8th of the 5th month 2019/2020

Shalom all,

Yeshayahu/Isaiah 5:1 “Please let me sing to the One I love, a song for my loved One regarding His vineyard: my loved One has a vineyard on a fertile hill.

In this chapter of Yeshayahu, we are given a parable of the vineyard that יהוה had planted and how a splendid vine had turned into a degenerate one, due to being disobedient and not being committed in properly loving Elohim, as The Beloved’s chosen had rejected His Torah and despised His Word!

The opening of this parable echoes the clear desire of the prophet, in wanting to boldly sing to יהוה and proclaim his love for the Beloved, amidst a time of depravity and wickedness, where the Beloved’s Bride has gone astray and forsaken her first love! Amidst a time of heaviness, the desire to sing a song of loving praise to the beloved regarding His Bride, is what is made clear here. Our ability to bring forth a proper love song of praise, must be done from a place of obedience and pursuit of being set-apart, as our Master is set-apart.

The appeal to sing a song to The Beloved highlights just how desperate Yeshayahu was for the complete presence of our Master, especially in the face of a called-out nation that had wandered away from the truth and were being compromised in their love for the truth, having turned aside to crookedness and false ways of the nations! In this parable song that the prophet seeks to sing to the Beloved about His vineyard that He had planted, we see that despite the vineyard having been perfectly planted and cared for and nourished, it did not produce the reciprocal response of bearing the proper fruit of a committed love, but had become rotten!

This chapter precedes the one where the prophet is given the privilege of seeing YHWH seated on His Throne and recognises his own depravity, in the face of the Beloved’s perfection. Once his lips had been cleansed, he positively responds to the call to go and speak to a backsliding people, on order to make known the love of the Beloved, even when most will not hear!

 

The Hebrew root that is translated as ‘sing’ is the primitive root verb שִׁיר shiyr – Strong’s H7891 and simply means ‘to sing’, but also carries the meaning, ‘to use one’s voice as an instrument to sing musical tones, rhythms, and often words’ and word that is derived from this root in the root word that is translated here as ‘song’, which is the noun שִׁיר shiyr – Strong’s H7892 and means, song, music, musical.

 

Using our voice to sing to יהוה is an attribute of giving thanks or rather, that which should flow from giving thanks. So many people are too shy to sing, yet we should not worry what others may think of our voice, as we sing to the One who causes us to be – He loves to hear you sing!

Singing to יהוה is a great implement, or tool, not only for great celebration of His great loving-commitment, but as we know from Scripture, it is a great tool for war!!!

 

This word שִׁיר shiyr – Strong’s H7891 is described in the Enhanced Strong’s Lexicon as being identified to the primitive root word שׁוּר shur – Strong’s H7788, through the idea of ‘strolling minstrelsy’, as it means, to travel, journey, carriers. One lexicon describes this word as being a reference to a ‘strolling singer’, and figuratively shows us how Dawiḏ is an example for us, in Scripture, of one who would sing wherever he went! Praise could not be withheld from his lips, no matter who looked on! How about you?

Shemuʼěl Bět/2 Samuel 22, records for us the words of a song of deliverance that Dawiḏ spoke to יהוה on the day when יהוה had delivered him from the hand of all his enemies, and from the hand of Sha’ul!

Dawiḏ didn’t waste any time in bringing forth a jubilant song of praise unto יהוה!

His praise, for the deliverance that יהוה brought, was immediate and it was not just a random number of words that were scrambled together, but was a well-constructed song that highlights the revelation and intimate relationship that Dawiḏ had with יהוה.

 

The name of דָּוִד Dawiḏ – Strong’s H1732 means, belovedand when we consider the many great psalms and songs pf praise that Dawid wrote, we can identify how powerful singing true songs of love unto our Beloved Saviour can be, as we His Beloved Bride ought to have the earnest desire to declare our love for Him, through songs that are partnered with complete loving-commitment and obedience to His Word!

Here in Yeshayahu/Isaiah 5, this great prophet wanted to sing too!!!

The phrase that is translated as ‘to the One I love’ is written in the Hebrew as לִידִידִיliydiydiy and comes from the root word יָדִיד yaḏiyḏ – Strong’s H3039 which means, beloved, lovely, well-beloved and the basic meaning of this noun is ‘one greatly loved’ by Elohim or by man and expresses the intense and deep love that the singer has for the One that is being sung to!

The reason for me highlighting these words, here in Yeshayahu/Isaiah 5:1, is to simply reveal the earnest desire that the prophet had, in seeking to sing to our Beloved Master and Elohim.

It is with this picture of a desire to sing a love song of intimacy to our Saviour and King that I would like to explore some very powerful nuggets from Shelomoh’s Song of Songs as I present this message called, THE BEAUTY OF SONG!

Song of Songs is a book that has often been regarded by many as being very strange and its placing in Scripture has been questioned by many, perhaps due to the very intimate descriptive words that are poetically portrayed.

Be that as it may, the purpose of this message is to highlights a few nuggets of profound prophetic truths that we are able to see, contained within this wonderfully scripted song of songs that Shelomoh wrote, in order to help the reader understand the nature of this book that sets forth a deep bond of intimacy between a man and his bride, which carries great prophetic pictures for us, as the Bride of Messiah, and the reciprocal love we are to have for one another!!!

Song of Songs is a collection of love poems between a man and a woman, celebrating the intimate relationship that Elohim intended for marriage and can be understood as being an illustration of יהושע Messiah and His redeemed Bride, written by, or attributed to, the man who was given abundant wisdom from Elohim!

While I will not be doing a full exposition on this book, I will simply highlight a few great nuggets that are contained within this book, in order to stir up a better appreciation for this book, and expand on how beautiful the true song of praise for the Beloved can be!

I also want to make it clear that while I will only be expanding on a few words, verses or passages, this message does not limit the wealth of insight that can be gained from this book, but with this message my hope is that further seeking and study will be sought out by the reader, and be inspired to earnestly sing to our Beloved, just as Yeshayahu was!

As one takes a closer look at the Song of Songs, there are various ways that we could emphasise the key themes that flow between a bride and her beloved groom and in summary we can see from this book, the following:

A bride confessing her love for her bridegroom and then the bride and bridegroom delighting themselves in each other. The bride declares how much she adores her beloved and dreams of the day they will be together. The bridegroom then arrives for the wedding and admires the beauty of his ready bride. A clear call for readiness is given and then they are together in completeness of love for one another. We then see the allegorical context of this love song giving us a picture of a bride that was asleep and had been awakened at the call, which pictures for us, in some ways, the parable of the maidens at Yom Teruah, where the 10 maidens who were sleeping were awoken at the announcing blast and the 5 wise had oil while the 5 foolish did not. The allegorical picture of the search being made by the bride for her bridegroom is clearly portrayed and when she finds him, she praises her beloved and they are together in the garden of love, where the bride and bridegroom delight in each other. This song then echoes the brides earnest longing for her soon returning beloved bridegroom, and she is given very clear advice to hold fast to the love she has for him and not stray away!

While this is not, by any means, a complete summary, what we are able to see in this very poetic song, is various allegorical connotations that present to us a beautiful reflection of the love that we are to have with our Beloved Master, Elohim, Husband and King and how we are to hold fast to our love for Him, allowing the continual ability to sing to our Beloved, in great expectation, to not cease, as we sojourn and make ourselves ready for Him who loved us first!!!

That being said, I would like to simply highlight a few passages that have stood out for me, in terms of presenting an overview that makes clear the design and structure of this beautiful song between a bride and her beloved!

What I am presenting in this message, is in no way a limitation of the wealth and depth of the lessons that can be gleaned from this all too often side-lined book, and therefore this message is simply a springboard for more discovery to be had by the reader who desires to take further pursuit in discovering many of the allegories contained herein! And this message is not designed to be limited to this book alone, but rather is with the purpose of expanding on the beauty of song and inspire one to enjoy the power of singing our love to our beloved Master.

The introduction of this book bears the title of it being called ‘Song of Songs’, as we see the opening phrase being written, in Hebrew, as follows: שִׁיר הַשִּׁירִיםshiyr hashiyriym, with the noun שִׁיר shiyr – Strong’s H7892 being used twice in a row, first in the singular and then in the plural and, in many ways, it could best be described as it being the song of all songs, highlighting for us the description being used to cause us to dig in and discover what this song has to teach us, in our intimate relationship with our Beloved Saviour, Husband and King!

In Chapter 1:3 we see the following:

For fragrance your oils are good. Your name is oil poured forth, therefore the young women love you

A clear declaration is made by the bride that the fragrance of her bridegroom is good! When we consider these words, we are able to identify how we are to recognise our Master’s fragrance as being good, and in doing so, we are to reflect that fragrance to others.

The Hebrew word that is translated as ‘fragrance’ comes from the root word רֵיחַ reya – Strong’s H7831 which means, scent, odour, fragrance and the Hebrew word that is translated as ‘good’ comes from the root word טוֹב toḇ – Strong’s H2896 and carries the meaning, pleasant, good, agreeable, beautiful, to be pleasing, done well.

The wonderful picture that we can see being expressed here, in the declaration of the bride declaring the good fragrance of her beloved, is a clear expression of being a well pleasing aroma, which pictures the fragrance of being a proper well-pleasing offering, that adheres to the clear good and functional instructions of the Word!

This declaration of the bride emphasises her acceptance of her beloved’s fragrance!

Sha’ul tells us, in:

Qorintiyim Bět/2 Corinthians 2:14-16But thanks be to Elohim who always leads us on, to overcome in Messiah, and manifests through us the fragrance of His knowledge in every place. 15 Because we are to Elohim the fragrance of Messiah among those who are being saved and among those who are perishing. 16 To the one we are the smell of death to death, and to the other the fragrance of life to life. And who is competent for these?

In our proper sojourning as true ambassadors of our Master and His coming reign, we are to give thanks and praise to our Master and Elohim who leads us on, to overcome in Messiah. As we remain steadfast in Him and stay in Him, He enables and equips us to truly manifest the fragrance of His knowledge in every place that we find ourselves.

We are to be the true fragrance of Messiah wherever we are, and Sha’ul teaches us that we are to be that fragrance among all! We cannot change our fragrance to suit the company we are in, but as true ambassadors and servants of the Most High we are to be the fragrance of His deliverance among all. To some we will be the fragrance of life to life, while to others we will be the smell of death to death! To some we will be a very unpleasant smell while to others we will be a sweet aroma!

We will look a little more closely at fragrance, when looking at verse 12 of this first chapter of the song of songs.

What I simply want to emphasise is that with this opening declaration of the bride, we take note that her acceptance of her bridegroom’s fragrance, is what will make her become his fragrance!

We are to be the fragrance of Messiah, which we can only be as we acknowledge the good fragrance of His perfect love for us, as He was poured out for us and has given us His Name and His anointing of His Spirit as a pledge of our inheritance, giving all we need to be competent in being His fragrance in every place! Some may see or smell the fragrance of His knowledge in us and be repelled by it, while others will be drawn to it and seek to bear that fragrance too. We can only bear His true good fragrance by being obedient to His Word. Any compromise to waling in His Torah will corrupt His fragrance in us and cause us to misrepresent Him and misrepresent how good and pleasant His Torah is for us.

His fragrance oils are good, because His Name is oil poured forth!!!

The Hebrew word for ‘oil’ is שֶׁמֶן shemenStrong’s H8081, which means ‘oils.’

Oil was one of the materials that were to be brought and used in the service of the Tabernacle, and represents that which enables the lamps to be kept lit and burning!

In the parable of the ten maidens we take note that the 5 wise had oil in their lamps while the 5 foolish did not!

Mattithyahu/Matthew 25:1-12 “Then the reign of the heavens shall be compared to ten maidens who took their lamps and went out to meet the bridegroom. 2 And five of them were wise, and five foolish. 3 Those who were foolish, having taken their lamps, took no oil with them, 4 but the wise took oil in their containers with their lamps. 5 Now while the bridegroom took time, they all slumbered and slept. 6 And at midnight a cry was heard, ‘See, the bridegroom is coming, go out to meet him!’ 7 Then all those maidens rose up and trimmed their lamps. 8 And the foolish said to the wise, ‘Give us of your oil, because our lamps are going out.’ 9 But the wise answered, saying, ‘No, indeed, there would not be enough for us and you. Instead, go to those who sell, and buy for yourselves.’ 10 And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding feast, and the door was shut. 11 And later the other maidens also came, saying, ‘Master, Master, open up for us!’ 12 But he answering, said, ‘Truly, I say to you, I do not know you.’

We understand, from Scripture, that oil is often used as a clear reference to the Spirit of Elohim, that dwells in the wise who walk in and stay in the Master, guarding to do all He has commanded us to.

With no oil we cannot faithfully shine the light of the Truth as we are required to, and it is in the seeking out and walking in the wisdom of Elohim that we keep our lives filled with the oil of His presence with great joy and gladness!

We have this ‘oil’ because our Master has been poured out for us, giving us all we need to have His fragrant oil in us, as a ready bride that calls upon His Name and bears His fragrance!

Our Master’s Name is oil poured forth! We know that our Master’s Name is יהושע.

The Name יהושע (Yahushua) simply means, “יהוה (YAHWEH) Delivers/Saves”.

When we call upon the Name that saves: יהוה, we are declaring that The Great I Am is the One who causes me to be, and to declare the Name of יהושע, we are declaring the plain truth that “the Great I AM who causes me to be, saves me” or “The Great I AM who causes me to be has become/or is my Saviour/Deliverer!

If we do not know His Name, we can never have His oil and can not have His Spirit dwelling in us! All who call upon the Name of יהוה shall be delivered! The Name of יהושע clearly declares to us the Name of יהוה that saves us and has been poured out for us, so that we may be saved!

The Hebrew root word that is translated as ‘poured forth’ is רִיק riq – Strong’s H7324 which means, make empty, empty out’.

The image of His Name is like oil being poured out, we can identify with the image of our Master emptying Himself, in order to becomes a servant unto death, so that we may receive life, through His resurrection power, having put to death, our sins and providing a way for us to call upon His Name that has been poured out, for our deliverance!

In a prophecy of the revealed arm of Elohim, we take note of the following, in:

Yeshayahu/Isaiah 53:12 “Therefore I give Him a portion among the great, and He divides the spoil with the strong, because He poured out His being unto death, and He was counted with the transgressors, and He bore the sin of many, and made intercession for the transgressors.

The Hebrew word that is translated here as ‘poured out’ comes from the root verb עָרָה arah – Strong’s H6168 which means, emptied, defenseless, laid bare, poured out, uncovered, and highlights a clear shadow picture of how Messiah would be emptied and laid bare, for our sins!

Pilipiyim/Philippians 2:5-11 “For, let this mind be in you which was also in Messiah יהושע6 who, being in the form of Elohim, did not regard equality with Elohim a matter to be grasped, 7 but emptied Himself, taking the form of a servant, and came to be in the likeness of men. 8 And having been found in fashion as a man, He humbled Himself and became obedient unto death, death even of a stake. 9 Elohim, therefore, has highly exalted Him and given Him the Name which is above every name, 10 that at the Name of יהושע every knee should bow, of those in heaven, and of those on earth, and of those under the earth, 11 and every tongue should confess that יהושע Messiah is Master, to the esteem of Elohim the Father.

His Name is oil poured forth; therefore, young women love you! This can also be an allegorical reference to the 5 wise maidens that had oil in tehri lamps, which represents those who have been obedient in the proper hearing, guarding and doing of the Torah of our Beloved Saviour, Husband and King!

Those who truly love the Bridegroom have oil, and we know that true love for Elohim is to be obedient!

Those who claim to love yet reject the need to walk in the Torah of Elohim are like the 5 foolish that have no oil and therefore, His Name shall not be upon them, for He knows those who are His.

Yoḥanan Aleph/1 John 5:2-3By this we know that we love the children of Elohim, when we love Elohim and guard His commands. 3 For this is the love for Elohim, that we guard His commands, and His commands are not heavy

Timotiyos Bět /2 Timothy 2:19However, the solid foundation of Elohim stands firm, having this seal, “יהוה knows those who are His,” and, let everyone who names the Name of Messiah turn away from unrighteousness.

In Chapter 1:4 we see the bride calling out to her bridegroom, “Draw me! We run after you….”

The true remnant Bride who loves the fragrance of Elohim, earnestly seeks to draw near to Elohim.

The Hebrew word that is translated as ‘drawn out’ comes from the primitive root verb מָשַׁךְ masha – Strong’s H4900 which means, to draw out, draw away, draw along, bore, deferred, delayed and can also have the meaning of, to proceed or march, to trail (seed in sowing), to cheer, draw, attract, gratify.

What we can see here is the earnest desire of the bride to pursue her beloved as He leads on and causes her to follow His lead, in proper loving pursuit!

Therefore, she states that she will run after Him!

The Hebrew word that is translated as ‘we run’ is נָּרוּצָהnarutsah, which is written in the plural and comes from root word רוּץ ruts – Strong’s H7323 which means, to run, run with speed, perform an action with a special focus that it is done in a hurried manner.

This is a clear allegorical picture of the collective Bride of Messiah, declaring the urgency in running after Him and pursuing Him in complete righteousness as she runs in the way of His commands.

Tehillah/Psalm 119:32 “I run the way of Your commands, for You enlarge my heart.

Iḇ’rim/Hebrews 12:1-2 “We too, then, having so great a cloud of witnesses all around us, let us lay aside every weight and the sin which so easily entangles us, and let us run with endurance the race set before us, 2 looking to the Princely Leader and Perfecter of our belief, יהושע, who for the joy that was set before Him endured the stake, having despised the shame, and sat down at the right hand of the throne of Elohim.

 

“…The sovereign has brought me into his inner rooms…”

Those who draw near to Elohim and run in the ay of His commands, pictures those who have cleansed their hands and hearts and submitted to His Word that cleanses and instructs us on how to run this race that is set before us. And those who run in loving obedience shall be caused to enter into His reign and enter the Wedding Feast.

The Hebrew root word for the term ‘into his inner rooms’ is חֲדָרָיוhaḏarayu, which comes from the root word חֶדֶר ḥeḏer – Strong’s H2315 which means, chamber, room, bedroom, innermost parts, inner room, and this comes from the root word חָדַר ḥaḏar – Strong’s H2314 which means, to surround, enclose.

This highlights the picture of an obedient bride entering into the inner chamber of the King, which is not accessible by those who are not properly dressed, as pictured through the parable of the wedding banquet, where the one who did not have wedding garments on was thrown outside!

 

Verses 2-7 of Chapter 1, is a beautiful expression of a bride that confesses her love for her bridegroom, not only with lip service, but with the proper account of her obedient actions that confirm her declaration of love!

In verse 7 basically highlights the call for the beloved to show his bride the way and she asks that she not be veiled! Once again, we see the picture of those who turn to the Master, the veil is taken away!

Qorintiyim Bět/2 Corinthians 3:16-18And when one turns to the Master, the veil is taken away. 17 Now יהוה is the Spirit, and where the Spirit of יהוה is, there is freedom. 18 And we all, as with unveiled face we see as in a mirror the esteem of יהוה , are being transformed into the same likeness from esteem to esteem, as from יהוה , the Spirit.

In Chapter 1:8-2:7 we see the interaction of a Bride and bridegroom delighting in each other and in verse 12 we see the bride declaring the following:

While the sovereign is at his table, my nard shall give its fragrance.

These words are a wonderful prophecy of our Master who would be anointed by Miryam, as a picture of a remnant bride that comes to the Master’s feet!

In reference to being the fragrance of Messiah, I quoted Sha’ul’s words from Qorintiyim Bět/2 Corinthians 2:14-16, and we take note that the Greek word that is translated as ‘fragrance, smell’ in verse 14 and verse 16 is ὀσμή osmē – Strong’s G3744 which means, sweet aroma and carries the idea of an aroma or scent of sacrifice that is pleasing to Elohim. It is used to describe the aroma that filled the house when Miryam anointed the Master’s feet:

Yoḥanan/John 12:3Then Miryam took a pound of costly perfume of nard, anointed the feet of יהושע, and wiped His feet with her hair. And the house was filled with the fragrance of the perfume.

She poured out a highly prized aromatic oil that was most precious, and the Greek word used here for ‘nard’ is νάρδος nardos – Strong’s G3487 which means, nard, ointment of nard, which we find being used in the LXX (Septuagint) in:

Shir HaShirim/Song of Songs 1:12 “While the sovereign is at his table, my nard shall give its fragrance.

The Greek word is used here in the LXX for ‘fragrance’ is ὀσμή osmē – Strong’s G3744.

I find this verse a very fitting and powerful verse that speaks of a loving Bride being a sweet fragrance to Her Husband, as she gives Him her all, and the Hebrew word that is used here for ‘nard’ is נֵרְדְּ nerd – Strong’s H5373.

Miryam’s perfume speaks of the sweet-smelling fragrance of an acceptable offering that we are to be, as a faithful remnant bride, unto our Master and King, for this is our reasonable worship!

Romiyim/Romans 12:1 “I call upon you, therefore, brothers, through the compassion of Elohim, to present your bodies a living offering – set-apart, well-pleasing to Elohim – your reasonable worship.

 

In verse 15 of Qorintiyim Bět/2 Corinthians 2 the Greek word that is translated as ‘fragrance’, as in ‘the fragrance of Messiah’, is εὐωδία euōdia – Strong’s G2175 which means, fragrance, fragrant, sweet smelling, and is a compound of two words that literally means, a good smell:

1 – εὖ eu – Strong’s G2095 which is an adverb meaning, good, well done and

2 – ὄζω ozō – Strong’s G3605 which means, stink, smell, to give out an odour (either good or bad), to emit a smell.

We find this word εὐωδία euōdia – Strong’s G2175 being translated as ‘sweet smelling’, in:

Eph’siyim/Ephesians 5:1-2 “Become, then, imitators of Elohim as beloved children. 2 And walk in love, as Messiah also has loved us, and gave Himself for us, a gift and an offering to Elohim for a sweet-smelling fragrance.

 

The Greek word here for ‘frangrance’ is ὀσμή osmē – Strong’s G3744, and so, we see both words that are translated as ‘fragrance’ in his letter to the Corinthians being used here together. We are to be a sweet-smelling aroma that smells good!

Sha’ul then asks the sobering question of competency!

The Greek word that is translated here as ‘competency’ is ἱκανός hikanos – Strong’s G2425 which means, sufficient, fit, able, adequate, worthy, and here Sha’ul is putting forth a very challenging question by asking who is fit, able and worthy of being the true fragrance of Messiah! He then tells the believers in Corinth in the next chapter, the following:

Qorintiyim Bět/2 Corinthians 3:5-6Not that we are competent in ourselves to reckon any matter as from ourselves, but our competence is from Elohim, 6 who also made us competent as servants of a renewed covenant, not of the letter but of the Spirit, for the letter kills but the Spirit gives life.

Praise be unto our Master, Elohim, Messiah and King who, by His Spirit, has caused us to be competent for such a task! With that being said, there is now no excuse for any true taught one of Messiah to not be competent for these and ought to be the true fragrance of Messiah, all the time!

In a declaration of the fragrance of her beloved being pleasing and acceptable, the bride says, in verse 14 that he beloved is to her, “… a cluster of henna blooms in the vineyards of Ěn Geḏi.

The Hebrew word that is translated as ‘cluster’ is as אֶשְׁכֹּל Eshkol – Strong’s H811 which means, ‘cluster, cluster of grapes’. It was from the wadi Eshkol that the spies brought a cluster of grapes which they had cut down and they named it so, because of the cluster of grapes they cut down.

 

As we consider this word אֶשְׁכֹּל Eshkol – Strong’s H811 for ‘cluster’, in referring to that which comes forth from the vine – which is ‘grapes’, we are able to see a great prophetic shadow picture of the provision of our Beloved Master, in His own Blood!

As we begin to dig a little more into this word, we are able to glean some powerful shadow pictures of the sure covering we have in the Master as well as our need to bear the true fruit of righteousness!

 

The wording of the bride declaring that her beloved is a cluster of henna blooms, is an expression of the love that the Bride declares for her Bridegroom and what is very interesting to take note of here, is that the Hebrew word that is translated as ‘henna blooms’ comes from the root word כֹּפֶר kopherStrong’s H3724 which means, pitch (as a covering) and also carries the meaning of the price of a life, ransom.

Our Beloved is to us a ‘cluster of a covering’!

This carries great significance as we understand that the juice from grapes represents the Blood of Messiah, who is the True Vine!

 

Two of the spies brought back this ‘cluster’ of grapes on a pole; and while we are not told which two carried the pole, it would make perfect sense that it could have been, and in all likelihood was, Yehoshua and Kalěḇ; especially when we consider that they were the two who brought back the good report.

The fact that they were carrying this cluster on a pole between the two of them, shows us that they bore this pole on their shoulders, which is a great lesson for us in showing us how we are to ‘bear the fruit of righteousness’.

Yehoshua and Kalěḇ represent both Yehuḏah and Ephrayim, and what we are able to see in Berěshith/Genesis 49, in regards to the blessings given to Yehuḏah and Yosĕph, is that both of these had their blessings related to grapes!

While we do not physically carry the Ark of the Covenant of יהוה today, what we are tasked to do is to bear the fruit of the Spirit, and unless we stay in the Vine, we are unable to bear fruit in ourselves!

The cluster of grapes that was being carried between the two of the spies, pictures for us the need to bear good fruit with endurance, as we recognise that they would have walked some distance with this pole on their shoulders!

A bride that declares that he beloved is a cluster of a covering, highlights that she understands what is means to ‘stay in the vine’ and bear fruit worthy of repentance!

 

In Chapter 2:5 we are given an interesting picture that highlights the clear lesson of having full trust in the perfect provision of our Master!

Shir HaShirim 2:5 “Strengthen me with raisin cakes, refresh me with apples, for I am faint with love.” 

Strengthen me with raisin cakes!

The Hebrew word that is translated as ‘strengthencomes from the root word סָמַךְ samaḵ – Strong’s H5564 which means, to lean, lay, rest, support, uphold, strengthen, sustain, and can also carry the meaning, to grab hold of.

This word is translated as ‘support’, in:

Tehillah/Psalm 119:116 “Support me according to Your word, that I might live; and put me not to shame because of my expectation. 

This verse expresses a powerful display of the humility of the psalmist! He had just rebuked the evil doers and declared his observance of the commands of his Elohim and then immediately seeks Elohim for the proper support through His Word! We can learn a great deal from this, as we learn that we are always to seek the proper support of the Word of Elohim and never allow ourselves to get puffed up with knowledge that cannot be properly applied, especially when we take a stand against evil and declare our observance of the commands!

It is by the Word of Elohim that we are strengthened, supported and upheld, in order that we might live and praise His Mighty Name!

We are to ‘grab hold of’ His commands and cling to Him in total trust; in order that we do not fall, and find ourselves leaning on our own understanding!

Ya’aqoḇ/James 5:7-8So, brothers, be patient until the coming of the Master. See, the farmer waits for the precious fruit of the earth, waiting patiently for it until it receives the early and latter rain. 8 You too, be patient. Establish your hearts, for the coming of the Master has drawn near.

In this mini parable Ya’aqoḇ instructs us to have our hearts properly established and strengthened in the Truth in order for us to be steadfast as faithful and trustworthy servants of Elohim!

The Greek word that is translated as ‘establish’ comes from the word στηρίζω stērizō – Strong’s G4741 which means, to make fast, establish, support, fixed, strengthen, and has the understanding, ‘to set fast (your face).

His Word establishes us and as true ambassadors of His coming reign we are therefore called to establish and make firm His Truth in our lives. The Greek word στηρίζω stērizō – Strong’s G4741 comes from the word is ἵστημι histēmi – Strong’s G2476 which means, to make to stand, to stand firm, be established, stand upright, stand ready and prepared, be of a steadfast mind, to uphold and sustain the authority of something, which is translated as ‘established’ in:

Romiyim/Romans 3:31 “Do we then nullify the Torah through the belief? Let it not be! On the contrary, we establish the Torah.

An established heart establishes the Torah and guards to do all that our Master has commanded us to!

Anyone who neglects to meditate upon and walk in the Torah and so easily casts the instructions of Elohim aside does not have an established heart! Anyone who compromises their called for set-apartness does not establish their hearts and will not be able to properly endure and be patient until the return of our King!

This sobering reality of how many people today have wavering hearts and doubting thoughts is seen in how easily they are falling away from their steadfast position in the Master through compromise and sin when the pressures and battles of life become too hard for them to endure, which happens when the soil of their hearts are not keep good.

Our sure expectation in Elohim is firm as long as we grab hold of His Word and cling to Him, allowing His Word to strengthen, support and establish our hearts and minds in Him, standing steadfast in love for His Torah!

 

What is worth taking note of is that in this song of songs, the bride asks to be strengthened with raisin cakes!

The Hebrew word that is translated as ‘with raisin cakes’ is בָּאֲשִׁישׁוֹתba’ashiyshoth which comes from the root word אֲשִׁישָׁה ashishah – Strong’s H809 which means, raisins, raisin cake and comes from the root word אָשַׁשׁ ashash – Strong’s H847 which means, to be found, established, assured.

This is certainly an interesting picture that we are given here, as we take note that the image of raisins takes us to the vine, as raisins are grapes and carry great nutritional value in strengthen one in order to continue working. And with this coming from the root that carries the idea of being established, we can certainly see the lesson of how we are firmly established in the Truth when we ‘stay in The Vine’, for our Master and Husband is the Vine from which we find our strength!

This root word for raisin cakes, אֲשִׁישָׁה ashishah – Strong’s H809, is only used 4 times in Scripture.

Twice it is used in reference to that which Dawiḏ gave to all the people, when he brought the Ark of Elohim back to Yerushalayim:

Shemuʼěl Bět/2 Samuel 6:19And he apportioned to all the people, to all the crowd of Yisra’ěl, from man even to women, to each one a loaf of bread, and a measure, and a cake of raisins. And all the people left, each one to his house.

Diḇre haYamim Aleph/1 Chronicles 16:3and gave a portion to everyone of Yisra’ěl, both man and woman, to everyone a loaf of bread, a measure, and a cake of raisins.

When Dawiḏ brought back the Ark of Elohim back to Yerushalayim, he had taken his kingly robes off and danced in celebration of the return of the Ark, and while he was despised by his wife fro doing so, he declared his clear intent in rejoicing before the face of Elohim. His actions shadow pictured Messiah who emptied Himself and took the form of a servant and came to be in the likeness of men. And in doing so, by His life, death and resurrection, being crushed for our iniquities, He provided us with that which we need for life and reverence, for He is the Bread of life and can also be likened to the raisin cake that strengthens us who stay in Him!

The other occurrence of the root word אֲשִׁישָׁה ashishah – Strong’s H809 being used, is in the account of the instruction that Hoshěa was given, when told to go and love the adulteress who had loved the raisin cakes of other mighty ones:

Hoshěa/Hosea 3:1Then יהוה said to me, “Go again, love a woman loved by a friend, and an adulteress, according to the love of יהוה for the children of Yisra’ěl, though they are turning to other mighty ones and love their raisin cakes.

As one goes through the book of Hoshěa/Hosea we are able to see a wonderful redemption of bride that had adulterated herself and could come back and be cleansed, if she would repent and turn back to יהוה The Only One True Beloved Elohim and King! Yisra’ěl had whorred after the raisin cakes of other mighty ones and herein lies the picture of a clear warning that we are to not seek our strength and support from anyone other than יהוה, our Saviour, Redeemer, Husband and King!

Our Beloved King and Saviour is our only true support and strength, and a lovingly-committed bride acknowledges this very clearly, in her words and actions, doing all, whether in word or deed, in the Name of יהושע Messiah!

 

In Chapter 2:10-14 we are able to see, from this song, some very powerful wording in regards to proper timing.

The call to rise up at the time of winter having passed and how the fig trees have ripened their figs, represents a clear picture of the fruit harvest that is ready to be brought in, which we know is brought in around the timing of Sukkoth, which is a Feast that celebrates the frit harvest and wedding feast of a bride and her beloved King.

 

At the time of Messiah’s ministry, he cursed the fig tree because it had bot borne any fruit and, in a prophetic announcement, through this action of cursing the fig tree that was fruitless, was both a clear indication that His time to fetch His Bride had not yet come as well as a warning against those who will not be ripe and ready when he does return!

Yirmeyahu was given a vision of two baskets of figs, one ripe and one spoilt, as recorded in Yirmeyahu/Jeremiah 26. The rotten were a picture of the disobedient who would be consumed because of their wickedness and the ripe basket represented those who obeyed and submitted and would be preserved for good and be given a heart to know Elohim!

Therefore, in this interaction between a bride and her beloved, we take note of the clear promise of the blessing of being preserved through obedience, as well as the warning against being disobedient and cursed.

 

In Chapter 3:1-5 we see the bride giving reference to her being on her bed at night, and can indicate that this is a reflection of a dream or vision that she had, wherein she went to seek out and find her beloved but could not find him, but kept searching and after finding him, she clung to him and would not let him go! This is a picture of how we are to make sure that we, who have found our Master, must not lose our grip of love and cling to Him, guarding His Word at all times. Then we are told in verse 5 that she was told the following,

“…Do not stir up nor awaken love until it pleases

We also find this similar phrase in Chapter 2:7 as well as in 8:4.

The idea here is being warned to not allow one’s love to awaken them prematurely from the clear vision and revelation that has been given! By that I mean that this is not a call to not love as commanded, but rather, it is a warning against love being misguided by the flesh! This is a call to hold on to the firm expectation that we have in our Beloved Elohim and not let go, by being enticed by flatteries and fleshly responses that have an appearance of an assumed love, yet disregards the need to submit and obey!

Many who embrace the Word, in an immature manner, tend to neglect the ability to hold firm the calling of set-apartness, as their ‘love’ is stirred up too early, so to speak! The emotions of an assumed love cause many to be diverted from the Truth and give all of themselves over to a delusion that has an appearance of truth, yet is a delusion of lawlessness and claim to ‘love’ yet lack the proper understand of what the love for Elohim is. The call to not awaken love until its proper time is a metaphor for endurance and being on guard against the deception and delusion of lawlessness!

Iḇ’rim/Hebrew 3:14For we have become partakers of Messiah if we hold fast the beginning of our trust firm to the end

Iḇ’rim/Hebrew 10:23Let us hold fast the confession of our expectation without yielding, for He who promised is trustworthy.

 

In Chapter 3:6-11 we are given the imagery of a bridegroom that is coming to the wedding and emphasises the reward for holding firm the expectation we have in the Master until He comes to fetch His ready Bride!

 

In Chapter 4 we see how the bridegroom admires the beauty of his bride and in verse 15 she is likened to a well of living waters! This is a picture of a bride that has been faithful and having drunk of the Living Waters, a well or spring of living waters has sprung up from within her!

This is a picture of the reward of those who have responded to the invitation to come to the waters of life and , in doing so, have been filled with the abundant life that our Master gives to those who thirst after Him, for they are filled and have overflowing measure of His love being brought forth!

 

In Chapter 4 we see the phrase ‘my sister, my bride’ being used 3 times (verses 9, 10 & 12) and again in Chapter 5:1.

This phrase has often caused some to feel a little uncomfortable, as they assume that this phrasing appears to be leaning toward incest. This is certainly not the case, but it rather emphasising covenant unity of a bride and bridegroom.

As we understand these words, from an allegorical nature, we can understand the reference to sister and bride being perfectly fine, in depicting our relationship to our Husband and King, Yahushua Messiah, who came in the form of the flesh, as of a Son brought forth of a Father, and therefore being a Son that learnt obedience by what he suffered, He became to be among us and be aw we are, to be a brother – yet so much more – for He sticks closer than a brother!

Sha’ul through some rhetorical questions, makes it clear that there can be no union between light and darkness, nor can there be a yoking between believers and unbelievers. Our Master also made it clear to us that those that are doing the Father’s will, are his mother, brothers and sisters.

Therefore, in terms of Covenant, we are family and this reference being made here in this Song of Songs, is not giving approval to unions that are prohibited in the Torah, but simply highlights the loving union of two who are a part of a Covenant Family, yet are not directly related as physical brother and sister!

Our Master, as a Son, was our brother, and He is our Husband and we are His Bride – this is covenant language!

 

A phrase that is often taken from this book, as being one that reflects the intimate and personal connection that we have with our Husband, is that which we see being written in Chapter 6:3:

I am my beloved’s, and my beloved is mine

This is certainly a wonderful expression and declaration of an intimate loving relationship with our beloved and in declaring this, one needs to recognise the proper action of obedience that must accompany such confession!

In the Hebrew text, we see this phrase being written as follows: אֲנִי לְדוֹדִי וְדוֹדִי לִי which is transliterated as follows: ‘aniy leḏoḏiy veḏoḏiy liy’.

This declaration is one of complete unity and connection between a Bride and her Bridegroom, and in holding fast to this bold declaration, we are reminded to guard our set-apartness and remain committed to being lovingly committed to the One we love!

 

In Chapter 7:11-13 we again are able to see some harvest-like language, in terms of the timing of Sukkoth, where the fruit harvest in brought in, and in verse 13 we see the following being declared:

The love-apples have given fragrance, and at our gates are all pleasant fruit, new and old, which I have laid up for you, my beloved.

In this section, we see a type of inspection being done and the bride giving of her works to her bridegroom and is a shadow picture of us presenting our works before our Master and giving an account of what we have done with what He gave us.

What gripped me here, was the use of the words, ‘new and old’, which was being laid up for the beloved! And this got me looking at the words that we see in:

Mattithyahu/Matthew 13:52 “And He said to them, “Therefore every scholar taught in the reign of the heavens is like a householder who brings out of his treasure matters, renewed and old.

This parable highlights a powerful picture of how the true remnant bride are the taught ones who seek our Beloved, using the whole Scripture, from Berěshith/Genesis to Ḥazon/Revelation!

So many, who claim to love the Beloved, have sadly cast away what they term as ‘old’, and by that I mean that they claim that they do not have to submit to or obey the Torah, as it is deemed as ‘the old testament’, yet they are sadly misguided by false traditions and dogmas of man, that has set aside the commands of Elohim in order to enforce their own misguided traditions that attempt to nullify the required obedience that is called for, to those who desire to be the Bride of Messiah, the Beloved!

Our Master gives us a clear parable that teaches us that a true taught one (disciple) is one who is like a householder than brings out the renewed and the old, showing that nothing has been thrown away, but has been closely guarded!

Those who have no regard for the Torah and the Prophets and the required obedience in keeping the Sabbaths and Feasts of Elohim, are not scholars that are being taught in the reign of the heavens! The reign of the heavens is coming here to earth, and was a part of the instruction given to us, on how we are to pray, asking that our Beloved’s will be done here on earth as it is in the heavens! His Torah was given from above and was given to Mosheh to facilitate the Tabernacle that was built according to the pattern that he was shown on the mountain and we are able to learn and be true scholars of the reign of the heavens, when we study and meditate on the Torah of Elohim, as well as being able to brings out the treasures that are contained in the entire Scripture! There are so many today that are forever ‘learning’ yet never coming to the knowledge of the Truth, simply because of their neglect to guard the Torah and no proper understanding of the renewed and old can be received if one does not ‘do’ the Word…hence we are to be doers of the Word and not hearers only! Many may have frequent seminars on topical teachings that try to take out whatever they like from the Tanak, yet due to their wilful disobedience in not guarding to do what the Torah teaches, they are never able to attain the designation of being a true taught one in the reign of the heavens!

The True Bride is a true taught one of the reign of the heavens, and when our Beloved Master comes, the true bride will have the fruit of righteousness to show forth, whereas those what have cast aside the Torah will brings works and be rejected as not being known because of their ‘works of lawlessness!

This song of songs highlights the rejoicing that the true remnant bride has for the entire Word of Elohim and the willing submission to walk according to it without compromise!

Renewed and old!

Yoḥanan Aleph/1 John 2:7-8Beloved, I write no fresh command to you, but an old command which you have had from the beginning. The old command is the Word which you heard from the beginning. 8 Again I write you a fresh command, which is true in Him and in you, because the darkness is passing away, and the true light now shines.

Yoḥanan Aleph/1 John 2:24 As for you, let that stay in you which you heard from the beginning. If what you heard from the beginning stays in you, you also shall stay in the Son and in the Father. 

Yoḥanan highlights for us that Messiah, the Light of the world, has shed light on the old command, and in Messiah, the clear understanding of both the old and the new is made clear, giving us the courage and ability to remain in what has been heard from the beginning, not discarding the Torah of Elohim in any way, but rather making sure that it is established and upheld in the Master!

In Chapter 8:6 we see the request for the beloved to be set as a seal upon her heart and herein we are able to see the clear request of a lovingly-committed remnant bride, asking our Master to seal us with His Spirit!

The Hebrew word that is translated as ‘seal’ comes the root word חֹתָם ḥotham – Strong’s H2368 which means, a seal, signet ring.

The names of the 12 tribes were to be engraved on the shoham stones of the High Priest’s garments, like the engraving of a signet; and the plate of clean gold that was on the turban of the High Priest was to be engraved like the engraving of a signet with the words – SET-APARTNESS TO יהוה.

The Greek word that is translated as ‘signet, seal’ is σφραγίς sphragis – Strong’s G4973 which means, seal, signet, and is also used to describe the seal or mark of Elohim on the foreheads of His called out ones, as we see that those who do not have the seal of Elohim shall be in danger of great harm, as seen in:

Ḥazon/Revelation 9:4And it was said to them that they shall not harm the grass of the earth, or any green matter, or any tree, but only those men who do not have the seal of Elohim upon their foreheads.

 

In Scripture we come to understand a great deal about the importance of being sealed and how we are to guard the seal and assurance of deliverance by staying in our Master. This Greek word for ‘seal’ – σφραγίς sphragis – Strong’s G4973 – is used 11 times in the LXX (Septuagint), as the equivalent to the Hebrew word חֹתָם ḥotham – Strong’s H2368 which means, a seal, signet ring’. Why I am mentioning this is so that we can be reminded of the clear instructions that were given regarding the garments of the High Priest, and how the names of the 12 tribes of Yisra’ĕl were to be engraved on each of the stones, like the engraving of a signetחֹתָם ḥotham, that were to be set in the breastplate, according to each tribe. The two shoham stones that were to be set in settings of gold and put on the shoulder pieces of the shoulder garment of the High Priest, as stones of remembrance for the sons of Yisra’ĕl, were also to be engraved, like the engraving of a signet; and the plate of clean gold that was on the turban of the High Priest was to be engraved like the engraving of a signet with the words – SET-APARTNESS TO יהוה.

 

In Sha’ul’s introduction to the believers in Ephesos, he was making it clear that we not only have, through יהושע Messiah, redemption and forgiveness, but that we have also been sealed with the Set-Apart Spirit of promise, who is the pledge of our inheritance, until the redemption of the purchased possession is fulfilled at His second coming!!!

Eph’siyim/Ephesians 1:13-14 “in whom you also, having heard the word of the truth, the Good News of your deliverance, in whom also, having believed, you were sealed with the Set-apart Spirit of promise, 14 who is the pledge of our inheritance, until the redemption of the purchased possession, to the praise of His esteem.

The Greek word for ‘redemption’ is ἀπολύτρωσις apolutrōsis – Strong’s G629 which means, to release on payment of ransom, a release effected by payment of ransom, redemption, which comes from two words –

1 ἀπό apo – Strong’s G575 which is a preposition that carries the meaning, from, away from, against, and

2 λύτρον Lutron – Strong’s G3083 which means, ransom, which comes from the primary verb λύω luō – Strong’s G3089 which means, to loose, release, dissolve, annul, break, take off, untie.

Messiah came to redeem us and take off the heavy burdens of false traditions and lies, so that we can take up His easy yoke, walking Him and have the full assurance of our redemption to made complete when He comes again, by sealing us with His Set-Apart Spirit of promise.

Being sealed with the Set-Apart Spirit we must realise the clear responsibility we have in working out our deliverance with fear and trembling, as we do our utmost to not grieve the Spirit by which we have been sealed, and who is the pledge of our inheritance!

Why I am mentioning various Greek and Hebrew words is to highlight for us the clear importance of our need to be sober, alert and watchful as we walk set-apart lives amidst a wicked and adulterous generation!

As the Day of יהוה draws nearer and nearer we are able to clearly see the depravity of man betting worse, as the love of many is certainly growing cold and the pressures of daily living and the ability to makes ends meet is getting increasingly harder.

Recognising the signs of the times, the very perilous times we are living in, we take note that the Day draws near and we should not be alarmed at that which must take place, but be strengthened in the Word to stand steadfast and not be moved, as we guard the sealing of our inheritance with our all, by not turning to the right or to the left but walking straight in the Way of our Master and Elohim!

With Sha’ul giving this clear instruction to not grieve the Spirit, we must take note that there is a danger of actually doing it, or else he would not have instructed this and given the clear warning to ensure we do not grieve the Spirit who has sealed us!

Eph’siyim/Ephesians 4:30 “And do not grieve the Set-apart Spirit of Elohim, by whom you were sealed for the day of redemption.

Timotiyos Bět/2 Timothy 2:19However, the solid foundation of Elohim stands firm, having this seal, “יהוה knows those who are His,” and, let everyone who names the Name of Messiah turn away from unrighteousness.

Those who stay in the Beloved and guard the seal, have the assurance of His complete provision and protection, and her in Chapter 8:7 we see the clear understanding of how the bride recognises that being sealed in the Beloved, she is protected by him. And the imagery of flooding waters not being able to extinguish her love, we can be reminded of the water of the flood, in the days of Noaḥ, where only 8 were saved, picture for us the covering seal and protection of the righteous, for the day of redemption.

While I could share many more nuggets that are contained within this book of Song of Songs, I simply wanted to highlight a few, in order to cause one to be reminded of the beauty of song, and by that I mean, the beauty of being able to declare our love to our Master and let our life be a song of praise before His face, as we guard to walk in His commands and cling to Him in love… and of course…. Not neglect to sing!!!

Tehillah/Psalm 89:1 “I sing of the loving-commitment of יהוה forever; with my mouth I make known Your trustworthiness to all generations.

Tehillah/Psalm 101:1 “I sing of loving-commitment and right-ruling; to You, O יהוה, I sing praises.

May this message cause you to be able to see the beauty of song and while many may have not fully understood the words of this book of Song of Songs, we take note that it carries a wealth of insight, into the love we are to have for our Beloved Master.

Some may have, through a fleshly response, been embarrassed to read through this book, yet when discovering the clear allegorical pictures of intimacy being portrayed through these words between a bride and her beloved, no embarrassment need to be entertained, as we guard to reflect on our own walk and intimate relationship with our Beloved Master, guarding His seal that He has given us as a pledge of our inheritance!

Perhaps your ability to declare your love for our Beloved King has been lacking of late, for varying reasons. May this brief overview of the Song of Songs, along with the various Scriptural references, cause you to be as Yeshayahu and say:

Yeshayahu/Isaiah 5:1 “Please let me sing to the One I love, a song for my loved One regarding His vineyard: my loved One has a vineyard on a fertile hill.

The beauty of song…may you be reminded how beautiful it is, to sing to our beloved, and have the proper actions of obedience be reflected with that song!

May you hear these words and respond correctly and not as they did in the days of Yeḥezq’ěl:

Yeḥezq’ěl/Ezekiel 33:32-33And see, you are to them as a very lovely song of one who has a beautiful voice and playing well on an instrument. And they hear your words, but they do not do them. 33 “And when it comes – see, it shall come – then they shall know that a prophet has been in their midst.” 

Many today, simply love to be hearers only, and will even regard what they hear as a beautiful song, yet refuse to do what is being commanded – this is not the reflection of the true remnant bride that declares her love for her beloved.

Embrace the beauty of song and be diligent doers of the Word, giving continual praise unto our Beloved Master and Elohim.

יהוה bless you and guard you; יהוה make His face shine upon you and show favour to you; יהוה lift up His face to you and give you Shalom!