There are verses that have been revealed about the bee (Nahl 68-69), which has also been Dec to a surah in the Qur'an. Considering the verse; It’s understood that the honey produced by the bee is a source of healing for humanity. Long-term use of honey in the field of health has been in the treatment of wounds and skin burns. The ancient Egyptians used honey in very different mixtures. Traditional methods have also been developed using the possibilities of modern medicine, and new forms of treatment have appeared. Today, this method of treatment with bee and honey is called apitherapy. Honey and bee have been involved in life as a food and therapeutic material throughout human history. Divan poets have deciphered the concepts of bees and honey in their poems. It is possible to come across such bee and honey concepts as honey, asel, engubin, sehd, mau'l-asel, zenbur and hane-i zenbur in divans. Concepts such as the bee's wing sound, needle, poison; however, it is seen that various idioms related to bees and honey are also used in the poem. Honey, honey sorbet and beehive have been simulated in poetry. The fact that honey is sweet and healing has allowed it to be identified with the various limbs of the beloved and lover. The lover's torment for the lover is sweeter than honey. The heart of the lover is deciphered like a honeycomb of bees; it is riddled with trouble and longing. The heart, burning with love, moans like a bee. It has been likened to the state of those who are inclined to the world when a fly grabs its wing with honey to eat honey and gets stuck. It is possible to find these and similar diagnoses and representations in the countless minds of many poets. These concepts have occupied a very wide place in the meaning world of divan poetry. In the study, examples that attract attention and explain the topic about the use of divan poets concepts related to bee and honey as an element of analogy and representation are given and these examples are explained.