, or spices.

Shulamite’s belly is compared to a heap of wheat, which is a comparison related to the color of the main ingredient used in making bread. Ripe wheat is a bright, white-yellow color, used in the Middle East to describe healthy, beautiful skin.

“Set about with lilies,” During the harvest festival, the Israelites had a custom of arranging lilies from the fields around the heap of wheat for decoration. The red color of the lilies highlights the bright, white-yellow color of the wheat. It is very likely that Shulamite was lying on the bed with a red lily-patterned bedspread, accentuating her skin color.

Illustration: A Sheaf of Wheat

On the wedding night, Solomon describes the beauty of Shulamite as a paradise with fragrant plants and precious fruits (4:12-15). Now, Solomon depicts Shulamite’s beauty as a feast with bread made from wheat and mixed wine. Shulamite’s body is like food and drink, satisfying Solomon’s sexual desire.

“Thy two breasts are like two young roes that are twins.” Solomon compares Shulamite’s full, vibrant breasts to a pair of healthy, plump twin fawns.

“Thy neck is as a tower of ivory.” Shulamite’s slender, tall neck once reminded Solomon of the tower used for storing weapons built by King David. Now, Solomon compares that beauty to an ivory tower. An ivory tower is a structure made from ivory, which could be an ivory tusk carved into the shape of a tower, used as a symbol for the living and working environment of the highborn and privileged, especially the intellectual elite, living apart from the common people. The implication of Solomon’s comparison is that Shulamite’s neck possesses a refined and noble beauty, distinct from common beauty.

“Thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim.” Heshbon was a city located to the east of the Jordan River, in the kingdom of Jordan. The city of Heshbon faced Jerusalem on the western side of the Jordan River. Heshbon was originally the capital of the Amorites, which the Israelites captured during their journey into the Promised Land (Numbers 21:25) and was later allotted by Moses to the tribe of Reuben (Joshua 13:15-17). In Solomon’s time, Heshbon had large water reservoirs that held water from the springs flowing from Mount Nebo. Mount Nebo is the mountain Moses climbed to view the Promised Land (Deuteronomy 34:1). Today, Heshbon lies in ruins, serving as a historical site. Archaeologists have uncovered the remains of a large reservoir in Heshbon. Bath-rabbim was the name of one of Heshbon’s city gates. However, little is known about this gate, as the Bible does not provide further details, and archaeologists have not yet excavated it. Solomon likened Shulamite’s eyes to the pools in Heshbon to convey the clarity, peace, and serenity that radiated from her inner being.

“Thy nose is as the tower of Lebanon which looketh toward Damascus.” The tower in Lebanon was a watchtower on Mount Lebanon, facing Damascus to monitor potential attacks from the Syrian army into Lebanon’s territory at that time. It is possible that when Solomon signed a peace treaty with King Hiram of the kingdom of Tyre, he had the opportunity to visit the cedar forest on Mount Lebanon and saw the watchtowers that King Hiram had built there (1 Kings 5:12). As a result, Solomon gained a profound understanding of the cedar tree (1 Kings 4:33). Solomon compared Shulamite’s high, prominent nose to a watchtower on the mountain.

“Thine head upon thee is like Carmel.” The name Carmel means “vineyard of God.” Mount Carmel is located in the north, stretching from the Mediterranean coast to the southeast of Israel’s territory. The modern-day city of Haifa, the third-largest in Israel, lies on the northern slopes of Mount Carmel. The mountain’s highest peak reaches 525.4 meters, with a length of about 39 km and a width ranging from 6.5 to 8 km. Majestic and fertile, Mount Carmel is often seen as a symbol of royalty (Isaiah 35:2; Jeremiah 46:18). Solomon compares Shulamite’s head to the regal beauty of Mount Carmel, which graces the northernmost region of Israel’s landscape.

Illustration: Mount Carmel Range

“And the hair of thine head like purple.” Solomon once compared the hair of Shulamite to the black fur of goats on Mount Gilead (4:1; 6:5). Here, however, he likens her locks to the color purple. It’s possible that Shulamite used a purple dye, a color reserved for royalty in the Middle East (Judges 8:26). Alternatively, Shulamite might not have dyed her hair purple, but Solomon could be using the metaphor to convey the nobility and regal nature of her hair, befitting her status as queen.

“The king is held in the galleries.” The term “king” in Hebrew of this verse lacks a definite article, suggesting it could refer to any king. Solomon’s intention may be that Shulamite’s beautiful, noble locks are capable of capturing the affections of a king. Her eyes, neck (4:9), and hair have captivated the heart of Solomon, the wisest king of all time.

Verse (1) can be paraphrased as follows: Solomon praises Shulamite, “Oh, beautiful young lady of noble lineage! You are incredibly graceful! The sandals enhance the beauty of your feet. Your thighs are slender and lovely, as if sculpted by a skilled artisan who crafts decorative objects. Your navel is round and deep, like a wine cup, making me feel intoxicated as if a mixed wine is pouring out from it. Your abdomen is bright and stands out on the brocade bedding, like the bright golden-white color of a heap of wheat surrounded by the deep red lilies in a festive celebration. Your breasts are full of life, like two twin fawns. Your neck is elegantly noble, like an ivory tower. Your eyes are like the pools of Heshbon by the gate of Bath Rabbim, radiating the clarity, peace, and tranquility from the depths of your soul. Your nose is high and straight, like a watchtower on Mount Lebanon looking toward Damascus. Your head is regally beautiful, enhancing the beauty of your entire body, just as Mount Carmel adorns the land of Israel. Your locks are noble and majestic, capturing the heart of a king.”

Spiritual Lesson: The Church is of noble lineage in its position because each member of the Church is a son or daughter of the Almighty God (2 Corinthians 6:18), born of God (1 John 3:9; 4:7; 5:1, 4, 18). The Church is of noble lineage in its ministry because each member of the Church is a king and priest unto God (Revelation 1:6). The Church is of noble lineage in its essence because within each member resides the flesh and blood of Christ, the King of Kings and Lord of Lords, becoming one flesh with Him (John 6:54-56). Therefore, let each of us live in a manner worthy of the noble value that Christ has bestowed upon us through His atoning death. Let us live in such a way that the Church remains the beautiful and faithful bride of Christ until the day Christ returns to bring us into heaven, where the Wedding Ceremony of the Lamb will be held, and we will be united with Him in a mysterious and eternal way.

(2) Solomon: How fair and how pleasant art thou, O love, for delights! This thy stature is like to a palm tree, and thy breasts to clusters of grapes. 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;

Solomon calls Shulamite “love.” Love is an abstract concept, but for Solomon, love took on flesh. Love is Shulamite, and Shulamite is love.

Among all the physical and emotional satisfactions that Solomon experienced, Shulamite was the greatest satisfaction for him. She was the most beautiful and lovable of everything Solomon had ever encountered, and he delighted in her.

“Thy stature is like to a palm tree” Solomon describes Shulamite’s tall and slender figure.

“Thy breasts breasts to clusters of grapes.” The gentle curves of Shulamite’s breasts are proportionate to her figure and stand out beautifully, drawing Solomon’s attraction.

“I will go up to the palm tree, I will take hold of the boughs thereof.” Solomon implies that he will embrace Shulamite’s body and caress her breasts.

“Thy breasts shall be as clusters of the vine.” Solomon savors the fragrance and tenderness of Shulamite’s breasts, likening their softness, fragrance, and sweetness to that of clusters of grapes on his lips.

“The the smell of thy nose like apples.” As Solomon begins to kiss Shulamite’s face, moving towards her lips, he catches the sweet scent of her breath, reminiscent of ripe apples.

Verse (2) can be paraphrased as follows: O my beloved! You are the very embodiment of love! Among all that is beautiful and delightful, you are the most beautiful and endearing. Your figure is tall and graceful like a palm tree. Your breasts are charming like its clusters of fruit. I will embrace you, caress your breasts, and let my lips savor their flavor. Your breasts are soft and sweet like clusters of grapes. The breath from your nose has the fragrance of ripe apples.

Spiritual Lesson: God is love (1 John 4:8, 16). The Church, being the collective of God’s sons and daughters, reflects God’s love in the world. The Church embodies the love of God in the world, just as Christ is the embodiment of God’s love in the world. The world, which lacks the love of God, will recognize His love through the Church.

Love is a two-way relationship. God is love and He loves us. We should also respond to God’s love by loving Him above all things, so that He may be pleased with us.

(3) Solomon: 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.

After praising the beauty of Shulamite, Solomon began his romantic advances with passionate and intoxicating kisses. He embraced her body, caressed her breasts, kissed her breasts, kissed her lips, and tasted and savored the flavors from her mouth.

We have learned that the term “palate” encompasses all the parts inside the mouth: teeth, gums, tongue, the inside of the lips, the inside of the cheeks, the palate, and saliva, these are the parts that help us perceive and enjoy when we eat, drink, taste, and kiss. Therefore, from Solomon’s description, we can understand that he kissed Shulamite and his lips and tongue tasted the sweetness from inside her mouth. Solomon compared the flavor of Shulamite’s palate to a sweet, delightful wine, making him feel intoxicated as if tasting a fine wine.

That fine wine is so wonderful that when gently poured into the mouths of those who are asleep, they will savor it with pleasure.

Verse (3) can be paraphrased as follows: O my beloved! Your palate is so sweet and delightful that it intoxicates me, like tasting a fine wine. A wine so wonderful that when gently poured into the mouths of those who are asleep, they will savor it with pleasure.

Spiritual Lesson: The delightful experience of human love in the marital relationship makes us feel wonderfully fulfilled in the physical realm, just as the sweet flavor of love between God and us in a close relationship will make us even more profoundly fulfilled in the spiritual realm.

With this, we conclude our exploration of the meaning of The Song of Songs 7:1-9. We would like to summarize our interpretation of The Song of Songs 7:1-9 as follows:

O beautiful maiden of noble lineage! You are exquisitely lovely! Your sandals enhance the beauty of your feet. Your thighs are slender and beautiful, as if crafted by a skilled artisan who carves decorative objects. Your navel is round and deep, like a cup used for drinking wine, making me intoxicated as if I were drinking overflowing wine from it. Your abdomen is radiant, standing out on the tapestry, like the bright, golden-white color of a sheaf of wheat, highlighted by the red of lilies arranged around it during a festival. Your breasts are full of life, like two fawns, twins. Your neck is elegantly noble, like a tower of ivory. Your eyes are like the pools of Heshbon, beside the gate of Bath-rabbim, radiating purity, peace, and serenity from the depths of your soul. Your nose is high and straight, like a watchtower on Mount Lebanon overlooking Damascus. Your head is royally beautiful, enhancing the beauty of your entire body, like Mount Carmel beautifies the land of Israel. Your tresses are noble and elegant, capturing the heart of a king.

O my dearest beloved! You are the embodiment of love! Among all the beautiful and charming things that satisfy me, you are the most beautiful and the most charming. Your stature is tall and graceful like a date palm. Your breasts are lovely like clusters of its fruit. I will embrace you, caress your breasts, and let my mouth savor their taste. Your breasts are soft and sweet like clusters of grapes. The breath from your nose is like the fragrance of ripe apples.

O my dearest beloved! The sweetness of your palate makes me intoxicated, as if I were tasting a fine wine. A wine so superb that, when gently poured into the mouths of those who are asleep, they would smack their lips in delight.

And here is the poem:

The Flavor of Love

O beautiful maiden, fair and true,
Your noble lineage shines through.
Your sandaled feet, a sight so rare,
Your thighs, by skilled hands, declared with care.

Your navel, a cup of wine so sweet,
Intoxicating all who chance to meet.
Your abdomen, a sheaf of golden wheat,
Lilies encircling it, a festival treat.

Your breasts, like twin fawns in their prime,
Your neck, a tower of ivory, sublime.
Your eyes, like pools at Heshbon’s gate,
Radiate peace, a serene fate.

Your nose, a watchtower on Lebanon’s height,
Your head, a royal beauty, a wondrous sight.
Your tresses, noble and elegant, captivate a king,
O my dearest beloved, the love you bring.

Among all the beauties that satisfy,
You are the most charming, none can deny.
Your stature, a date palm, tall and graceful to see,
Your breasts, like clusters of fruit, a delight to me.

I’ll embrace you, caress you with care,
Savoring your sweetness, beyond compare.
Your breath, like ripe apples, pure and light,
The taste of your mouth, a wine to delight.

May God’s grace help us always reflect His glory, continually please *God, and be a joy to Christ.

Timothy Christian Huynh
Priscilla Christian Huynh
11/03/2018

Note:

About Using “*God” and “holy spirit”

Wherever the Hebrew, Aramaic, and Greek texts of the Bible uses a definite article with a noun to denote GOD, we translate it into English as *God or “the God” to refer to God the Father. We understand that “God,” without a definite article, was used as a collective noun for all and any of the three Persons of the Godhead. And “God,” with a definite article, was used to refer to God the Father.

In the Greek manuscripts of the New Testament, the term “holy spirit” (πνευματι αγιω) without the definite article “the” (το) is used to denote the power of God, which is given by God the Holy Spirit. “The Holy Spirit” (το πνευματι το αγιω) is God, and “holy spirit” (πνευματι αγιω) is the power that comes from God.