Bible Song Of Solomon They Were NOT Married

Song of Solomon,  they were NOT married.

Yes in the SOS Young man says “my bride” , but this does not mean they are married.

Four times he call her "my sister", does that mean she is his sister, but she could be?
It is Much easier to prove they are NOT married,  then to prove they are not brother and sister with different mothers.  Children would live in their mothers home if the father had many wives.(if they had separate homes.)

Also, Check out:

SOS 8:1  Young Woman: "Oh, if only you were my brother, who nursed at my mother's breast. Then I could kiss you no matter who was watching, and no one would criticize me. Song of Solomon 8:1

Young Woman:
  "Oh, if only you were my brother, she wishes he was her brother from her personal mother, But he may be her brother from a different mother, same father. Remember King David had over 25 wives (not sure the total number) What if they were brother and sister with different mothers, same father. 

Abraham married his sister from a different mother, same father.

1).    Also the "Young Man" call her " my bride"  but she, the young women, SOS 5:16 calls him "my lover" she does NOT call him, her husband. Only one sided.

2).    Also 
Young Women of Jerusalem: in SOS 5:1 and SOS 5:9 call them  lover and beloved, They do NOT call them husband and wife.

3).   In SOS 8:10 At the end of SOS, she calls him "my lover", NOT my husband.

4). In SOS 8:10  She is still a virgin at the end of SOS, meaning they are NOT married.

 Many times a man who wants a girl to marry him or maybe they are engaged,  may call her “my bride” to get a reaction from her or to get her think of becoming his bride or hoping she becomes his bride. This does not mean they are married. Maybe he is hoping  to be married to her. (Read SOS below.)

In fact they are NOT married. In SOS 8:10 she is still a virgin, meaning she is NOT married.

Jewish Married women are NOT virgins, they have sex in the middle of their wedding day to prove they were a virgin on the wedding day. The broken hymen cause blood on the bed sheets and they are given to the parents in proof their daughter was a virgin and was sold at a virgin price correctly.

She is still a virgin at the end of SOS. They were not married. It is a married man Solomon enjoying nude dates with oral sex and more in likely anal sex but no vagina sex because, in Bible days, Jewish girls do not want to break their hymen. To do this they were quick to have oral sex and anal sex but no vagina sex. This way a male may be willing to paid a lot of money for her to marry her but she still is a virgin.

Song of Solomon 8:10 NLT "I am chaste, and I am now full breasted. And my lover is content with me.

Song of Solomon 8:10 MSG Dear brothers, I'm a walled-in virgin still, but my breasts are full - And when my lover sees me, he knows he'll soon be satisfied.

Read the rest of  SOS below

God is not mute on sex and not mute on polygamy.

God is pro-sexual freedom and pro-polygamy and pro-nudist. First fornication does NOT = “pre-marital sex” wrong definition. It mean they were misusing their God given sexual freedom to join in the worship of a pagan fertility god. This was a misuse of their God given sexual freedom that God gave to all creation at creation. Compare 1 Cor 10:8 use the word fornication and it is defined in Nu 25: 1-9. As joining in the pagan worship of a fertility god sex orgy in worship to the pagan fertility god.

God is very pro-polygamy. 
This was and is a big part of the sexual freedom he gave to all creation at creation. Compare 2 Sam 12:8 and SOS 6:8 Both King David and King Solomon knew they both could have “unlimited virgins” available to them. This is true for all creation all times. The only acceptation to this was Gen 3:16 punishment to Eve. Eve was punished and a new chain of command for only Eve to have Adam authority over Eve. All creation was given sexual freedom at creation by God himself. Men still have this sexual freedom as well as all creation.

2 Samuel 12:8

8 I gave you his house and his wives and the kingdoms of Israel and Judah. And if that had not been enough, I would have given you much, much more. (unlimited amount of virgins available to him freedom given by God to all creation at creation.) God is very pro-polygamy.

Song of Solomon 6:8

8 There may be sixty wives, all queens, and eighty concubines and unnumbered virgins available to me. (unlimited amount of virgins available to him freedom given by God to all creation at creation.) God is very pro-polygamy.

Nu 31  God command to give 32,000 virgins to the Hebrews as concubines, (they can be sexual servant if they want them to be.)

Nu 31:16 "These are the very ones who followed Balaam's advice and caused the people of Israel to rebel against the LORD at Mount Peor. They are the ones who caused the plague to strike the LORD's people. 17 Now kill all the boys and all the women who have slept with a man. 18 Only the young girls who are virgins may live; you may keep them for yourselves.

Nu 31:35 and 32,000 young girls

Nu 31:47 All this was done just as the LORD had commanded Moses.

This clearly shows  God promoting polygamy and sexual freedom he gave to all creation at creation.

Song of Solomon 4 (Bible in Basic English)

Young Man speaks

SOS 4:1 See, you are fair, my love, you are fair; you have the eyes of a dove; your hair is as a flock of goats, which take their rest on the side of Gilead.

2 Your teeth are like a flock of sheep whose wool is newly cut, which come up from the washing; every one has two lambs, and there is not one without young.

 3 Your red lips are like a bright thread, and your mouth is fair of form; the sides of your head are like pomegranate fruit under your veil.

4 Your neck is like the tower of David made for a store-house of arms, in which a thousand breastplates are hanging, breastplates for fighting-men.

5 Your two breasts are like two young roes of the same birth, which take their food among the lilies.

6 Till the evening comes, and the sky slowly becomes dark, I will go to the mountain of myrrh, and to the hill of frankincense.

7 You are all fair, my love; there is no mark on you.

8 Come with me from Lebanon, my bride, with me from Lebanon; see from the top of Amana, from the top of Senir and Hermon, from the places of the lions, from the mountains of the leopards.

9 You have taken away my heart, my sister, my bride; you have taken away my heart, with one look you have taken it, with one chain of your neck!

10 How fair is your love, my sister! How much better is your love than wine, and the smell of your oils than any perfume!

11 Your lips are dropping honey; honey and milk are under your tongue; and the smell of your clothing is like the smell of Lebanon.

4:12 A garden walled-in is my sister, my bride; a garden shut up, a spring of water stopped.

(Is the "wall" her hymen???)

Song of Solomon 4:12 MSG The Message Dear lover and friend, you're a secret garden, a private and pure fountain.

Song of Solomon 4:12 KJV King James Version A garden inclosed is my sister, my spouse; a spring shut up , a fountain sealed .
Song of Solomon 4:12 NLT New Living Translation "You are like a private garden, my treasure, my bride! You are like a spring that no one else can drink from, a fountain of my own.
Song of Solomon 4:12 NIRV New International Reader's Version My bride, you are like a garden that is locked up. My sister, you are like a spring of water that has a fence around it. You are like a fountain that is sealed up.
Song of Solomon 4:12 GNT Good News Translation My sweetheart, my bride, is a secret garden, a walled garden, a private spring;

compare to Song of Solomon 8:10 BBE Bible in Basic English I am a wall, and my breasts are like towers; then was I in his eyes as one to whom good chance had come.

 compare this to
Song of Solomon 8:10 NLT New Living Translation "I am chaste, and I am now full breasted. And my lover is content with me.

Song of Solomon 8:10 MSG The Message Dear brothers, I'm a walled-in virgin still, but my breasts are full - And when my lover sees me, he knows he'll soon be satisfied.

13 The produce of the garden is pomegranates; with all the best fruits, henna and spikenard,

14 Spikenard and safron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices.

15 You are a fountain of gardens, a spring of living waters, and flowing waters from Lebanon.

Young Women Speaks

16 Be awake, O north wind; and come, O south, blowing on my garden, so that its spices may come out. Let my loved one come  (or is it "cum" )  into his garden, and take of his good fruits.

Young Man speaks

SOS 5:1 I have come into my garden, my sister, my bride; to take my myrrh with my spice; my wax with my honey; my wine with my milk.

 Young Women of Jerusalem:

Take meat, O friends; take wine, yes, be overcome with love.

Young Woman:
5:2 I am sleeping, but my heart is awake; it is the sound of my loved one at the door, saying, "Be open to me, my sister, my love, my dove, my very beautiful one; my head is wet with dew, and my hair with the drops of the night.    (which "head", which "hair")

3 I have put off my coat; how may I put it on? My feet are washed; how may I make them unclean?

4 My loved one put his hand on the door, and my heart was moved for him.

5 I got up to let my loved one in; and my hands were dropping with myrrh, and my fingers with liquid myrrh, on the lock of the door.

6 I made the door open to my loved one; but my loved one had taken himself away, and was gone, my soul was feeble when his back was turned on me; I went after him, but I did not come near him; I said his name, but he gave me no answer.

7 The keepers who go about the town overtook me; they gave me blows and wounds; the keepers of the walls took away my veil from me.

8 I say to you, O daughters of Jerusalem, if you see my loved one, what will you say to him? That I am overcome with love.

Young Women of Jerusalem:

9 What is your loved one more than another, O fairest among women? What is your loved one more than another, that you say this to us?

10 My loved one is white and red, the chief among ten thousand.

11 His head is as the most delicate gold; his hair is thick, and black as a raven.

12 His eyes are as the eyes of doves by the water streams, washed with milk, and rightly placed.

13 His face is as beds of spices, giving out perfumes of every sort; his lips like lilies, dropping liquid myrrh.

14 His hands are as rings of gold ornamented with beryl-stones; his body is as a smooth plate of ivory covered with sapphires.

15 His legs are as pillars of stone on a base of delicate gold; his looks are as Lebanon, beautiful as the cedar-tree.

Young Women Speaks

5:16 His mouth is most sweet; yes, he is all beautiful. This is my loved one, and this is my friend, O daughters of Jerusalem.

SOS4: 1 Young Man:

"How beautiful you are, my beloved, how beautiful! Your eyes behind your veil are like doves. Your hair falls in waves, like a flock of goats frisking down the slopes of Gilead.

4:2 Your teeth are as white as sheep, newly shorn and washed. They are perfectly matched; not one is missing.

3 Your lips are like a ribbon of scarlet. Oh, how beautiful your mouth! Your cheeks behind your veil are like pomegranate halves -- lovely and delicious.

4 Your neck is as stately as the tower of David, jeweled with the shields of a thousand heroes.

5 Your breasts are like twin fawns of a gazelle, feeding among the lilies.

SOS4:6 Before the dawn comes and the shadows flee away, I will go to the mountain of myrrh and to the hill of frankincense.

7 You are so beautiful, my beloved, so perfect in every part.

8 "Come with me from Lebanon, my bride. Come down from the top of Mount Amana, from Mount Senir and Mount Hermon, where lions have their dens and panthers prowl.

9 You have ravished my heart, my treasure, my bride. I am overcome by one glance of your eyes, by a single bead of your necklace.

10 How sweet is your love, my treasure, my bride! How much better it is than wine! Your perfume is more fragrant than the richest of spices. 11 Your lips, my bride, are as sweet as honey. Yes, honey and cream are under your tongue. The scent of your clothing is like that of the mountains and the cedars of Lebanon.

12 "You are like a private garden, my treasure, my bride! You are like a spring that no one else can drink from, a fountain of my own.

13 You are like a lovely orchard bearing precious fruit, with the rarest of perfumes:

14 nard and saffron, calamus and cinnamon, myrrh and aloes, perfume from every incense tree, and every other lovely spice.

15 You are a garden fountain, a well of living water, as refreshing as the streams from the Lebanon mountains."

Young Woman:

4:16 "Awake, north wind! Come, south wind! Blow on my garden and waft its lovely perfume to my lover. Let him come into his garden and eat its choicest fruits."

1 Young Man:

SOS 5:1 "I am here in my garden, my treasure, my bride! I gather my myrrh with my spices and eat my honeycomb with my honey. I drink my wine with my milk."

 Young Women of Jerusalem:

"Oh, lover and beloved, eat and drink! Yes, drink deeply of this love!"

Young Woman:

SOS 5:2 "One night as I was sleeping, my heart awakened in a dream. I heard the voice of my lover. He was knocking at my bedroom door. 'Open to me, my darling, my treasure, my lovely dove,' he said, 'for I have been out in the night. My head is soaked with dew, my hair with the wetness of the night.'

3 "But I said, 'I have taken off my robe. Should I get dressed again? I have washed my feet. Should I get them soiled?'

4 "My lover tried to unlatch the door, and my heart thrilled within me.

5 I jumped up to open it. My hands dripped with perfume, my fingers with lovely myrrh, as I pulled back the bolt.

6 I opened to my lover, but he was gone. I yearned for even his voice! I searched for him, but I couldn't find him anywhere. I called to him, but there was no reply.

7 The watchmen found me as they were making their rounds; they struck and wounded me. The watchman on the wall tore off my veil.

8 "Make this promise to me, O women of Jerusalem! If you find my beloved one, tell him that I am sick with love."

Young Women of Jerusalem:

SOS 5:9 "O woman of rare beauty, what is it about your loved one that brings you to tell us this?"

Young Woman:

10 "My lover is dark and dazzling, better than ten thousand others!

11 His head is the finest gold, and his hair is wavy and black.

12 His eyes are like doves beside brooks of water; they are set like jewels.

13 His cheeks are like sweetly scented beds of spices. His lips are like perfumed lilies. His breath is like myrrh.

14 His arms are like round bars of gold, set with chrysolite. His body is like bright ivory, aglow with sapphires.

15 His legs are like pillars of marble set in sockets of the finest gold, strong as the cedars of Lebanon. None can rival him.

5:16 His mouth is altogether sweet; he is lovely in every way.    ((i.e. oral sex???  See below in Divine Sex Book pg 82). )

Such, O women of Jerusalem, is my lover, my friend."

Song of Solomon 6; Song of Solomon 7; Song of Solomon 8 (New Living Translation)

Also, Check out:

sos6:1 Young Women of Jerusalem: "O rarest of beautiful women, where has your lover gone? We will help you find him."

Young Woman:

2 "He has gone down to his garden, to his spice beds, to graze and to gather the lilies.
3 I am my lover's, and my lover is mine. He grazes among the lilies!"

Young Man:
4 "O my beloved, you are as beautiful as the lovely town of Tirzah. Yes, as beautiful as Jerusalem! You are as majestic as an army with banners!
5 Look away, for your eyes overcome me! Your hair falls in waves, like a flock of goats frisking down the slopes of Gilead.
6 Your teeth are as white as newly washed sheep. They are perfectly matched; not one is missing.
7 Your cheeks behind your veil are like pomegranate halves -- lovely and delicious.

8 There may be sixty wives, all queens, and eighty concubines and unnumbered virgins available to me.

9 But I would still choose my dove, my perfect one, the only beloved daughter of her mother! The young women are delighted when they see her; even queens and concubines sing her praises!
10 'Who is this,' they ask, 'arising like the dawn, as fair as the moon, as bright as the sun, as majestic as an army with banners?'
11 "I went down into the grove of nut trees and out to the valley to see the new growth brought on by spring. I wanted to see whether the grapevines were budding yet, or whether the pomegranates were blossoming.
12 Before I realized it, I found myself in my princely bed with my beloved one. "

Young Women of Jerusalem:

13 "Return, return to us, O maid of Shulam. Come back, come back, that we may see you once again."

Young Man:
"Why do you gaze so intently at this young woman of Shulam, as she moves so gracefully between two lines of dancers? "

1 Young Man: "How beautiful are your sandaled feet, O queenly maiden. Your rounded thighs are like jewels, the work of a skilled craftsman.
2 Your navel is as delicious as a goblet filled with wine. Your belly is lovely, like a heap of wheat set about with lilies.
3 Your breasts are like twin fawns of a gazelle.
4 Your neck is as stately as an ivory tower. Your eyes are like the sparkling pools in Heshbon by the gate of Bath-rabbim. Your nose is as fine as the tower of Lebanon overlooking Damascus.
5 Your head is as majestic as Mount Carmel, and the sheen of your hair radiates royalty. A king is held captive in your queenly tresses.
6 "Oh, how delightful you are, my beloved; how pleasant for utter delight!
7 You are tall and slim like a palm tree, and your breasts are like its clusters of dates.
8 I said, 'I will climb up into the palm tree and take hold of its branches.' Now may your breasts be like grape clusters, and the scent of your breath like apples.

9 May your kisses be as exciting as the best wine, smooth and sweet, flowing gently over lips and teeth. "

Young Woman:

10 "I am my lover's, the one he desires.
11 Come, my love, let us go out into the fields and spend the night among the wildflowers.

7:12 Let us get up early and go out to the vineyards. Let us see whether the vines have budded, whether the blossoms have opened, and whether the pomegranates are in flower.

And there I will give you my love.

7:13 There the mandrakes give forth their fragrance, and the rarest fruits are at our doors, the new as well as old, for I have stored them up for you, my lover."

8:1 Young Woman: 

"Oh, if only you were my brother,        who nursed at my mother's breast.          Then I could kiss you no matter who was watching, and no one would criticize me.

2 I would bring you to my childhood home, and there you would teach me. I would give you spiced wine to drink, my sweet pomegranate wine.

3 Your left hand would be under my head and your right hand would embrace me.

4 "I want you to promise, O women of Jerusalem, not to awaken love until the time is right. "

Young Women of Jerusalem:

5 "Who is this coming up from the desert, leaning on her lover?"

Young Woman:

"I aroused you under the apple tree, where your mother gave you birth, where in great pain she delivered you.

6 Place me like a seal over your heart, or like a seal on your arm. For love is as strong as death, and its jealousy is as enduring as the grave. Love flashes like fire, the brightest kind of flame.

7 Many waters cannot quench love; neither can rivers drown it. If a man tried to buy love with everything he owned, his offer would be utterly despised."

The Young Woman's Brothers:

8 "We have a little sister too young for breasts. What will we do if someone asks to marry her? 9 If she is chaste, we will strengthen and encourage her. But if she is promiscuous, we will shut her off from men. "

Young Woman:

10 "I am chaste, and I am now full breasted. And my lover is content with me.

11 "Solomon has a vineyard at Baal-hamon, which he rents to some farmers there. Each of them pays one thousand pieces of silver for its use.

12 But as for my own vineyard, O Solomon, you can take my thousand pieces of silver. And I will give two hundred pieces of silver to those who care for its vines."

Young Man:

13 "O my beloved, lingering in the gardens, how wonderful that your companions can listen to your voice. Let me hear it, too!"

Young Woman:

14 "Come quickly, my love! Move like a swift gazelle or a young deer on the mountains of spices."

SONG OF SOLOMON From Book Divine Sex

page  81



Nowhere in the Bible do we find a clearer illustration of God’s

attitude toward sex and the human body, than in the Song of


Few people understand the graphically erotic nature of

this love poem. Its explicit yet unashamed eroticism has been the

cause of problems for commentators even before NT times.

Spiros Zodhiates says this about the book, “Because of its explicitly erotic

character, ancient Jews and Christians alike rejected its literal

interpretation and allegorized it…

The early Christian inability to

deal with this book at the literal level was influenced more by the

Greek philosophy of the time than by the Bible itself…The erotic

nature of the book was probably a source of embarrassment, but

these legal God-ordained gaieties should not be shunned, only properly

understood…” (Hebrew Greek Key Study Bible, introduction to Song of

Solomon emph. mine, D.C.).

 Other commentators are likewise

straightforward in labeling this book as erotic poetry.

The issue of whether the book is to be interpreted literally or

allegorically is irrelative. That God used erotic language in either

case, says something about God that we must consider carefully.

 If the language God uses in this book is unfitting to be used in a literal

sense how can we possibly argue that it is good to use it in an

allegorical sense? If the allegory is appropriate, then so is the

language in which the allegory is framed.


Sex and sexual language,

in this case very explicit sexual language, cannot be inherently nasty

and still be used as an allegory for Christ and the Church.

The  human body cannot be considered shameful and yet be used as an

allegory of Christ’s delight in His Bride, the church.

It cannot be  vulgar to describe the sexual body parts of the opposite sex, and at

the same time good to use such descriptions to allegorize Christ’s

love for His Bride.

Like it or not we have here a book in which God,

through the Holy Spirit, uses the most explicit sex language some

people will ever hear. The language God uses here and the sexual

situations He describes, cannot be thought of in any other way than

that God delights in and approves of what He is writing about. In

doing so, God reveals more about His attitude toward sex, the

naked human body, and the beauty and sexual eroticism involved

in looking at another’s sexual organs, than most church leaders and


page  82

most Christians can handle. Most of them will not accept the literal

references of this book.
In his commentary on the Song of Solomon,

Adam Clarke overtly condemns much of it as being too sexually

graphic for even true translation. Some have even decided that the

book should not even be accepted as Divinely inspired, on the sole

basis of its erotic language.

So here we have a book, inspired by God, that deals intentionally

and positively with all aspects of sexuality, without shame or

apology. This is truly erotic poetry. It was inspired by God. What is

recorded in this little book stands as God’s testimony to sexual

experience and the beauty of the human body. Let’s look at what is


A woman asks for the kisses of her lover, “Let him kiss me with

the kisses of his mouth,” (1:2). Later, she says, “his mouth is full of

sweetness,” (5:16), and he says, “her mouth is like the best wine,” (7:9).


In both these last two cases the same Hebrew word for “mouth” is used (Strong’s #2441). It means the inside of the mouth.

  marginal note says it literally means “palate.” She is asking for, and they enjoy, deep mouth kissing.

The Anchor Bible,
 commenting on these verses, says these verses were “explicit references to kisses…including amative oral activities,” --- (i.e. oral sex).

  *********************************    ORAL SEX  *************************************************

That is, not only the lips, but also the tongues were involved, and not only the mouth, but other parts of the body were involved,     including kissing the genitals. ********************************

The Jerusalem Bible also implies that the kissing

was all over the body: “Your lips cover me with kisses.” So right at the

start of this poem, we have references to an activity that most

“holy” people can’t believe to be in the Bible. But the references are

there! And it only gets “worse!” (?)


The sexual closeness of the couple has excited the woman and

she says: “While the king was at his couch, my spikenard gave forth its

smell,” (1:12). This refers to the custom of perfuming her sexual

parts. Her rising body heat caused the smell of her perfume,

mingled with her natural sexual musk, to fill the air.


“How handsome you are my beloved, and how luxurious is our

couch,” (1:16) is an unabashed reference to her delight in looking at

him and delighting in the place where they make love. He asks to

“see your form…for your form is lovely,” (2:14). He wants to look at

her body because she had a great figure! That he asks to look at her

page 83   *************** SEE HER NAKED BODY********************************************

naked body becomes apparent as we continue reading through the

book, noting the many description of her body, from head to toe.

There is an abundance of highly sexual images in this poem,

even though veiled from the modern reader. The translators

evidently could not bring themselves to actually translate many of

these words literally and demurred from literal translation in other

places because of the figurative references to explicit sex practices.


Adam Clarke, a highly esteemed and respected, conservative

commentator, wrote:

“There are many passages in it which should not be

explained…the references being too delicate; and Eastern

phraseology on such subjects is too vivid…
Let any sensible and

pious medical man read over this book, and if at all acquainted

with Asiatic phraseology, say whether it would be proper, even

in medical language, to explain all the descriptions and

allusions in this poem.” (Clarke’s Commentary).

The questions we just must ask about such a statement, is: “Did

God intend that His people read this book, and understand it?

did God realize that His language was too crude and indelicate to

be translated into language that the common person could


 If God caused it to be written, He intended it to be

understood, and if God inspired the language of this book, then our

assumption must be that this inspired language is appropriate.

Surely such statements as the above reflect more upon Mr. Clarke’s

faulty sense of propriety than it does upon the book itself. And surely

such attitudes impugn the spirituality and holiness of the God who

inspired this book.


 If there is anything wrong with the language in

the Song of Solomon then there is fault with God, for He should

have known better than to use such language! How insane it is for

humans to think they have reached such a state of superior

morality, that they can correct God and overtly label anything He

does or says as “improper.”

 Perhaps we humans actually

understand sex better than the God who created it! Perhaps God

should now condescend to adopt our moral standards, rather than

we adopting His! Perhaps God should have consulted such

superior intellects as Mr. Clarke’s before He wrote this erotic poem.


Surely Mr. Clarke would have been glad to guide God into a choice


of language that would have been “acceptable” to the human

reader! Surely we can think better than this.

The imagery in this book may be meant to be an allegory of

something else, but it is definitely sexual imagery, and is used in

other places in the Bible. “Fruitful” is elsewhere a reference to

sexual reproduction (Gen. 1:28),
and “fruit of the womb” refers to

offspring, (Gen. 30:2).

Semen is called “seed” in Lev. 15:16. Today

we say a man “sows his wild oats”; a virgin has a “cherry”; testicles

are “nuts,” etc. Exactly the same sort of sexually euphemistic

imagery is used throughout the Song of Solomon.

One of the fruits that represented sexual activity in Israel was

the pomegranate. Because of its many seeds it has been a symbol of

from the most ancient times.

In Mythology, the mother of

Attis conceived him by putting a pomegranate between her breasts.

A fertility deity that Naaman worshipped was called “Rimmon,” (2

Kg. 5:18), the same word that is translated “pomegranate” in Song of

Solomon (Strong’s # 7416, 7417).

****************************  ORAL SEX  **********************************

So when the woman says “I would cause you to drink the spiced

wine of my pomegranate,” (8:2) she is not offering him a juice drink!

She is offering him her fertility, her sexual love. Some believe she is

asking for oral sex!
But sex indeed is what she is after, for the next

line (8:3) shows that the couple is reclining, and his left hand

should be under her head while his right hand “embraces” her. It is

in this position that she tells him to drink of the juice of her

pomegranate. As Adam Clarke says above, those who are “at all

acquainted with Asiatic phraseology” can see the erotic reference


********************************   VAGINA

“The fig tree puts forth her green figs…arise my love, and come

away.” (2:13) “Figs were used from early times as symbols of sexual

fertility. The word “fig” signified “vagina” in several

Mediterranean languages, and one only needed to split open a

purple fig to see why.”
(Kevin Aaron, Journey From Eden, p. 196).

The obscene gesture of “giving the finger” by which the male penis

and testicles are manually represented, is also called “making the


“Mandrakes” (7:13) also are figurative of sexual fertility. They

are called “love apples”, and the Arabs refer to them as “the Devil’s

testicles.” The mandrake root itself resembles a man’s sex organs.

Many cultures believed that mandrakes were an aphrodisiac; they

were thought to arouse sexual desire.
This is the explanation


behind Rachel’s attempt to bargain with Leah for her mandrakes in

exchange for the sexual favors of Jacob, (Gen. 30:14-16).

“Pomegranates,” “figs,” “apples,” “grapes,” “mandrakes,” all to

be enjoyed “in the garden” – all these are erotic images, used over

and over in this poem, as now the woman and then the man use

these fruits to refer to their persistent passion for sexual love. All

this comes to a focus when we read that the young woman is herself

a “garden,” and she invites her male lover to “come into his garden

and eat its choice fruits!” (4:12-16).

For a parallel in Eastern poetry, read these lines from a

Palestinian poem:

“Your breast, O You, is like a pomegranate fruit,

And your eyes have captured us, by God and by the

Merciful One.

Your cheek shines as it were a damascene apple;

How sweet to pluck it in the morning and to open the

garden.” (The Anchor Bible)

An Egyptian poem has this similar line:

“I entered your garden and plucked your pomegranates…”

(The Anchor Bible)

Now if we were trying to explain the meaning of these lines,

(4:12-16), how would we go about it? Would you not have to

comment that the woman’s body, specifically her vagina, is the

“garden,” and that her invitation to her lover to “come into your

garden” and “eat its fruit,” is an invitation to enter her vagina and

make love to her. And wouldn’t you also need to mention that the

probability is also extremely high that oral lovemaking was a part

of this invitation?

The erotic power of this woman’s invitation arises from the fact

that this man’s “garden” (her body) smells delightfully of myrrh,

aloes, cinnamon and frankincense (4:13, 14). These spices were

much in use in those days, to perfume the sexual organs,

provide a sensual aroma for the love bed.

Prov. 7:18,19 reads: “I

have perfumed my bed with myrrh, aloes, and cinnamon. Come, let us take

our fill of love until the morning.” The Song of Solomon has the man

describing her beauty, specifically her breasts, then saying “Until

the day breaks, and the shadows flee away, I will get me up to the


mountain of myrrh, and to the hill of incense.” (4:5, 6). He is not talking

about a midnight hiking trip into the mountains! He is going up to

the “mountain” and the “hill” of her pubic area!

This woman is a “garden enclosed,” but she will open to her

She invites him into his garden – her body – to eat her fruits,

and drink the water of her love (4:12-16). The Interpreter’s Bible says

this: “In Oriental imagery the wife is described in terms of a

fountain, and sexual enjoyment in terms of drinking water.” This

same symbolism is used in Prov. 5:15-20: “Drink water from your

own cistern…Let your fountain be blessed, and rejoice with the wife of

your youth. Let her be as the loving hind and pleasant roe; let her breasts

satisfy (margin: “water”) you at all times; and be ravished always with

her love.” Eating and drinking are euphemisms for sexual activity as

are the “hind and doe,” images that repeatedly appear in Song of


After inviting him into her garden, the man responds as he says,

“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,” (5:1). He has enjoyed all the delights

of her body. God evidently sees sex as a pleasant appetite to be

filled, not as something dirty and disgusting to be endured only

when it is necessary!

A marriage poem from Sumeria uses this same imagery, as the

bride speaks to the groom, enticing him with an erotic description

of her charms:

“My god, sweet is the drink of the wine-maid,

Like her drink, sweet is her vulva, sweet is her drink,

Like her lips sweet is her vulva, sweet is her drink,

Sweet is her mixed drink, her drink.” (The Anchor Bible)

**********************************  ORAL SEX   *************************************************

In such lines as these, the references to oral lovemaking cannot

be missed.
In both this Sumerian poem and in the Song of Solomon,

the delights of sexual love most obviously involve enjoying the

entirety of the partner’s body, and “eating” and “drinking” sexual

enjoyment until each lover is full
. Objections to oral sex are imposed

upon people in spite of the Bible’s teaching. Such objections do not

come from the Bible.

Another scene depicts the male lover in this Song, as feeding

among the lilies (2:16,17); “My beloved is mine and I am his: he feedeth

among the lilies. Until the day break, and the shadows flee away, turn, my

beloved, and be like a roe or a young hart upon the mountain of Bether.”


The roe and the hart were known for their beauty and

sensuality. The reference in this case to the all night “feeding”

among the lilies, is an erotic reference to love making.

*********************************   LOVE MAKING   **************************************

From ancient

times, in many cultures the lily or lotus has been used as a symbol

for sexual activity
. The term “lotus licking,” is just another way of

saying cunnilingus. Lilies are used in reference to the mons veneris.

The Anchor Bible says that feeding among the lilies on the “mountain

of Bether,” refers to the “mountain of division,” referring

transparently to the divided vulva. Because women perfumed the

“mountain” of their “division,” or vulva, Moffatt’s Translation

translates this line this way: “Play like a roe or hart on my perfumed

References to the male lover “feeding among the dark lilies”

located at the “divided mountain,” virtually demand that we

understand this to be a reference to oral sex. And such a reference,

**************************************  ORAL SEX   ********************************************

in this context, means God recommends such delightful activity for

the enjoyment of His children. We suspect these references are

among those phrases that Adam Clarke felt should not even be

explained by a doctor using medical language! In other words, even

if God Himself refers to oral sexual activity, we should not read it that

way, should not approve of it, and should never teach it to others.

This means that, even if God said it, it is wrong!

In another scene, (2:3,4), the man is likened to an apple tree,

beneath which the woman sits with great delight. “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.

He brought me to the banqueting table, and his banner over me was love.”

The meaning of these phrases may be a general reference to love

making, but they can also clearly be taken as a reference to fellatio,

******************************   FELLATIO     ************************************************

as she sits “under his shade” or between his legs, and pleasures him

with her mouth.
The Anchor Bible says “one could hardly miss the

sexual sense of the metaphor.” The “meal” these lovers are eating

in the “banqueting house” is not physical food, but sexual love.

And “the banner of love” he spreads over her, is not a tapestry he

hung on the wall!

Having compared the man to an apple tree, the Song now says

the woman is a palm tree,
which the man intends to climb! (7:6-9).

“How beautiful and how delightful you are my love, with all your charms!

Your stature is like a palm tree, and your breasts are like its clusters. I

said, I will go climb the palm tree, I will take hold of its fruit stalks: O may


your breasts be like clusters of the vine, and the fragrance of your breath

like apples.”

This man is going to delight himself in the sight and feel of his

lover’s breasts. As one would pick the fruit from the branches he

sees her breasts as the fruit he will pick: they will be as clusters of

the vine, ready to pick and eat. When she asks him to “sustain me

with raisin cakes, refresh me with apples, because I am lovesick,” (2:5),

she is asking him to delight in her body.

The Song refers to a woman’s breasts as “clusters of grapes”

hanging down, sweet to taste, delightful to behold and delightful to

touch. He mentioned one woman who had breasts like “towers”

and expressed concern that his little sister’s breasts had not yet

developed, (7:8; 8:8-10). The woman says “A bundle of myrrh is my

well beloved to me; he shall lie all night between my breasts.” (1:13).

God is obviously not embarrassed by a woman’s breasts. He

created woman’s breasts as much to be sexual objects as for nursing

children. For a man to delight in a woman’s breasts is pure and

natural. And the desire to “eat” the nipples as he would eat grapes

is not only normal, it is recognized by God as part of the very reason

He made women’s breasts as He did, and made them a delight to men.

In other words, the reason men like women’s breasts is because God

made women’s breasts for men to enjoy.

There are more such references to sexual love making, and the

pure delight of a man and woman looking at each other’s naked

and describing them in the most explicit fashion. Such

forthright sexuality in the Bible has been a real stumbling block for


This book has been the source of more controversy than

any other Biblical book –

only because of its sexual language.

Song refers to the human body, sexual organs, and love making in

all its forms, as beautiful, wholesome and erotically satisfying.

The  body is not something that must be covered. It is not “nasty” to

talk about the human body nor to delight in its naked, sexual

beauty. Rejoicing in sexual activity is not something only

“perverts” do. Enjoying the act of sex for the pure pleasure of it is

good, healthy, and blessed by God.

This book stands forever as

God’s personal commendation of human sexuality as something

good and delightful for His children.

************    What is “perverted” is the  opposite attitude, *********************

that sees human nakedness and sexual activity as

inherently “unclean” or “unholy,” and something that all truly

spiritual people avoid talking about or thinking about.


Consider this scene: “Come back, come back O Shulammite; come

back that we might gaze at you! Why should you gaze at the Shulammite,

as at the dance of Mahanaim,” (6:13).

*************************************   NUDE BODY  NUDIST

In 7:1-6, the girl is wearing nothing but shoes, for the boy’s

description of her whole body moves from feet to head. Admiring

her “navel” refers to her vulva, according to Interpreter’s Bible. In

the context, the girl is dancing, (thus the shoes) and the people call

to her to “come back” or as we would say “encore!” so they can

continue to look at her naked body. As the girl dances the “dance of

Mahanaim,” she is evidently either totally naked, or covered only by

a sheer, see-through garment,
for the lover sees her whole body,

and describes it in detail, (7:1-9).

Not only he, but also a number of

onlookers watch this nude dance, and he teases them by asking

“why are you looking at the Shulammite while she dances?” He knows

that they look for the same reason he looks. This girl is

exceptionally beautiful and her figure is “lovely.” They are looking

with great admiration upon this naked girl. As she finishes her

dance they beg her to return so that they can continue to look at


The Interpreter’s Bible commentary says this was some special

dance apparently performed in the nude.

The Pulpit Commentary

says the dancing girl may have worn clothing of a light texture

through which the details of her body and breasts could be seen,

“according to the mode of dancing in the East.” (Journey From Eden, p.

49). Such nude dances as these were common place in that culture.

Adam Clark thinks she wore “transparent garments,” which would

allow her body to be viewed. The girl was dancing in such fashion

that her breasts were visible and described as a perfectly matching

pair, “two young roes that are twins.” As she danced, her breasts

bounced like young roes jumping on the hill.
This girl had breasts

like “towers” – large, firm breasts – and this was a major factor that

caused the man to delight in her, (8:10).

God designed the male body and the female body specifically and

intentionally to be sexually attractive to each other. There is such an

openness in this book in describing the body and the act of love

making, and such a delight in the whole process that we humans

surely should take thought about the legitimacy of our attitudes

toward these things.

If God speaks this way about nakedness and

sexuality why is it wrong for us to do so? If God sees all this as

beautiful, clean, desirable and even “holy,” how can we view it as

dirty and needing to be kept in the closet?


******************************    NUDE MALE LOVER

This erotic poem also represents the girl as being equally

unabashed about enjoying the sight of her naked lover.

blushing rose here! In 5:11-15, the woman describes with obvious

delight, the man’s naked body from head to toe, including

euphemistic references to his penis (“belly”). Strong’s #4578 says

mayaw refers to “the abdomen…by extension the stomach, the

( or of men, the seat of generation…)”
or as one translator

wrote, “His rod is arrogant ivory,” indicating that she marvels at

his erect penis.
She likes to look at his body, he likes to look at her

body, and as the preceding paragraphs show, others like to look at

both of them too. Appreciation of the beauty and sexuality of the

human body is recognized here. Men and women looking at each

others bodies and loving the sight, is approved of in these


Studying the Holy Spirit inspired language of this book forces

us to reconsider the validity of all our presumptions, opinions and

convictions about anything sexual.
We can see from the foregoing

study that there is nothing about the body and its sexual organs, or

using those organs for their created purpose, that is dirty enough or

“unseemly” enough for God to hesitate to write a book about if for

all the world to read and understand.

If The Perfectly Holy God

Who created our bodies and sexual apparatus and made us such

that our most powerful passion is sexual passion, sees sex as we

read about it in this book, then we must admit that this attitude is

the right attitude.

God’s attitude toward sex is the perfect attitude  toward sex.

If God brings sex out of the closet for all the world to

see, then we must resist every urge to stuff it back in there.

Nothing in all the Bible suggests to us that we should not talk

about sex with one another, even using the real words for all the

parts of the body. We have created euphemisms for sexual love and

sexual organs because we have a sense of shame and impropriety

about these things and just can’t bring ourselves to talk about them

without “covering” our language.

Thus instead of saying penis we

say pecker, rod, dick, tool, etc. When we must refer to a woman’s

vulva, we say pussy, cunt, pet, door, etc. etc.

If we refer to  masturbation we have to say things like spank the dog, beat the

meat, pump the handle, etc. Why? Since the Creator of all things

sexual does not show embarrassment
about sex, why do we?

Our attitudes have not been derived from the Bible. We

assume the Bible avoids sex and treats it as basically dirty. The truth


is that the Bible regards sex highly and counts it as one of the

greatest blessings humans can enjoy.
If not for our jaundiced views

of sex and the human body we would be free to fully and openly

enjoy sex. If we were not ashamed of our bodies we would not feel

compelled to hide from the view of all others. All of our foolish

opinions about these issues come from church leaders who cannot

trust people to read their Bibles and draw correct impressions from

it about sexual matters. They have taken the practical position that

God did not sufficiently reveal to humans all the rules and

regulations we need in order to truly control sex.

We believe we  must be more sensitive and secretive about sex than God is.

We  think we know better than to use the same “crude” language of sex

that God used here.

The modern church has tried its best to help God out since

apparently, in many minds, He did not do an adequate job of

defining decency. Modern religious people are offended at the

suggestion that God would actually inspire such a book as Song of

Solomon. Yet the fact remains that this book is part of the inspired,

eternal Word. Any suggestion that its language and sexual

references are crude, unacceptable for decent society, vulgar, etc, is

an accusation against God’s Personal Holiness, Purity and

Righteousness. On the other hand, if we can accept that this book is

inspired by God Himself and that its sexual content is not

shameful, unholy or in any other way foreign to God’s character,

then we are in a position to be able to understand God’s true

attitude toward sex. God made sex. God made sex enjoyable. God

made human bodies. God made them beautiful to look at. God also

created men and women such that we experience automatic sexual

reaction to the naked bodies of others. God sees this as good. And it

is all in harmony with His essentially Holy nature. There is no dirt

connected with sex or human nakedness. All dirt exists in human


We do not defend vulgarity or disregard for public morals. We

do however, defend Biblical morality, and the Biblical manner of

referring to and thinking about sex. Our deeply rooted, underlying

assumption that sex is basically dirty, is the reason we cannot see sex

as Scripture actually presents it. If we can get over this one hump

we are well on the way to developing a healthy, Biblical view of

sex. May that day hasten for as many individuals as are able to look

at God’s Word objectively and escape their sexual prisons.

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