Let him kiss me
The Hebrew word for "kiss" is "נָשַׁק" (nashaq), which conveys an intimate and affectionate gesture. In the ancient Near Eastern context, a kiss was a sign of deep affection and commitment. This phrase sets the tone for the entire Song of Solomon, emphasizing the personal and intimate relationship between the lovers. From a conservative Christian perspective, this can be seen as a metaphor for the deep, personal relationship that believers are invited to have with Christ, reflecting the love and intimacy that God desires with His people.

with the kisses of his mouth
The repetition of the word "kisses" underscores the intensity and passion of the love being expressed. In Hebrew poetry, repetition is often used to emphasize a point or to convey a depth of feeling. The "mouth" signifies communication and expression, suggesting that love is not only a feeling but also an action that is expressed and communicated. This can be seen as a reminder of the importance of expressing love in tangible ways, both in human relationships and in our relationship with God.

For your love
The Hebrew word for "love" here is "אַהֲבָה" (ahavah), which encompasses a broad range of meanings, including affection, friendship, and deep emotional connection. In the context of the Song of Solomon, it refers to the romantic and covenantal love between a bride and groom. From a theological perspective, this love can be seen as a reflection of God's covenantal love for His people, a love that is steadfast, committed, and enduring.

is more delightful
The word "delightful" in Hebrew is "טוֹב" (tov), which is often translated as "good" or "pleasant." This word is used throughout the Old Testament to describe things that are desirable and bring joy. The comparison here suggests that the love being described is not only good but surpasses other pleasures. In a spiritual sense, this can be interpreted as the surpassing joy and fulfillment found in a relationship with God, which is greater than any earthly pleasure.

than wine
Wine in the ancient world was a symbol of joy, celebration, and abundance. It was often used in religious ceremonies and festive occasions. By comparing love to wine, the text highlights the intoxicating and exhilarating nature of true love. For Christians, this can be seen as a metaphor for the joy and celebration found in the presence of God, where His love is the ultimate source of satisfaction and delight. The comparison also serves as a reminder of the transformative power of divine love, which can elevate and enrich every aspect of life.

(2) Love.--Marg., loves, i.e., caresses or kisses, as the parallelism shows. The LXX., followed by the Vulg., read breasts (probably dada? instead of doda?), the origin of many fanciful interpretations: e.g., the two breasts = the two Testaments which breathe love, the first promising, the second revealing Christ. The reading is condemned by the obvious fact that the words are not spoken to but by a woman, the change of persons, from second to third, not implying a change of reference or speaker, but being an enallage frequent in sacred poetry. (Comp. Deuteronomy 32:15; Isaiah 1:29, &c) Instead of "let him kiss me," many prefer the reading "let him give me to drink," which certainly preserves the metaphor (comp. Song of Solomon 7:9), which is exactly that of Ben Jonson's:--

"Or leave a kiss but in the cup,

And I'll not ask for wine."

Verse 2-ch. 2:7. - Part I. MUTUAL LOVE. Song of Shulamith in the royal chambers. Chorus of ladies, daughters of Jerusalem. Verse 2. - Let him kiss me with the kisses of his mouth: for thy love is better than wine. Whether we take these words as put in the lips of the bride herself, or of the chorus as identifying themselves with her, is of little consequence. It is certain that the idea intended to be expressed is that of delight in the approach of the royal bridegroom. The future is used optatively, "Let me be taken up into the closest fellowship and embrace." All attempts to dispense with the amatory phraseology are vain. The "kisses" must be interpreted in a figurative sense, or the sacred character of the whole book must be removed. The words may be rendered, with one of his kisses; i.e. the sweetness of his lips is such that one kiss would be rapture. Some have thought that allusion is intended to the custom among idolaters referred to in Job 31:27, "My mouth hath kissed my hand;" but the meaning is simply that of affection. The great majority of Christian commentators have regarded the words as expressive of desire towards God. Origen said, the Church of the old dispensation longing after higher revelations, as through the Incarnation, "How long shall he send me kisses by Moses and the prophets? I desire the touch of his own lips." It is dangerous to attempt specific applications of a metaphor. The general truth of it is all that need be admitted. If the relation between God and his people is one that can be set forth under the image of human affection, then there is no impropriety in the language of Solomon's Song. "To kiss a kiss" (נָשָׁק נְשִׁקָה) is the ordinary Hebraic form (cf. "to counsel a counsel"). Thy love is better than wine. The plural is used, "loves," as in the word "life" (חַיִים) - the abstract for the concrete, perhaps in order to indicate the manifestation of love in many caresses. The change from the third person to the second is common in poetry. The comparison with wine may be taken either as denoting sweetness or exhilarating effects. The intoxicating power of wine is but rarely referred to in Scripture, as the ordinary wine was distinguished from strong drink. Some, as Hitzig and Bottcher, would read יַשְׁקֵנִי, changing the pointing, and translating, "Let him give me to drink;" but there is no necessity for a reading so forced and vulgar. The Septuagint, altering the vowels of the word "love," turn it into "breasts," and must therefore have supposed it addressed to the bride. The word is connected with the Arabic, and runs through the languages, dodh (cf. Dada, Dido, David). Perhaps the reference to wine, as subsequently to the ointments, may be explained by the fact that the song is supposed to be sung while wine is presented in the chamber, and while the perfumes are poured out in preparation for the entrance of the royal bridegroom. We can scarcely doubt that the opening words are intended to be the utterance of loving desire on the part of the bride in the presence of the daughters of Jerusalem. Some have suggested that vers. 1-8 are from a kind of responsive dialogue, but the view of the older interpreters and of Ewald, Hengstenberg, Weissbach, and others of the moderns, seems more correct, that all the first seven verses are in the mouth of Shulamith, and then ver. 8 comes in naturally as a chorus in reply to the song of the bride. The use of the plural, "We will run after thee," etc., is easily explicable. The bride is surrounded by her admiring companions and attendants. They are congratulating her on the king's love. She speaks as from the midst of the company of ladies.

Parallel Commentaries ...


Let him kiss me
יִשָּׁקֵ֙נִי֙ (yiš·šā·qê·nî)
Verb - Qal - Imperfect - third person masculine singular | first person common singular
Strong's 5401: To kiss, to equip with weapons

with the kisses
מִנְּשִׁיק֣וֹת (min·nə·šî·qō·wṯ)
Preposition-m | Noun - feminine plural construct
Strong's 5390: A kiss

of his mouth!
פִּ֔יהוּ (pî·hū)
Noun - masculine singular construct | third person masculine singular
Strong's 6310: The mouth, edge, portion, side, according to

For
כִּֽי־ (kî-)
Conjunction
Strong's 3588: A relative conjunction

your love
דֹּדֶ֖יךָ (dō·ḏe·ḵā)
Noun - masculine plural construct | second person masculine singular
Strong's 1730: To love, a love-token, lover, friend, an uncle

is more delightful
טוֹבִ֥ים (ṭō·w·ḇîm)
Adjective - masculine plural
Strong's 2896: Pleasant, agreeable, good

than wine.
מִיָּֽיִן׃ (mî·yā·yin)
Preposition-m | Noun - masculine singular
Strong's 3196: Wine, intoxication


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OT Poetry: Song of Solomon 1:2 Let him kiss me with the kisses (Song Songs SS So Can)