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“A Summation of Her Desirability”· Song of Solomon 7:6–9
Translation
King James Version
I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples;
Complete Jewish Bible
I said, "I will climb up into the palm tree, I will take hold of its branches." May your breasts be like clusters of grapes, your breath as fragrant as apples,
Berean Standard Bible
I said, “I will climb the palm tree; I will take hold of its fruit.” May your breasts be like clusters of the vine, the fragrance of your breath like apples,
American Standard Version
I said, I will climb up into the palm-tree, I will take hold of the branches thereof: Let thy breasts be as clusters of the vine, And the smell of thy breath like apples,
World English Bible Messianic
I said, “I will climb up into the palm tree. I will take hold of its fruit.” Let your breasts be like clusters of the vine, the smell of your breath like apples, Beloved
Geneva Bible (1599)
I saide, I will goe vp into the palme tree, I will take holde of her boughes: thy breastes shall nowe be like the clusters of the vine: and the sauour of thy nose like apples,
Young's Literal Translation
I said, `Let me go up on the palm, Let me lay hold on its boughs, Yea, let thy breasts be, I pray thee, as clusters of the vine, And the fragrance of thy face as citrons,
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Historical interpretation
Three Centuries of Reception
7 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Post-NiceneEarly Medieval
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The laurel and the palm are the symbols of victory. The heads of the victors are crowned with laurel, and the hand of the conqueror is adorned with a palm. Hence the Church says: "I said, I will go up to the palm tree, I will take hold of its branches." Seeing the excellence of the Word and hoping that she can ascend to His height and the summit of knowledge, she says: "I will go up to the palm tree," so that she may leave behind all lower things and strive for higher things, for the reward of Christ, so that she may enjoy and taste the sweet fruits of His love. For the fruit of virtue is sweet.
The church is beautiful in [those recently baptized]. So that God the Word says to her: “You are all fair, my love, and there is no blemish in you,” for guilt has been washed away. “Come here from Lebanon, my spouse, come here from Lebanon, from the beginning of faith you will pass through and pass on,” because, renouncing the world, she passed through things temporal and passed on to Christ. And again, God the Word says to her, “How beautiful and sweet are you made, O love, in your delights! Your stature is become like that of a palm tree, and your breasts like bunches of grapes.”
Therefore, imitate her, o man, so that it may be said of you as well: "Your stature has become like a palm tree." Preserve the greenness of your childhood and that natural innocence which you received from the beginning, so that, being planted beside the flowing waters, you may have your fruit prepared in your time, and your leaf may not wither. ... Therefore, remain planted in the house of the Lord, so that in His courts you may flourish like a palm, and let the grace of the Church ascend in you, and let the fragrance of your nostrils be like apples, and your mouth like the best wine, so that you may be intoxicated in Christ.
I will seize its fruits. For he indeed seizes the virtues of a faithful soul, so that with the most healthful touch of his compunction, he may always make them fruitful with greater blessing. The fruits of the palm can also be taken as each of the chosen ones, whom the Church brings forth to the Lord, as her own palm; these fruits it indeed seizes when it strengthens its own in faith and love, and to protect them from ever failing, it guards them with its protection to the perfect maturity of life, in accordance with that of the Psalmist: "You have given me the protection of your salvation, your right hand upholds me" (Psalm 17). Moreover, in what follows, "And your breasts will be like clusters of the vine," it can also be understood that those who do not neglect to announce even the small things they know kindly and simply to their neighbors, may sometimes be inebriated with a greater gift of wisdom; and this when the Lord ascends to the palm and seizes its fruits, because unless His grace brings us growth, unless our hearts are fortified by His grace, we can neither have great nor small goods. Aptly, the victorious tree of the cross can also be signified by the name of the palm, to which the stature of the bride is rightly compared, because the holy Church is raised up through the passion of its Redeemer so that it can remain upright, stable, and immovable. It is rightly compared to this because even those who preceded the times of the Lord's incarnation symbolized the mysteries of His passion either by prophesying or even suffering, and the saints of our time also glorify the same sacred triumph of the passion, all indeed by believing and confessing, many however also by dying. But what the bridegroom says, "I said, I will go up to the palm, I will seize its fruits," fits that age when Solomon sang these things, when the Lord often promised through the voices of the prophets that He would come in the flesh for the redemption of the human race; when He proclaimed that He would ascend the tree, dying for His bride, destroying the dominion of death, and as a victor return to life. The fruits of the palm, which He said He would seize, are later signs of glory which followed the ascent of the cross, that is the brightness of His resurrection and ascension to heaven, the coming of the Holy Spirit, and the salvation of the believing world. Which sense is aptly followed by:
I said, I will ascend into the palm tree, etc. For the sole reason is that the breasts of the Church may be equaled to clusters of grapes, because the Lord has deigned to ascend into her and to gift her with His grace. For indeed, so that the teachers may preach both humble things to the little ones and lofty things to the perfect, so that they may both condescend and be temperate with the unskilled, and they themselves may drink deeply in the contemplation of heavenly things, this is not due to their own merit, but it is a gift from heaven. It was said above concerning the Lord, My beloved descended into His garden (Psalm 86); and now He himself says, I will ascend into the palm tree. However, the same Church, or perfect soul, is the Lord's garden, which is also the palm tree. But there is a difference between the Lord ascending into her and descending into her: for He descends into her when He sends her heavenly grace from above, by which she may become heavenly herself and be transferred to the things above; however, He ascends into the same when He more and more reveals the knowledge of His majesty to the faithful, when He inspires in those who are advancing the love of the heavenly homeland, as it were through certain steps striving towards the heights; when to those to whom He previously said, When you have done all that you were commanded, say: We are unworthy servants (Luke XVII), He adds greater gifts, saying, I will no more call you servants, for the servant does not know what his lord does. But I called you friends (John XV). And again: Go, tell my brothers (John XV). Thus, the Lord descends into His garden when He imparts heavenly gifts to the faithful; He ascends into the palm tree when He graciously bestows the increase of virtues on His advancing chosen ones, until He leads them to perfection: concerning which virtues it is aptly added:
And the smell of your breath is like apples, etc. Indeed, in the smell of the mouth is the fame of good speech, and in the throat, however, is the very duty of voice dedicated to God. Both are worthy of praise in the Catholic Church, and both in every elected soul, because the voice itself, which teaches those present, and the fame of speech, which reaches the absent, whether through letters or through those who have heard, is proven to be full of virtue and grace. But because he compares the smell of the bride's mouth and throat to apples and the best wine, it can be distinguished that apples retain all their strength in freshness itself, but wine achieves its value from age. Therefore, it is rightly compared to both these types—the voice of the Church speaking and its fame, whose beginning and perfection are known to be wonderful. Moreover, because the strength and fragrance of the best wine are greater than that of apples, it is rightly said: And the smell of your breath is like apples. Your throat is like the best wine, it surpasses the grace of apples. So much does the present speech of the holy Church of God excel the fame that the words of those who hear can spread about it. However, thus far the bride has been praised, and when it came to saying that her throat is like the best wine, she seized the word from the bridegroom's mouth, and she, led by great love, strives to complete it rather. For she understood that by the term "best wine" the word of the Gospel was designated, in which alone is eternal salvation for believers, and she said:
And thy breasts, etc. For truly, the first teachers of the Church, that is, the apostles, having completed His passion and resurrection, received a much greater knowledge of salvific doctrine than they had previously had, when appearing after the resurrection He opened their minds so that they might understand the Scriptures; when, having sent the Spirit from above, He granted them the knowledge of all languages; when it was falsely said by those mocking them that ‘these men are full of new wine’ (Acts 2). But they truly were like clusters of grapes because they were refreshed by the grace of spiritual gifts, the prophecy being verily fulfilled which said that new wine must be put into new bottles, and both are preserved (Matthew 9). And what follows aptly fits both senses:
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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Summary
Song of Solomon 7:8 vividly portrays the male lover's profound admiration and escalating desire for the Shulamite woman, employing rich natural imagery to articulate her captivating beauty and irresistible allure. This verse forms a pivotal part of his comprehensive declaration of praise for her physical attributes, expressing his eager longing for intimate union and the deep delight he anticipates in their shared affection. It powerfully communicates the intensity of romantic love and the celebration of physical attraction within the sacred and joyful bond of marriage.
Context
Literary Context
This verse is strategically placed within a larger poetic section (Song of Solomon 7:1-9) where the male lover, often understood as King Solomon, offers an elaborate and ascending description of the Shulamite woman's physical beauty, beginning from her feet and moving upwards to her head. Having already admired her graceful movements, noble stature, and captivating features, he now transitions from descriptive praise to an explicit declaration of his passionate desire and resolute intention to draw near to her. The preceding verses establish her as a woman of regal bearing and captivating charm, setting the stage for this intimate expression of longing and the anticipation of physical union. The imagery of the palm tree and vine clusters seamlessly extends the pervasive natural metaphors used throughout the Song to depict beauty, fruitfulness, and profound delight.
Historical & Cultural Context
In the ancient Near East, the palm tree (tâmâr) held significant symbolic value, revered for its upright elegance, resilience, and abundant yield of dates. It frequently symbolized prosperity, fertility, and stately beauty, making it an apt metaphor for the beloved. Similarly, the vine (gephen) was a potent emblem of fruitfulness, joy, and the intoxicating pleasure derived from its clusters (ʼeshkôwl) of grapes, which were essential for wine production. Apples (tappûwach), or more accurately fragrant fruits like quince or apricots common in the ancient Levant, were highly prized for their sweet aroma and delightful taste, often associated with love, sensual pleasure, and invigorating refreshment. These agricultural symbols would have resonated deeply with the original audience, immediately conveying notions of beauty, vitality, abundance, and desirability, thereby underscoring the cultural appreciation for natural bounty as a reflection of human flourishing and the richness of romantic love.
Key Themes
Song of Solomon 7:8 profoundly contributes to several overarching themes that permeate the book. Firstly, it emphatically underscores the celebration of physical beauty and desire within the hallowed context of committed love, affirming the human body as a legitimate source of profound delight and attraction. The lover's eager declaration, "I will go up to the palm tree, I will take hold of the boughs thereof," vividly exemplifies the theme of passionate pursuit and loving initiative inherent in true affection. Furthermore, the rich and evocative natural imagery reinforces the pervasive theme of fertility and fruitfulness, not only in a literal sense but also in the flourishing, life-giving, and deeply satisfying nature of a vibrant marital relationship. This verse, like much of the Song, powerfully affirms the goodness of creation and the God-given joy of marital intimacy, reflecting the divine design for human companionship and procreation first established in the creation account and the one-flesh union. It stands as a testament to the depth of affection, mutual admiration, and unreserved delight that characterize the ideal marital bond, echoing the wisdom found in Proverbs 5:18-19.
Exposition and Analysis
Key Word Analysis
H559 a primitive root meaning to say, used with great latitude, including to declare, determine, or intend. In this context, "I said" (KJV) or "I resolved" (ESV) indicates a firm, deliberate decision and an active declaration of the lover's intent. It is not a casual thought but a settled purpose.
H270 a primitive root meaning to seize, often with the accessory idea of holding in possession. Here, it signifies a deliberate, eager, and tender action of embracing, drawing near, and enjoying. It conveys the lover's active desire to intimately engage with his beloved's beauty and person, not in a forceful way, but in the context of passionate, mutual affection and possession within marriage.
H8558 from an unused root meaning to be erect; a palm tree. The palm tree is a powerful symbol of uprightness, stately grace, and abundant fruitfulness. In this verse, it serves as a metaphor for the Shulamite woman, representing her tall, elegant beauty and her desirability. The lover's desire to "go up to the palm tree" and "take hold of the boughs thereof" expresses his eager anticipation of intimate embrace and enjoyment of her person, akin to reaching for the ripe, precious fruit of a highly valued tree.
H8598 from נָפַח (naphaḥ), meaning to blow or breathe; an apple (from its fragrance), likely including other pome fruits of the ancient Levant such as quince, apricot, or citrus. In the ancient world, these fruits were highly prized for their sweet, pervasive fragrance. The comparison of her "smell of thy nose" (her breath or overall captivating fragrance) to apples emphasizes her intoxicating and delightful aroma, adding a powerful sensory dimension to her irresistible allure.
Verse Breakdown
"I said, I will go up to the palm tree, I will take hold of the boughs thereof:"
This opening clause expresses the male lover's resolute intention and active pursuit of his beloved. "I said" signifies a firm decision or declaration of purpose. The "palm tree" serves as a metaphor for the Shulamite woman, symbolizing her stately, graceful, and fruitful beauty. His desire to "go up" and "take hold of the boughs" conveys his eager anticipation of intimate embrace and enjoyment of her person, much like one would ascend a tree to gather its ripe, desired fruit. This conveys a sense of drawing near, possessing, and delighting in love.
"now also thy breasts shall be as clusters of the vine,"
This clause shifts to a direct and ardent compliment of her physical attributes, employing a vivid simile. Her breasts are likened to "clusters of the vine," which are full, ripe, and promise intoxicating pleasure and abundance. This imagery evokes fruitfulness, fertility, and the delightful satisfaction found in physical intimacy, akin to the richness and joy derived from fine wine.
"and the smell of thy nose like apples;"
The final clause focuses on her alluring fragrance, utilizing another powerful simile. "The smell of thy nose" refers not merely to her nostrils but to her breath or the overall sweet and captivating aroma emanating from her person. Comparing this scent to "apples" (likely fragrant fruits such as quince or apricots) emphasizes her delightful, pervasive, and intoxicating presence, adding a profound sensory dimension to her irresistible charm and enhancing the holistic experience of her beauty.
Literary Devices
Song of Solomon 7:8 is exceptionally rich in Imagery, painting a vibrant and sensuous picture of the beloved's beauty and the lover's ardent desire through evocative natural elements. The verse primarily employs Simile, explicitly comparing her breasts to "clusters of the vine" and her fragrance to "apples" through the use of "as" and "like," thereby drawing clear parallels that evoke notions of abundance, sweetness, and intoxicating pleasure. There is also a strong underlying Metaphor in identifying the beloved with the "palm tree," which represents her stately beauty, uprightness, and fruitfulness, inviting the lover's ascent and embrace. The pervasive use of Sensory Language is prominent throughout the verse, appealing directly to sight (palm tree, clusters), touch (take hold), and particularly to smell (apples, fragrance), creating a multi-sensory and immersive experience of her profound allure. This masterful combination of literary devices profoundly enhances the passionate, celebratory, and deeply intimate tone of the passage, making the beloved's attractiveness palpable and the lover's desire intensely felt.
Theological and Thematic Connections
This verse, situated within the broader theological landscape of the Song of Solomon, offers profound insights into the divine design of human love and marriage. It unequivocally affirms the goodness of physical attraction and desire as God-given aspects of human experience, intended to be celebrated and deeply enjoyed within the sacred covenant of marriage. The passionate longing and detailed appreciation for the beloved's beauty reflect a divine blueprint for intimacy that is holistically physical, emotional, and spiritual, leading to deep union and mutual delight. It teaches that authentic love involves active pursuit, profound admiration, and the eager anticipation of shared joy, mirroring, in a limited sense, aspects of God's own passionate and covenantal love for His people. The Song, through passages like this, sanctifies human sexuality, presenting it as a beautiful, pure, and blessed expression of love, in stark contrast to the world's often distorted or degraded views.
Reflection and Application
Song of Solomon 7:8 serves as a powerful and inspiring reminder of the inherent beauty, sacredness, and profound joy of romantic love and physical intimacy within the marital covenant. It challenges and encourages spouses to actively cultivate a vibrant, passionate relationship characterized by mutual admiration, heartfelt verbal affirmation, and eager, tender pursuit of one another. The lover's detailed and sensuous praise of the Shulamite woman's beauty calls us to intentionally appreciate and articulate the unique qualities of our partners, fostering an environment where both physical and emotional intimacy can flourish and deepen. This verse also powerfully affirms that physical desire is a natural, blessed, and God-ordained component of marriage, designed by the Creator for joy, pleasure, and the profound deepening of relational bonds. It calls us to perceive our spouse not merely as a partner, but as a cherished source of delight and a precious gift from God, truly worthy of passionate devotion, tender affection, and wholehearted celebration, thereby reflecting the holistic and all-encompassing nature of true love.
Questions for Reflection
FAQ
What is the significance of the "palm tree" imagery in this verse?
The "palm tree" (Hebrew: tâmâr) is a highly significant symbol in the ancient Near East, frequently representing uprightness, elegance, resilience, and abundant fruitfulness. In Song of Solomon 7:8, it serves as a powerful and multifaceted metaphor for the Shulamite woman herself. It highlights her stately beauty, her graceful stature, and her profound desirability as a source of delight and "fruit" (pleasure, intimacy). The lover's declaration, "I will go up to the palm tree, I will take hold of the boughs thereof," expresses his eager, active, and resolute desire to embrace her and partake of the joy and intimacy she offers, much like one would ascend a palm tree to gather its precious and nourishing dates. This imagery underscores her captivating allure and the promise of rich fulfillment in their union, echoing the theme of fruitfulness celebrated throughout the Song, as seen in Song of Solomon 4:13.
Why are "apples" mentioned in relation to the "smell of thy nose"?
In the context of Song of Solomon 7:8, "apples" (Hebrew: tappûwach) likely refers not to the common red apple of today, but to other highly fragrant fruits prevalent in the ancient Levant, such as quince, apricots, or even citrus. These fruits were intensely prized for their sweet, pervasive aroma. The phrase "the smell of thy nose" refers not just to her nostrils but to the beloved's breath or the overall captivating and delightful fragrance emanating from her person. By comparing this scent to "apples," the verse emphasizes her intoxicating and delightful aroma, which contributes significantly to her irresistible charm and allure. This powerful sensory detail highlights the comprehensive nature of her beauty, appealing not just to sight but also to the potent sense of smell, thereby creating a holistic and deeply captivating picture of her presence, similar to the delightful scents described in Song of Solomon 4:10-11.
Christ-Centered Fulfillment
While Song of Solomon 7:8 vividly celebrates the passionate love and profound physical intimacy between a husband and wife, its Christ-centered fulfillment is found in how this human love serves as a profound earthly type and shadow of the divine love between Christ and His Church. The lover's eager desire to "go up to the palm tree" and "take hold of the boughs thereof" beautifully foreshadows Christ's zealous pursuit of His bride, the Church, a pursuit marked by His sacrificial love and unwavering commitment, as depicted throughout the New Testament (Ephesians 5:25-27). Just as the Shulamite's beauty and fragrance captivate her lover, the Church, made radiantly beautiful by Christ's imputed righteousness and sanctifying work, is the object of His unwavering affection and desire (2 Corinthians 11:2). Her "breasts as clusters of the vine" and "smell of thy nose like apples" speak to the Church's spiritual fruitfulness—the abundance of good works, love, and worship produced by the Holy Spirit within her—and the sweet aroma of her devotion and obedience, which are supremely pleasing to Christ (Philippians 4:18). This verse ultimately points to the ultimate spiritual union and perfect intimacy that believers share with Christ, a relationship characterized by His passionate, redeeming love, our spiritual fruitfulness in Him, and the glorious, eagerly anticipated marriage supper of the Lamb (Revelation 19:7-9). The Song's celebration of marital delight thus becomes a powerful and prophetic echo of the surpassing joy and perfect, eternal union found in Christ.