What number verse is Song of Solomon 7:3 in the Bible?

Song of Solomon 7:3 is the 17,631st verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Song of Solomon 7:3 sits at position 17,631.

Translation

King James Version

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

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KJV (with Strong's)

Thy two ^H8147 breasts ^H7699 are like two ^H8147 young ^H6082 roes ^H6646 that are twins ^H8380.

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Complete Jewish Bible

Your two breasts are like two fawns, twins of a gazelle.

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Berean Standard Bible

Your breasts are like two fawns, twins of a gazelle.

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American Standard Version

Thy two breasts are like two fawns That are twins of a roe.

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World English Bible Messianic

Your two breasts are like two fawns, that are twins of a roe.

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Geneva Bible (1599)

Thy two breastes are as two young roes that are twinnes.

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Young's Literal Translation

Thy two breasts as two young ones, twins of a roe,

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Study This Verse

SUMMARY

Song of Solomon 7:3 is a tender and profound expression of the Beloved's (King Solomon's) admiration for his Shulamite bride's physical beauty, specifically her breasts. Through the exquisite natural imagery of "two young roes that are twins," the verse conveys a sense of delicate grace, youthful vitality, perfect symmetry, and delightful harmony. It stands as a poetic celebration of physical attraction and affection within the sacred covenant of marriage, highlighting the profound delight a husband finds in his wife and affirming the God-given beauty of marital intimacy.

CONTEXT

Literary Context: This verse is deeply embedded within a passionate encomium, a formal expression of praise, delivered by the Beloved for his Shulamite bride, extending across Song of Solomon 7:1-9. The passage meticulously details her beauty, commencing with her graceful feet and dancing steps (v. 1) and progressively ascending to her head. Verse 3, therefore, serves as an integral component of this comprehensive and adoring survey of her physical form, following descriptions of her regal stature and flowing hair. It echoes and builds upon similar imagery previously employed in Song of Solomon 4:5, indicating a consistent and persistent theme of physical appreciation and delight woven throughout the book. The verses immediately preceding and following continue this intimate exploration of her allure, culminating in the Beloved's overwhelming desire and invitation, which prompts the Shulamite's response in Song of Solomon 7:10-13.
Historical & Cultural Context: The Song of Solomon is deeply rooted in ancient Near Eastern love poetry traditions, which frequently utilized rich natural imagery and pastoral metaphors to describe human beauty and affection. Roes, specifically gazelles, were highly esteemed animals in the ancient world, celebrated for their elegance, swiftness, and delicate beauty. This made them fitting symbols for the grace, vitality, and captivating allure that the Beloved perceives in his bride. The cultural context of the Song emphasizes the sanctity and joyous celebration of marital intimacy, offering a stark contrast to many modern perspectives that either trivialize or distort sexual expression. Within ancient Israelite society, marriage was a foundational institution, and the Song of Solomon provides a unique biblical window into the passionate and exclusive love shared between a husband and wife, affirming physical attraction as a God-given and beautiful aspect of their sacred union.
Key Themes: Song of Solomon 7:3 powerfully contributes to several overarching themes within the book. Firstly, it emphatically underscores the celebration of marital beauty and intimacy, affirming that physical attraction and desire are not merely permissible but are beautiful and divinely ordained components of the marriage covenant. This verse, like others throughout the Song, normalizes and sanctifies sexual love within its proper, exclusive boundaries. Secondly, the evocative simile "like two young roes that are twins" exemplifies the book's pervasive use of poetic imagery and symbolism. This imagery conveys profound concepts of symmetry, grace, youthful vitality, and delicate beauty, enriching the description far beyond mere physical observation. Finally, the intimate language reflects the profound affection and mutual delight that characterize the relationship between the spouses. It stands as a testament to the deep emotional and physical bond that defines their union, echoing the sentiment of mutual belonging beautifully articulated in Song of Solomon 2:16, where the Shulamite declares, "My beloved is mine, and I am his."

EXPOSITION AND ANALYSIS

Key Word Analysis

breasts (Hebrew, shad', H7699): Or שֹׁד. This term refers to the breast of a woman or animal, specifically highlighting its "bulging" or rounded form. In the context of Song of Solomon 7:3, it denotes the physical attribute being admired, emphasizing its fullness, softness, and the nurturing qualities often associated with this part of the female anatomy, all contributing to its beauty.
roes (Hebrew, tsᵉbîyâh', H6646): Feminine of צְבִי. This term specifically denotes a female gazelle or roe. Gazelles were highly esteemed in ancient Israel for their beauty, swiftness, and graceful movements. By comparing her breasts to "young roes," the Beloved evokes an image of exquisite elegance, lively vitality, and natural, unblemished beauty, suggesting a captivating and delicate charm.
twins (Hebrew, tâʼôwm', H8380): Or תָּאֹם. Derived from תָּאַם, meaning "to be double" or "to be paired," this word signifies a twin. In the plural, as used here, it emphasizes perfect symmetry, balance, and harmonious pairing. The "twins" imagery reinforces the idea of two identical, perfectly matched forms, enhancing the aesthetic pleasure and profound delight expressed by the Beloved.

Verse Breakdown

"Thy two breasts": This opening phrase directly identifies the specific object of the Beloved's profound admiration. The possessive "Thy" (referring to the Shulamite) underscores the personal and intimate nature of the observation, highlighting the husband's focused and exclusive delight in his wife's unique physical form. The explicit mention of "two" immediately sets up the expectation of symmetry and pairing.
"[are] like two young roes": This is the central component of the simile, drawing a vivid comparison between the Shulamite's breasts and the delicate, graceful, and lively nature of young roes or gazelles. The imagery evokes a sense of natural beauty, youthful vitality, and perhaps a gentle, captivating movement, much like the playful bounding of fawns in a field. It speaks to an unadorned, inherent loveliness.
"[that are] twins": This final clause refines and completes the simile, emphasizing the perfect symmetry, identical nature, and harmonious pairing of the two breasts. The "twins" aspect suggests an ideal balance and a delightful uniformity that significantly enhances their aesthetic appeal and the Beloved's profound appreciation. It conveys a sense of completeness and perfection in their form, making them a source of pure delight.

Literary Devices

Song of Solomon 7:3 is richly imbued with Simile, explicitly comparing "Thy two breasts" to "two young roes that are twins" through the use of the connective "like." This simile generates powerful Imagery, enabling the reader to vividly visualize the breasts as delicate, graceful, and perfectly symmetrical, evoking the natural beauty and vibrant vitality of fawns. The deliberate choice of "young roes" (gazelles) functions as a form of Symbolism, where these animals represent elegance, agility, and a certain captivating innocence, thereby transferring these cherished qualities to the beloved's physical form. There is also a subtle yet effective use of Repetition in the word "two" and the concept of "twins," which serves to underscore the perfect pairing and inherent balance, reinforcing the aesthetic delight experienced by the Beloved. The cumulative effect of these devices creates an overarching tone of profound Admiration and tender Affection, communicated through the sensitive and appreciative language.

THEOLOGICAL AND THEMATIC CONNECTIONS

Song of Solomon 7:3, much like the entire book, offers a profound theological statement on the sanctity and inherent beauty of marital intimacy. It unequivocally affirms that physical attraction and desire are not inherently sinful but are, in fact, God-given aspects of the marriage covenant, intended for mutual delight, pleasure, and the deepening of union within its sacred boundaries. This verse normalizes and joyously celebrates the physical dimension of love between a husband and a wife, reflecting a holistic biblical view of human relationships where body, soul, and spirit are intricately intertwined and equally valued. It stands as a powerful counter-narrative to any ascetic or Gnostic tendencies that might devalue the physical body, instead presenting a biblical vision where the human body, created in God's image, is a source of beauty and profound joy within the covenant of marriage. Furthermore, the allegorical interpretations of the Song, which often see it as a picture of God's passionate love for Israel or Christ's intimate love for the Church, frequently draw parallels between the Beloved's delight in his bride and divine delight in His people, suggesting a profound intimacy and beauty in the spiritual union as well.

REFLECTION AND APPLICATION

In a world frequently saturated with distorted, commercialized, or exploitative portrayals of physical intimacy, Song of Solomon 7:3 stands as a refreshing and profoundly counter-cultural affirmation of its beauty and sanctity within the exclusive covenant of marriage. This verse serves as a powerful encouragement for spouses to cultivate a deep and intentional appreciation for one another, not only for their inner character and spiritual qualities but also for their physical form, recognizing it as a precious gift from God. It calls husbands and wives to express genuine admiration, delight, and affection for their spouse's unique beauty, thereby fostering a vibrant, healthy, and emotionally secure marital bond. This kind of mutual affirmation builds profound intimacy, deepens trust, and cultivates a sense of security, creating a safe and sacred space for vulnerability and profound connection. Ultimately, it reminds us that God designed marriage to be a place of holistic enjoyment, where physical attraction is a natural, celebrated, and integral component of a loving, committed, and lifelong relationship. For those in marriage, it serves as an invitation to intentionally cherish and express delight in their spouse; for those not yet married, it offers a high and holy vision for the intimacy and joy reserved exclusively for that sacred union.

Questions for Reflection

How does this verse challenge or affirm your current understanding of physical intimacy within marriage?
In what practical ways can spouses intentionally express admiration and delight in each other's unique beauty, encompassing both physical and non-physical attributes?
How does the Song of Solomon's portrayal of marital love provide a healthy and redemptive counter-narrative to prevalent modern cultural messages about sexuality?
What specific steps can you take to foster deeper appreciation, intimacy, and a more holistic understanding of love in your own relationships, particularly within the context of marriage?

FAQ

What is the primary message of Song of Solomon 7:3?

Answer: The primary message of Song of Solomon 7:3 is a profound celebration of physical beauty and intimate affection within the exclusive bond of marriage. It vividly portrays the Beloved's deep admiration and delight in his Shulamite bride's physical form, employing exquisite poetic imagery to convey the grace, vitality, and perfect symmetry he perceives. It underscores that physical attraction is a beautiful, God-ordained, and cherished aspect of marital love, meant for mutual enjoyment and delight.

How does this verse relate to the broader themes of the Song of Solomon?

Answer: Song of Solomon 7:3 is deeply integrated into the broader, overarching themes of the Song of Solomon, which include the celebration of exclusive marital love, mutual delight, and the sanctity of physical intimacy. It is a key part of a larger encomium where the Beloved praises his bride's beauty, echoing similar sentiments and imagery found throughout the book, such as the parallel description in Song of Solomon 4:5. The verse significantly contributes to the book's holistic message that true love encompasses both emotional and physical dimensions, all within the secure, joyful, and divinely sanctioned covenant of marriage.

Is this verse only about physical beauty?

Answer: While Song of Solomon 7:3 explicitly describes physical beauty, it is not only about physical beauty. The physical description serves as a powerful conduit for expressing the deeper affection, profound desire, and holistic delight that characterize the entire relationship between the Beloved and the Shulamite. In the overarching context of the Song of Solomon, physical intimacy is presented as a natural and beautiful expression of a profound emotional and spiritual connection. The admiration for her physical form is inextricably intertwined with the deep love, respect, and unwavering commitment shared between them, reflecting a holistic appreciation for the beloved as a whole person, as beautifully articulated in passages like Song of Solomon 6:3, where the Shulamite declares, "I am my beloved's, and my beloved is mine."

CHRIST-CENTERED FULFILLMENT

While Song of Solomon 7:3 directly celebrates the beauty and intimacy within human marriage, its profound imagery of love, delight, and union finds its ultimate and most glorious fulfillment in the relationship between Christ and His Church. The Beloved's intense admiration for his bride's beauty, her perceived perfection and symmetry, serves as a powerful type and foreshadowing of Christ's perfect and unwavering love for His spiritual bride. Just as the Beloved delights in every aspect of the Shulamite, so Christ cherishes and delights in His Church, seeing her as pure, redeemed, and ultimately presented "without spot or wrinkle or any such thing, but holy and blameless" (Ephesians 5:27). The mutual affection, exclusive bond, and profound delight depicted in the Song foreshadow the unbreakable covenant between Christ and believers, where He is the divine Bridegroom and the Church is His beloved bride (John 3:29). The ultimate consummation of this divine romance is anticipated in the glorious "marriage supper of the Lamb" (Revelation 19:7-9), where the Church, adorned in righteousness, will be eternally united with her King, experiencing a spiritual intimacy, joy, and delight that far surpasses any earthly parallel. Thus, Song of Solomon 7:3, through its celebration of human love, points us to the infinitely greater, more perfect, and everlasting love of Christ for His redeemed people.

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Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.

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BedeAD 735

Commentary on the Song of Songs

Two breasts, etc. We have spoken abundantly about this verse above; but now it should be briefly recalled that rightly after the belly of the bride, her breasts are commended, because indeed the holy Church offers milk to her little ones, whom she generates in Christ from the sacrosanct womb of the saving water, from the nourishment of the neophytes, with gentler doctrine, until she gradually instructs them to receive the bread of higher wisdom. Therefore, the breasts of the Church are those who instruct her little ones, that is, those recently reborn in faith: and it is well that they are mentioned as being two, because from two peoples, namely, the Jews and the Gentiles, the saving font which cleanses them and brings them forth by the heavenly mystery, gathers them. They are well compared to the two young fawns of a gazelle, because the true teachers take from the teachings of both Testaments what they preach. It is also fitting that these fawns are said to be twins, because the Testaments themselves are given by the same author, from the one of whom Ecclesiastes says: The words of the wise are like goads, and like nails firmly fixed, given by one shepherd through the counsel of masters (Ecclesiastes XII). Therefore, there are two breasts of the bride, like two twin fawns of a gazelle, because the teachers of the neophytes do not preach their own but speak as from God, before God in Christ; He is the one shepherd, who from two flocks of sheep makes one fold; whose burning desire the bride above cries out: Tell me, you whom my soul loves, where you pasture your flock, where you rest at noon. He is the one teacher of the teachers, for he commanded his disciples, who are our teachers, saying: Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you (Matthew XXVIII). Rightly also is the name gazelle assigned to him, for it is a clean animal, noteworthy for its sight and speed, splitting the hoof and chewing the cud, and like all clean quadrupeds, armed with horns. If indeed saints of such nature are apt, because they have a split hoof in the discernment of good and evil, and customarily speak sweetly and as if chew the cud on things they discern are good from evil, who have learned to direct the eye of their heart far off, that is, to contemplate heavenly goods from earth; who eagerly desire to penetrate with a swift course the path of virtues; who rejoice that they have received from the grace of their Creator the cleanliness of mind and body, who, with the confidence of faith, raised against the strength of this world, are accustomed to say to God: Through you we shall push down our enemies with the horn (Psalm XLIII), how much more this nature of the animal suits the meaning of the one who possesses all these gifts of virtues in himself and grants them to others according to the measure of his own gift.

Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.

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