Spices in the Book of the Bible, Song of Solomon, or "Shir Hashirim"

Hebrew:"mishchah": an oil, "portion" or salve used to anoint. BLB Twenty four times in scripture, this word is used to indicated "anoint" or anointing, here is its one use as the ointment itself: His NAME is the anointing of the Bridegroom (see above).

Spikenard

Hebrew: Nerd {nayrd}: an aromatic plant from India: A sweet fragrance: 1:12 indicates a relationship, communion and dining with the King: communion and eternal Life with the Bridegroom has a sweet and enduring quality, often referred to a a sweet fragrance, but intimating a pleasantness so fine and great as to be only described by peripheral fine things such as perfume and fragrances. Fine frangrances were offered daily in the Tabernacle (tent of meeting) and the Temple reminding Israel of the sweetness of the relationship with her King.

Myrrh

Hebrew:"lot (long o)" in Genesis; and "more" in Songs. BLB:"an arabian gum of a bark tree; used in sacred oils and balms". Myrrh is the substance, sweet-smelling and sanctified also to anointing which is among the gifts brought to a newborn Messiah King in Israel. While the word used in Genesis is not the same (lote instead of myrrh,) the same substance is referred to: throughout ancient history it was seen as a rich treasure. It was part of the preparation of the Royalty and Reign of Esther who saved the Jews, and mentioned as the smell of garments in a palace. It is closely associated with the Holy of Holies, where God meets with man/Israel, and in true form of the Jewish Messiah which is to reach out as a light of the Gentiles, it is a spice/substance which is given as a gift to Egypt both by the ones who take Joseph captive in Genesis 37, and by Israel(Jacob) to give to the royalty of Egypt, not yet known as his own. In Songs 3:6, the one who comes out of the wilderness totally described in like manner as the tabernacle, is adorned in part with Myrrh, the fragrance of royalty: the Bridegroom is a royal King. The King Bridegroom in 4:6 in communion with the bride in full relationship, is described as a joyous and royal marriage partnership: "mountains of myrrh" intimates the immersion in the sweet and royal relationship of Israel with her King. The fragrance of the Anointed King (myrrh) is mentioned again in 5:1 when it is seen in conjunction with sweetness, power, peace and nourishment. In 5:6, the bride takes on the fragrance of royalty in communion, and in the end the Words of the Bridegroom (The Word of God) is seen as dripping with that sweet royal fragrance.

Relevant Verses: Genesis 37:25; 43:11; Exodus 30:23; Esther 2:12; Psalm 45: 8; Proverbs 7:17; Songs 1:13, 3:6, 4:6, 4:14; 5:1, 5:5 5:13.

Camphire

Hebrew: copher. Refers to a fragrant plant growing in En-gedi and a variant in Cyprus, made of small white and yellow flowers; al-henna, used as a reddish-brown stain(BLB). In 1:14, the Bridegroom is noted as singular, as a cluster of camphire from En-Gedi, indicating the rare and precious nature of the relationship between bride and groom. It is not only precious but so very unique that this particular variant comes only from En-Gedi. [En-Gedi:'fountain of a kid'-OB]. While the word 'camphire' kopher is used most often as 'ransom', it is used as camphire (not camphor) only twice both in Songs. It is used also as 'pitch' which the Ark of refuge built by Noah was covered in . In Exodus 30:12, it is part of the atonement or 'ransom' for the soul when Moses is commanded to number the people. The word is used also in connection with atonement or covering, using the word 'satisfaction' referring to no covering for the murderer. It is also mentioned as a bribe, but indicates a covering or hiding of a thing. Beautifully, the 2 times camphire is mentioned in the Song of Songs it is in conjunction with the 'vineyards' of En-Gedi [a fountain, a 'kid' for sacrifice] and an orchard. Here is the fullness: utter fruitfulness of the a blood-colored covering which is a ransom. Nothing more can be said.

Genesis 6:14; Exodus 21:30, 30:12; Numbers 35:31,32; I Sam 6:18;12:3; Job 23:34, 36:18,[ransom] Ps 49:7; Prov:13:8: 21:18, Song of Songs: 1:13; 4:13; Is 43:3 and Amos 5:12.

Frankincense

Hebrew:l'bonah {leb-o-naw'}: Frankincense, like myrrh was also one of the precious substances brought as a gift to the Messiah at birth. It is mentioned throughout scripture, and in the Pentateuch is equated with the meat offering or as a sin offering for the poor. It is almost always equated with worship and is sometimes referred to as incense: we still have the sweet-smelling frankincense today. However, it is equated also with TRUE forms of worship, and in Jer.6 and other passages it is called an abomination if it is offered with sacrifices from foreign worship or outside of God's design. Frankincense comes from Gum resin of the small, bushy Boswellia carterii tree¹ and is made into a yellowish brown powder. Like myrrh is is identified in the Bible as a precious substance and was added to a meat offering. Three mentions are made in the Song of Songs regarding Frankincense: 1)3:6 It is associated with the Tabernacle and comes out of the wilderness; 2)this sweetness of true worship in the holy place where God and Man meet, is described as a place of dwelling (hill of Frankincense) until the shadows "flee away" and the day breaks: in other words, a refuge in darkness and finally in 3)deep communion and fruitfulness where the Word of God is described as a rich dwelling state with all the fruits and spices in completion. A Messiah King is met with myrrh, the royal preparation of Kings, and Frankincense, the substance of true worship and offering, including sin offering.

Exodus 30:34; Leviticus 2:1,2,15,16,5:11; 6:15; 24:7; Numbers 5:15; I Chr 9:29; Neh 13:5,9; Sg 3:6,4:6, 4:14, Mt 2:11, Rev 18:13.

¹http://www.biohealth.net/oils/frankincense.htm

Wine

Hebrew:yayin {yah'-yin} : Wine is mentioned frequently in the Bible from Genesis to Revelation, sometimes as nothing more than an earthly beverage, sometimes as a drink offering, sometimes as a symbol of riches and opulence, and in a few places, as equated with the new Testament Understanding of the blood of Sacrifice and Salvation. In Songs 4:10, and other passages wine is referenced in a way indicating carnal comfort or fulfillment, and the love of the Bridegroom is called better than wine. When it is said that the bridegroom brings the bride into the "banqueting house" , the expression means 'house of wine'. Here is a marriage supper.(2:4) Verse 5:11 continues with wine being included with fragrances and sweet nourishment, but seems to allude to a 'pleasant feeling' of being in the presence of the bridegroom. The wine of 7:9, is one that causes the 'lips of those that are asleep to speak: it is the 'new wine' likening of the Word and the Holy Spirit that one day causes His chosen to wake and speak.

Honeycomb

Hebrew:tsuwph , d'bash : honey, or honeycomb. The Word of God is a sweet thing, and honey and honeycomb are often used in reference to the sweetness of the Word of God. The honey is taken from the Lion by Samson, and Ps19:10 refers to the purity and sweet wonder of the Word. Honey and honeycomb represent the goodness and sweetness of life: Canaan is referred to as a land of milk and honey, and honey constantly represents throughout scripture the very best things in life: sheer enjoyment. It is no surprise therefore that nourishment and richness are equated with the Word of God. Honeycomb is one of the two items of nourishment that Jesus is found preparing on the shores of Tiberias as His disciples realize His presence! In Songs, it is likewise represented: the goodness of life is represented by the fragrances, wine, spices and honeycomb; and Songs:5:11 reports,"Thy lips , O my spouse , drop as the honeycomb: honey and milk are under thy tongue" indicating the sweetness of the words of bride.

I Samuel 14:27 ; Ps 19:10; Prv: 5:3; 16:24; 24:13; 27:7; Songs 4:11, Songs 5:11; Luke 24:42

Saffron

Heb. karkom, Arab. zafran ( i.e., "yellow")[BLB], Mentioned only twice, in Songs 4:13 and 14, Saffron is a yellow substances from parts of a crocus which grows in the Mideast. Noted in American folk medicine as " stimulant, antispasmodic, and emmenagogue" and even a cure for cancer [unproven]¹, it was seen as medicinal even in Biblical times. Here in Songs, it is briefly included among the fragrances and spices, as things which provide goodness, and its medicinal quality may allude to healing as well. It is also the most expensive of spices due to the number of pistils ground from the flower needed to make it. It is a spice associated in ancient times in the mideast and India with royalty and hospitality.²

Songs:4:13,14

¹UCLA Library: Spices:Saffron ²Culinary Cafe:Saffron

Calamus

Hebrew:qaneh Calamus if mentioned many times in the Bible but not always as 'calamus'. It is the plant referred to by Joseph in his dream of the stalks, [it is a reed plant]; it is the branches on the Candlestick in the Holy Place of the Tabernacle, In Exodus 30:23, it is an ingredient of the holy anointing oil to consecrate and anoint the Tabernacle, the parts of the Tabernacle, the Ark of God and the Priests. "The holy anointing ointment consisted of myrrh, cinnamon, cassia and calamus in olive oil. "¹ It is mentioned in Songs in 4:14 in a description among other spices and fragrances and balms as the Garden of the Bride. The Anointing of all that is Holy and all that must be [sovereignty] is its hallmark.

Genesis 41:5,22; Exodus 25: 31-36;Exodus 30:23; 37: 17-22; I Kings 14:15; II Kings 18:21; Job 31:22, 40:21; Ps 68:30; Songs 4:14; Is 19:6;

Cinnamon

Hebrew:qinnamown {kin-naw-mone'} BLB. The Cinnamon of ancient times is still essentially the Cinnamon of today. It comes from bark, and is usually ground into powder or used as a stick. Mentioned in Proverbs as an enticement because of its fragrance, it is also mentioned in Songs among the fragrances and spices in the Garden of the Bride" and the Bride as a rich garden.

Exodus 30:23; Proverbs 7:17; Songs 4:14.

Aloes

Hebrew:ahaliym Growing in the US, Europe and Africa, aloe is a cactus like plant filled with fluid which is related to the lily plant and is a member of the Xeroid group. The gel inside the plant is a well known emolient and balm: aloe is widely used in skin care and for wound and burn treatment.In the Song of Songs, its place among spices is probably in reference to its use as a perfume, although the representation of a healing element among the sweetness speaks to the Lord of Salvation.

Sgs 4:14 ; Numbers 24:6; Psalm 45:8; Proverbs 7:17

Milk

Hebrew: chalab {khaw-lawb'} Milk is mentioned in many passages in the old and New Testament: it is often mentioned in conjunction with honey when referring to Israel the Promised Land: as a land of goodness and abundance: a land of milk and honey. Milk is seen as basic sustenance: it is equated with first things such as beginning doctrines being referred to in the New Testament as the "Milk" and the greater mysteries as "Meat". The speech of the spouse are mentioned in Songs 4:11 as 'milk and honey' indicating the richness and sweetness of the Word. Eyes washed with milk give another description of the purity of view, and one of the richest allusions in in verse 5: 11 noting the drinking of wine with milk: the finest things afforded with the most necessary, a beautiful description of life in Christ, in which one is commanded to "drink abundantly". While wine and honey refer to things that are rich or make life sweet, milk represents the most basic necessity of the Word, the foundation on which all else is built.

Gen 18:8; Gen 49:12; Ex 3:8; Exd 3:17; Ex 13:5; 23:19;33:3; 34:26; Lev 20:24; Num 13:27; Num 14:8; 16:13; 14; Dt 6:3; 11:9; 14:21; 26:9,15;27:3; 31:20; 32:14; Js 5:6; Jg 4:19; Jg 5:25; I Sam 7:9; 17:18; Job 10:10, 21:24; Prov 27:27; Prv 30:33 Songs 4:11; Songs 5:11-12; Is 7:22; Is 28:9; Is 55:1; Is 60:16; Jer 11:5; Jer 32:22; Lam 4:7; Ez 20:6; Ez 20:15; 25:4; Joel 3:18; I Cor 3:2; I Cor 9:7; Hebrews 5:12; Hebrews 5:13; I Peter 2:2.

Spices & Powders

Hebrew:besem {beh'-sem} refers to balsam, fragrance, spice, perfume.

Separate from the word, "n@ko'th {nek-ohth'} " used in Genesis that can refer to a generic spice or "perhaps tragacanth gum"[BLB]. In Song of Songs verses 4:10-16 describe aspects of the Bride, Israel. She is described as every fine and wonderful thing. There is a parallel not only of the human-form bride, but of the Land of Israel also: it yields every fragrant and excellent thing. The bride is described in terms of every major sweet spice, of every perfume, as honey and milk, and healing balms. Imagery of a garden appears and as the 'north wind' blows over Israel, here are spices mentioned: the spices of the sweet fragrance in 'God's nostril's' indicating pleasure in Israel, His Chosen. While individual spices are outlined, the incense-like quality of spices in a Garden, reflect the incense of Worship in the Tabernacle, where God meets with Man. Jesus, the Tabernacle who dwells among us, was wrapped in spices during His brief burial, a preparation of priesthood.

Gen 43:11[n'koth] Ex 25:6; 30:23; 30:34; 35:8; 37:29; I Kings 10:2; 10:10; 10:25; II Kings 20:13; I Chr 9:29; I Chr 9:30; II Chr 9:1,9, 24; II Chr 16:14; 32:27; Songs 4:10,14,16; 5:13; 6:2; 8:14; Is 39:2; Ez 27:22; Mark 16:1; Luke 23:56; Luke 24:1; John 19:40.

Sweet Flowers

Hebrew: merqach {mer-kawkh'} migdal {mig-dawl'};

"Merqach" translated as sweet refers to the sweetness of spice and fragrance, but the sweet flowers mentioned here 5:13 among spices carries the distinction in the second word, "Migdal" which in every other passage in scripture is translated as 'tower' or castle, but here is translated, once. as flowers. The interesting play on words is that it is included as a description of the Bridegroom, the Messiah, in which His cheeks are alluded to with the word, but the sweetness of spices are indicated. The Word of His mouth is described immediately as next. It also indicates an exalted pulpit or bed: again an allusion to royalty, and sovereignty; hence "sweet flowers" is an 'elevated spice' or fragrance, and is used in association with the face of the Bridegroom.

Gen 11:4; 11:5; 35:21, Jg 8:9; 17;9:46-47,49, 51.II Kings 9:17;17:9, 18:8; I Chr 27:25; 14:7; 26:9; 2 Chr 27:4, 32:5, Neh 3:1; 11,25-27; 8:4, 12:38-9; Ps 48:12; 61:3, Prv 18:10 Songs 4:4; 5:13; 7:4, 8:10; Is 2:15; 5:2 ; 30:25; 33:18; Jer 31:38; Ez 26:4,9; :27:11; Micah 4:8; Zech 14:10. [these passages are of the word 'migdal', tower/flower, not the adjective sweet.]

Other

Hebrew: Pillars:tiymarah {tee-maw-raw'} of Smoke:`ashan {aw-shawn'} Here in our first solitary verse we have an allusion to the Bridegroom as the Tabernacle coming out of the wilderness like 'pillars of smoke' an indication of the Glory of God. This pillar of smoke is accompanied with the fragrance of myrrh and frankincense, the offerings and fragrances of the tabernacle, and the gifts given to a new born Messiah to herald His Kingship. Ashen smoke likened to a furnace is also mentioned in Genesis 15 at Abraham's sacrifice and the Covenant of the Land and the Seed. Hebrew: Powders['abaqah {ab-aw-kaw'} } of the Merchant [rakal {raw-kal'} ] This passage is fairly straight forward and equated with the above: the Messiah, the Tabernacle comes out of the Wilderness in Fragrance, Sweetness and Glory, to Israel.

SPICES IN THE SONG OF SONGS