Old/New Testament
Song of Songs, which is a “book” of the Bible, actually has more in common with Handel’s Messiah or Puccini’s Tosca than any prose work of the Old Testament—it’s a libretto, a record of the words sung in a musical or opera. While this song is certainly the longest libretto in the Bible, it is not the only one. The Book of Psalms is replete with them; and they often open with directions for musical instruments such as in Psalm 4, which begins, “For the worship leader. A song of David accompanied by strings.” Song of Songs lacks such instrumental direction; but through the poetic phrasing and pronoun usage, three distinct vocal parts are inherently identifiable: the female lover (who would sing soprano), the male lover (who would sing tenor), and the observing young women (who would function as the chorus). Even without the musical score, it is possible to imagine these actors breathing life into the libretto on a great stage.
1 For Solomon. The most sublime song of all.
2 Her (to him): Kiss me with the sweet kisses of your lips,
for your love delights me more than wine.
3 The pleasant aroma of your fragrance rises in the air;
your name is like precious perfume poured out:
This is why young women adore you.
4 Take me away with you;
let’s run away together!
(to the young women) The king has brought me into his bedroom.
Young Women of Jerusalem (to him): We will shout for joy and celebrate over you.
We will make it known that your love is better than the finest of wines.
Her (to him): Everyone loves you, and there is no reason why they shouldn’t.
5 (to the young women) Look at me, young women of Jerusalem.
I am dark but beautiful.
I am dark like the tents of Kedar;
I am beautiful like the curtains of Solomon’s temple.
6 Don’t stare at my dark skin,
for the sun looked down on me.
My brothers’ anger scorched me;
they made me work all day long in the vineyards,
So I did not have time to care for my own vineyard,
to cultivate my own body.
7 (to him) Tell me, my dearest love,
where are your sheep grazing today?
Where are you resting with your flock at midday?
I want to come to you.
Why must I go looking for you like the veiled women
wandering among the flocks of your friends?
8 Him (to her): If you do not know where I am,
most beautiful of women,
Follow the tracks of my sheep—
they will lead you to me—
And graze your flocks of young goats
beside the shepherds’ tents.
9 You remind me, my dear,
of an honored mare among Pharaoh’s stallion-driven chariots;
10 The strings of jewels against your cheeks frame your elegance,
as also the tender curve of your neck with precious gems.
11 Young Women of Jerusalem (to her): We will make for you golden jewelry to lay against your skin,
golden jewelry studded with silver to frame your elegance.
12 Her: When the king was relaxing at his table,
the seductive fragrance of my perfume filled the air.
13 My love is close to my heart,
like a sachet of myrrh tucked between my breasts.
14 My love is like a fragrant bouquet of henna blossoms
from the vineyards of Engedi.
Him: 15 How beautiful you are, my dear! How so very beautiful!
Your eyes are like doves.
16 Her: You, my love, are so handsome! A pleasure to behold!
Our bed is a lush, green field,
17 The beams of our house are majestic cedars,
and the rafters are tall pines.
2 Her: I am a rose of Sharon,
a lily found in one of the valleys.
2 Him: Like a lily among thorns, that is what she is;
my dear is a captivating beauty among the young women.
3 Her: My love is like an apple tree in a wooded forest;
he is a ripe tree among a grove of saplings, those young men.
I sat beneath his ample shade, filled with such joy.
I tasted the sweetness of his fruit and longed for more.
4 He placed me at his banquet table,
for everyone to see that his banner over me declares his love.
5 (to those around) Sustain me with sweet raisins.
Refresh my energy with apples
Because I am lovesick for him.
6 His left hand cradles my head;
his right embraces me.
7 (to the young women) You of Jerusalem heed my warning.
By the gazelles and deer of the field,
I charge you not to excite your love until it is ready.
Don’t stir a fire in your heart too soon, until it is ready to be satisfied.
8 I hear his voice! The voice of my love!
Here he comes,
Leaping over the mountains,
bounding among the hills.
9 My love is like a gazelle,
sure-footed and swift as a young stag.
Look, there he is! Standing behind my wall,
watching through the windows, peering through the lattice.
10 My love responded and said to me,
Him: Arise, my dearest, my beauty,
and come away with me.
11 Don’t you see? The winter is done.
The rains and clouds have come and gone.
12 The flowers are unfolding in the fields;
the birds are warming up their songs,
The cooing of the turtledove
is heard throughout the land.
13 The fig trees are bringing forth their first fruit,
and the vines are in blossom, filling the air with their fragrance.
So arise my dearest, my beauty,
and come away with me.
14 Now, my dove, don’t be shy.
Don’t hide from me in the clefts of the rock
or nest like a bird in secret among the cliffs.
Show me your lovely form.
Let me hear your beautiful voice,
For it sounds so sweet,
and your face is so lovely.
15 Young Women of Jerusalem (to the couple): Catch the foxes for us,
those little foxes that menace the vineyards,
For our vineyards are so vulnerable when they are in full bloom.
16 Her: My love is mine, and I am his.
He grazes among my lilies.
17 As the day breathes its morning breeze
and shadows turn and flee,
Turn to me, my love, like a gazelle;
come to me like a young stag on rugged mountains.
3 Her: Restless night after night in my bed,
I longed and looked for my soul’s true love;
I searched for him,
but I could not find him.
2 I will get up now and search the city,
wander up and down streets and plazas;
I will look for my soul’s true love.
I searched for him, but I could not find him.
3 The watchmen found me as they kept watch on the silent city.
“Have you seen my soul’s true love?” I asked.
4 Not long after I left them,
I found him—I found my soul’s true love.
This libretto is full of imagery. Two of the most common images are that of the gazelle and the lotus blossom (translated here as “lily”), both frequently used in many ancient Near Eastern cultures. The gazelle is a species of antelope whose males have long horns. Both males and females move with grace and strength as they cross flat savannahs or climb steep cliffs. It is because of these traits that the gazelle is equated with sexuality, youth, and stamina. The Israelites used it in poetry to represent the youthful joys of love and sexual vigor, while many Near Eastern pagan religions used it in images honoring fertility goddesses. The lotus is a type of lily found in watery regions. Because of its shape, which resembles the womb, and its fragrance, which is alluring, the lotus became the flower of choice for lovers across the Near East. In Israel it was featured in poetry and even dominated the capitals of the columns supporting Solomon’s temple; in Egyptian and Phoenician cultures, it represented the gods themselves. With just one word, “gazelle” or “lotus,” this poet conveys a bevy of ideas about love, youth, strength, and passion.
I pulled him to me and would not let him go
until I brought him to my mother’s house,
to the very room where she conceived me.
5 (to the young women of Jerusalem) Heed my warning:
By the gazelles and deer of the field,
I charge you not to excite your love until it is ready.
Don’t stir a fire in your heart too soon, until it is ready to be satisfied.
6 Young Women of Jerusalem: Who is this coming up from the desert,
with billowing clouds of dust and smoke,
with a sweet aroma of burning myrrh and frankincense,
with fragrant spices fresh from the merchant?
The royal litter carries the groom to the wedding, and upon the litter is the king with his crown.
7 Look, it is Solomon’s litter,
surrounded by 60 strong men,
some of the very best soldiers in Israel,
8 All armed swordsmen,
battle-hardened heroes, experts at war,
Marching with swords at their sides,
ready to guard the king from the terrors of the night.
9 King Solomon built his own royal carriage
from the trees of Lebanon.
10 He had its posts fashioned from silver,
its back made of gold,
its seat covered with royal purple,
its interior decorated with love by the young women of Jerusalem.
11 O go out, young women of Zion,
and see King Solomon
Wearing the crown with which his mother has crowned him on his wedding day,
on the day his heart overflows with joy.
2 1-2 As a result of a revelation, I returned to Jerusalem 14 years later; and this time Barnabas and Titus accompanied me. When I arrived, I shared the exact gospel that I preach to the outsiders. I first shared God’s truth privately with those who were people of influence and leadership because I thought if they did not embrace the freedom of my good news, then any work I had done for Jesus here and any in the past would be spoiled.
One of the great stories in the Bible is the transformation of Saul, the Pharisee, from a persecutor of the church to the greatest missionary that history has ever witnessed. Seldom does Paul relate that story in his letters. He doesn’t need to because he usually does that in person when he is planting a church. But on this occasion, as he defends his call and the gospel, he retells a bit of his personal history to underscore the complete metamorphosis that has taken place in his life. In his former life, Paul admits—quite painfully, no doubt—that he tried to destroy this movement. Borrowing language from the prophets, Paul narrates how God unveiled to him the truth about Jesus. At just the right moment, even while Paul was an active enemy, God revealed His Son to Paul and called him to be heaven’s emissary to the nations. Paul immediately stopped his campaign against the church, which was just beginning to emerge from its Jewish roots and spread to the Gentile nations.
3 Listen carefully. None of the Jerusalem leaders insisted that Titus be circumcised, although he is Greek. 4 Some people who were pretending to be our brothers and sisters were brought in to spy on the freedom we enjoy in the Anointed One, Jesus—their agenda was clear: they wanted to enslave us. 5 But we didn’t give in to them. We didn’t entertain their thoughts for a minute! We resisted them so the true gospel—and not some counterfeit—would continue to be available to you.
6 It makes no difference to me (or to God for that matter) if people have power or influence. God doesn’t choose favorites among His children. Even the so-called pillars of the church didn’t contribute anything new to my understanding of the good news. 7 But it quickly became obvious to them what God was doing: He had entrusted me to carry the good news to the uncircumcised, just as Peter was called to preach to those who were circumcised. 8 God was at work in the ministry of Peter, as emissary[a] to the Jews, and was also moving and working with me in my ministry to the outsider nations.
9 When James, Cephas (whom you know as Peter), and John—three men purported to be pillars among the Jewish believers—saw that God’s favor was upon me to fulfill this calling, they welcomed and endorsed[b] both Barnabas and me. They agreed that our ministries would work as two hands, theirs advancing the mission of God among the Jews and ours toward the outsider nations, all with the same message of redemption. 10 In parting, they requested we always remember to care for the poor among us, which was something I was eager to do.
11 But when Cephas came to Antioch, there was a problem. I got in his face and exposed him in front of everyone. He was clearly wrong. 12 Here’s what was going on: before certain people from James arrived, Cephas used to share meals with the Gentile outsiders. And then, after they showed up, Cephas suddenly became aloof and distanced himself from the outsiders because he was afraid of those believers who thought circumcision was necessary.
Since Christianity arises from Judaism, some traveling preachers from Jerusalem think that Jewish believers must remain true to Jewish rules regarding circumcision, Sabbath observance, and kosher food. If they rigorously follow the food rules, then Jewish believers are not supposed to share a meal with “unclean” Gentile outsiders, as Peter has been doing in Antioch. They advocate that Gentile outsiders need to follow Jewish ways and practices to become full members of the family of God. Paul—and the Jerusalem council (Acts 15)—strongly reject this. The apostle argues that it is only the faithfulness of Jesus and the presence of the Spirit that serve as the foundation of the new covenant and as the entrance into the people of God.
13 The rest of the Jewish believers followed his lead, including Barnabas! Their hypocritical behavior was so obvious— 14 their actions were not at all consistent with everything the good news of our Lord represents. So I approached Cephas and told him in plain sight of everyone: “If you, a Jew, have lived like the Gentile outsiders and not like the Jews, then how can you turn around and urge the outsiders to start living like Jews?” 15 We are natural-born Jews, not sinners from the godless nations. 16 But we know that no one is made right with God by meeting the demands of the law. It is only through the faithfulness of Jesus[c] the Anointed that salvation is even possible. This is why we put faith in Jesus the Anointed: so we will be put right with God. It’s His faithfulness—not works prescribed by the law—that puts us in right standing with God because no one will be acquitted and declared “right” for doing what the law demands. 17 Even though we are seeking a right relationship with God through the Anointed, the fact is we have been found out. We are sinners. But does that mean the Anointed is the one responsible for our sins? Absolutely not! 18 If I reconstruct something I have worked so hard to destroy, then I prove myself a sinner.
So why all this personal history? Paul thinks it is useful because the people preaching the false gospel in Galatia claim to be operating under the authority of some of the followers of Jesus from Jerusalem, the mother church. Paul doesn’t have their pedigree and, according to them, doesn’t deserve the rank he claims as the emissary to the nations. They say that not only is Paul deficient, but his message is, too, because it doesn’t bring outsiders to follow the law. So Paul goes toe-to-toe with them, defending not only his call but also his message. The good news he preaches comes directly from the risen Jesus and is confirmed by the Jerusalem leaders.
19 The law has provided the means to end my dependence on it for righteousness, and so I died to the law. Now I have found the freedom to truly live for God. 20 I have been crucified with the Anointed One—I am no longer alive—but the Anointed is living in me; and whatever life I have left in this failing body I live by the faithfulness of God’s Son, the One who loves me and gave His body on the cross for me. 21 I can’t dismiss God’s grace, and I won’t. If being right with God depends on how we measure up to the law, then the Anointed’s sacrifice on the cross was the most tragic waste in all of history!
The Voice Bible Copyright © 2012 Thomas Nelson, Inc. The Voice™ translation © 2012 Ecclesia Bible Society All rights reserved.