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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1–7. Третья строфа первого отдела книги. Невеста и Жених взаимно обмениваются похвалами друг другу, но затем под сильными впечатлениями пламенной любви Невеста изнемогает, испытывает как бы болезнь любви и наконец, погружаясь в полусознательное состояние, заклинает дщерей иерусалимских не будить любовь до тех пор пока она не явится сама собою. 8–17. Описание Возлюбленного со стороны Невесты, весенний привет любви первого к последней и обратно.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter, I. Christ speaks both concerning himself and concerning his church, ver. 1, 2. II. The church speaks, 1. Remembering the pleasure and satisfaction she has in communion with Christ, ver. 3, 4. 2. Entertaining herself with the present tokens of his favour and taking care that nothing happen to intercept them, ver. 5-7. 3. Triumphing in his approaches towards her, ver. 8, 9. 4. Repeating the gracious calls he had given her to go along with him a walking, invited by the pleasures of the returning spring (ver. 10-13), out of her obscurity (ver. 14), and the charge he had given to the servants to destroy that which would be hurtful to his vineyard, ver. 15. 5. Rejoicing in her interest in him, ver. 16. 6. Longing for his arrival, ver. 17. Those whose hearts are filled with love to Christ, and hope of heaven, know best what these things mean.
Adam Clarke: Commentary on the Bible - 1831
A description of the bridegroom, and his love to the bride, Sol 2:1-9. A fine description of spring, Sol 2:10-13. The mutual love of both, Sol 2:14-17.
Song of Solomon (Canticles) 2:1
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Sol 2:1, The mutual love of Christ and his church; Sol 2:8, The hope, Sol 2:10, and calling of the church; Sol 2:14, Christ's care of the church; Sol 2:16, The profession of the church, her faith, and hope.
Song of Solomon (Canticles) 2:1
Carl Friedrich Keil and Franz Delitzsch

What Shulamith now further says confirms what had just been said. City and palace with their splendour please her not; forest and field she delights in; she is a tender flower that has grown up in the quietness of rural life.
1 I am a meadow-flower of Sharon,
A lily of the valleys.
We do not render: "the wild-flower," "the lily," ... for she seeks to represent herself not as the one, but only as one of this class; the definiteness by means of the article sometimes belongs exclusively to the second number of the genit. word-chain. מלאך ה may equally (vid., at Song 1:11, Hitz. on Ps 113:9, and my Comm. on Gen 9:20) mean "an angel" or "the angel of Jahve;" and בת ישׂ "a virgin," or "the virgin of Israel" (the personification of the people). For hhǎvatstsělěth (perhaps from hhivtsēl, a denom. quadril. from bětsěl, to form bulbs or bulbous knolls) the Syr. Pesh. (Is 35:1) uses chamsaljotho, the meadow-saffron, colchicum autumnale; it is the flesh-coloured flower with leafless stem, which, when the grass is mown, decks in thousands the fields of warmer regions. They call it filius ante patrem, because the blossoms appear before the leaves and the seed-capsules, which develope themselves at the close of winter under the ground. Shulamith compares herself to such a simple and common flower, and that to one in Sharon, i.e., in the region known by that name. Sharon is per aphaer. derived from ישׁרון. The most celebrated plain of this name is that situated on the Mediterranean coast between Joppa and Caesarea; but there is also a trans-Jordanic Sharon, 1Chron 5:16; and according to Eusebius and Jerome, there is also another district of this name between Tabor and the Lake of Tiberias,
(Note: Vid., Lagarde, Onomastica, p. 296; cf. Neubauer, Gographic du Talm. p. 47.)
which is the one here intended, because Shulamith is a Galilean: she calls herself a flower from the neighbourhood of Nazareth. Aquila translates: "A rosebud of Sharon;" but שׁושׁנּה (designedly here the fem. form of the name, which is also the name of a woman) does not mean the Rose which was brought at a later period from Armenia and Persia, as it appears,
(Note: Vid., Ewald, Jahrbuch, IV p. 71; cf. Wstemann, Die Rose, etc., 1854.)
and cultivated in the East (India) and West (Palestine, Egypt, Europe). It is nowhere mentioned in the canonical Scriptures, but is first found in Sir. 24:14; 39:13; 50:8; Wisd. 2:8; and Esther 1:6, lxx. Since all the rosaceae are five-leaved, and all the liliaceae are six-leaved, one might suppose, with Aben Ezra, that the name sosan (susan) is connected with the numeral שׁשׁ, and points to the number of leaves, especially since one is wont to represent to himself the Eastern lilies as red. But they are not only red, or rather violet, but also white: the Moorish-Spanish azucena denotes the white lily.
(Note: Vid., Fleischer, Sitzungs-Berichten d. Schs. Gesell. d. Wissensch. 1868, p. 305. Among the rich flora on the descent of the Hauran range, Wetstein saw (Reisebericht, p. 148) a dark-violet magnificent lily (susan) as large as his fist. We note here Rckert's "Bright lily! The flowers worship God in the garden: thou art the priest of the house.")
The root-word will thus, however, be the same as that of שׁשׁ, byssus, and שׁישׁ, white marble. The comparison reminds us of Hos 14:5, "I shall be as the dew unto Israel: he shall grow as the lily." העמקים are deep valleys lying between mountains. She thinks humbly of herself; for before the greatness of the king she appears diminutive, and before the comeliness of the king her own beauty disappears - but he takes up her comparison of herself, and gives it a notable turn.
John Gill
INTRODUCTION TO SONG OF SOLOMON 2
Here begins a new colloquy between Christ and his church; in which they alternately set forth the excellencies of each other; and express their mutual affection for, and delight and pleasure they take in, each other's company. Christ seems to begin, in an account of himself and his own excellencies, and of the church in her present state, Song 2:1; then she, in her turn, praises him, and commends him above all others relates some choice proofs she had had of his love to her, and of communion with him in his house and ordinances, to such a degree as to overcome her, Song 2:3; and then either he or she gives a charge to the daughters of Jerusalem, not to disturb either the one or the other in their sweet repose, Song 2:7. Next the church relates how she heard the voice of Christ, and had a sight of him on the hills and mountains, at some distance; then more nearly, behind her wall, and through the lattices, Song 2:8; and expresses the very words in which he spake to her, and gave her a call to come away with him; making use of arguments from the season of the year, the signs of which are beautifully described, Song 2:10; and requests that she would come out of her solitude, that he might enjoy her company, whose countenance and voice are so delightful to him; and gives a charge to her and her friends, to seize on such as were harmful and prejudicial to their mutual property, Song 2:14. And she closes the chapter with expressing her faith of interest in Christ; and with a petition for his speedy approach to her, and continued presence with her, Song 2:16.
John Wesley
I - These are the words of the bridegroom. He compares himself to the rose and lilly, for fragrancy and beauty. Sharon, was a very fruitful place, and famous for roses.
Robert Jamieson, A. R. Fausset and David Brown
rose--if applied to Jesus Christ, it, with the white lily (lowly, 2Cor 8:9), answers to "white and ruddy" (Song 5:10). But it is rather the meadow-saffron: the Hebrew means radically a plant with a pungent bulb, inapplicable to the rose. So Syriac. It is of a white and violet color [MAURER, GESENIUS, and WEISS]. The bride thus speaks of herself as lowly though lovely, in contrast with the lordly "apple" or citron tree, the bridegroom (Song 2:3); so the "lily" is applied to her (Song 2:2),
Sharon-- (Is 35:1-2). In North Palestine, between Mount Tabor and Lake Tiberias (1Chron 5:16). Septuagint and Vulgate translate it, "a plain"; though they err in this, the Hebrew Bible not elsewhere favoring it, yet the parallelism to valleys shows that, in the proper name Sharon, there is here a tacit reference to its meaning of lowliness. Beauty, delicacy, and lowliness, are to be in her, as they were in Him (Mt 11:29).
2:02:0: Փեսայն ցիւր անձնն եւ ցհարսնն ասէ[8650]. [8650] Ոմանք. Փեսայն ցհարսնն յաղագս անձին իւրոյ ասէ։
0 Փեսան ասում է Հարսին.

Փեսայն ցիւր անձնն եւ ցհարսնն ասէ:

2:0: Փեսայն ցիւր անձնն եւ ցհարսնն ասէ[8650].
[8650] Ոմանք. Փեսայն ցհարսնն յաղագս անձին իւրոյ ասէ։
0 Փեսան ասում է Հարսին.
zohrab-1805▾ eastern-1994▾ western am▾
2:0
2:1 ἐγὼ εγω I ἄνθος ανθος flower τοῦ ο the πεδίου πεδιον lily τῶν ο the κοιλάδων κοιλας hollow
2:1 אֲנִי֙ ʔᵃnˌî אֲנִי i חֲבַצֶּ֣לֶת ḥᵃvaṣṣˈeleṯ חֲבַצֶּלֶת asphodel הַ ha הַ the שָּׁרֹ֔ון ššārˈôn שָׁרֹון Sharon שֹֽׁושַׁנַּ֖ת šˈôšannˌaṯ שׁוּשַׁן lily הָ hā הַ the עֲמָקִֽים׃ ʕᵃmāqˈîm עֵמֶק valley
2:1. ego flos campi et lilium convalliumI am the flower of the field, and the lily of the valleys.
1. I AM a rose of Sharon, a lily of the valleys.
2:1. Bride: I am a flower of the open field and a lily of the steep valleys.
2:1. I [am] the rose of Sharon, [and] the lily of the valleys.
missing verse:

2:1
ἐγὼ εγω I
ἄνθος ανθος flower
τοῦ ο the
πεδίου πεδιον lily
τῶν ο the
κοιλάδων κοιλας hollow
2:1
אֲנִי֙ ʔᵃnˌî אֲנִי i
חֲבַצֶּ֣לֶת ḥᵃvaṣṣˈeleṯ חֲבַצֶּלֶת asphodel
הַ ha הַ the
שָּׁרֹ֔ון ššārˈôn שָׁרֹון Sharon
שֹֽׁושַׁנַּ֖ת šˈôšannˌaṯ שׁוּשַׁן lily
הָ הַ the
עֲמָקִֽים׃ ʕᵃmāqˈîm עֵמֶק valley
2:1. ego flos campi et lilium convallium
I am the flower of the field, and the lily of the valleys.
2:1. Bride: I am a flower of the open field and a lily of the steep valleys.
2:1. I [am] the rose of Sharon, [and] the lily of the valleys.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1. Высказавши выше (I:15–16) призыв Возлюбленному своему последовать на лоно природы, Невеста теперь скромно и себя саму представляет дитятею девственной природы (как бы в противоположность искусственному великолепию дворца Соломонова), восклицая о себе: «я — нарцисс Саронский, лилия долин». Евр. хабаццелет (встреч. еще в Ис ХXXV:1), переданное в русск. перев. словом нарцисс, имеет, впрочем, неопределенное и скорее более общее значение, как и стоит у LXХ-ти: anqoV tou pediou, Vulg. flos campi. Поэтому все попытки — точнее определить название этого цветка: нарцисс (уже Таргум передает: наркос), роза (Бётхер), тюльпан (Вайгингер) имеют гадательное значение, по Гезениусу это — (по терминологии Линнея) Colchium autumnale. Под именем Сарона Евсевий и Иероним (Onomast. 834) различают две местности: одну между Фавором и морем Тивериадским (теперь Сарона к северу от вади ел-Бире), другую — более известную по побережью Средиземного моря и горам Израильским от Ионнии до Кесарии (1: Пар XXVII:29; Ис XXXIII:9; ХXXV:2). Может быть, в данном случае в виду близости первой местности к городу Сонаму, родине Невесты Суламиты (ср. Песнь VII:1), имеется ввиду именно она. Евр. шошан (ср. Песнь II:16; IV:5; V:13; VI:2; VII:3) обыкновенно переводами (LXX: krinon, Vulg. lilium) и толкователями передается словом: лилия, хотя, вероятно, в древности означало цветы не одной только породы и не только белого цвета (по Песнь V:13, лилия имеет красный или розовый цвет — в роде lilum rubens у Плиния); по Гезениусу, Anemone соronaria. Ориген, относя стих 1-й к словам Жениха, комментирует ст. 1: так: «Ради меня, находящегося долу, Он — сходит в долину, и, приведши в долину, делается лилиею. Вместо древа жизни, которое насаждено было в раю Божием, Он сделался цветком целого поля, то есть целого мира и всей земли. Ибо что может быть цветком мира в такой степени, как имя Христово?» (с. 163).
Adam Clarke: Commentary on the Bible - 1831
2:1: I am the rose of Sharon - Sharon was a very fruitful place, where David's cattle were fed, Ch1 27:29. It is mentioned as a place of excellence, Isa 35:2, and as a place of flocks, Isa 65:10, Perhaps it would be better, with almost all the versions, to translate, "I am the rose of the field." The bridegroom had just before called her fair; she with a becoming modesty, represents her beauty as nothing extraordinary, and compares herself to a common flower of the field. This, in the warmth of his affection, he denies, insisting that she as much surpasses all other maidens as the flower of the lily does the bramble, Sol 2:2.
Song of Solomon (Canticles) 2:3
Albert Barnes: Notes on the Bible - 1834
2:1: The division of the chapters is unfortunate; Cant. 2 ought to have begun at Sol 1:15, or Cant. 1 to have been continued to Sol 2:7. The bride replies, "And I am like a lovely wild flower springing at the root of the stately forest-trees." The majority of Christian fathers assigned this verse to the King (Christ). Hebrew commentators generally assign it to the bride. It is quite uncertain what flower is meant by the word rendered (here and Isa 35:1) "rose." The etymology is in favor of its being a bulbous plant (the white narcissus, Conder). "Sharon" is usually the proper name of the celebrated plain from Joppa to Caesarea, between the hill-country and the sea, and travelers have remarked the abundance of flowers with which this plain is still carpeted in spring. But in the time of Eusebius and Jerome there was a smaller plain of Sharon (Saron) situated between Mount Tabor and the sea of Tiberias, which would be very near the bride's native home if that were Shunem.
Song of Solomon (Canticles) 2:2
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:1: the rose: Psa 85:11; Isa 35:1, Isa 35:2
lily: Sol 2:16, Sol 6:3; Isa 57:15
Song of Solomon (Canticles) 2:2
John Gill
I am the rose of Sharon, and the lily of the valleys. Whether Christ, or the church, is here speaking, is not certain: most of the Jewish writers (t), and some Christian interpreters (u), take them to be the words of the church, expressing the excellency of her grace, loveliness, and beauty, she had from Christ; and intimating also her being in the open fields, exposed to many dangers and enemies, and so needed his protection. The church may be compared to a "rose", for its beautiful colour and sweet odour (w), and for its delight in sunny places, where it thrives best, and is most fragrant. This figure is exceeding just; not only the beauty of women is expressed by the colour of the rose (x), as is common in poems of this kind; to give instances of it would be endless (y); some have had the name of Rhoda from hence; see Acts 12:13. No rose can be more beautiful in colour, and delightful to the eye, than the church is in the eyes of Christ, as clothed with his righteousness, and adorned with the graces of his Spirit: nor is any rose of a more sweet and fragrant smell than the persons of believers are to God and Christ, being considered in him; and even their graces, when in exercise, yea, their duties and services, when performed in faith; and, as the rose, they grow and thrive under the warming, comforting, and refreshing beams of the sun of righteousness, where they delight to be. The church may also be compared to a "lily of the valleys", as she is, in the next verse, to one among thorns. This is a very beautiful flower; Pliny (z) says it is next in nobleness to the rose; its whiteness is singularly excellent; no plant more fruitful, and no flower exceeds it in height; in some countries, it rises up three cubits high; has a weak neck or body, insufficient to bear the weight of its head. The church may be compared to a lily, for her beauty and fragrance, as to a rose; and the redness of the rose, and the whiteness of the lily, meeting in her, make her somewhat like her beloved, white and ruddy; like the lily, being arrayed in fine linen, clean and white, the righteousness of the saints; and like it for fruitfulness, as it is in good works, under the influence of divine grace, and grows up on high into her head, Christ Jesus; and though weak in herself, yet strong in him, who supports her, and not she him: and the church may be compared to a "lily of the valleys"; which may not describe any particular lily, and what we now call so; but only expresses the place where it grows, in low places, where plants are in danger of being plucked and trodden upon; though they may have more moisture and verdure than those in higher places; so the church of Christ is sometimes in a low estate, exposed to enemies, and liable to be trampled and trodden under foot by them, and to be carried away with the flood of persecution, were it not guarded by divine power; and, being watered with the dews of grace, it becomes flourishing and fruitful. But the more commonly received opinion is, that these are the words of Christ concerning himself; and which indeed best become him, and are more agreeable to his style and language, Jn 14:6; and suit best with the words in the Song 2:2, as one observes (a); nor is it unfitly taken by the bridegroom to himself, since it is sometimes given by lovers to men (b). Christ may be compared to a rose for its colour and smell; to the rose for its red colour: and which may be expressive of the truth of his humanity, and of his bloody sufferings in it; and this, with the whiteness of the lily, finishes the description of him for his beauty, Song 5:10; and for its sweet smell; which denotes the same things for which he is before compared to spikenard, myrrh, and camphire. The rose, as Pliny says (c), delights not in fat soils and rich clays, but in rubbish, and roses that grow there are of the sweetest smell; and such was the earth about Sharon (d); and to a rose there Christ is compared, to show the excellency and preferableness of him to all others. The word is only used here and in Is 35:1. Where it is in many versions rendered a "lily": it seems to be compounded of two words; one which signifies to "cover" and hide, and another which signifies a "shadow"; and so may be rendered, "the covering shadow": but for what reason a rose should be so called is not easy to say; unless it can be thought to have the figure of an umbrella; or that the rose tree in those parts was so large, as to be remarkable for its shadow; like that Montfaucon (e) saw, in a garden at Ravenna, under the shadow of the branches of which more than forty men could stand: Christ is sometimes compared to trees for their shadow, which is pleasant and reviving, as in Song 2:3. Some render it, "the flower of the field" (f); which may be expressive of the meanness of Christ in the eyes of men; of his not being of human production; of his being accessible; and of his being liable to be trampled upon, as he has been. And as he is compared to a rose, so to a "lily", for its colour, height, and fruitfulness; expressive of his purity in himself, of his superiority to angels and men, and of his being filled with the fruits and blessings of grace; and to a lily of the valleys, denoting his wonderful condescension in his low estate of humiliation, and his delight in dwelling with the humble and lowly: some render the words, "I am the rose of Sharon, with the lily of the valleys" (g); by the former epithet meaning himself; and by the latter his church, his companion, in strict union and communion with him; of whom the following words are spoken.
(t) Zohar in Gen. fol. 46. 2. Targum, Aben Ezra, & Yalkut in loc. (u) Ainsworth, Brightman, Vatablus; Cocceius; Michaelis. (w) The rose, by the Arcadians, was called that is, "sweet-smelling", Timachidas apud Athenaei Deipnosophist. l. 15. c. 8. p. 682. and "rosy" is used for "beautiful"; "rosea cervice refulsit", Virgil. Aeneid. l. 1. Vid. Servium in ibid. (x) So Helena, for her beauty, is called , in Theocrit. Idyll. 19. The rose was sacred to Venus, Pausaniae Eliac. 2. sive l. 6, p. 391. (y) Vid. Barthii Animadv. ad Claudian. de Nupt. Honor. v. 247. (z) Nat. Hist. l. 21. c. 5. (a) Durham in Ioc. (b) "Mea rosa", Plauti Bacchides, Sc. 1. v. 50. Asinaria, Act. 3, Sc. 3. v. 74. Curculio, Act. 1. Sc. 2. v. 6. (c) Nat. Hist. l. 21. c. 4. (d) Misnah Sotah, c. 8. s. 3. (e) Diar. Italic, c. 7. p. 100. (f) , Sept. "flos campi", V. L. Pagninus, Mercerus. (g) "Ego rosa Sharon lilio vallium", Marckius.
2:12:1: Ես ծաղի՛կ դաշտաց՝ շուշան հովտաց։
1 Փեսան ասում է իր եւ Հարսի մասին. «Ես դաշտերի ծաղիկ եմ, հովիտների շուշան:
2 Ես Սարօնին ծաղիկն եմ Ու հովիտներուն շուշանը։
Ես ծաղիկ [22]դաշտաց, շուշան հովտաց:

2:1: Ես ծաղի՛կ դաշտաց՝ շուշան հովտաց։
1 Փեսան ասում է իր եւ Հարսի մասին. «Ես դաշտերի ծաղիկ եմ, հովիտների շուշան:
2 Ես Սարօնին ծաղիկն եմ Ու հովիտներուն շուշանը։
zohrab-1805▾ eastern-1994▾ western am▾
2:12:1 Я нарцисс Саронский, лилия долин!
2:2 ὡς ως.1 as; how κρίνον κρινον lily ἐν εν in μέσῳ μεσος in the midst; in the middle ἀκανθῶν ακανθα brier οὕτως ουτως so; this way ἡ ο the πλησίον πλησιον near; neighbor μου μου of me; mine ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the θυγατέρων θυγατηρ daughter
2:2 כְּ kᵊ כְּ as שֹֽׁושַׁנָּה֙ šˈôšannā שׁוּשַׁן lily בֵּ֣ין bˈên בַּיִן interval הַ ha הַ the חֹוחִ֔ים ḥôḥˈîm חֹוחַ thorn כֵּ֥ן kˌēn כֵּן thus רַעְיָתִ֖י raʕyāṯˌî רַעְיָה girl friend בֵּ֥ין bˌên בַּיִן interval הַ ha הַ the בָּנֹֽות׃ bbānˈôṯ בַּת daughter
2:2. sicut lilium inter spinas sic amica mea inter filiasAs the lily among thorns, so is my love among the daughters.
2. As a lily among thorns, so is my love among the daughters.
2:2. Groom: Like a lily among the thorns, so is my loved one among the daughters.
2:2. As the lily among thorns, so [is] my love among the daughters.
I [am] the rose of Sharon, [and] the lily of the valleys:

2:1 Я нарцисс Саронский, лилия долин!
2:2
ὡς ως.1 as; how
κρίνον κρινον lily
ἐν εν in
μέσῳ μεσος in the midst; in the middle
ἀκανθῶν ακανθα brier
οὕτως ουτως so; this way
ο the
πλησίον πλησιον near; neighbor
μου μου of me; mine
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
θυγατέρων θυγατηρ daughter
2:2
כְּ kᵊ כְּ as
שֹֽׁושַׁנָּה֙ šˈôšannā שׁוּשַׁן lily
בֵּ֣ין bˈên בַּיִן interval
הַ ha הַ the
חֹוחִ֔ים ḥôḥˈîm חֹוחַ thorn
כֵּ֥ן kˌēn כֵּן thus
רַעְיָתִ֖י raʕyāṯˌî רַעְיָה girl friend
בֵּ֥ין bˌên בַּיִן interval
הַ ha הַ the
בָּנֹֽות׃ bbānˈôṯ בַּת daughter
2:2. sicut lilium inter spinas sic amica mea inter filias
As the lily among thorns, so is my love among the daughters.
2:2. Groom: Like a lily among the thorns, so is my loved one among the daughters.
2:2. As the lily among thorns, so [is] my love among the daughters.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Если Невеста только из скромности называет себя лилиею долин (ст. 1), то Жених сравнение ее с лилиею берет образом ее великой красоты и несравненного превосходства пред всеми другими придворными женщинами (ср. VI:8–9). «Как лилия не может быть сравниваема с тернами, между которыми она всегда появляется, так ближняя моя над всеми дщерями есть то же, что лилия посреди тернов» (Ориген — Иероним, с. 163).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 I am the rose of Sharon, and the lily of the valleys. 2 As the lily among thorns, so is my love among the daughters.
See here, I. What Christ is pleased to compare himself to; and he condescends very much in the comparison. He that is the Son of the Highest, the bright and morning star, calls and owns himself the rose of Sharon, and the lily of the valleys, to express his presence with his people in this world, the easiness of their access to him, and the beauty and sweetness which they find in him, and to teach them to adorn themselves with him, as shepherds and shepherdesses, when they appeared gay, were decked with roses and lilies, garlands and chaplets of flowers. The rose, for beauty and fragrance, is the chief of flowers, and our Saviour prefers the clothing of the lily before that of Solomon in all his glory. Christ is the rose of Sharon, where probably the best roses grew and in most plenty, the rose of the field (so some), denoting that the gospel salvation is a common salvation; it lies open to all; whoever will may come and gather the rose-buds of privileges and comforts that grow in the covenant of grace. He is not a rose locked up in a garden, but all may come and receive benefit by him and comfort in him. He is a lily for whiteness, a lily of the valleys for sweetness, for those which we call so yield a strong perfume. He is a lily of the valleys, or low places, in his humiliation, exposed to injury. Humble souls see most beauty in him. Whatever he is to others, to those that are in the valleys he is a lily. He is the rose, the lily; there is none besides. Whatever excellence is in Christ, it is in him singularly and in the highest degree.
II. What he is pleased to compare his church to, v. 2. 1. She is as a lily; he himself is the lily (v. 1), she is as the lily. The beauty of believers consists in their conformity and resemblance to Jesus Christ. They are his love, and so they are as lilies, for those are made like Christ in whose hearts his love is shed abroad. 2. As a lily among thorns, as a lily compared with thorns. The church of Christ as far excels all other societies as a bed of roses excels a bush of thorns. As a lily compassed with thorns. The wicked, the daughters of this world, such as have no love to Christ, are as thorns, worthless and useless, good for nothing but to stop a gap; nay, they are noxious and hurtful; they came in with sin and are a fruit of the curse; they choke good seed, and hinder good fruit, and their end is to be burned. God's people are as lilies among them, scratched and torn, shaded and obscured, by them; they are dear to Christ, and yet exposed to hardships and troubles in the world; they must expect it, for they are planted among thorns (Ezek. ii. 6), but they are nevertheless dear to him; he does not overlook nor undervalue any of his lilies for their being among thorns, When they are among thorns they must still be as lilies, must maintain their innocency and purity, and, though they are among thorns, must not be turned into thorns, must not render railing for railing, and, if they thus preserve their character, they shall be still owned as conformable to Christ. Grace in the soul is a lily among thorns; corruptions are thorns in the flesh (2 Cor. xii. 7), are as Canaanites to God's Israel (Josh. xxiii. 13); but the lily that is now among thorns shall shortly be transplanted out of this wilderness into that paradise where there is no pricking brier nor grieving thorn, Ezek. xxviii. 24.
Albert Barnes: Notes on the Bible - 1834
2:2: The king resumes, taking up the bride's comparison: "As the lily excels in beauty the thorny shrubs among which it grows, so my friend excels her companions."
Song of Solomon (Canticles) 2:3
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:2: Isa 55:13; Mat 6:28, Mat 6:29, Mat 10:16; Phi 2:15, Phi 2:16; Pe1 2:12
Song of Solomon (Canticles) 2:3
Carl Friedrich Keil and Franz Delitzsch

2 As a lily among thorns,
So is my love among the daughters.
By החוחים are not meant the thorns of the plant itself, for the lily has no thorns, and the thorns of the rose are, moreover, called kotsim, and not hhohhim;
(Note: An Aramaic proverb: "from thorns sprouts the rose" (i.e., bad fathers have often pious children), in Heb. is קוץ מוציא שׁושׁן; vid., Jalkut Samuel, 134.)
besides, ben (among) contradicts that idea, since the thorns are on the plant itself, and it is not among them - thus the hhohhim are not the thorns of the flower-stem, but the thorn-plants that are around. חוח designates the thorn-bush, e.g., in the allegorical answer of King Josiah to Amaziah, 4Kings 14:9. Simplicity, innocence, gentleness, are the characteristics in which Shulamith surpasses all בּנות, i.e., all women (vid., Song 6:9), as the lily of the valley surpasses the thorn-bushes around it. "Although thorns surround her, yet can he see her; he sees her quiet life, he finds her beautiful." But continuing this reciprocal rivalry in the praise of mutual love, she says:
Geneva 1599
As the lily among thorns, so [is] my (a) love among the daughters.
(a) Thus Christ prefers his Church above all other things.
John Gill
As the lily among thorns, so is my love among the daughters. These are manifestly the words of Christ concerning his church, whom he calls "my love"; see Gill on Song 1:9; and was his love still, though in such company, and in such an uncomfortable condition. In what sense she is comparable to a lily has been shown in Song 2:1; but here she is compared to one among "thorns": by which may be meant wicked men, comparable to thorns for their unfruitfulness and unprofitableness; for their being hurtful and pernicious to good men; and for their end, which is to be burned; especially persecutors of religion, who are very distressing to the saints who dwell among them; see 2Kings 23:6; and her being among such serves for a foil, to set off her excellency the more: and the simile is designed, not so much to observe that Christ's lily grows among thorns, as to show that the church is as preferable to such persons as a lily is to thorns; which is justly remarked by Carolus Maria de Veil; and which sense the comparison requires, as appears by the reddition, so is "my love among the daughters": the nations and men of the world, and even carnal professors, members of the visible church, whom she as much exceeds in beauty, grace, and fruitfulness, as the lily exceeds thorns. Ainsworth thinks the "woodbind" or "honeysuckle" is meant, which grows in thorn hedges, and is sometimes called "lilium inter spinas", as Mercer observes; this is indeed of a sweet smell, yet very weak, and cannot support itself; and therefore twists and wraps itself about other trees, their twigs and branches, "convolvens se adminiculis quibuscunque", as Pliny (h) says; hence we call it "woodbind", and for the same reason its name in Greek is "periclymenon"; so saints are of a sweet fragrance to Christ, and, weak in themselves, cannot support themselves; yet they twine about Christ, lean on him, and are upheld by him, and depend on him for all good things. But it is the same word as in Song 2:1, and may be rendered "lily" here as there; and not a "rose", as it is in the Targum, from which it is there distinguished. The lily is often mentioned in this love song; it is said to be the delight of Verus (i). Some call it "ambrosia".
(h) Nat. Hist. l. 27. c. 12. (i) Nicander apud Athenaeum, l. 15. c. 8. p. 683.
John Wesley
Among - Compared with thorns, which it unspeakably exceeds in glory and beauty. So - So far, doth my church or people, excel all other assemblies. The title of daughter, is often given to whole nations. These are Christ's words, to which the spouse makes the following reply.
Robert Jamieson, A. R. Fausset and David Brown
Jesus Christ to the Bride (Mt 10:16; Jn 15:19; 1Jn 5:19). Thorns, equivalent to the wicked (2Kings 23:6; Ps 57:4).
daughters--of men, not of God; not "the virgins." "If thou art the lily of Jesus Christ, take heed lest by impatience, rash judgments, and pride, thou thyself become a thorn" [LUTHER].
2:22:2: Իբրեւ շուշա՛ն ՚ի մէջ փշոց. ա՛յնպէս մերձաւորդ իմ ՚ի մէջ դստերաց։ Հարսնն ցփեսայն ասէ[8651]. [8651] Ոմանք. Որպէս շուշան... այնպէս է քոյր իմ ՚ի մէջ դս՛՛։
2 Ինչպէս շուշանն է փշերի մէջ, այնպէս էլ իմ սիրելին է դուստրերի մէջ»: Հարսն ասում է Փեսային.
2 Ինչպէս շուշանը փուշերուն մէջ, Այնպէս է իմ սիրուհիս աղջիկներուն մէջ։
Իբրեւ շուշան ի մէջ փշոց, այնպէս մերձաւորդ իմ ի մէջ դստերաց:

2:2: Իբրեւ շուշա՛ն ՚ի մէջ փշոց. ա՛յնպէս մերձաւորդ իմ ՚ի մէջ դստերաց։ Հարսնն ցփեսայն ասէ[8651].
[8651] Ոմանք. Որպէս շուշան... այնպէս է քոյր իմ ՚ի մէջ դս՛՛։
2 Ինչպէս շուշանն է փշերի մէջ, այնպէս էլ իմ սիրելին է դուստրերի մէջ»: Հարսն ասում է Փեսային.
2 Ինչպէս շուշանը փուշերուն մէջ, Այնպէս է իմ սիրուհիս աղջիկներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
2:22:2 Что лилия между тернами, то возлюбленная моя между девицами.
2:3 ὡς ως.1 as; how μῆλον μηλον in τοῖς ο the ξύλοις ξυλον wood; timber τοῦ ο the δρυμοῦ δρυμος so; this way ἀδελφιδός αδελφιδος of me; mine ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle τῶν ο the υἱῶν υιος son ἐν εν in τῇ ο the σκιᾷ σκια shadow; shade αὐτοῦ αυτος he; him ἐπεθύμησα επιθυμεω long for; aspire καὶ και and; even ἐκάθισα καθιζω sit down; seat καὶ και and; even καρπὸς καρπος.1 fruit αὐτοῦ αυτος he; him γλυκὺς γλυκυς sweet ἐν εν in λάρυγγί λαρυγξ larynx μου μου of me; mine
2:3 כְּ kᵊ כְּ as תַפּ֨וּחַ֙ ṯappˈûₐḥ תַּפּוּחַ apple-tree בַּ ba בְּ in עֲצֵ֣י ʕᵃṣˈê עֵץ tree הַ ha הַ the יַּ֔עַר yyˈaʕar יַעַר wood כֵּ֥ן kˌēn כֵּן thus דֹּודִ֖י dôḏˌî דֹּוד beloved one בֵּ֣ין bˈên בַּיִן interval הַ ha הַ the בָּנִ֑ים bbānˈîm בֵּן son בְּ bᵊ בְּ in צִלֹּו֙ ṣillˌô צֵל shadow חִמַּ֣דְתִּי ḥimmˈaḏtî חמד desire וְ wᵊ וְ and יָשַׁ֔בְתִּי yāšˈavtî ישׁב sit וּ û וְ and פִרְיֹ֖ו firyˌô פְּרִי fruit מָתֹ֥וק māṯˌôq מָתֹוק sweet לְ lᵊ לְ to חִכִּֽי׃ ḥikkˈî חֵךְ palate
2:3. sicut malum inter ligna silvarum sic dilectus meus inter filios sub umbra illius quam desideraveram sedi et fructus eius dulcis gutturi meoAs the apple tree among the trees of the woods, so is my beloved among the sons. I sat down under his shadow, whom I desired: and his fruit was sweet to my palate.
3. As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste.
2:3. Bride to Chorus: Like an apple tree among the trees of the forest, so is my beloved among the sons. I sat beneath the shadow of the one whom I desired, and his fruit was sweet to my palate.
2:3. As the apple tree among the trees of the wood, so [is] my beloved among the sons. I sat down under his shadow with great delight, and his fruit [was] sweet to my taste.
As the lily among thorns, so [is] my love among the daughters:

2:2 Что лилия между тернами, то возлюбленная моя между девицами.
2:3
ὡς ως.1 as; how
μῆλον μηλον in
τοῖς ο the
ξύλοις ξυλον wood; timber
τοῦ ο the
δρυμοῦ δρυμος so; this way
ἀδελφιδός αδελφιδος of me; mine
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
τῶν ο the
υἱῶν υιος son
ἐν εν in
τῇ ο the
σκιᾷ σκια shadow; shade
αὐτοῦ αυτος he; him
ἐπεθύμησα επιθυμεω long for; aspire
καὶ και and; even
ἐκάθισα καθιζω sit down; seat
καὶ και and; even
καρπὸς καρπος.1 fruit
αὐτοῦ αυτος he; him
γλυκὺς γλυκυς sweet
ἐν εν in
λάρυγγί λαρυγξ larynx
μου μου of me; mine
2:3
כְּ kᵊ כְּ as
תַפּ֨וּחַ֙ ṯappˈûₐḥ תַּפּוּחַ apple-tree
בַּ ba בְּ in
עֲצֵ֣י ʕᵃṣˈê עֵץ tree
הַ ha הַ the
יַּ֔עַר yyˈaʕar יַעַר wood
כֵּ֥ן kˌēn כֵּן thus
דֹּודִ֖י dôḏˌî דֹּוד beloved one
בֵּ֣ין bˈên בַּיִן interval
הַ ha הַ the
בָּנִ֑ים bbānˈîm בֵּן son
בְּ bᵊ בְּ in
צִלֹּו֙ ṣillˌô צֵל shadow
חִמַּ֣דְתִּי ḥimmˈaḏtî חמד desire
וְ wᵊ וְ and
יָשַׁ֔בְתִּי yāšˈavtî ישׁב sit
וּ û וְ and
פִרְיֹ֖ו firyˌô פְּרִי fruit
מָתֹ֥וק māṯˌôq מָתֹוק sweet
לְ lᵊ לְ to
חִכִּֽי׃ ḥikkˈî חֵךְ palate
2:3. sicut malum inter ligna silvarum sic dilectus meus inter filios sub umbra illius quam desideraveram sedi et fructus eius dulcis gutturi meo
As the apple tree among the trees of the woods, so is my beloved among the sons. I sat down under his shadow, whom I desired: and his fruit was sweet to my palate.
2:3. Bride to Chorus: Like an apple tree among the trees of the forest, so is my beloved among the sons. I sat beneath the shadow of the one whom I desired, and his fruit was sweet to my palate.
2:3. As the apple tree among the trees of the wood, so [is] my beloved among the sons. I sat down under his shadow with great delight, and his fruit [was] sweet to my taste.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Ответные слова Невесты (ст. 3а) представляют полную параллель похвал ей со стороны Жениха (ст. 2). Яблонею (вар. таппуах, греч. mhlon, лат. malus), как и ниже под яблоками (ст. 5, см. VIII:5), разумеется не наша яблоня, не имеющая тех свойств плодов своих, которым усвояются плодам этой яблони (ст. 5), не растущая в качестве лесного дерева и вовсе не встречающаяся в Палестине, а другое какое-то плодовое дерево: апельсиновое, лимонное или абрикосовое. Пребывание в тени этой яблони и вкушение ее плодов здесь, как и ниже (ст. 5, сн. IV:16; VII:14) образ привлекательной близости и ограды ласк Возлюбленного. «Все деревья, все древесные произрастания в сравнении с Словом Божиим почитаются неплодоносными лесами. Для Христа все, что бы ты ни назвал, есть лес, и все бесплодно. Ибо что, в сравнении с Ним, может быть названо плодоносным? Даже деревья, которые, по-видимому, гнутся от множества плодов, в сравнении с пришествием Его, оказываются безплодными» (Ориген — Иероним, с. 163).
Adam Clarke: Commentary on the Bible - 1831
2:3: As the apple tree - The bride returns the compliment, and says, As the apple or citron tree is among the trees of the wood, so is the bridegroom among all other men.
I sat down under his shadow - I am become his spouse, and my union with him makes me indescribably happy.
Song of Solomon (Canticles) 2:4
Albert Barnes: Notes on the Bible - 1834
2:3: The bride's answer: "As the 'tappuach' with its fragrant fruit excels the barren trees of the wild wood, so my beloved his associates and friends etc." תפוח tappû ach may in early Hebrew have been a generic name for apple, quince, citron, orange etc.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:3: the apple tree: Sol 8:5; Isa 4:2; Eze 17:23, Eze 17:24; Joh 15:1-8
my beloved: Sol 5:9, Sol 5:10, Sol 5:16; Psa 45:2, Psa 89:6; Joh 1:14-18, Joh 3:29-31; Heb 1:1-6, Heb 3:1-6; Heb 7:23-26, Heb 12:2
I sat: etc. Heb. I delighted and sat down, etc. Jdg 9:15, Jdg 9:19, Jdg 9:20; Psa 57:1, Psa 91:1; Isa 4:6, Isa 25:4, Isa 32:2; Jo1 1:3, Jo1 1:4
his fruit: Sol 2:5; Gen 3:22-24; Eze 47:12; Rev 22:1, Rev 22:2
taste: Heb. palate
Song of Solomon (Canticles) 2:4
Carl Friedrich Keil and Franz Delitzsch

3a As an apple-tree among the trees of the wood,
So is my beloved among the sons.
The apple-tree, the name of which, תּפּוּח, is formed from נפח, and denominates it from its fragrant flower and fruit, is as the king among fruit trees, in Shulamith's view. יער (from יער, to be rough, rugged, uneven) is the wilderness and the forest, where are also found trees bearing fruit, which, however, is for the most part sour and unpalatable. But the apple-tree unites delicious fruit along with a grateful shade; and just such a noble tree is the object of her love.
3b Under his shadow it delighted me to sit down;
And his fruit is sweet to my taste.
In concupivi et consedi the principal verb completes itself by the co-ordinating of a verb instead of an adv. or inf. as Is 42:21; Esther 8:7; Ewald, 285. However, concupivi et consedi is yet more than concupivi considere, for thereby she not only says that she found delight in sitting down, but at the same time also in sitting down in the shadow of this tree. The Piel חמּד, occurring only here, expresses the intensity of the wish and longing. The shadow is a figure of protection afforded, and the fruit a figure of enjoyment obtained. The taste is denoted by חך = חנך, from חנך, to chew, or also imbuere; and that which is sweet is called מתוק, from the smacking connected with an agreeable relish. The usus loq. has neglected this image, true to nature, of physical circumstances in words, especially where, as here, they are transferred to the experience of the soul-life. The taste becomes then a figure of the soul's power of perception (αἰσθητικόν); a man's fruit are his words and works, in which his inward nature expresses itself; and this fruit is sweet to those on whom that in which the peculiar nature of the man reveals itself makes a happy, pleasing impression. But not only does the person of the king afford to Shulamith so great delight, he entertains her also with what can and must give her enjoyment.
Geneva 1599
(b) As the apple tree among the trees of the wood, so [is] my beloved among the sons. I sat down under his shadow with great delight, and his fruit [was] sweet to my taste.
(b) The spouse testifies her great desire toward her husband, but her strength fails her, and therefore she desires to be comforted, and felt it.
John Gill
As the apple tree among the trees of the wood, so is my beloved among the sons,.... As the apple tree, in a garden or orchard, excels and is preferable to the wild barren trees of a forest (k), especially it appears so when laden with choice fruit; so the church, who here returns the commendation to Christ, asserts, that he as much excels all the "sons", the creatures of God, angels or men: angels, as the Targum, who, though sons of God by creation, Christ is the Son of God, in a higher sense; he is their Creator, and the object of their worship; they are confirmed by him in the estate they are, and are ministering spirits to him; and he is exalted above them in human nature: men also, the greatest princes and monarchs of the earth, are sometimes compared to large and lofty trees; but Christ is higher than they, and is possessed of far greater power, riches, glory, and majesty. All the sons of Adam in general may be meant; wicked men, who are like forest trees, wild, barren, and unfruitful; yea, even good men, Christ has the pre-eminence of them, the sons of God by adopting grace; for he is so in such a sense they are not; he is their Creator, Lord, Head, Husband, and Saviour, and they have all their fruit from him; and so ministers of the word have their gifts and grace from him, and therefore Christ excels all that come under this appellation of sons. Christ may be compared to an apple tree, which is very fruitful; and, when full of fruit, very beautiful; and whose fruit is very cooling, comforting, and refreshing. Christ is full of the fruits and blessings of grace, which are to be reached by the hand of faith, and enjoyed; and as he is full of grace and truth, he looks very beautiful and glorious in the eye of faith; and which blessings of grace from him, being applied to a poor sensible sinner, inflamed by the fiery law, and filled with wrath and terror, sweetly cool, refresh, and comfort him. The apple tree has been accounted an hieroglyphic of love, under which lovers used to meet, and sit under its delightful shade, and entertain each other with its fruit; to which the allusion may be; see Song 8:5; the apple was sacred to love (l). The Targum renders it, the pome citron, or citron apple tree; which is a tree very large and beautiful; its fruit is of a bitter taste, but of a good smell; always fruit on it; is an excellent remedy against poison, and good for the breath, as naturalists (m) observe; and so is a fit emblem of Christ, in the greatness of his person, in the fulness, of his grace, in the virtue of his blood, and righteousness and grace, which are a sovereign antidote against the poison of sin; and whose presence, and communion with him, cure panting souls, out of breath in seeking him; and whose mediation perfumes their breath, their prayers, whereby they become grateful to God, which otherwise would be strange and disagreeable;
I sat down under his shadow with great delight: under the shadow of the apple tree, to which Christ is compared; whose person, blood, and righteousness, cast a shadow, which is a protecting one, from the heat of divine wrath, from the curses of a fiery law, from the fiery darts of Satan, and from the fury of persecutors, Is 25:4; and is a cooling, comforting, and refreshing one, like the shadow of a great rock to a weary traveller, Is 32:2; and though the shadow of some trees, as Pliny (n) observes, is harmful to plants that grow under them, others are fructifying; and such is Christ; "they that dwell under his shadow shall revive and grow", &c. Hos 14:7. "Sitting" here supposes it was her choice; that she preferred Christ to any other shadow, looking upon him to be a suitable one in her circumstances, Song 1:6; it intimates that peace, quietness, satisfaction, and security, she enjoyed under him; it denotes her continuance, and desire of abiding there, Ps 91:1; for the words may be rendered, "I desired, and I sat down" (o); she desired to sit under the shade of this tree, and she did; she had what she wished for; and she sat "with great delight": having the presence of Christ, and fellowship with him in his word and ordinances, where Christ is a delightful shade to his people;
and his fruit was sweet to my taste; the fruit of the apple tree, to which the allusion is. Solon (p) advised the bride to eat a quince apple before she went into the bridegroom, as leaving an agreeable savour; and intimating how graceful the words of her mouth should be. By "his fruit" here are meant the blessings of grace, which are Christ's in a covenant way, come through his sufferings and death, and are at his dispose; such as peace, pardon, justification, &c. and fresh discoveries and manifestations of his love, of which the apple is an emblem: and these are sweet, pleasant, and delightful, to those that have tasted that the Lord is gracious; whose vitiated taste is changed by the grace of God, and they savour the things of the Spirit of God.
(k) "Quantum lenta solent inter viburna cupressi", Virgil. Bucolic. Eclog. 1. v. 26. "Lenta salix", &c. Eclog. 5. v. 16. (l) Scholiast. in Aristoph. Nubes, p. 180. The statue of Venus had sometimes an apple in one hand, and a poppy in the other, Pausan. Corinth. sive l. 2. p. 103. (m) Athenaei Deispnosoph. l. 3. c. 7. p. 83. Plin. Nat. Hist. l. 11. c. 53. & 12. c. 3. Solin. Polyhistor. c. 59. Macrob. Saturnal. l. 3. c. 19. (n) Nat. Hist. l. 17. c. 12. (o) "concupivi, et sedi", Pagninus, Montanus, Mercerus, Marckius. (p) Plutarch. Conjug. Praecept. vol. 2. p. 138.
John Wesley
The apple - tree - Whose fruit is very pleasant and wholesome. The trees - Which are barren. I sat - I confidently reposed myself under his protection. His fruit - The benefits which I received by him, remission of sins, faith, grace, and assurance of glory.
Robert Jamieson, A. R. Fausset and David Brown
Her reply. apple--generic including the golden citron, pomegranate, and orange apple (Prov 25:11). He combines the shadow and fragrance of the citron with the sweetness of the orange and pomegranate fruit. The foliage is perpetual; throughout the year a succession of blossoms, fruit, and perfume (Jas 1:17).
among the sons--parallel to "among the daughters" (Song 2:2). He alone is ever fruitful among the fruitless wild trees (Ps 89:6; Heb 1:9).
I sat . . . with . . . delight--literally, "I eagerly desired and sat" (Ps 94:19; Mk 6:31; Eph 2:6; 1Pet 1:8).
shadow-- (Ps 121:5; Is 4:6; Is 25:4; Is 32:2). Jesus Christ interposes the shadow of His cross between the blazing rays of justice and us sinners.
fruit--Faith plucks it (Prov 3:18). Man lost the tree of life (Gen 3:22-23). Jesus Christ regained it for him; he eats it partly now (Ps 119:103; Jn 6:55, Jn 6:57; 1Pet 2:3); fully hereafter (Rev_ 2:7; Rev_ 22:2, Rev_ 22:14); not earned by the sweat of his brow, or by his righteousness (Rom. 10:1-21). Contrast the worldling's fruit (Deut 32:32; Lk 15:16).
2:32:3: Իբրեւ խնծորի ՚ի փա՛յտս անտառի, ա՛յնպէս եղբօրորդիդ իմ ՚ի մէջ ուստերաց։ Ընդ հովանեա՛ւ նորա ցանկացայ նստել՝ եւ նստայ. եւ պտուղ նորա քա՛ղցր է ՚ի կոկորդի իմում։ Ցօրիորդսն հարսնն ասէ[8652]. [8652] Ոմանք. Որպէս խնծոր ՚ի փայտս անտառաց։ Եւ ոմանք. Իբրեւ զխնձոր ՚ի մէջ ծառոց անտառի... ընդ հովանեաւ նորա փափագեցի եւ նստայ։
3 «Ինչպէս խնձորենին է անտառի ծառերի մէջ, այնպես էլ իմ սիրեցեալն է տղաների մէջ: Ցանկացայ նստել նրա հովանու տակ եւ նստեցի. եւ քաղցր է նրա պտուղն իմ կոկորդում»: Հարսն ասում է օրիորդներին.
3 Ինչպէս խնձորենին անտառի ծառերուն մէջ, Այնպէս է իմ սիրականս երիտասարդներուն մէջ։Անոր հովանիին տակ ախորժելով նստայ Ու անոր պտուղը իմ քիմքիս քաղցր է։
[23]Հարսնն ցփեսայն ասէ.`` Իբրեւ խնձորի ի փայտս անտառի, այնպէս [24]եղբօրորդին իմ ի մէջ ուստերաց. ընդ հովանեաւ նորա ցանկացայ նստել` եւ նստայ, եւ պտուղ նորա քաղցր է [25]ի կոկորդի իմում:

2:3: Իբրեւ խնծորի ՚ի փա՛յտս անտառի, ա՛յնպէս եղբօրորդիդ իմ ՚ի մէջ ուստերաց։ Ընդ հովանեա՛ւ նորա ցանկացայ նստել՝ եւ նստայ. եւ պտուղ նորա քա՛ղցր է ՚ի կոկորդի իմում։ Ցօրիորդսն հարսնն ասէ[8652].
[8652] Ոմանք. Որպէս խնծոր ՚ի փայտս անտառաց։ Եւ ոմանք. Իբրեւ զխնձոր ՚ի մէջ ծառոց անտառի... ընդ հովանեաւ նորա փափագեցի եւ նստայ։
3 «Ինչպէս խնձորենին է անտառի ծառերի մէջ, այնպես էլ իմ սիրեցեալն է տղաների մէջ: Ցանկացայ նստել նրա հովանու տակ եւ նստեցի. եւ քաղցր է նրա պտուղն իմ կոկորդում»: Հարսն ասում է օրիորդներին.
3 Ինչպէս խնձորենին անտառի ծառերուն մէջ, Այնպէս է իմ սիրականս երիտասարդներուն մէջ։Անոր հովանիին տակ ախորժելով նստայ Ու անոր պտուղը իմ քիմքիս քաղցր է։
zohrab-1805▾ eastern-1994▾ western am▾
2:32:3 Что яблоня между лесными деревьями, то возлюбленный мой между юношами. В тени ее люблю я сидеть, и плоды ее сладки для гортани моей.
2:4 εἰσαγάγετέ εισαγω lead in; bring in με με me εἰς εις into; for οἶκον οικος home; household τοῦ ο the οἴνου οινος wine τάξατε τασσω arrange; appoint ἐπ᾿ επι in; on ἐμὲ εμε me ἀγάπην αγαπη love
2:4 הֱבִיאַ֨נִי֙ hᵉvîʔˈanî בוא come אֶל־ ʔel- אֶל to בֵּ֣ית bˈêṯ בַּיִת house הַ ha הַ the יָּ֔יִן yyˈāyin יַיִן wine וְ wᵊ וְ and דִגְלֹ֥ו ḏiḡlˌô דֶּגֶל banner עָלַ֖י ʕālˌay עַל upon אַהֲבָֽה׃ ʔahᵃvˈā אֲהָבָה love
2:4. introduxit me in cellam vinariam ordinavit in me caritatemHe brought me into the cellar of wine, he set in order charity in me.
4. He brought me to the banqueting house, and his banner over me was love.
2:4. He brought me into the storeroom of wine. He set charity in order within me.
2:4. He brought me to the banqueting house, and his banner over me [was] love.
As the apple tree among the trees of the wood, so [is] my beloved among the sons. I sat down under his shadow with great delight, and his fruit [was] sweet to my taste:

2:3 Что яблоня между лесными деревьями, то возлюбленный мой между юношами. В тени ее люблю я сидеть, и плоды ее сладки для гортани моей.
2:4
εἰσαγάγετέ εισαγω lead in; bring in
με με me
εἰς εις into; for
οἶκον οικος home; household
τοῦ ο the
οἴνου οινος wine
τάξατε τασσω arrange; appoint
ἐπ᾿ επι in; on
ἐμὲ εμε me
ἀγάπην αγαπη love
2:4
הֱבִיאַ֨נִי֙ hᵉvîʔˈanî בוא come
אֶל־ ʔel- אֶל to
בֵּ֣ית bˈêṯ בַּיִת house
הַ ha הַ the
יָּ֔יִן yyˈāyin יַיִן wine
וְ wᵊ וְ and
דִגְלֹ֥ו ḏiḡlˌô דֶּגֶל banner
עָלַ֖י ʕālˌay עַל upon
אַהֲבָֽה׃ ʔahᵃvˈā אֲהָבָה love
2:4. introduxit me in cellam vinariam ordinavit in me caritatem
He brought me into the cellar of wine, he set in order charity in me.
2:4. He brought me into the storeroom of wine. He set charity in order within me.
2:4. He brought me to the banqueting house, and his banner over me [was] love.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4-5. «Он ввел меня в дом пира» — выражение совершенно параллельное словам ст. 3: гл. I: «царь ввел меня в чертоги свои», но в отличие от этого места, имеет метафорический смысл, образное выражение родственной мысли, как показывает уже выражение (4б): «знамя его надо мною — любовь». Смысл тот, что пламенная любовь, подобно воинскому знамени, защищает Невесту, развеваясь над ее главою (см. VI:4, 10). Не столь ясно чтение ст. 4: по славянск. тексту «введите мя в дом вина, вчините ко мне любовь», представляющее точный перевод с греческого текста. «Вино» здесь берется в ассоциации с I:1, 3, как образ веселья, и «дом вина» (Vulg. cella vinaria), вопреки буквальному пониманию у многих новых толкователей, есть только образ полноты радостей любви. Мидраш истолковывает ст. 4: так: «Общество Израилево говорит: Бог ввел меня в великое виноградное точило, на Синай, и там дал мне мое знамя, — закон, заповеди и добрые дела, — и я приняла их с великою любовью» (S. 59).

Преисполненная впечатлениями любовных ласк Жениха, как бы опьяненная их действием (сн. V:8), Невеста переживает своеобразную болезнь любви, как бы раненная (LXX) или уязвленная (слав. ) стрелою любви, почему, обращаясь к дщерям иерусалимским, она просит их подкрепить ее вином (точнее: «пастилою», как в перев. архим. Макария; евр. ашиша означает именно пирожное из прессованных ягод, вообще фруктов, ср. Ос III:1) и освежить яблоками (ст. 5).

По мнению некоторых (Беттхер и др. ), здесь разумеются особого сорта яблоки, относительно которых восточные женщины, особенно обитательницы гаремов, были убеждены в связи их с половою любовию. Но нечто подобное из Библии известно лишь об «яблоках любви» — мандрагорах (Быт XXX:14: сл. Песнь VII:14). Мидраш вторую половину ст. 6: перефразирует так: «Община Израилева говорит пред Богом: все страдания, какие причиняют мне народы, происходят только оттого, что я люблю Тебя» (S. 60).

Ориген и Иероним понимают болезнь любви тоже в нравственно аллегорическом смысле: «Как прекрасно, как привлекательно получить рану от любви! Иной принял в себя стрелу плотской любви, другой уязвлен земною страстью; ты же обнажи члены твои и предоставь себя стреле избранной, стреле прекрасной, ибо стрелок есть Бог (Ис XLIX:2, 6)… Этою стрелою были уязвлены те, которые рассуждали между собою: не сердце ли наю горя бе в наю, егда сказоваше нам Писание (XXIV:32)» (с. 167).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
3 As the apple tree among the trees of the wood, so is my beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste. 4 He brought me to the banqueting house, and his banner over me was love. 5 Stay me with flagons, comfort me with apples: for I am sick of love. 6 His left hand is under my head, and his right hand doth embrace me. 7 I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love, till he please.
Here, I. The spouse commends her beloved and prefers him before all others: As the apple-tree among the trees of the wood, which perhaps does not grow so high, nor spread so wide, as some other trees, yet is useful and serviceable to man, yielding pleasant and profitable fruit, while the other trees are of little use, no, not the cedars themselves, till they are cut down, so is my beloved among the sons, so far does he excel them all,--all the sons of God, the angels (that honour was put upon him which was never designed for them, Heb. i. 4), --all the sons of men; he is fairer than them all, fairer than the choicest of them, Ps. xlv. 2. Name what creature you will, and you will find Christ has the pre-eminence above them all. The world is a barren tree to a soul; Christ is a fruitful one.
II. She remembers the abundant comfort she has had in communion with him: She sat down by him with great delight, as shepherds sometimes repose themselves, sometimes converse with one another, under a tree. A double advantage she found in sitting down so near the Lord Jesus:-- 1. A refreshing shade: I sat down under his shadow, to be sheltered by him from the scorching heat of the sun, to be cooled, and so to take some rest. Christ is to believers as the shadow of a great tree, nay, of a great rock in a weary land, Isa. xxxii. 2; xxv. 4. When a poor soul is parched with convictions of sin and the terrors of the law, as David (Ps. xxxii. 4), when fatigued with the troubles of this world, as Elijah when he sat down under a juniper tree (1 Kings xix. 4), they find that in Christ, in his name, his graces, his comforts, and his undertaking for poor sinners, which revives them and keeps them from fainting; those that are weary and heavily laden may find rest in Christ. It is not enough to pass by this shadow, but we must sit down under it (here will I dwell, for I have desired it); and we shall find it not like Jonah's gourd, that soon withered, and left him in a heat, both inward and outward, but like the tree of life, the leaves whereof were not only for shelter, but for the healing of the nations. We must sit down under this shadow with delight, must put an entire confidence in the protection of it (as Judges ix. 15), and take an entire complacency in the refreshment of it. But that is not all: 2. Here is pleasing nourishing food. This tree drops its fruits to those that sit down under its shadow, and they are welcome to them, and will find them sweet unto their taste, whatever they are to others. Believers have tasted that the Lord Jesus is gracious (1 Pet. ii. 3); his fruits are all the precious privileges of the new covenant, purchased by his blood and communicated by his Spirit. Promises are sweet to a believer, yea, and precepts too. I delight in the law of God after the inward man. Pardons are sweet, and peace of conscience is sweet, assurances of God's love, joys of the Holy Ghost, the hopes of eternal life, and the present earnests and foretastes of it are sweet, all sweet to those that have their spiritual senses exercised. If our mouths be put out of taste for the pleasure of sin, divine consolations will be sweet to our taste, sweeter than honey and the honeycomb.
III. She owns herself obliged to Jesus Christ for all the benefit and comfort she had in communion with him (v. 4): "I sat down under the apple-tree, glad to be there, but he admitted me, nay, he pressed me, to a more intimate communion with him: Come in, thou blessed of the Lord, why standest thou without? He brought me to the house of wine, the place where he entertains his special friends, from lower to higher measures and degrees of comfort, from the fruit of the apple tree to the more generous fruit of the vine." To him that values the divine joys he has more shall be given. One of the rabbin by the banqueting-house understands the tabernacle of the congregation, where the interpretation of the law was given; surely we may apply it to Christian assemblies, where the gospel is preached and gospel-ordinances are administered, particularly the Lord's supper, that banquet of wine, especially to the inside of those ordinances, communion with God in them. Observe, 1. How she was introduced: "He brought me, wrought in me an inclination to draw nigh to God, helped me over my discouragements, took me by the hand, guided and led me, and gave me an access with boldness to God as a Father," Eph. ii. 18. We should never have come into the banqueting-house, never have been acquainted with spiritual pleasures, if Christ had not brought us, by opening for us a new and living way and opening in us a new and living fountain. 2. How she was entertained: His banner over me was love; he brought me in with a banner displayed over my head, not as one he triumphed over, but as one he triumphed in, and whom he always caused to triumph with him and in him, 2 Cor. ii. 14. The gospel is compared to a banner or ensign (Isa. xi. 12), and that which is represented in the banner, written in it in letters of gold, letters of blood, is love, love; and this is the entertainment in the banqueting-house. Christ is the captain of our salvation, and he enlists all his soldiers under the banner of love; in that they centre; to that they must continually have an eye, and be animated by it. The love of Christ must constrain them to fight manfully. When a city was taken the conqueror set up his standard in it. "He has conquered me with his love, overcome me with kindness, and that is the banner over me." This she speaks of as what she had formerly had experience of, and she remembers it with delight. Eaten bread must not be forgotten, but remembered with thankfulness to that God who has fed us with manna in this wilderness.
IV. She professes her strong affection and most passionate love to Jesus Christ (v. 5): I am sick of love, overcome, overpowered, by it. David explains this when he says (Ps. cxix. 20), My soul breaks for the longing that it has unto thy judgments, and (v. 81), My soul faints for thy salvation, languishing with care to make it sure and fear of coming short of it. The spouse was now absent perhaps from her beloved, waiting for his return, and cannot bear the grief of distance and delay. Oh how much better it is with the soul when it is sick of love to Christ than when it is surfeited with the love of this world! She cries out for cordials: "Oh stay me with flagons, or ointments, or flowers, any thing that is reviving; comfort me with apples, with the fruits of that apple-tree, Christ (v. 3), with the merit and meditation of Christ and the sense of his love to my soul." Note, Those that are sick of love to Christ shall not want spiritual supports, while they are yet waiting for spiritual comforts.
V. She experiences the power and tenderness of divine grace, relieving her in her present faintings, v. 6. Though he seemed to have withdrawn, yet he was even then a very present help, 1. To sustain the love-sick soul, and to keep it from fainting away: "His left hand is under my head, to bear it up, nay, as a pillow to lay it easy." David experienced God's hand upholding him then when his soul was following hard after God (Ps. lxiii. 8), and Job in a state of desertion yet found that God put strength into him, Job xxiii. 6. All his saints are in his hand, which tenderly holds their aching heads. 2. To encourage the love-sick soul to continue waiting till he returns: "For, in the mean time, his right hand embraces me, and thereby gives me an unquestionable assurance of his love." Believers owe all their strength and comfort to the supporting left hand and embracing right hand of the Lord Jesus.
VI. Finding her beloved thus nigh unto her she is in great care that her communion with him be not interrupted (v. 7): I charge you, O you daughters of Jerusalem. Jerusalem, the mother of us all, charges all her daughters, the church charges all her members, the believing soul charges all its powers and faculties, the spouse charges herself and all about her, not to stir up, or awake, her love until he please, now that he is asleep in her arms, as she was borne up in his, v. 6. She gives them this charge by the roes and the hinds of the field, that is, by every thing that is amiable in their eyes, and dear to them, as the loving hind and the pleasant roe. "My love is to me dearer than those can be to you, and will be disturbed, like them, with a very little noise." Note, 1. Those that experience the sweetness of communion with Christ, and the sensible manifestations of his love, cannot but desire the continuance of these blessed views, these blessed visits. Pester would make tabernacles upon the holy mount, Matt. xvii. 4. 2. Yet Christ will, when he pleases, withdraw those extraordinary communications of himself, for he is a free-agent, and the Spirit, as the wind, blows where and when it listeth, and in his pleasure it becomes us to acquiesce. But, 3. Our care must be that we do nothing to provoke him to withdraw and to hide his face, that we carefully watch over our own hearts and suppress every thought that may grieve his good Spirit. Let those that have comfort be afraid of sinning it away.
Adam Clarke: Commentary on the Bible - 1831
2:4: He brought me to the banqueting house - Literally, the house of wine. The ancients preserved their wine, not in barrels or dark cellars under ground, as we do, but in large pitchers, ranged against the wall in some upper apartment in the house, the place where they kept their most precious effects. We have a proof of this in Homer: -
Ως φαν· ὁ δ' ὑψοραφον θαλομον κατεβησατο πατρος
Ευρυν, ὁθι νητος χρυσος και χαλκος εκειτο,
Εσθης τ' εν χηλοισιν, ἁλις τ' ευωδες ελαιον.
Εν δε πιθοι οινοιο παλαιου ἡδυποτοιο
Εστασαν, ακρητον θειον ποτον εντος εχοντες,
Ἑξειης ποτε τοιχον αρηροτες· ειποτ' Οδυσσευς
Οικαδε νοστησειε, και αλγεα πολλα μογησας.
Κληΐσται δ' επεσαν σανιδες πυκινως αραρυιαι,
Δικλιδες· εν δε γυνη ταμιη νυκτας τε και ημαρ
Εσχ', κ. τ. λ.. Od. lib. ii., ver. 337.
Meantime the lofty rooms the prince surveys,
Where lay the treasures of th' Ithacian race.
Here, ruddy brass and gold refulgent blazed;
There, polished chests embroider'd gestures graced.
Here, pots of oil breathed forth a rich perfume;
There, jars of wine in rows adorn'd the dome.
(Pure flavorous wine, by gods in bounty given,
And worthy to exalt the feasts of heaven).
Untouch'd they stood, till, his long labors o'er,
The great Ulysses reach'd his native shore.
A double strength of bars secured the gates;
Fast by the door wise Euryclea waits, etc.
Pope.
Song of Solomon (Canticles) 2:5
Albert Barnes: Notes on the Bible - 1834
2:4
His banner - As the standard is the rallying-point and guide of the individual soldier, so the bride, transplanted from a lowly station to new scenes of unaccustomed splendor, finds support and safety in the known attachment of her beloved. His "love" is her "banner." The thought is similar to that expressed in the name "Jehovah-nissi" (see the Exo 17:15 note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:4: brought: Sol 1:4, Sol 5:1; Psa 63:2-5, Psa 84:10; Joh 14:21-23; Rev 3:20
banqueting house: Heb. house of wine, Sol 1:1, Sol 1:4; Est 7:7
his banner: Sol 6:4; Job 1:10; Psa 60:4; Isa 11:10; Joh 15:9-15; Rom 5:8-10, Rom 8:28-39
Song of Solomon (Canticles) 2:5
Carl Friedrich Keil and Franz Delitzsch

4 He has brought me into the wine-house,
And his banner over me is love.
After we have seen the ladies of the palace at the feast, in which wine is presented, and after Solomon, till now absent, has entered the banqueting-chamber (Arab. meglis), by היּין בּית we are not to understand the vineyard, which would be called bēth hǎggephānim or bēth hā'ǎnāvim, as in Acts 1:12, Pesh. the Mount of Olives, bēth zaite.
(Note: In Heb. יין does not denote the vine as a plant, as the Aethiop. wain, whence asada wain, wine-court = vineyard, which Ewald compares; Dillmann, however, ineptly cites "vine-arbour," and South-Germ. "kamerte" = vinea camerata; in Heb. היין בּית is the house in which wine is drunk.)
He has introduced her to the place where he royally entertains his friends. Well knowing that she, the poor and sunburnt maiden, does not properly belong to such a place, and would rather escape away from it, he relieves her from her fear and bashfulness, for he covers her with his fear-inspiring, awful, and thus surely protecting, banner; and this banner, which he waves over her, and under which she is well concealed, is "love." דּגל (from דּגל, to cover) is the name of the covering of the shaft or standard, i.e., pannus, the piece of cloth fastened to a shaft. Like a pennon, the love of the king hovers over her; and so powerful, so surpassing, is the delight of this love which pervades and transports her, that she cries out:
John Gill
He brought me to the banqueting house,.... Or "into" it (q). The "house of wine" (r), as it is literally in the original; either the "wine cellar" (s), as some, where stores of it were kept; or, the "place of fasting" (t), as others, and, as we render it, a "banqueting house"; where it was distributed and drank; a banquet of wine being put for a feast, and here the nuptial feast; and may design the Gospel feast in the house of God, where there is plenty of the wine of Gospel truths, and provisions of rich food, with which believers are sweetly refreshed and delightfully regaled: and to be brought hither, under the drawings and influences of divine grace, is a special privilege, a distinguishing layout; and show a great condescension in Christ, the King of kings, and Lord of lords, to take his people by the hand, as it were, and introduce them into his house, so well furnished, and to a table so well spread: and so the church relates it as an instance of divine favour, and as a fresh token of Christ's love to her; which further appears by what follows: the covenant of grace and the Scriptures of truth may be thought of as a banqueting house, well stored with blessings, and promises, and rich provisions; which, to be led and let into, is a singular kindness;
and his banner over me was love; signifying, that she was brought into the banqueting house in a grand, stately, and majestic manner, with flying colours; the motto on which inscribed was "love"; the allusion may be to the names of generals being inscribed on the banners of their armies; so Vespasian's name was inscribed on the banners throughout his armies (u). Christ's name, inscribed on his, was "love", his church's love; and by which his company or band was distinguished from all others, even by electing, redeeming, calling love. It may signify the security and protection of the saints, while in the house of God, and enjoying communion with him, being under the banner of love, with which they are encompassed as a shield; and it may denote the very manifest and visible displays of it, which the church now experienced.
(q) "in", Pagninus, Junius & Tremellius, Piscator, Marckius, Michaelis. (r) "domum vini", Pagninus, Montanus, &c. (s) "Cellam vinariam", Tigurine version. (t) "Locum convivii", Junius & Tremellius. (u) Suetonii Vita Vespasian. c. 6.
John Wesley
Banquetting house - The places in which believers receive the graces and blessings of Christ. His banner - By the lifting up whereof I was invited to come to him, and to list myself under him. Love - The love of Christ crucified, which, like a banner, is displayed in the gospel.
Robert Jamieson, A. R. Fausset and David Brown
Historically fulfilled in the joy of Simeon and Anna in the temple, over the infant Saviour (Lk 2:25-38), and that of Mary, too (compare Lk 1:53); typified (Ex 24:9-11). Spiritually, the bride or beloved is led (Song 2:4) first into the King's chambers, thence is drawn after Him in answer to her prayer; is next received on a grassy couch under a cedar kiosk; and at last in a "banqueting hall," such as, JOSEPHUS says, Solomon had in his palace, "wherein all the vessels were of gold" (Antiquities, 8:5,2). The transition is from holy retirement to public ordinances, church worship, and the Lord's Supper (Ps 36:8). The bride, as the queen of Sheba, is given "all her desire" (3Kings 10:13; Ps 63:5; Eph 3:8, Eph 3:16-21; Phil 4:19); type of the heavenly feast hereafter (Is 25:6, Is 25:9).
his banner . . . love--After having rescued us from the enemy, our victorious captain (Heb 2:10) seats us at the banquet under a banner inscribed with His name, "love" (1Jn 4:8). His love conquered us to Himself; this banner rallies round us the forces of Omnipotence, as our protection; it marks to what country we belong, heaven, the abode of love, and in what we most glory, the cross of Jesus Christ, through which we triumph (Rom 8:37; 1Cor 15:57; Rev_ 3:21). Compare with "over me," "underneath are the everlasting arms" (Deut 33:27).
2:42:4: Մուծէ՛ք զիս ՚ի տուն գինւոյ, կարգեցէ՛ք ՚ի վերայ իմ զսէր.
4 «Դուք ինձ խնջոյքի սենեա՛կը տարէք, եւ թողէ՛ք մնամ ես իմ սիրոյ հետ:
4 Զիս խնճոյքին* տունը բերաւ։Անոր դրօշը իմ վրաս սէր էր։
Ցօրիորդսն հարսնն ասէ. Մուծէք`` զիս ի տուն գինւոյ, [26]կարգեցէք ի վերայ իմ զսէր:

2:4: Մուծէ՛ք զիս ՚ի տուն գինւոյ, կարգեցէ՛ք ՚ի վերայ իմ զսէր.
4 «Դուք ինձ խնջոյքի սենեա՛կը տարէք, եւ թողէ՛ք մնամ ես իմ սիրոյ հետ:
4 Զիս խնճոյքին* տունը բերաւ։Անոր դրօշը իմ վրաս սէր էր։
zohrab-1805▾ eastern-1994▾ western am▾
2:42:4 Он ввел меня в дом пира, и знамя его надо мною любовь.
2:5 στηρίσατέ στηριζω steady; steadfast με με me ἐν εν in ἀμόραις αμορος me ἐν εν in μήλοις μηλον since; that τετρωμένη τιτρωσκω love ἐγώ εγω I
2:5 סַמְּכ֨וּנִי֙ sammᵊḵˈûnî סמך support בָּֽ bˈā בְּ in † הַ the אֲשִׁישֹׁ֔ות ʔᵃšîšˈôṯ אֲשִׁישָׁה raisin cake רַפְּד֖וּנִי rappᵊḏˌûnî רפד spread out בַּ ba בְּ in † הַ the תַּפּוּחִ֑ים ttappûḥˈîm תַּפּוּחַ apple-tree כִּי־ kî- כִּי that חֹולַ֥ת ḥôlˌaṯ חלה become weak אַהֲבָ֖ה ʔahᵃvˌā אֲהָבָה love אָֽנִי׃ ʔˈānî אֲנִי i
2:5. fulcite me floribus stipate me malis quia amore langueoStay me up with flowers, compass me about with apples: because I languish with love.
5. Stay ye me with raisins, comfort me with apples: for I am sick of love.
2:5. Prop me up with flowers. Close me in with apples. For I languish through love.
2:5. Stay me with flagons, comfort me with apples: for I [am] sick of love.
He brought me to the banqueting house, and his banner over me [was] love:

2:4 Он ввел меня в дом пира, и знамя его надо мною любовь.
2:5
στηρίσατέ στηριζω steady; steadfast
με με me
ἐν εν in
ἀμόραις αμορος me
ἐν εν in
μήλοις μηλον since; that
τετρωμένη τιτρωσκω love
ἐγώ εγω I
2:5
סַמְּכ֨וּנִי֙ sammᵊḵˈûnî סמך support
בָּֽ bˈā בְּ in
הַ the
אֲשִׁישֹׁ֔ות ʔᵃšîšˈôṯ אֲשִׁישָׁה raisin cake
רַפְּד֖וּנִי rappᵊḏˌûnî רפד spread out
בַּ ba בְּ in
הַ the
תַּפּוּחִ֑ים ttappûḥˈîm תַּפּוּחַ apple-tree
כִּי־ kî- כִּי that
חֹולַ֥ת ḥôlˌaṯ חלה become weak
אַהֲבָ֖ה ʔahᵃvˌā אֲהָבָה love
אָֽנִי׃ ʔˈānî אֲנִי i
2:5. fulcite me floribus stipate me malis quia amore langueo
Stay me up with flowers, compass me about with apples: because I languish with love.
2:5. Prop me up with flowers. Close me in with apples. For I languish through love.
2:5. Stay me with flagons, comfort me with apples: for I [am] sick of love.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:5: Stay me with flagons - I believe the original words mean some kind of cordials with which we are unacquainted. The versions in general understand some kind of ointment or perfumes by the first term. I suppose the good man was perfectly sincere who took this for his text, and, after having repeated, Stay me with flagons, comfort me with apples, for I am sick of love sat down, perfectly overwhelmed with his own feelings, and was not able to proceed! But while we admit such a person's sincerity, who can help questioning his judgment?
Song of Solomon (Canticles) 2:7
Albert Barnes: Notes on the Bible - 1834
2:5
Flagons - More probably cakes of raisins or dried grapes (Sa2 6:19 note; Ch1 16:3; Hos 3:1). For an instance of the Rev_iving power of dried fruit, see Sa1 30:12.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:5: Stay: Psa 4:6, Psa 4:7, Psa 42:1, Psa 42:2, Psa 63:1-3, Psa 63:8; Isa 26:8, Isa 26:9; Luk 24:32; Phi 1:23
flagons: Sa2 6:19; Hos 3:1
comfort me: Heb. straw me
for: Sol 5:8; Sa2 13:1, Sa2 13:2; Psa 119:130, Psa 119:131
Song of Solomon (Canticles) 2:6
Carl Friedrich Keil and Franz Delitzsch

5 Support me with grape-cakes,
Refresh me with apples:
For I am sick with love.
She makes use of the intensive form as one in a high degree in need of the reanimating of her almost sinking life: סמּך is the intens. of סמך, to prop up, support, or, as here, to under-prop, uphold; and ripeed, the intens. of רפד (R. רף), to raise up from beneath (vid., at Prov 7:16), to furnish firm ground and support. The apple is the Greek attribute of Aphrodite, and is the symbol of love; but here it is only a means of refreshing; and if thoughts of love are connected with the apple-tree (Song 2:3; Song 8:5), that is explained from Shulamith's rural home. Bttcher understands quinces; Epstein, citrons; but these must needs have been more closely denoted, as at Prov 25:11, by some addition to the expression. אשׁישׁות (from אשׁשׁ, to establish, make firm) are (cf. Is 16:7; Hos 3:1) grapes pressed together like cakes; different from צמּוּקים, dried grapes (cf. דּבלה), fig-cakes (Arab. dabbûle, a mass pressed together), and πλακοῦς, placenta, from the pressed-out form. A cake is among the gifts (2Kings 6:19) which David distributed to the people on the occasion of the bringing up of the ark; date-cakes, e.g., at the monastery at Sinai, are to the present day gifts for the refreshment of travellers. If Shulamith's cry was to be understood literally, one might, with Noack, doubt the correctness of the text; for "love-sickness, even in the age of passion and sentimentality, was not to be cured with roses and apples." But (1) sentimentality, i.e., susceptibility, does not belong merely to the Romantic, but also to Antiquity, especially in the Orient, as e.g., is shown by the symptoms of sympathy with which the prophets were affected when uttering their threatenings of judgment; let one read such outbreaks of sorrow as Is 21:3, which, if one is disposed to scorn, may be derided as hysterical fits. Moreover, the Indian, Persian, and Arabic erotic (vid., e.g., the Romance Siret 'Antar) is as sentimental as the German has at any time been. (2) The subject of the passage here is not the curing of love-sickness, but bodily refreshment: the cry of Shulamith, that she may be made capable of bearing the deep agitation of her physical life, which is the consequence, not of her love-sickness, but of her love-happiness. (3) The cry is not addressed (although this is grammatically possible, since סמּכוּני is, according to rule, = סמּכנה אתי) to the daughters of Jerusalem, who would in that case have been named, but to some other person; and this points to its being taken not in a literal sense. (4) It presupposes that one came to the help of Shulamith, sick and reduced to weakness, with grapes and apple-scent to revive her fainting spirit. The call of Shulamith thus means: hasten to me with that which will revive and refresh me, for I am sick with love. This love-sickness has also been experienced in the spiritual sphere. St. Ephrem was once so overcome by such a joy that he cried out: "Lord, withdraw Thine hand a little, for my heart is too weak to receive so great joy." And J. R. Hedinger († 1704) was on his deathbed overpowered with such a stream of heavenly delight that he cried: "Oh, how good is the Lord! Oh, how sweet is Thy love, my Jesus! Oh, what a sweetness! I am not worthy of it, my Lord! Let me alone; let me alone!" As the spiritual joy of love, so may also the spiritual longing of love consume the body (cf. Job 19:27; Ps 63:2; Ps 84:3); there have been men who have actually sunk under a longing desire after the Lord and eternity. It is the state of love-ecstasy in which Shulamith calls for refreshment, because she is afraid of sinking. The contrast between her, the poor and unworthy, and the king, who appears to her as an ideal of beauty and majesty, who raises her up to himself, was such as to threaten her life. Unlooked for, extraordinary fortune, has already killed many. Fear, producing lameness and even death, is a phenomenon common in the Orient.
(Note: "Ro‛b (רעב, thus in Damascus), or ra‛b (thus in the Hauran and among the Beduins), is a state of the soul which with us is found only in a lower degree, but which among the Arabians is psychologically noteworthy. The wahm, i.e., the idea of the greatness and irresistibility of a danger or a misfortune, overpowers the Arabian; all power of body and of soul suddenly so departs from him, that he falls down helpless and defenceless. Thus, on the 8th July 1860, in a few hours, about 6000 Christian men were put to death in Damascus, without one lifting his hand in defence, or uttering one word of supplication. That the ro‛b kills in Arabia, European and native physicians have assured me; and I myself can confirm the fact. Since it frequently produces a stiffening of the limbs, with chronic lameness, every kind of paralysis is called ro‛b, and every paralytic mar‛ûb. It is treated medically by applying the 'terror-cup' (tâset er-ro‛b), covered over with sentences engraved on it, and hung round with twenty bells; and since, among the Arabians, the influence of the psychical on the physical is stronger and more immediate than with us, the sympathetic cure may have there sometimes positive results." - Wetstein.)
If Pharaoh's daughter, if the Queen of Sheba, finds herself in the presence of Solomon, the feeling of social equality prevents all alarm. But Shulamith is dazzled by the splendour, and disconcerted; and it happens to her in type as it happened to the seer of Patmos, who, in presence of the ascended Lord, fell at His feet as one dead, Rev_ 1:17. If beauty is combined with dignity, it has always, for gentle and not perverted natures, something that awakens veneration and tremor; but if the power of love be superadded, then it has, as a consequence, that combination of awe and inward delight, the psychological appearance of which Sappho, in the four strophes which begin with "Φαίνεταί μοι κῆνος ἴσος θεοῖσιν ἔμμεν ὡνήρ," has described in a manner so true to nature. We may thus, without carrying back modern sentimentality into antiquity, suppose that Shulamith sank down in a paroxysm caused by the rivalry between the words of love and of praise, and thus thanking him, - for Solomon supports and bears her up, - she exclaims:
John Gill
Stay me with flagons,.... Of wine, which is a supporter of the animal spirits (w). The church was now in a house of wine, where was plenty of it; even of the love of Christ, compared to wine, and preferred unto it, Song 1:2; the church though she had had large discoveries of it, desired more; and such that have once tasted of this love are eagerly desirous of it, and cannot be satisfied until they have their fill of it in heaven: the flagons, being vessels in which wine is put, and from thence poured out, may signify the word and ordinances, in which the love of Christ is displayed and manifested; the church desires she might be stayed and supported hereby, while she was attending on Christ in them;
comfort me with apples; with exceeding great and precious promises; which, when fitly spoken and applied, are "like apples of gold in pictures of silver", Prov 25:11; and are very comforting: or rather, with fresh and greater manifestations of his love still; for the apple is an emblem of love, as before observed; for one to send or throw an apple to another indicated love (x). It may be rendered, "strew me with apples" (y); in great quantities, about me, before me, and under me, and all around me, that I may lie down among them, and be sweetly refreshed and strengthened: the words, both in this and the former clause, are in the plural number; and so may be an address to the other two divine Persons, along with Christ, to grant further manifestations of love unto her, giving the following reason for it:
for I am sick of love; not as loathing it, but as wanting, and eagerly desirous of more of it; being, as the Septuagint version is, "wounded" (z) with it; love's dart stuck in her, and she was inflamed therewith: and "languished" (a); as the Vulgate Latin version is; with earnest desires after it; nor could she be easy without it, as is the case of lovers.
(w) "Vino fulcire venas cadentes", Senecae Ep. 95. (x) "Malo me Galatea petit", Virgil. Bucolic. Eclog. 3. v. 64. Vid. Theocrit. Idyll. 3. v. 10. & Idyll. 6. v. 6, 7. & Suidam in voce (y) "sternite ante me", so some in Vatablus; "substernite mihi", Tigurine version, Piscator. (z) Sept. (a) "Langueo amore", V. L. so Michaelis; "aegrotus" is used in this sense, in Terent. Heautont. l. 1.
John Wesley
Stay me - Or, support me, keep me from fainting. The spouse speaks this to her bride - maids, the daughters of Jerusalem: or to the bridegroom himself. Flaggons - With wine, which is a good cordial. Apples - With odoriferous apples, the smell whereof was grateful to persons ready to faint. By this understand the application of the promises, and the quickening influences of the Spirit.
Robert Jamieson, A. R. Fausset and David Brown
flagons--MAURER prefers translating, "dried raisin cakes"; from the Hebrew root "fire," namely, dried by heat. But the "house of wine" (Song 2:4, Margin) favors "flagons"; the "new wine" of the kingdom, the Spirit of Jesus Christ.
apples--from the tree (Song 2:3), so sweet to her, the promises of God.
sick of love--the highest degree of sensible enjoyment that can be attained here. It may be at an early or late stage of experience. Paul (2Cor 12:7). In the last sickness of J. Welch, he was overheard saying, "Lord, hold thine hand, it is enough; thy servant is a clay vessel, and can hold no more" [FLEMING, Fulfilling of the Scriptures]. In most cases this intensity of joy is reserved for the heavenly banquet. Historically, Israel had it, when the Lord's glory filled the tabernacle, and afterwards the temple, so that the priests could not stand to minister: so in the Christian Church on Pentecost. The bride addresses Christ mainly, though in her rapture she uses the plural, "Stay (ye) me," speaking generally. So far from asking the withdrawal of the manifestations which had overpowered her, she asks for more: so "fainteth for" (Ps 84:2): also Peter, on the mount of transfiguration (Lk 9:33), "Let us make . . . not knowing what he said."
2:52:5: հաստատեցէ՛ք զիս իւղով. կուտեցէ՛ք յիս խնձոր. զի խանդակա՛թ եմ ես սիրով[8653]։ [8653] Ոմանք. Հաւաքեցէք յիս խնծորս, վասն զի խանդակաթ եմ ես սիրոյ. կամ՝ սիրով եմ ես։
5 Զօրացրէ՛ք ինձ իւղերով եւ խնձո՛ր դիզեցէք վրաս, քանզի այրւում եմ խանդակաթ սիրով:
5 Զիս կարկանդակներով զօրացուցէ՛ք, Զիս խնձորներով ուժովցուցէ՛ք, Վասն զի ես սիրով կը նուաղիմ։
հաստատեցէք զիս իւղով. կուտեցէք յիս խնձոր. զի խանդակաթ`` եմ ես սիրով:

2:5: հաստատեցէ՛ք զիս իւղով. կուտեցէ՛ք յիս խնձոր. զի խանդակա՛թ եմ ես սիրով[8653]։
[8653] Ոմանք. Հաւաքեցէք յիս խնծորս, վասն զի խանդակաթ եմ ես սիրոյ. կամ՝ սիրով եմ ես։
5 Զօրացրէ՛ք ինձ իւղերով եւ խնձո՛ր դիզեցէք վրաս, քանզի այրւում եմ խանդակաթ սիրով:
5 Զիս կարկանդակներով զօրացուցէ՛ք, Զիս խնձորներով ուժովցուցէ՛ք, Վասն զի ես սիրով կը նուաղիմ։
zohrab-1805▾ eastern-1994▾ western am▾
2:52:5 Подкрепите меня вином, освежите меня яблоками, ибо я изнемогаю от любви.
2:6 εὐώνυμος ευωνυμος well-named; southerly αὐτοῦ αυτος he; him ὑπὸ υπο under; by τὴν ο the κεφαλήν κεφαλη head; top μου μου of me; mine καὶ και and; even ἡ ο the δεξιὰ δεξιος right αὐτοῦ αυτος he; him περιλήμψεταί περιλαμβανω me
2:6 שְׂמֹאלֹו֙ śᵊmōlˌô שְׂמֹאל lefthand side תַּ֣חַת tˈaḥaṯ תַּחַת under part לְ lᵊ לְ to רֹאשִׁ֔י rōšˈî רֹאשׁ head וִ wi וְ and ימִינֹ֖ו ymînˌô יָמִין right-hand side תְּחַבְּקֵֽנִי׃ tᵊḥabbᵊqˈēnî חבק embrace
2:6. leva eius sub capite meo et dextera illius amplexabitur meHis left hand is under my head, and his right hand shall embrace me.
6. His left hand under my head, and his right hand doth embrace me.
2:6. His left hand is under my head, and his right hand shall embrace me.
2:6. His left hand [is] under my head, and his right hand doth embrace me.
Stay me with flagons, comfort me with apples: for I [am] sick of love:

2:5 Подкрепите меня вином, освежите меня яблоками, ибо я изнемогаю от любви.
2:6
εὐώνυμος ευωνυμος well-named; southerly
αὐτοῦ αυτος he; him
ὑπὸ υπο under; by
τὴν ο the
κεφαλήν κεφαλη head; top
μου μου of me; mine
καὶ και and; even
ο the
δεξιὰ δεξιος right
αὐτοῦ αυτος he; him
περιλήμψεταί περιλαμβανω me
2:6
שְׂמֹאלֹו֙ śᵊmōlˌô שְׂמֹאל lefthand side
תַּ֣חַת tˈaḥaṯ תַּחַת under part
לְ lᵊ לְ to
רֹאשִׁ֔י rōšˈî רֹאשׁ head
וִ wi וְ and
ימִינֹ֖ו ymînˌô יָמִין right-hand side
תְּחַבְּקֵֽנִי׃ tᵊḥabbᵊqˈēnî חבק embrace
2:6. leva eius sub capite meo et dextera illius amplexabitur me
His left hand is under my head, and his right hand shall embrace me.
2:6. His left hand is under my head, and his right hand shall embrace me.
2:6. His left hand [is] under my head, and his right hand doth embrace me.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. Данный стих представляет обоснование предыдущего и содержит указание источника страстно и как бы болезненно развитой и напряженной любви: нежнейшая любовь и заботливость со стороны Возлюбленного обнимают все существо и наполняют всю жизнь Невесты (сн. VIII:3). «Слово Божие держит премудрость и в шуйце и в деснице, и премудрость эта, хотя по различию ее разумения бывает многоразлична, но в своем источнике одна. Сам Соломон учит о шуйце и деснице Премудрости: долгота бо жития и лета жизни в деснице ея, в шуйце же ея богатство и слава Притч III:16. (Ориген-Иероним, с. 168. См. Толков. Библ, т. IV, с. 904).
Albert Barnes: Notes on the Bible - 1834
2:6
Render as a wish or prayer: "O that his left hand were under my head, and that his right hand did embrace me!" Let him draw me to him with entire affection. Compare Deu 33:27; Pro 4:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:6: Sol 8:3-5; Isa 54:5-10, Isa 62:4, Isa 62:5; Jer 32:41; Zep 3:17; Joh 3:29; Eph 5:25-29
Song of Solomon (Canticles) 2:7
Carl Friedrich Keil and Franz Delitzsch

6 His left hand is under my head,
And his right hand doth embrace me.
With his left hand he supports her head that had fallen backwards, and with his right he embraces her [herzet], as Luther rightly renders it (as he also renders the name Habakkuk by "der Herzer" = the embracer); for חבּק signifies properly to enfold, to embrace; but then generally, to embrace lovingly, to fondle, of that gentle stroking with the hand elsewhere denoted by חלּה, mulcere. The situation here is like that at Gen 29:13; Gen 48:10; where, connected with the dat., it is meant of loving arms stretched out to embrace. If this sympathetic, gentle embracing exercises a soothing influence on her, overcome by the power of her emotions; so love mutually kindled now celebrates the first hour of delighted enjoyment, and the happy Shulamith calls to those who are witnesses of her joy:
John Gill
His left hand is under my head, and his right hand doth embrace me. The church, having desired to be stayed, supported, strengthened, and comforted, presently found her beloved with her, who with both hands sustained her; which shows his tender love to her, care of her, and regard for her; and is expressive of the near and intimate communion she had with him, as the effect of union to him, often enjoyed in his house and ordinances; likewise of blessings of every kind she received from him; temporal, mercies, or left hand blessings, which are necessary to support and carry through this wilderness; and spiritual, or right hand blessings, as justification, pardon, adoption, &c. and, moreover, may denote the safety and security of the church, being encircled in the arms of her beloved, sustained by Christ's left hand, and embraced by his right hand, out of whose hands none can pluck. Some read the words prayer wise, "let his left hand be", &c. (b); still desiring further tokens of his love to her, and more and nearer communion with him: others read it in the future, "his left hand will be", &c. (c); "his right hand shall embrace", &c. expressing the strength of her faith that she should for the future enjoy his gracious presence; and that he would support her, that she should not sink and faint.
(b) Tigurine version, some in Mercer. Marckius; so Ainsworth. (c) V. L. Pagninus Montanus.
John Wesley
His hand - No sooner did I cry out for help, but he was at hand to succour me.
Robert Jamieson, A. R. Fausset and David Brown
The "stay" she prayed for (Song 2:5) is granted (Deut 33:12, Deut 33:27; Ps 37:24; Is 41:16). None can pluck from that embrace (Jn 10:28-30). His hand keeps us from falling (Mt 14:30-31); to it we may commit ourselves (Ps 31:5).
left hand--the left is the inferior hand, by which the Lord less signally manifests His love, than by the right; the secret hand of ordinary providence, as distinguished from that of manifested grace (the "right"). They really go together, though sometimes they seem divided; here both are felt at once. THEODORET takes the left hand, equivalent to judgment and wrath; the right, equivalent to honor and love. The hand of justice no longer is lifted to smite, but is under the head of the believer to support (Is 42:21); the hand of Jesus Christ pierced by justice for our sin supports us. The charge not to disturb the beloved occurs thrice: but the sentiment here, "His left hand," &c., nowhere else fully; which accords with the intensity of joy (Song 2:5) found nowhere else; in Song 8:3, it is only conditional, "should embrace," not "doth."
2:62:6: Ձա՛խ նորա ընդ գլխով իմով. եւ աջ նորա պատեսցէ զինեւ։ Հարսնն ցօրիորդսն ասէ[8654]. [8654] Ոմանք. Ահեակ նորա ՚ի վերայ գլխոյ իմոյ, եւ աջ նորա պատեսցի. եւ ոմանք. զգլխով իմով, եւ աջ նորա ընդգրկեսցէ զիս։
6 Թող նրա ձախը լինի գլխիս տակ, եւ աջը նրա թող գրկի ինձ»: Հարսն ասում է օրիորդներին.
6 Անոր ձախ ձեռքը իմ գլխուս տակ ըլլայ Ու աջ ձեռքը զիս գրկէ։
Ձախ նորա ընդ գլխով իմով, եւ աջ նորա պատեսցէ զինեւ:

2:6: Ձա՛խ նորա ընդ գլխով իմով. եւ աջ նորա պատեսցէ զինեւ։ Հարսնն ցօրիորդսն ասէ[8654].
[8654] Ոմանք. Ահեակ նորա ՚ի վերայ գլխոյ իմոյ, եւ աջ նորա պատեսցի. եւ ոմանք. զգլխով իմով, եւ աջ նորա ընդգրկեսցէ զիս։
6 Թող նրա ձախը լինի գլխիս տակ, եւ աջը նրա թող գրկի ինձ»: Հարսն ասում է օրիորդներին.
6 Անոր ձախ ձեռքը իմ գլխուս տակ ըլլայ Ու աջ ձեռքը զիս գրկէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:62:6 Левая рука его у меня под головою, а правая обнимает меня.
2:7 ὥρκισα ορκιζω put on / under oath; administer an oath ὑμᾶς υμας you θυγατέρες θυγατηρ daughter Ιερουσαλημ ιερουσαλημ Jerusalem ἐν εν in ταῖς ο the δυνάμεσιν δυναμις power; ability καὶ και and; even ἐν εν in ταῖς ο the ἰσχύσεσιν ισχυς force τοῦ ο the ἀγροῦ αγρος field ἐὰν εαν and if; unless ἐγείρητε εγειρω rise; arise καὶ και and; even ἐξεγείρητε εξεγειρω raise up; awakened τὴν ο the ἀγάπην αγαπη love ἕως εως till; until οὗ ος who; what θελήσῃ θελω determine; will
2:7 הִשְׁבַּ֨עְתִּי hišbˌaʕtî שׁבע swear אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker] בְּנֹ֤ות bᵊnˈôṯ בַּת daughter יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem בִּ bi בְּ in צְבָאֹ֔ות ṣᵊvāʔˈôṯ צְבָאָה she-gazelle אֹ֖ו ʔˌô אֹו or בְּ bᵊ בְּ in אַיְלֹ֣ות ʔaylˈôṯ אַיָּלָה doe הַ ha הַ the שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field אִם־ ʔim- אִם if תָּעִ֧ירוּ׀ tāʕˈîrû עור be awake וְֽ wᵊˈ וְ and אִם־ ʔim- אִם if תְּעֹֽורְר֛וּ tᵊʕˈôrᵊrˈû עור be awake אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the אַהֲבָ֖ה ʔahᵃvˌā אֲהָבָה love עַ֥ד ʕˌaḏ עַד unto שֶׁ še שַׁ [relative] תֶּחְפָּֽץ׃ ס tteḥpˈāṣ . s חפץ desire
2:7. adiuro vos filiae Hierusalem per capreas cervosque camporum ne suscitetis neque evigilare faciatis dilectam quoadusque ipsa velitI adjure you, O ye daughters of Jerusalem, by the roes, and the harts of the field, that you stir not up, nor make the beloved to awake, till she please.
7. I adjure you, O daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awaken love, until it please.
2:7. Groom to Chorus: I bind you by oath, O daughters of Jerusalem, by the does and the stags of the open field, not to disturb or awaken the beloved, even for as long as she wills.
2:7. I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake [my] love, till he please.
His left hand [is] under my head, and his right hand doth embrace me:

2:6 Левая рука его у меня под головою, а правая обнимает меня.
2:7
ὥρκισα ορκιζω put on / under oath; administer an oath
ὑμᾶς υμας you
θυγατέρες θυγατηρ daughter
Ιερουσαλημ ιερουσαλημ Jerusalem
ἐν εν in
ταῖς ο the
δυνάμεσιν δυναμις power; ability
καὶ και and; even
ἐν εν in
ταῖς ο the
ἰσχύσεσιν ισχυς force
τοῦ ο the
ἀγροῦ αγρος field
ἐὰν εαν and if; unless
ἐγείρητε εγειρω rise; arise
καὶ και and; even
ἐξεγείρητε εξεγειρω raise up; awakened
τὴν ο the
ἀγάπην αγαπη love
ἕως εως till; until
οὗ ος who; what
θελήσῃ θελω determine; will
2:7
הִשְׁבַּ֨עְתִּי hišbˌaʕtî שׁבע swear
אֶתְכֶ֜ם ʔeṯᵊḵˈem אֵת [object marker]
בְּנֹ֤ות bᵊnˈôṯ בַּת daughter
יְרוּשָׁלִַ֨ם֙ yᵊrûšālˈaim יְרוּשָׁלִַם Jerusalem
בִּ bi בְּ in
צְבָאֹ֔ות ṣᵊvāʔˈôṯ צְבָאָה she-gazelle
אֹ֖ו ʔˌô אֹו or
בְּ bᵊ בְּ in
אַיְלֹ֣ות ʔaylˈôṯ אַיָּלָה doe
הַ ha הַ the
שָּׂדֶ֑ה śśāḏˈeh שָׂדֶה open field
אִם־ ʔim- אִם if
תָּעִ֧ירוּ׀ tāʕˈîrû עור be awake
וְֽ wᵊˈ וְ and
אִם־ ʔim- אִם if
תְּעֹֽורְר֛וּ tᵊʕˈôrᵊrˈû עור be awake
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
אַהֲבָ֖ה ʔahᵃvˌā אֲהָבָה love
עַ֥ד ʕˌaḏ עַד unto
שֶׁ še שַׁ [relative]
תֶּחְפָּֽץ׃ ס tteḥpˈāṣ . s חפץ desire
2:7. adiuro vos filiae Hierusalem per capreas cervosque camporum ne suscitetis neque evigilare faciatis dilectam quoadusque ipsa velit
I adjure you, O ye daughters of Jerusalem, by the roes, and the harts of the field, that you stir not up, nor make the beloved to awake, till she please.
2:7. Groom to Chorus: I bind you by oath, O daughters of Jerusalem, by the does and the stags of the open field, not to disturb or awaken the beloved, even for as long as she wills.
2:7. I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake [my] love, till he please.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7. Первый отдел книги заканчивается своеобразною клятвою или заклинанием, три раза встречающимся в книге Песнь Песней (II:7; III:5; VIII:4) и более нигде в Писании, клятвою к иерусалимским женщинам сернами или полевыми ланями не возбуждать любовь (а не «возлюбленную», как в Вульгате и в русск. Синодальном и Архим. Макария), пока она пробудится сама.

Формула клятвы «сернами или полевыми ланями» по мазоретскому тексту подтверждается текстами; Сирским, Вульгатою (per capreas cervosque camporum) и русским и заслуживает предпочтения пред формулою греч. и слав. «в силах и крепостях села». Основание своеобразной поэтической формы этой клятвы заключается не в чем ином, как в особенной грации и красоте газелей и ланей, в силу чего они являются наиболее подходящим образом — женской красоты и миловидности (Притч V:19; Толков. Библ. т. IV, с. 908), а вместе и женской любви; особенна уместна и естественна такая клятва в устах женщины и в обращении к женщинам же (во всех трех названных случаях: Песнь II:7; III:5; VIII:4), которых Невеста настоятельно предостерегает от соблазна преждевременно и искусственно вызывать и воспламенять в себе пламя любви, напротив советует предоставить пробуждение и развитее этого чувства природе и Богу. Здесь — мораль всего отдела 1: (I–II:7): последовательное развитие чувства любви — от первого искания лобзания Возлюбленного до полного изнеможения любви послужило для Невесты основанием сделать упомянутое предостережение подругам. Указываемый ею закон нормальной постепенности в любви имеет силу и в аллегорическом толковании — в применении содержания книги к природе, к истории Израиля и к истории спасения. По объяснению проф. Олесницкого, первый отдел книги Песнь Песней может быть назван зимнею или предвесеннею песнью сетования обетованной земли о солнце, уклонившемся от нее в своем зимнем течении, а также песнью первого, печального периода в истории Израиля — пребывания в Египте и странствования по пустыне (Цит. соч. с. 368–369).
Adam Clarke: Commentary on the Bible - 1831
2:7: I charge you - by the roes - This was probably some rustic mode of adjuration. The verses themselves require little comment. With this verse the first night of the first day is supposed to end.
Song of Solomon (Canticles) 2:8
Albert Barnes: Notes on the Bible - 1834
2:7
Render: "I adjure you ... by the gazelles, or by the hinds of the field, that ye stir not up nor awaken love until it please." The King James Version, "my love," is misleading. The affection or passion in itself, not its object, is here meant. This adjuration, three times significantly introduced as a concluding formula (marginal references), expresses one of the main thoughts of the poem; namely, that genuine love is a shy and gentle affection which dreads intrusion and scrutiny; hence the allusion to the gazelles and hinds, shy and timid creatures.
The complementary thought is that of Sol 8:6-7, where love is again described, and by the bride, as a fiery principle.
Song of Solomon (Canticles) 2:8
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:7: charge you: Heb. adjure you, Mat 26:63
O ye: Sol 1:5, Sol 5:8, Sol 5:16
by the roes: Sol 3:5; Pro 5:19
ye stir: Sol 8:4; Eph 5:22-33
Song of Solomon (Canticles) 2:8
Carl Friedrich Keil and Franz Delitzsch

7 I adjure you, ye daughters of Jerusalem,
By the gazelles or the hinds of the field,
That ye arouse not and disturb not love
Till she pleases.
Tit is permitted to the Israelites to swear, נשׁבּע, only by God (Gen 21:23); but to adjure, השׁבּיע, by that which is not God, is also admissible, although this example before us is perhaps the only direct one in Scripture. צבי (= צבי, dialect. טבי), fem. צביה (Aram. טביתא, Acts 9:36), plur. tsebaim or tsebajim, fem. tsabaōth (according with the pl. of צבא), softened from tsebajōth, is the name for the gazelle, from the elegance of its form and movements. אילות is the connecting form of איּלות, whose consonantal Yod in the Assyr. and Syr. is softened to the diphthong ailuv, ailaa; the gen. "of the field," as not distinguishing but describing, belongs to both of the animals, therefore also the first is without the article. או (after the etymon corresponding to the Lat. vel) proceeds, leaving out of view the repetition of this so-called Slumber-Song (Song 3:5; cf. Song 8:4, as also Song 2:9), from the endeavour to give to the adjuration the greatest impression; the expression is varied, for the representations flit from image to image, and the one, wherever possible, is surpassed by the other (vid., at Prov 30:31).
Under this verse Hengst. remarks: "The bride would not adjure by the hinds, much more would she adjure by the stage." He supposes that Solomon is here the speaker; but a more worthless proof for this could not be thought of. On the contrary, the adjuration by the gazelles, etc., shows that the speaker here is one whose home is the field and wood; thus also not the poet (Hitz.) nor the queen-mother (Bttch.), neither of whom is ever introduced as speaking. The adjuration is that love should not be disturbed, and therefore it is by the animals that are most lovely and free, which roam through the fields. Zckler, with whom in this one point Grtz agrees, finds here, after the example of Bttch. and Hitz., the earnest warning against wantonly exciting love in themselves (cf. Lat. irritamenta veneris, irritata voluptas) till God Himself awakens it, and heart finds itself in sympathy with heart. But the circumstances in which Shulamith is placed ill accord with such a general moralizing. The adjuration is repeated, Song 3:5; Song 8:4, and wherever Shulamith finds herself near her beloved, as she is here in his arms. What lies nearer, then, than that she should guard against a disturbance of this love-ecstasy, which is like a slumber penetrated by delightful dreams? Instead of אתכם, תּעירוּ, and תּעוררוּ, should be more exactly the words אתכן, תּעררנה, and תּעוררנה; but the gram. distinction of the genera is in Heb. not perfectly developed. We meet also with the very same synallage generis, without this adjuration formula, at Song 5:8; Song 7:1; Song 4:2; Song 6:8, etc.; it is also elsewhere frequent; but in the Song it perhaps belongs to the foil of the vulgar given to the highly poetic. Thus also in the vulgar Arab. the fem. forms jaḳtulna, taḳtulna, corresponding to תּקטלנה, are fallen out of use. With העיר, expergefacere, there is connected the idea of an interruption of sleep; with עורר, excitare, the idea, which goes further, of arousing out of sleep, placing in the full activity of awakened life.
(Note: The distinction between these words is well explained by Lewisohn in his Investigationes Linguae (Wilna, 1840), p. 21: "The מעיר את־הישׁן is satisfied that the sleeper wakes, and it is left to him fully to overcome the influence of sleep; the מעורר, however, arouses him at once from sleepiness, and awakes him to such a degree that he is secured against falling asleep again.")
The one adjuration is, that love should not be awakened out of its sweet dream; the other, that it should not be disturbed from its being absorbed in itself. The Pasek between מעירו and the word following has, as at Lev 10:6, the design of keeping the two Vavs distinct, that in reading they might not run together; it is the Pasek which, as Ben Asher says, serves "to secure to a letter its independence against the similar one standing next it." האהמה is not abstr. pro concreto, but love itself in its giving and receiving. Thus closes the second scene of the first act: Shulamith lies like one helpless in the arms of Solomon; but in him to expire is her life; to have lost herself in him, and in him to find herself again, is her happiness.
Geneva 1599
(c) I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not, nor awake [my] love, till he please.
(c) Christ charges them who have to do in the Church as it were by a solemn oath, that they trouble not the quietness of it.
John Gill
I charge you, O ye daughters of Jerusalem,.... Of whom, see Song 1:5. There is some difficulty in these words, whether they are spoken by the church, or by Christ: according to our version, they are the words of the church, and bids fair to be the sense; since they are spoken to the virgins, her companions, that waited on her; and the manner of speech is not by way of command, as by way of adjuration; and the matter, style, and language of it, Christ being the church's love; and the phrase, "till he please", best agrees with his sovereignty and authority, who is at liberty to stay with, and remove from, his people at pleasure; and the context and scope of the place seem to confirm it; the church, enjoying communion with Christ, chooses not that he should be disturbed, and by any means be caused to depart from her. Others think they are the words of Christ, and not without reason; since it was the church that was in Christ's arms, and fallen asleep in them; and the phrase, "my love", is used by Christ concerning his church, Song 7:6; and not this, but another, is used by her concerning him; and besides, both the word for "my love", and that which is rendered "he please", are feminine, and best agree with her, "that ye stir not up, the" or "this love, until she please"; so Michaelis (d) interprets and renders the word for "love by this lovely one"; the word is very emphatic, the love, the famous love, the well known love (e): add to which, the following words seem to confirm this sense, "the voice of my beloved", which she had heard, adjuring the daughters of Jerusalem. This charge is made,
by the roes, and by the hinds of the field; not that either Christ or his church swore by them; but the words may be descriptive of the persons addressed by the creatures, among whom they were feeding their flocks, or whom they delighted to hunt (f); or were loving and lovely creatures, as they: and the charge is, that they would continue among them, and mind their business, and give no disturbance to Christ or the church; or these creatures are called as witnesses to this charge, which, if not observed, would be brought against them: or the charge is made by all that is dear, these being pleasant and lovely creatures, that they would not interrupt the mutual communion of Christ and his church; or it may be a severe threatening, that, should they disregard the charge, they should become food as common as roes and hinds; and that they should be as cautious of stirring up and awaking the person meant as they would be of starting those timorous creatures. The charge is,
that ye stir not up, nor awake my love, till he please; or, "till she please"; if it is the charge of the church, it may lead to observe, that Christ is the object of the church's love; and that she is his resting place; that he may not be disturbed and raised up from it by an unfriendly behavior toward him, or by animosities among themselves; that saints should be very careful that they do not provoke Christ to depart from them; and that communion with him is entirely at his pleasure, when and how long it shall continue; it depends as much upon his sovereign will as the first acts of his grace towards them. But if this is the charge of Christ, not to disturb his church, then it may be observed, that the church is the object of Christ's love, and always continues so; that the church sleeps and takes her rest in Christ's arms; which is not to be understood of a criminal drowsiness and sleep, but of comfortable repose and rest, Christ gives his beloved ones, in communion with himself; that he loves and delights in the company of his people, and would not have them disturbed in their fellowship with him; and though, while grace is in exercise, saints are desirous of enjoying Christ's presence always; yet, when it is otherwise, they become indifferent to it, which provokes Christ to depart from them; and therefore it is said, "till she please": and as this charge is given to the "daughters of Jerusalem", young converts, or weak believers; it suggests, that they are apt to disturb both Christ and his church; to disturb Christ by their impatience and frowardness, like children; hence the church acts the part of a mother charging her children to be quiet, and not disturb her loving husband, while she enjoyed his company; and to disturb the church, through their weakness, not being able to bear the sublime doctrines of the Gospel, and through their ignorance of Gospel order.
(d) Not. in Lowth Praelect. de Poes. Heb. p. 158. (e) So lovers are frequently called "Amor et Amores", "love and loves", vid. Theocrit. Idyll. 2. & Ovid. Briseis Achilli, v. 12. Plauti Curculio, Act. 2. Sc. 3. v. 78. Miles, Act. 4. Sc. 8. v. 67. Poenulus, Act. 5. Sc. 3. v. 49. Mostell. arg. v. 1. Persa, arg. v. 1. (f) "Virginibus Tyriis mos est gestare pharetram", Virgil. Aeneid. l. 1.
John Wesley
I charge you - This is spoken by the bride. By the roes - By the example of those creatures, which are pleasant and loving in their carriage towards one another. Nor awake - That you do not disturb nor offend him. 'Till - Never, as this word, until, in such phrases, is commonly used. For neither can sin ever please him, nor can the church bear it that Christ should ever be offended.
Robert Jamieson, A. R. Fausset and David Brown
by the roes--not an oath but a solemn charge, to act as cautiously as the hunter would with the wild roes, which are proverbially timorous; he must advance with breathless circumspection, if he is to take them; so he who would not lose Jesus Christ and His Spirit, which is easily grieved and withdrawn, must be tender of conscience and watchful (Ezek 16:43; Eph 4:30; Eph 5:15; Th1 5:19). In Margin, title of Ps 22:1, Jesus Christ is called the "Hind of the morning," hunted to death by the dogs (compare Song 2:8-9, where He is represented as bounding on the hills, Ps 18:33). Here He is resting, but with a repose easily broken (Zeph 3:17). It is thought a gross rudeness in the East to awaken one sleeping, especially a person of rank.
my love--in Hebrew, feminine for masculine, the abstract for concrete, Jesus Christ being the embodiment of love itself (Song 3:5; Song 8:7), where, as here, the context requires it to be applied to Him, not her. She too is "love" (Song 7:6), for His love calls forth her love. Presumption in the convert is as grieving to the Spirit as despair. The lovingness and pleasantness of the hind and roe (Prov 5:19) is included in this image of Jesus Christ.
2:72:7: Երդմնեցուցանեմ զձեզ դստերք Երուսաղեմի ՚ի զօրութիւնս եւ յուժգնութիւնս անդաստանի, եթէ յառնիցէք՝ զարթուսջի՛ք զսէրն մինչեւ կամեսցի։ Լուաւ զձայն փեսային եւ ասէ[8655]. [8655] Ոմանք. Երդմնեցուցից զձեզ դս՛՛... եթէ յառնիջիք... զսէրն իմ մինչեւ կամեսցի։
7 «Երդուեցէ՛ք, ո՜վ Երուսաղէմի դուստրեր, հողի եւ հանդի զօրութեան վրայ, որ երբ վեր կենաք, դուք իմ սիրածին չէք արթնացնի, մինչեւ որ ինքը չկամենայ»: Լսում է Փեսայի ձայնը եւ ասում.
7 Ո՛վ Երուսաղէմի աղջիկներ, Ձեզ այծեամներով կամ դաշտի եղնիկներով կ’երդմնցնեմ, Որ սիրուհիս չվերցնէք ու չարթնցնէք, Մինչեւ որ ինք ուզէ։
[27]Հարսնն ցօրիորդսն ասէ.`` Երդմնեցուցանեմ զձեզ, դստերք Երուսաղեմի, [28]ի զօրութիւնս եւ յուժգնութիւնս անդաստանի. եթէ յառնիցէք` զարթուսջիք`` զսէրն մինչեւ կամեսցի:

2:7: Երդմնեցուցանեմ զձեզ դստերք Երուսաղեմի ՚ի զօրութիւնս եւ յուժգնութիւնս անդաստանի, եթէ յառնիցէք՝ զարթուսջի՛ք զսէրն մինչեւ կամեսցի։ Լուաւ զձայն փեսային եւ ասէ[8655].
[8655] Ոմանք. Երդմնեցուցից զձեզ դս՛՛... եթէ յառնիջիք... զսէրն իմ մինչեւ կամեսցի։
7 «Երդուեցէ՛ք, ո՜վ Երուսաղէմի դուստրեր, հողի եւ հանդի զօրութեան վրայ, որ երբ վեր կենաք, դուք իմ սիրածին չէք արթնացնի, մինչեւ որ ինքը չկամենայ»: Լսում է Փեսայի ձայնը եւ ասում.
7 Ո՛վ Երուսաղէմի աղջիկներ, Ձեզ այծեամներով կամ դաշտի եղնիկներով կ’երդմնցնեմ, Որ սիրուհիս չվերցնէք ու չարթնցնէք, Մինչեւ որ ինք ուզէ։
zohrab-1805▾ eastern-1994▾ western am▾
2:72:7 Заклинаю вас, дщери Иерусалимские, сернами или полевыми ланями: не будите и не тревожьте возлюбленной, доколе ей угодно.
2:8 φωνὴ φωνη voice; sound ἀδελφιδοῦ αδελφιδος of me; mine ἰδοὺ ιδου see!; here I am οὗτος ουτος this; he ἥκει ηκω here πηδῶν πηδαω in; on τὰ ο the ὄρη ορος mountain; mount διαλλόμενος διαλλομαι in; on τοὺς ο the βουνούς βουνος mound
2:8 קֹ֣ול qˈôl קֹול sound דֹּודִ֔י dôḏˈî דֹּוד beloved one הִנֵּה־ hinnē- הִנֵּה behold זֶ֖ה zˌeh זֶה this בָּ֑א bˈā בוא come מְדַלֵּג֙ mᵊḏallˌēḡ דלג ascend עַל־ ʕal- עַל upon הֶ֣ hˈe הַ the הָרִ֔ים hārˈîm הַר mountain מְקַפֵּ֖ץ mᵊqappˌēṣ קפץ draw together עַל־ ʕal- עַל upon הַ ha הַ the גְּבָעֹֽות׃ ggᵊvāʕˈôṯ גִּבְעָה hill
2:8. vox dilecti mei ecce iste venit saliens in montibus transiliens collesThe voice of my beloved, behold he cometh leaping upon the mountains, skipping over the hills.
8. The voice of my beloved! behold, he cometh, leaping upon the mountains, skipping upon the hills.
2:8. Bride to Chorus: The voice of my beloved! Behold, he arrives leaping along the mountains, jumping across the hills.
2:8. The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills.
I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake [my] love, till he please:

2:7 Заклинаю вас, дщери Иерусалимские, сернами или полевыми ланями: не будите и не тревожьте возлюбленной, доколе ей угодно.
2:8
φωνὴ φωνη voice; sound
ἀδελφιδοῦ αδελφιδος of me; mine
ἰδοὺ ιδου see!; here I am
οὗτος ουτος this; he
ἥκει ηκω here
πηδῶν πηδαω in; on
τὰ ο the
ὄρη ορος mountain; mount
διαλλόμενος διαλλομαι in; on
τοὺς ο the
βουνούς βουνος mound
2:8
קֹ֣ול qˈôl קֹול sound
דֹּודִ֔י dôḏˈî דֹּוד beloved one
הִנֵּה־ hinnē- הִנֵּה behold
זֶ֖ה zˌeh זֶה this
בָּ֑א bˈā בוא come
מְדַלֵּג֙ mᵊḏallˌēḡ דלג ascend
עַל־ ʕal- עַל upon
הֶ֣ hˈe הַ the
הָרִ֔ים hārˈîm הַר mountain
מְקַפֵּ֖ץ mᵊqappˌēṣ קפץ draw together
עַל־ ʕal- עַל upon
הַ ha הַ the
גְּבָעֹֽות׃ ggᵊvāʕˈôṯ גִּבְעָה hill
2:8. vox dilecti mei ecce iste venit saliens in montibus transiliens colles
The voice of my beloved, behold he cometh leaping upon the mountains, skipping over the hills.
2:8. Bride to Chorus: The voice of my beloved! Behold, he arrives leaping along the mountains, jumping across the hills.
2:8. The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9. Новая картина открывается рядом воспоминаний Возлюбленной о блаженных минутах имевшего место ранее единения ее с Возлюбленным. Монолог Суламиты, передающий это свидание (II:8–III:5), по мнению некоторых комментаторов, может считаться написанным раньше первого отдела, так как в нем идет речь о причине, по которой Суламита разлучилась с отцовским домом; «автор поступил очень тонко, воспользовавшись предшествующими главному действию событиями только как первыми нитями для остальной ткани» (Карпелес, стр. 81). В изображении в ст. 8–9: Возлюбленного, отличающемся черезвычайною живостью, выставляется на вид величайшая подвижность и неуловимость Возлюбленного, так что невольно возникает аналогия ею с быстро движущими стихиями. «Второй отдел Песни Песней II:7–III:5, говорит проф. Олесницкий, в отличие от первого, может быть, назван Песнью весны. Скрывавшееся от земли солнце теперь само вызывает ее к жизни. Отдел начинается отрывочными словами «голос возлюбленного моего». Жених находится в таком отношении к невесте, что она слышит только его голос, чувствует его дыхание, но не знает, откуда приходит и камо идет (Ин III:8). Подобно неуловимому ветру и быстроногой серне, он пробегает по стране, перескакивает через горы и холмы. В отношении к человеческому образу такое представление было бы весьма неестественно; но в отношении к вольному лучу солнца, не знающему препятствий ни в горах, ни в долинах, это в высшей степени натурально. Прекрасно идет сюда и то, что говорится в следующем (9) стихе о возлюбленном, засматривающем на бегу в окна, мелькающем сквозь решетки домов» (с. 369). Ещё более удобопонятными отмеченные черты являются при типическом истолковании их о Христе, какое дает Ориген (с. 170: ср. Мидраш, с. 67–68). В тексте LXX и слав. в ст. 9: имеется прибавка: epi та or Baiqhl, Вефильских; в др. текстах и переводах прибавка эта не находит для себя опоры.
Adam Clarke: Commentary on the Bible - 1831
2:8: Behold, he cometh leaping - This appears to be highly characteristic of the gambols of the shepherds, and points out the ecstasy with which those who were enamoured ran to their mates. It is supposed that the second day's eclogue begins at this verse. The author of what was then called A New Translation of Solomon's Song, observes,
1. The bride relates how the bridegroom, attended by his companions, had come under her window, and called upon her to come forth and enjoy the beauties of the spring, Sol 2:9-11, etc.
2. She then returns to her narration, Sol 3:1. The bridegroom did not come according to her wishes. Night came on; she did not find him in her bed; she went out to seek him; found him, and brought him to her mother's pavilion, Sol 3:4; and then, as before, conjures the virgins not to disturb his repose, Sol 3:5.
Song of Solomon (Canticles) 2:9
Albert Barnes: Notes on the Bible - 1834
2:8
Voice - Better, "sound." Not a voice, but the sound of approaching footsteps is meant (compare "noise," Isa 13:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:8: voice: Sol 5:2; Joh 3:29, Joh 10:4, Joh 10:5, Joh 10:27; Rev 3:20
leaping: Sa2 6:16; Isa 35:6; Jer 48:27; Luk 6:23; Act 3:8, Act 14:10
the mountains: Isa 40:3, Isa 40:4, Isa 44:23, Isa 49:11-13, Isa 55:12, Isa 55:13; Luk 3:4-6
Song of Solomon (Canticles) 2:9
Carl Friedrich Keil and Franz Delitzsch

8 Hark, my beloved! lo, there he comes!
Springs over the mountains,
Bounds over the hills.
The word קול, in the expression דּודי קול, is to be understood of the call of the approaching lover (Bttch.), or only of the sound of his footsteps (Hitz.); it is an interjectional clause (sound of my beloved!), in which kōl becomes an interjection almost the same as our "horch" "hear!". Vid., under Gen 4:10. זה after הנּה sharpens it, as the demonst. ce in ecce = en ce. בּא is though of as partic., as is evident from the accenting of the fem. בּאה, e.g., Jer 10:22. דּלּג is the usual word for springing; the parallel קפץ (קפּץ), Aram. קפץ, קפז, signifies properly contrahere (cogn. קמץ, whence Kametz, the drawing together of the mouth, more accurately, of the muscles of the lips), particularly to draw the body together, to prepare it for a spring. In the same manner, at the present day, both in the city and in the Beduin Arab. kamaz, for which also famaz, is used of the springing of a gazelle, which consists in a tossing up of the legs stretched out perpendicularly. 'Antar says similarly, as Shulamith here of the swift-footed schêbûb (D. M. Zeitung, xxii. 362); wahu jegmiz gamazât el-gazâl, it leaps away with the springing of a gazelle.
Geneva 1599
(d) The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills.
(d) This is spoken of Christ who took on our nature to come to help his Church.
John Gill
The voice of my beloved!.... So says the church, who well knew Christ her beloved's voice; which is known by all believers in him, and is distinguished by them from the voice of others; by the majesty and authority of it; by the power and efficacy of it; by its directing them to himself, and by the pleasure it gives them: and she speaks of it as being very delightful to her; it being the voice of him whom she loved, and a voice of love, grace, and mercy, of peace, pardon, righteousness, and salvation; and, being observed before, what follows shows that Christ is heard before he is seen; he is first heard of in the Gospel, before he is seen, by an eye of faith: and such would have others observe the voice of Christ as well as they, for here the church speaks to the daughters of Jerusalem; and it seems by this, that, by some means or another, Christ had been disturbed, and had departed from the church for a while, and was now upon the return to her, which made his voice the more joyful to her;
behold, he cometh, leaping upon the mountains, skipping upon the hills; this may be, understood, either of Christ's first coming in the flesh, much prophesied of, long expected, and was very welcome: this was attended with many difficulties, comparable to mountains and hills; that he the Son of God should become man; that he should obey, suffer, and die for men, fulfil the law, satisfy justice, atone for sin, and save from all enemies; but those which seemed insuperable were easily surmounted by Christ: or of his spiritual coming; sometimes he withdraws himself, and then returns again, and faith, spying him at a distance, rejoices at his nearer approach; for impediments in his way, occasioned by the unbelief, carnality, lukewarmness, backslidings, and ingratitude of his people, are removed and got over by him, nothing being able to separate from his love; and his coming, either way, is with all readiness, swiftness, speed, and haste. And a "behold" is prefixed to this, as a note of admiration and attention; and is so, whether applied to the one or other. Christ's incarnation was matter of wonder, "behold, a virgin", &c. Is 7:14; and so his manifestation of himself to his people, and not to others, is marvellous, "Lord, how is it", &c. Jn 14:22; and both comings are visible, glorious, and delightful. Ambrose (g) has these remarkable words, by way of paraphrase, on this passage,
"Let us see him leaping; he leaped out of heaven into the virgin, out of the womb into the manger, out of the manger into Jordan, out of Jordan to the cross, from the cross into the tomb, out of the grave into heaven.''
The allusion is to the leaping of a roe, or a young hart, as in Song 2:9, which is remarkable for its leaping, even one just yeaned (h); so a young hart is described, by the poet (i), as leaping to its dam the leap of one of these creatures is very extraordinary (k).
(g) Enarrat. in Psal. cxviii. octon. 7. p. 917. (h) Vid. Dionys. Perieg. v. 843, 844. (i) , &c. Theocrit. Idyll. 8. prope finem. (k) "The hart is said to leap sixty feet at a leap", Bochart. Hierozoic. par. 2. l. 3. c. 17. col. 882.
John Wesley
The voice - Christ's voice, the word of grace revealed outwardly in the gospel, and inwardly by the Spirit of God. Leaping - He saith, leaping and skipping, to denote that Christ came readily, and swiftly, with great desire and pleasure and adds, upon the mountains and hills, to signify Christ's resolution to come in spite of all difficulties.
Robert Jamieson, A. R. Fausset and David Brown
(CANTICLE II)--JOHN THE BAPTIST'S MINISTRY. (Son. 2:8-3:5)
voice--an exclamation of joyful surprise, evidently after a long silence. The restlessness of sin and fickleness in her had disturbed His rest with her, which she had professed not to wish disturbed "till He should please." He left her, but in sovereign grace unexpectedly heralds His return. She awakes, and at once recognizes His voice (1Kings 3:9-10; Jn 10:4); her sleep is not so sinfully deep as in Song 5:2.
leaping--bounding, as the roe does, over the roughest obstacles (2Kings 2:18; 1Chron 12:8); as the father of the prodigal "had compassion and ran" (Lk 15:20).
upon the hills--as the sunbeams glancing from hill to hill. So Margin, title of Jesus Christ (Ps 22:1), "Hind of the morning" (type of His resurrection). Historically, the coming of the kingdom of heaven (the gospel dispensation), announced by John Baptist, is meant; it primarily is the garden or vineyard; the bride is called so in a secondary sense. "The voice" of Jesus Christ is indirect, through "the friend of the bridegroom" (Jn 3:29), John the Baptist. Personally, He is silent during John's ministration, who awoke the long slumbering Church with the cry. "Every hill shall be made low," in the spirit of Elias, on the "rent mountains" (3Kings 19:11; compare Is 52:7). Jesus Christ is implied as coming with intense desire (Lk 22:15; Heb 10:7), disregarding the mountain hindrances raised by man's sin.
2:82:8: Ձա՛յն եղբօրորդւոյ իմոյ. ահաւասիկ սա եկն վազս առնու ՚ի վերայ լերանց՝ խաղաղացեալ ՚ի վերայ բլրոց[8656]։ [8656] Ոմանք. Լուեալ զձայն... Եղբօրորդւոյ իմոյ առ դրանն. Ահա սա եկն վազելով ՚ի վերայ լերանց խայտալով ՚ի վերայ բլրոց։
8 «Իմ սիրեցեալի ձայնն է. ահա գալիս է նա, վազքով անցնում է լեռների վրայով եւ ցատկոտում բլուրների վրայ:
8 Իմ սիրականիս ձայնն է։Ահա անիկա լեռներուն վրայէն ցատկելով Ու բլուրներուն վրայէն ցատկռտելով կու գայ։
[29]Լուաւ զձայն փեսային եւ ասէ.`` Ձայն [30]եղբօրորդւոյ իմոյ. ահաւասիկ սա եկն, վազելով ի վերայ լերանց` խայտալով ի վերայ բլրոց:

2:8: Ձա՛յն եղբօրորդւոյ իմոյ. ահաւասիկ սա եկն վազս առնու ՚ի վերայ լերանց՝ խաղաղացեալ ՚ի վերայ բլրոց[8656]։
[8656] Ոմանք. Լուեալ զձայն... Եղբօրորդւոյ իմոյ առ դրանն. Ահա սա եկն վազելով ՚ի վերայ լերանց խայտալով ՚ի վերայ բլրոց։
8 «Իմ սիրեցեալի ձայնն է. ահա գալիս է նա, վազքով անցնում է լեռների վրայով եւ ցատկոտում բլուրների վրայ:
8 Իմ սիրականիս ձայնն է։Ահա անիկա լեռներուն վրայէն ցատկելով Ու բլուրներուն վրայէն ցատկռտելով կու գայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:82:8 Голос возлюбленного моего! вот, он идет, скачет по горам, прыгает по холмам.
2:9 ὅμοιός ομοιος like; similar to ἐστιν ειμι be ἀδελφιδός αδελφιδος of me; mine τῇ ο the δορκάδι δορκας.1 or; than νεβρῷ νεβρος in; on τὰ ο the ὄρη ορος mountain; mount Βαιθηλ βαιθηλ see!; here I am οὗτος ουτος this; he ἕστηκεν ιστημι stand; establish ὀπίσω οπισω in back; after τοῦ ο the τοίχου τοιχος wall ἡμῶν ημων our παρακύπτων παρακυπτω stoop near; lean over διὰ δια through; because of τῶν ο the θυρίδων θυρις window ἐκκύπτων εκκυπτω through; because of τῶν ο the δικτύων δικτυον net
2:9 דֹּומֶ֤ה dômˈeh דמה be like דֹודִי֙ ḏôḏˌî דֹּוד beloved one לִ li לְ to צְבִ֔י ṣᵊvˈî צְבִי gazelle אֹ֖ו ʔˌô אֹו or לְ lᵊ לְ to עֹ֣פֶר ʕˈōfer עֹפֶר gazelle הָֽ hˈā הַ the אַיָּלִ֑ים ʔayyālˈîm אַיָּל fallow-buck הִנֵּה־ hinnē- הִנֵּה behold זֶ֤ה zˈeh זֶה this עֹומֵד֙ ʕômˌēḏ עמד stand אַחַ֣ר ʔaḥˈar אַחַר after כָּתְלֵ֔נוּ koṯlˈēnû כֹּתֶל wall מַשְׁגִּ֨יחַ֙ mašgˈîₐḥ שׁגח gaze מִן־ min- מִן from הַֽ hˈa הַ the חֲלֹּנֹ֔ות ḥᵃllōnˈôṯ חַלֹּון window מֵצִ֖יץ mēṣˌîṣ צוץ glance מִן־ min- מִן from הַֽ hˈa הַ the חֲרַכִּֽים׃ ḥᵃrakkˈîm חֲרַכִּים lattice
2:9. similis est dilectus meus capreae hinuloque cervorum en ipse stat post parietem nostrum despiciens per fenestras prospiciens per cancellosMy beloved is like a roe, or a young hart. Behold he standeth behind our wall, looking through the windows, looking through the lattices.
9. My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh in at the windows, he sheweth himself through the lattice.
2:9. My beloved is like a doe and like a young stag. Lo, he stands beyond our wall, gazing through the windows, watching through the lattices.
2:9. My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice.
The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills:

2:8 Голос возлюбленного моего! вот, он идет, скачет по горам, прыгает по холмам.
2:9
ὅμοιός ομοιος like; similar to
ἐστιν ειμι be
ἀδελφιδός αδελφιδος of me; mine
τῇ ο the
δορκάδι δορκας.1 or; than
νεβρῷ νεβρος in; on
τὰ ο the
ὄρη ορος mountain; mount
Βαιθηλ βαιθηλ see!; here I am
οὗτος ουτος this; he
ἕστηκεν ιστημι stand; establish
ὀπίσω οπισω in back; after
τοῦ ο the
τοίχου τοιχος wall
ἡμῶν ημων our
παρακύπτων παρακυπτω stoop near; lean over
διὰ δια through; because of
τῶν ο the
θυρίδων θυρις window
ἐκκύπτων εκκυπτω through; because of
τῶν ο the
δικτύων δικτυον net
2:9
דֹּומֶ֤ה dômˈeh דמה be like
דֹודִי֙ ḏôḏˌî דֹּוד beloved one
לִ li לְ to
צְבִ֔י ṣᵊvˈî צְבִי gazelle
אֹ֖ו ʔˌô אֹו or
לְ lᵊ לְ to
עֹ֣פֶר ʕˈōfer עֹפֶר gazelle
הָֽ hˈā הַ the
אַיָּלִ֑ים ʔayyālˈîm אַיָּל fallow-buck
הִנֵּה־ hinnē- הִנֵּה behold
זֶ֤ה zˈeh זֶה this
עֹומֵד֙ ʕômˌēḏ עמד stand
אַחַ֣ר ʔaḥˈar אַחַר after
כָּתְלֵ֔נוּ koṯlˈēnû כֹּתֶל wall
מַשְׁגִּ֨יחַ֙ mašgˈîₐḥ שׁגח gaze
מִן־ min- מִן from
הַֽ hˈa הַ the
חֲלֹּנֹ֔ות ḥᵃllōnˈôṯ חַלֹּון window
מֵצִ֖יץ mēṣˌîṣ צוץ glance
מִן־ min- מִן from
הַֽ hˈa הַ the
חֲרַכִּֽים׃ ḥᵃrakkˈîm חֲרַכִּים lattice
2:9. similis est dilectus meus capreae hinuloque cervorum en ipse stat post parietem nostrum despiciens per fenestras prospiciens per cancellos
My beloved is like a roe, or a young hart. Behold he standeth behind our wall, looking through the windows, looking through the lattices.
2:9. My beloved is like a doe and like a young stag. Lo, he stands beyond our wall, gazing through the windows, watching through the lattices.
2:9. My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ all ▾
Matthew Henry: Concise Commentary on the Whole Bible - 1706
8 The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills. 9 My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, showing himself through the lattice. 10 My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. 11 For, lo, the winter is past, the rain is over and gone; 12 The flowers appear on the earth; the time of the singing of birds is come, and the voice of the turtle is heard in our land; 13 The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.
The church is here pleasing herself exceedingly with the thoughts of her further communion with Christ after she has recovered from her fainting fit.
I. She rejoices in his approach, v. 8. 1. She hears him speak: "It is the voice of my beloved, calling me to tell me he is coming." Like one of his own sheep, she knows his voice before she sees him, and can easily distinguish it from the voice of a stranger (John x. 4, 5), and, like a faithful friend of the bridegroom, she rejoices greatly because of the bridegroom's voice, John iii. 29. With what an air of triumph and exultation does she cry out, "It is the voice of my beloved, it can be the voice of no other, for none besides can speak to the heart and make that burn." 2. She sees him come, sees the goings of our God, our King, Ps. xlviii. 24. Behold, he comes. This may very well be applied to the prospect with the Old-Testament saints had of Christ's coming in the flesh. Abraham saw his day at a distance, and was glad. The nearer the time came the clearer discoveries were made of it; and those that waited for the consolation of Israel with an eye of faith saw him come, and triumphed in the sight: Behold, he comes; for they had heard him say (Ps. xl. 7), Lo, I come, to which their faith here affixes its seal: Behold, he comes as he has promised. (1.) He comes cheerfully and with great alacrity; he comes leaping and skipping like a roe and like a young hart (v. 9), as one pleased with his own undertaking, and that had his heart upon it and his delights with the sons of men. When he came to be baptized with the baptism of blood, how was he straitened till it was accomplished! Luke xii. 50. (2.) He comes slighting and surmounting all the difficulties that lay in his way; he comes leaping over the mountains, skipping over the hills (so some read it), making nothing of the discouragements he was to break through; the curse of the law, the death of the cross, must be undergone, all the powers of darkness must be grappled with, but, before the resolutions of his love, these great mountains become plains. Whatever opposition is given at any time to the deliverance of God's church, Christ will break through it, will get over it. (3.) He comes speedily, like a roe or a young hart; they thought the time long (every day a year), but really he hastened; as now, so then, surely he comes quickly; he that shall come will come, and will not tarry. When he comes for the deliverance of his people he flies upon a cloud, and never stays beyond his time, which is the best time. We may apply it to particular believers, who find that even when Christ has withdrawn sensible comforts, and seems to forsake, yet it is but for a small moment, and he will soon return with everlasting loving-kindness.
II. She pleases herself with the glimpses she has of him, and the glances she has of his favour: "He stands behind our wall; I know he is there, for sometimes he looks forth at the window, or looks in at it, and displays himself through the lattice." Such was the state of the Old-Testament church while it was in expectation of the coming of the Messiah. The ceremonial law is called a wall of partition (Eph. ii. 14), a veil (2 Cor. iii. 13); but Christ stood behind that wall. They had him near them; they had him with them, though they could not see him clearly. He that was the substance was not far off from the shadows, Col. ii. 17. The saw him looking through the windows of the ceremonial institutions and smiling through those lattices; in their sacrifices and purifications Christ discovered himself to them, and gave them intimations and earnests of his grace, both to engage and to encourage their longings for his coming. Such is our present state in comparison with what it will be at Christ's second coming. We now see him through a glass darkly (the body is a wall between us and him, through the windows of which we now and then get a sight of him), but not face to face, as we hope to see him shortly. In the sacraments Christ is near us, but it is behind the wall of external signs, through those lattices he manifests himself to us; but we shall shortly see him as he is. Some understand this of the state of a believer when he is under a cloud; Christ is out of sight and yet not far off. See Job xxxiv. 14, and compare Job xxiii. 8-10. She calls the wall that interposed between her and her beloved our wall, because it is sin, and nothing else, that separates between us and God, and that is a wall of our own erecting (Isa. lix. 1); behind that he stands, as waiting to be gracious, and ready to be reconciled, upon our repentance. Then he looks in at the window, observes the frame of our hearts and the working of our souls; he looks forth at the window, and shows himself in giving them some comfort, that they may continue hoping for his return.
III. She repeats the gracious invitation he had given her to come a walking with him, v. 10-13. She remembers what her beloved said to her, for it had made a very pleasing and powerful impression upon her, and the word that quickens us we shall never forget. She relates it for the encouragement of others, telling them what he had said to her soul and done for her soul, Ps. lxvi. 16.
1. He called her his love and his fair one. Whatever she is to others, to him she is acceptable, and in his eyes she is amiable. Those that take Christ for their beloved, he will own as his; never was any love lost that was bestowed upon Christ. Christ, by expressing his love to believers, invites and encourages them to follow him.
2. He called her to rise and come away, v. 10, and again v. 13. The repetition denotes backwardness in her (we have need to be often called to come away with Jesus Christ; precept must be upon precept and line upon line), but it denotes earnestness in him; so much is his heart set upon the welfare of precious souls that he importunes them most pressingly to that which is for their own good.
3. He gave for a reason the return of the spring, and the pleasantness of the weather.
(1.) The season is elegantly described in a great variety of expressions. [1.] The winter is past, the dark, cold, and barren winter. Long winters and hard ones pass away at last; they do no endure always. And the spring would not be so pleasant as it is if it did not succeed the winter, which is a foil to its beauty, Eccl. vii. 14. Neither the face of the heavens nor that of the earth is always the same, but subject to continual vicissitudes, diurnal and annual. The winter is past, but has not passed away for ever; it will come again, and we must provide for it in summer, Prov. vi. 6, 8. We must weep in winter, and rejoice in summer, as though we wept and rejoiced not, for both are passing. [2.] The rain is over and gone, the winter-rain, the cold stormy rain; it is over now, and the dew is as the dew of herbs. Even the rain that drowned the world was over and gone at last (Gen. viii. 1-3), and God promised to drown the world no more, which was a type and figure of the covenant of grace, Isa. liv. 9. [3.] The flowers appear on the earth. All winter they are dead and buried in their roots, and there is no sign of them; but in the spring they revive, and show themselves in a wonderful variety and verdure, and, like the dew that produces them, tarry not for man, Mic. v. 7. They appear, but they will soon disappear again, and man in herein like the flower of the field, Job xiv. 2. [4.] The time of singing of birds has come. The little birds, which all the winter lie hid in their retirements and scarcely live, when the spring returns forget all the calamities of the winter, and to the best of their capacity chant forth the praises of their Creator. Doubtless he who understands the birds that cry for want (Ps. cxlvii. 9) takes notice of those that sing for joy Ps. civ. 12. The singing of the birds may shame our silence in God's praises, who are better fed (Matt. vi. 26), and better taught (Job xxxv. 11), and are of more value than many sparrows. They live without inordinate care (Matt. vi. 26) and therefore they sing, while we murmur. [5.] The voice of the turtle is heard in our land, which is one of the season-birds mentioned Jer. viii. 7, that observe the time of their coming and the time of their singing, and so shame us who know not the judgment of the Lord, understand not the times, nor do that which is beautiful in its season, do not sing in singing time. [6.] The fig-tree puts forth her green figs, by which we know that summer is nigh (Matt. xxiv. 32), when the green figs will be ripe figs and fit for use; and the vines with the tender grape give a good smell. The earth produces not only flowers (v. 12), but fruits; and the smell of the fruits, which are profitable, is to be preferred far before that of the flowers, which are only for show and pleasure. Serpents, they say, are driven away by the smell of the vines; and who is the old serpent, and who the true vine, we know very well.
(2.) Now this description of the returning spring, as a reason for coming away with Christ, is applicable [1.] To the introducing of the gospel in the room of the Old-Testament dispensation, during which it had been winter time with the church. Christ's gospel warms that which was cold, makes that fruitful which before was dead and barren; when it comes to any place it puts a beauty and glory upon that place (2 Cor. iii. 7, 8) and furnishes occasion for joy. Spring-time is pleasant time, and so is gospel-time. Aspice venturo lætentur ut omnia seclo--Behold what joy the dawning age inspires! said Virgil, from the Sibyls, perhaps with more reference to the setting up of the Messiah's kingdom at that time than he himself thought of. See Ps. xcvi. 11. Arise then, and improve this spring-time. Come away from the world and the flesh, come into fellowship with Christ, 1 Cor. i. 9. [2.] To the delivering of the church from the power of persecuting enemies, and the restoring of liberty and peace to it, after a severe winter of suffering and restraint. When the storms of trouble are over and gone, when the voice of the turtle, the joyful sound of the gospel of Christ, is again heard, and ordinances are enjoyed with freedom, then arise and come away to improve the happy juncture. Walk in the light of the Lord; sing in the ways of the Lord. When the churches had rest, then were they edified, Acts ix. 31. [3.] To the conversion of sinners from a state of nature to a state of grace. That blessed change is like the return of the spring, a universal change and a very comfortable one; it is a new creation; it is being born again. The soul that was hard, and cold, and frozen, and unprofitable, like the earth in winter, becomes fruitful, like the earth in spring, and by degrees, like it, brings its fruits to perfection. This blessed change is owing purely to the approaches and influences of the sun of righteousness, who calls to us from heaven to arise and come away; come, gather in summer. [4.] To the consolations of the saints after a state of inward dejection and despondency. A child of God, under doubts and fears, is like the earth in winter, its nights long, its days dark, good affections chilled, nothing done, nothing got, the hand sealed up. But comfort will return; the birds shall sing again, and the flowers appear. Arise therefore, poor drooping soul, and come away with thy beloved. Arise, and shake thyself from the dust, Isa. lii. 2. Arise, shine, for thy light has come (Isa. lx. 1); walk in that light, Isa. ii. 5. [5.] To the resurrection of the body at the last day, and the glory to be revealed. The bones that lay in the grave, as the roots of the plants in the ground during the winter, shall then flourish as a herb, Isa. lxvi. 14; xxvi. 19. That will be an eternal farewell to winter and a joyful entrance upon an everlasting spring.
Adam Clarke: Commentary on the Bible - 1831
2:9: He standeth behind our wall - This may refer to the wall by which the house was surrounded, the space between which and the house constituted the court. He was seen first behind the wall, and then in the court; and lastly came to the window of his bride's chamber.
Song of Solomon (Canticles) 2:11
Albert Barnes: Notes on the Bible - 1834
2:9
Like a roe - Gazelle (compare Pro 5:19 note). The points of comparison here are beauty of form, grace, and speed of movement. In Sa2 2:18; Ch1 12:8, princes are compared to "gazelles."
Wall - The clay-built wall of the house or vineyard of the bride's family, different from the strong wall of a city or fortress Sol 5:7; Sol 8:9-10.
Looketh forth at the windows - The meaning evidently is, that he is looking in at, or through, the window from the outside. Compare Sol 5:4 note.
Shewing himself - Or, peering. Some, taking the marginal rendering, imagine that the radiant face of the beloved is thus compared to some beautiful flower entangled in the lattice-work which protects the opening of the window, from where he gazes down upon the bride.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:9: like: Sol 2:17, Sol 8:14
he standeth: Co1 13:12; Co2 3:13-18; Eph 2:14, Eph 2:15; Col 2:17; Heb 9:8, Heb 9:9; Heb 10:1, Heb 10:19, Heb 10:20
showing: Heb. flourishing, Luk 24:35; Joh 5:39, Joh 5:46, Joh 12:41; Pe1 1:10-12; Rev 19:10
Song of Solomon (Canticles) 2:10
Carl Friedrich Keil and Franz Delitzsch

9 My beloved is like a gazelle,
Or a young one of the harts.
Lo, there he stands behind our wall!
He looks through the windows,
Glances through the lattices.
The figure used in Song 2:8 is continued in Song 2:9. צבי is the gazelle, which is thus designated after its Arab. name ghazāl, which has reached us probably through the Moorish-Spanish gazela (distinct from "ghasele," after the Pers. ghazal, love-poem). עפר is the young hart, like the Arab. ghufar (ghafar), the young chamois, probably from the covering of young hair; whence also the young lion may be called כּפיר. Regarding the effect of או passing from one figure to another, vid., under Song 2:7. The meaning would be plainer were Song 2:9 joined to Song 2:8, for the figures illustrate quick-footed speed (2Kings 2:18; 1Chron 12:8; cf. Ps 18:34 with Hab 3:19 and Is 35:6). In Song 2:9 he comes with the speed of the gazelle, and his eyes seek for the unforgotten one. כּתל (from כּתל, compingere, condensare; whence, e.g., Arab. mukattal, pressed together, rounded, ramass; vid., regarding R. כת at Ps 87:6), Aram. כּוּתל (Josh 2:15; Targ. word for קיר), is meant of the wall of the house itself, not of the wall surrounding it. Shulamith is within, in the house: her beloved, standing behind the wall, stands without, before the house (Tympe: ad latus aversum parietis, viz., out from it), and looks through the windows, - at one time through this one, at another through that one, - that he might see her and feast his eyes on her. We have here two verbs from the fulness of Heb. synon. for one idea of seeing. השׁגּיח, from שׁגח, occurring only three times in the O.T., refers, in respect of the roots ש, שך, שק, to the idea of piercing or splitting (whence also שׁגּע, to be furious, properly pierced, percitum esse; cf. oestrus, sting of a gadfly = madness, Arab. transferred to hardiness = madness), and means fixing by reflexion and meditation; wherefore השׁגּחח in post-bibl. Heb. is the name for Divine Providence. הציץ, elsewhere to twinkle and to bloom, appears only here in the sense of seeing, and that of the quick darting forward of the glance of the eye, as blick glance and blitz lightning (blic) are one word; "he saw," says Goethe in Werther, "the glance of the powder" (Weigand).
(Note: In this sense: to look sharply toward, is הציץ (Talm.) - for Grtz alone a proof that the Song is of very recent date; but this word belongs, like סמדר, to the old Heb. still preserved in the Talm.)
The plurs. fenestrae and transennae are to be understood also as synechdoche totius pro parte, which is the same as the plur. of categ.; but with equal correctness we conceive of him as changing his standing place. חלּון is the window, as an opening in the wall, from חלל, perforare. חרכּים we combine most certainly (vid., Prov 12:27) with (Arab.) khark, fissura, so that the idea presents itself of the window broken through the wall, or as itself broken through; for the window in the country there consists for the most part of a pierced wooden frame of a transparent nature, - not (as one would erroneously conclude, from the most significant name of a window שׂבכה, now schubbâke, from שׂבך, to twist, to lattice, to close after the manner of our Venetian blinds) of rods or boards laid crosswise. הציץ accords with the looking out through the pierced places of such a window, for the glances of his eye are like the penetrating rays of light.
Geneva 1599
My beloved is like a roe or a young hart: behold, he (e) standeth behind our wall, he looketh forth at the windows, gazing himself through the (f) lattice.
(e) For as his divinity was hidden under the cloak of our flesh.
(f) So that we cannot have full knowledge of him in this life.
John Gill
My beloved is like a roe, or a young hart,.... The church, upon the swift and speedy approach of Christ unto her, compares him to these creatures; which are well known for their swiftness (l) in running, and agility in leaping, as before observed: and, besides these things, Christ may be compared to them on other accounts; they are pleasant and lovely, choice and valuable; bear an antipathy to serpents, which they easily overcome; are very good for food, and very agreeable, and are long lived creatures (m); Christ is lovely and amiable in his person, and high in the esteem of his divine Father, angels and men; is choice and excellent in his nature, offices, and grace; bears an antipathy to the old serpent, the devil, whose works and powers he came to destroy, and has got an entire victory over them; and is very agreeable food to faith; his flesh is meat indeed, and the more so through his sufferings and death; as the flesh of those creatures is said to be the more tender and agreeable, by being hunted; and Christ, though dead, is alive, and lives for evermore;
behold, he standeth behind our wall; not the middle wall of the ceremonial law, behind which, Christ, under the Old Testament dispensation, stood, showing himself to believers; nor the wall of our humanity he partook of, when he came in the flesh, and under which his glorious deity was in some measure covered and hid; but rather the wall of our hearts, Jer 4:19; the hardness, infidelity, and carnal reasonings of it, which are so many walls of separation between Christ and his people; behind which he stands, showing his resentment of them, and in order to demolish them, and get admittance: he is represented here, as nearer than when she first saw him, even at her very home;
he looketh forth at the windows; this is coming nearer still; for, by the manner of the expression, it seems that he was within doors, since he is said, not to look through the windows, but to look forth at them, meaning the ordinances; which are that to the church as windows to a house, the means of letting in light into the souls of men; and where Christ shows himself, in his glory and beauty, as kings and great personages look out at windows to show themselves to their people: though Christ may also be said to look in at, those windows, to observe the behaviour of his people in his house and ordinances, with what attention, affection, faith, and reverence, they wait upon him in them;
showing himself through the lattice; by which may be meant the same things, only a larger and clearer discovery of Christ in them, of which ordinances are the means; and yet, unless Christ shows himself through them, he cannot be seen in them: and a "behold" being prefixed to these gradual discoveries of himself, show them to be wonderful! a glance of him behind the wall is surprising; his looking in at the windows still more so; but his showing himself, in all his glories and excellencies, through the lattice, is enough to throw into the greatest rapture, to fill with joy unspeakable and full of glory! Some render the word "flourishing" (n), like a rose or lily, or like a vine, or jessamine; which grow up by a window or lattice, and, seen through them, took very pleasant and delightful. But the allusion is rather to the quick sighted roe, or young hart; which, as it is remarkable for its swiftness, referred to, Song 2:8, so for the sharpness of its sight; Pliny (o) says it is never dim sighted; it has its name "dorcas", in Greek, from its sight.
(l) "Cervi veloces", Virgil. Aeneid. 5. v. 253. (m) Vid. Pausaniae Arcad. sive l. 8. p. 472. Plin. Nat. Hist. l. 8. c. 32. Aelian de Animal. l. 2. c. 9. Solin. Polyhistor. c. 31, Frantz. Animal, Sacr. par. 1. c. 15. (n) "efflorescens", Piscator, Michaelis, so Ainsworth. (o) Nat. Hist. l. 28. c. 11.
John Wesley
Like a roe - In swiftness. He is coming to me with all speed and will not tarry a moment beyond the proper season. He standeth behind - And while he doth for wise reasons forbear to come; he is not far from us. Both this and the following phrases may denote the obscure manner of Christ's manifesting himself to his people, under the law, in comparison of his discoveries in the gospel. The window - This phrase, and that through the lattess, intimate that the church does indeed see Christ, but, as through a glass, darkly, as it is said even of gospel - revelations, 1Cor 13:12, which was much more true of legal administrations.
Robert Jamieson, A. R. Fausset and David Brown
he standeth--after having bounded over the intervening space like a roe. He often stands near when our unbelief hides Him from us (Gen 28:16; Rev_ 3:14-20). His usual way; long promised and expected; sudden at last: so, in visiting the second temple (Mal 3:1); so at Pentecost (Acts 2:1-2); so in visiting an individual soul, Zaccheus (Lk 19:5-6; Jn 3:8); and so, at the second coming (Mt 24:48, Mt 24:50; 2Pet 3:4, 2Pet 3:10). So it shall be at His second coming (Th1 5:2-3).
wall--over the cope of which He is first seen; next, He looks through (not forth; for He is outside) at the windows, glancing suddenly and stealthily (not as English Version, "showing Himself") through the lattice. The prophecies, types, &c., were lattice glimpses of Him to the Old Testament Church, in spite of the wall of separation which sin had raised (Jn 8:56); clearer glimpses were given by John Baptist, but not unclouded (Jn 1:26). The legal wall of partition was not to be removed until His death (Eph 2:14-15; Heb 10:20). Even now, He is only seen by faith, through the windows of His Word and the lattice of ordinances and sacraments (Lk 24:35; Jn 14:21); not full vision (1Cor 13:12); an incentive to our looking for His second coming (Is 33:17; Tit 2:13).
2:92:9: Նմա՛ն է եղբօրորդին իմ այծեման կամ որթուց եղանց ՚ի վերայ լերանց Բեթելայ։ Հարսնն նշա՛ն տայ օրիորդացն զփեսայէն, եւ ասէ. Ահա՛ւասիկ սա եկաց յայնկոյս որմոյն մերոյ, կարկառեալ ընդ պատուհանս, հայեցեալ ընդ վանդակապատն[8657]։ [8657] Ոմանք. Սա եկաց՝ յետուստ. կամ՝ զկնի որմոյն մերոյ, յառեալ ընդ պատու՛՛։
9 Իմ սիրեցեալը նման է այծեամի կամ եղնիկի հորթերի, որ լինում են Բեթէլի լեռներում»: Հարսն օրիորդներին պատմում է, թէ ինչպիսին է Փեսան եւ ասում. «Ահա նա կանգնած է մեր պատի յետեւում, եւ ձգուելով դէպի պատուհանները՝ նայում է ճաղերից:
9 Իմ սիրականս այծեամի կամ եղնիկի ձագի կը նմանի։Ահա հիմա մեր պատին ետեւը կայներ է, Պատուհաններէն կը նայի, Վանդակներէն կ’երեւնայ։
Նման է [31]եղբօրորդին իմ այծեման կամ որթուց եղանց [32]ի վերայ լերանց Բեթելայ: Հարսնն նշան տայ օրիորդացն զփեսայէն, եւ ասէ.`` Ահաւասիկ սա եկաց յայնկոյս որմոյն մերոյ, կարկառեալ ընդ պատուհանսն, հայեցեալ ընդ վանդակապատսն:

2:9: Նմա՛ն է եղբօրորդին իմ այծեման կամ որթուց եղանց ՚ի վերայ լերանց Բեթելայ։ Հարսնն նշա՛ն տայ օրիորդացն զփեսայէն, եւ ասէ. Ահա՛ւասիկ սա եկաց յայնկոյս որմոյն մերոյ, կարկառեալ ընդ պատուհանս, հայեցեալ ընդ վանդակապատն[8657]։
[8657] Ոմանք. Սա եկաց՝ յետուստ. կամ՝ զկնի որմոյն մերոյ, յառեալ ընդ պատու՛՛։
9 Իմ սիրեցեալը նման է այծեամի կամ եղնիկի հորթերի, որ լինում են Բեթէլի լեռներում»: Հարսն օրիորդներին պատմում է, թէ ինչպիսին է Փեսան եւ ասում. «Ահա նա կանգնած է մեր պատի յետեւում, եւ ձգուելով դէպի պատուհանները՝ նայում է ճաղերից:
9 Իմ սիրականս այծեամի կամ եղնիկի ձագի կը նմանի։Ահա հիմա մեր պատին ետեւը կայներ է, Պատուհաններէն կը նայի, Վանդակներէն կ’երեւնայ։
zohrab-1805▾ eastern-1994▾ western am▾
2:92:9 Друг мой похож на серну или на молодого оленя. Вот, он стоит у нас за стеною, заглядывает в окно, мелькает сквозь решетку.
2:10 ἀποκρίνεται αποκρινομαι respond ἀδελφιδός αδελφιδος of me; mine καὶ και and; even λέγει λεγω tell; declare μοι μοι me ἀνάστα ανιστημι stand up; resurrect ἐλθέ ερχομαι come; go ἡ ο the πλησίον πλησιον near; neighbor μου μου of me; mine καλή καλος fine; fair μου μου of me; mine περιστερά περιστερα dove μου μου of me; mine
2:10 עָנָ֥ה ʕānˌā ענה answer דֹודִ֖י ḏôḏˌî דֹּוד beloved one וְ wᵊ וְ and אָ֣מַר ʔˈāmar אמר say לִ֑י lˈî לְ to ק֥וּמִי qˌûmî קום arise לָ֛ךְ lˈāḵ לְ to רַעְיָתִ֥י raʕyāṯˌî רַעְיָה girl friend יָפָתִ֖י yāfāṯˌî יָפֶה beautiful וּ û וְ and לְכִי־ lᵊḵî- הלך walk לָֽךְ׃ lˈāḵ לְ to
2:10. et dilectus meus loquitur mihi surge propera amica mea formonsa mea et veniBehold my beloved speaketh to me: Arise, make haste, my love, my dove, my beautiful one, and come.
10. My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.
2:10. Lo, my beloved speaks to me: Groom to Bride: Rise up, quickly, my love, my dove, my shapely one, and advance.
2:10. My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.
My beloved is like a roe or a young hart: behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through the lattice:

2:9 Друг мой похож на серну или на молодого оленя. Вот, он стоит у нас за стеною, заглядывает в окно, мелькает сквозь решетку.
2:10
ἀποκρίνεται αποκρινομαι respond
ἀδελφιδός αδελφιδος of me; mine
καὶ και and; even
λέγει λεγω tell; declare
μοι μοι me
ἀνάστα ανιστημι stand up; resurrect
ἐλθέ ερχομαι come; go
ο the
πλησίον πλησιον near; neighbor
μου μου of me; mine
καλή καλος fine; fair
μου μου of me; mine
περιστερά περιστερα dove
μου μου of me; mine
2:10
עָנָ֥ה ʕānˌā ענה answer
דֹודִ֖י ḏôḏˌî דֹּוד beloved one
וְ wᵊ וְ and
אָ֣מַר ʔˈāmar אמר say
לִ֑י lˈî לְ to
ק֥וּמִי qˌûmî קום arise
לָ֛ךְ lˈāḵ לְ to
רַעְיָתִ֥י raʕyāṯˌî רַעְיָה girl friend
יָפָתִ֖י yāfāṯˌî יָפֶה beautiful
וּ û וְ and
לְכִי־ lᵊḵî- הלך walk
לָֽךְ׃ lˈāḵ לְ to
2:10. et dilectus meus loquitur mihi surge propera amica mea formonsa mea et veni
Behold my beloved speaketh to me: Arise, make haste, my love, my dove, my beautiful one, and come.
2:10. Lo, my beloved speaks to me: Groom to Bride: Rise up, quickly, my love, my dove, my shapely one, and advance.
2:10. My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10-13. Здесь имеем законченную строфу, начинающуюся и оканчивающуюся приглашением Возлюбленного Невесте пользоваться прелестями наступившей весны, скрывающейся в Палестине по миновании «времени дождей» (этгешамим 1: Езд X:9, 13), частнее позднего дождя (малкош). Весенний солнечный луч, прободающий природу, касающийся высоких палестинских гор, не забывает заглянуть и в жилище человека. Встань, прекрасная моя, говорит он всему живущему во святой земле, пора оставить зимний покой и выступить на простор для новой жизни… Стихи 12–13: изображают вешний вид палестинской природы в это время года, по преимуществу называвшееся месяцем цветов, ziv, подобно нашему месяцу маю». (Олесницкий, с. 370). Священный поэт при этом выбирает такие черты весны — цветы, пение, благоухание, — какие способны возбуждать любовь к природе и людям. По нежной любви к природе и свежему аромату, эта «весення песня» есть редкое явление в целой древности.
Albert Barnes: Notes on the Bible - 1834
2:10-13
Arise, my friend, my beautiful one, and come away - The stanza begins and ends with this refrain, in which the bride reports the invitation of the beloved that she should come forth with him into the open champaign, now a scene of verdure and beauty, and at a time of mirth and mutual affection. The season indicated by six signs Sol 2:11-13 is that of spring after the cessation of the latter rain in the first or paschal month Joe 2:23, i. e., Nisan or Abib, corresponding to the latter part of March and early part of April. Cyril interpreted Sol 2:11-12 of our Lord's Resurrection in the spring.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:10: spake: Sol 2:8; Sa2 23:3; Psa 85:8; Jer 31:3
Rise: Sol 2:13, Sol 4:7, Sol 4:8, Sol 5:2; Gen 12:1-3; Psa 45:10, Psa 45:11; Mat 4:19-22, Mat 9:9; Co2 6:17, Co2 6:18; Co2 11:2; Rev 19:7-9, Rev 22:17
Song of Solomon (Canticles) 2:11
Carl Friedrich Keil and Franz Delitzsch

When now Shulamith continues:
10a My beloved answered and said to me,
Arise, my love, my fair one, and go forth!
the words show that this first scene is not immediately dramatic, but only mediately; for Shulamith speaks in monologue, though in a dramatic manner narrating an event which occurred between the commencement of their love-relation and her home-bringing.
(Note: Grtz misinterprets this in order by the supplement of similar ones to make the whole poem a chain of narrative which Shulamith declaims to the daughters of Jerusalem. Thereby it certainly ceases to be dramatic, but so much more tedious does it become by these interposed expressions, "I said," "he said," "the sons of my mother said.")
She does not relate it as a dream, and thus it is not one. Solomon again once more passes, perhaps on a hunting expedition into the northern mountains after the winter with its rains, which made them inaccessible, is over; and after long waiting, Shulamith at length again sees him, and he invites her to enjoy with him the spring season. ענה signifies, like ἀποκρίνεσθαι, not always to answer to the words of another, but also to speak on the occasion of a person appearing before one; it is different from ענה, the same in sound, which signifies to sing, properly to sing through the nose, and has the root-meaning of replying (of the same root as ענן, clouds, as that which meets us when we look up toward the heavens); but taking speech in hand in consequence of an impression received is equivalent to an answer. With קוּמי he calls upon her to raise herself from her stupor, and with ולכי־לך, French va-t-en, to follow him.
John Gill
My beloved spake, and said unto me,.... Christ, the church's beloved, being so near her, she could distinctly hear and understand what he spoke, and relate the very words: or, "he answered to me" (p); to a secret petition, put up to him for a more full enjoyment of him; for there is mental as well as vocal prayer, which Christ, as God omniscient, knows full well, and gives answer to: of this may be an answer to her petitions in Song 2:5; and as some in Song 2:6; however, Christ said something after related, that she well knew he spake, and not another, and to her in particular. What he said follows:
Rise up, my love, my fair one, and come away; the affectionate and endearing titles of "love" and "fair one", have been met with and explained, on Song 1:5; and are repeated to show his ardent love to her, notwithstanding the frame she was in, which was very probably a slothful one, by the exhortations given; and to remove her discouragements, arising from her present state; and to prevail upon her to get up from her bed of carnal sloth and security, at least to shake off her indolence; and to quit her seat and company, and go along with him, or where he should direct, since it would be to her own advantage: for the words may be rendered, "rise up for thyself, and come away for thyself" (q); it will turn to thy account, and to do otherwise will be detrimental to thee. The arguments follow.
(p) "respondit", Montanus, Vatablus, Piscator, Marckius, Michaelis. (q) "surge tibi, et abi tibi", Montanus, Cocceius, so Vatablus, Marckius.
John Wesley
Spake - Invited me outwardly by his word, and inwardly by his Spirit. Rise up - Shake off sloth, and disentangle thyself more fully from all the snares of this world. Come - Unto me, and with me; follow me fully, serve me perfectly, labour for a nearer union, and more satisfying communion with me.
Robert Jamieson, A. R. Fausset and David Brown
Loving reassurance given by Jesus Christ to the bride, lest she should think that He had ceased to love her, on account of her unfaithfulness, which had occasioned His temporary withdrawal. He allures her to brighter than worldly joys (Mic 2:10). Not only does the saint wish to depart to be with Him, but He still more desires to have the saint with Him above (Jn 17:24). Historically, the vineyard or garden of the King, here first introduced, is "the kingdom of heaven preached" by John the Baptist, before whom "the law and the prophets were" (Lk 16:16).
2:102:10: Պատասխանի՛ տայ եղբօրորդին իմ ինձ՝ եւ ասէ. Արի՛ եկ մերձաւոր իմ, գեղեցիկ իմ, աղաւնի իմ։
10 Ինձ պատասխան է տալիս իմ սիրեցեալը եւ ասում՝ «Վե՛ր կաց, իմ սիրելի, իմ գեղեցիկ, իմ աղաւնի:
10 Իմ սիրականս պատասխան տալով՝ ինծի ըսաւ.«Ելի՛ր, ո՛վ սիրուհիս, ո՛վ գեղեցիկս ու եկո՛ւր
Պատասխանի տայ [33]եղբօրորդին իմ ինձ` եւ ասէ. Արի եկ, մերձաւոր իմ, գեղեցիկ իմ, [34]աղաւնի իմ:

2:10: Պատասխանի՛ տայ եղբօրորդին իմ ինձ՝ եւ ասէ. Արի՛ եկ մերձաւոր իմ, գեղեցիկ իմ, աղաւնի իմ։
10 Ինձ պատասխան է տալիս իմ սիրեցեալը եւ ասում՝ «Վե՛ր կաց, իմ սիրելի, իմ գեղեցիկ, իմ աղաւնի:
10 Իմ սիրականս պատասխան տալով՝ ինծի ըսաւ.
«Ելի՛ր, ո՛վ սիրուհիս, ո՛վ գեղեցիկս ու եկո՛ւր
zohrab-1805▾ eastern-1994▾ western am▾
2:102:10 Возлюбленный мой начал говорить мне: встань, возлюбленная моя, прекрасная моя, выйди!
2:11 ὅτι οτι since; that ἰδοὺ ιδου see!; here I am ὁ ο the χειμὼν χειμων winter παρῆλθεν παρερχομαι pass; transgress ὁ ο the ὑετὸς υετος rain ἀπῆλθεν απερχομαι go off; go away ἐπορεύθη πορευομαι travel; go ἑαυτῷ εαυτου of himself; his own
2:11 כִּֽי־ kˈî- כִּי that הִנֵּ֥ה hinnˌē הִנֵּה behold הַה *ha הַ the סְּתָ֖יוסתו *ssᵊṯˌāʸw סְתָו winter עָבָ֑ר ʕāvˈār עבר pass הַ ha הַ the גֶּ֕שֶׁם ggˈešem גֶּשֶׁם rain חָלַ֖ף ḥālˌaf חלף come after הָלַ֥ךְ hālˌaḵ הלך walk לֹֽו׃ lˈô לְ to
2:11. iam enim hiemps transiit imber abiit et recessitFor winter is now past, the rain is over and gone.
11. For, lo, the winter is past, the rain is over and gone;
2:11. For winter has now past; the rain has decreased and gone away.
2:11. For, lo, the winter is past, the rain is over [and] gone;
My beloved spake, and said unto me, Rise up, my love, my fair one, and come away:

2:10 Возлюбленный мой начал говорить мне: встань, возлюбленная моя, прекрасная моя, выйди!
2:11
ὅτι οτι since; that
ἰδοὺ ιδου see!; here I am
ο the
χειμὼν χειμων winter
παρῆλθεν παρερχομαι pass; transgress
ο the
ὑετὸς υετος rain
ἀπῆλθεν απερχομαι go off; go away
ἐπορεύθη πορευομαι travel; go
ἑαυτῷ εαυτου of himself; his own
2:11
כִּֽי־ kˈî- כִּי that
הִנֵּ֥ה hinnˌē הִנֵּה behold
הַה
*ha הַ the
סְּתָ֖יוסתו
*ssᵊṯˌāʸw סְתָו winter
עָבָ֑ר ʕāvˈār עבר pass
הַ ha הַ the
גֶּ֕שֶׁם ggˈešem גֶּשֶׁם rain
חָלַ֖ף ḥālˌaf חלף come after
הָלַ֥ךְ hālˌaḵ הלך walk
לֹֽו׃ lˈô לְ to
2:11. iam enim hiemps transiit imber abiit et recessit
For winter is now past, the rain is over and gone.
2:11. For winter has now past; the rain has decreased and gone away.
2:11. For, lo, the winter is past, the rain is over [and] gone;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:11: The winter is past - Mr. Harmer has made some good collections on this part, from Drs. Shaw and Russet, which I shall transcrilbe. One part of the winter is distinguished from the rest of it by the people of the East, on account of the severity of the cold. At Aleppo it lasts about forty days, and is called by the natives maurbanie. I would propose it to the consideration of the learned, whether the word here used, and translated winter, may not be understood to mean what the Aleppines express by the term maurbanie. It occurs nowhere else in the Old Testament; and another word is used for the rainy part of the year in general. If this thought be admitted, it will greatly illustrate the words of the bridegroom: Lo, the winter is past; the rain is over, and gone. For then the last clause will not be explanatory of the first, and signify that the moist part of the year was entirely past; with which, Dr. Russel assures us, all pleasantness withdraws at Aleppo; but the words will import: "The maurbanie is past and over; the weather is become agreeably warm; the rain too is just ceased, and consequently hath left us the prospect of several days of serenity and undisturbed pleasantness."
The weather of Judea was in this respect, I presume, like that at Algiers; where, after two or three days of rain, there is usually, according to Dr. Shaw, "a week, a fortnight, or more, of fair and good weather. Of such a sort of cessation of rain alone, the bridegroom, methinks, is here to be understood; not of the absolute termination of the rainy season, and the summer droughts being come on. And if so, what can the time that is past mean but the maurbanie? Indeed, Dr. Russel, in giving us an account of the excursions of the English merchants at Aleppo, has undesignedly furnished us with a good comment on this and the two following verses. These gentlemen, it seems, dine abroad under a tent, in spring and autumn on Saturdays, and often on Wednesdays. They do the same during the good weather in winter; but they live at the gardens in April, and part of May. In the heat of the summer they dine at the gardens, as once or twice a week they dine under a tent in autumn and spring." The cold weather is not supposed by Solomon to have been long over, since it is distinctly mentioned; and the Aleppines make these incursions very early; the narcissus flowers during the whole of the maurbanie; the hyacinths and violets at least before it is quite over. The appearing of flowers, then, doth not mean the appearing of the first and earliest flowers, but must rather be understood of the earth's being covered with them; which at Aleppo is not till after the middle of February, a small crane's bill appearing on the banks of the river there about the middle of February, quickly after which comes a profusion of flowers. The nightingales, too, which are there in abundance, not only afford much pleasure by their songs in the gardens, but are also kept tame in the houses, and let out at a small rate to divert such as choose it in the city; so that no entertainments are made in the spring without a concert of these birds. No wonder, then, that Solomon makes the bridegroom speak of the singing of birds; and it teaches us what these birds are, which are expressly distinguished from turtle doves.
Song of Solomon (Canticles) 2:13
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:11: Ecc 3:4, Ecc 3:11; Isa 12:1, Isa 12:2, Isa 40:2, Isa 54:6-8, Isa 60:1, Isa 60:2; Mat 5:4; Eph 5:8; Rev 11:14, Rev 11:15
Song of Solomon (Canticles) 2:12
Carl Friedrich Keil and Franz Delitzsch

11 For, lo! the winter is past,
The rain is over, is gone.
12 The flowers appear in the land;
The time of song has come,
And the voice of the turtle makes itself heard in our land.
13 The fig-tree spices her green figs,
And the vines stand in bloom, they diffuse fragrance; -
Rise up, my love, my fair one, and go forth!
The winter is called סתו, perhaps from a verb סתה (of the same root as סתר, סתם, without any example, since סוּת, Gen 49:11, is certainly not derived from a verb סוּת), to conceal, to veil, as the time of being overcast with clouds, for in the East winter is the rainy season; (Arab.) shataā is also used in the sense of rain itself (vid., D. M. Zeitsch. xx. 618); and in the present day in Jerusalem, in the language of the people, no other name is used for rain but shataā (not metar). The word סתיו, which the Kerı̂ substitutes, only means that one must not read סתו, but סתו, with long a; in the same way עניו, humble, from ענה, to be bowed down, and שׂליו, a quail, from שׂלה, to be fat, are formed and written. Rain is here, however, especially mentioned: it is called gěshěm, from gāshǎm, to be thick, massy (cf. revīvīm, of density). With עבר, to pass by, there is interchanged חלף, which, like (Arab.) khalaf, means properly to press on, and then generally to move to another place, and thus to remove from the place hitherto occupied. In לו הלך, with the dat. ethicus, which throws back the action on the subject, the winter rain is thought of as a person who has passed by. נצּן, with the noun-ending n, is the same as ניסן, and signifies the flower, as the latter the flower-month, floral; in the use of the word, נצּן is related to נץ and נצּה, probably as little flower is to flower. In hǎzzāmīr the idea of the song of birds (Arab. gharad) appears, and this is not to be given up. The lxx, Aquila, Symm., Targ., Jerome, and the Venet. translate tempus putationis: the time of the pruning of vines, which indeed corresponds to the usus loq. (cf. זמר, to prune the vine, and מזמרה, a pruning-knife), and to similar names, such as אסיף ingathering of fruit, but supplies no reason for her being invited out into the open fields, and is on this account improbable, because the poet further on speaks for the first time of vines. זמר (זמּר) is an onomatopoeia, which for the most part denotes song and music; why should זמיר thus not be able to denote singing, like זמרה, - but not, at least not in this passage, the singing of men (Hengst.), for they are not silent in winter; but the singing of birds, which is truly a sign of the spring, and as a characteristic feature, is added
(Note: It is true that besides in this passage zāmǎr, of the singing of birds, is not demonstrable, the Arab. zamar is only used of the shrill cry of the ostrich, and particularly the female ostrich.)
to this lovely picture of spring? Thus there is also suitably added the mention of the turtle-dove, which is a bird of passage (vid., Jer 8:7), and therefore a messenger of spring. נשׁמע is 3rd pret.: it makes itself heard.
The description of spring is finished by a reference to the fig-tree and the vine, the standing attributes of a prosperous and peaceful homestead, 3Kings 5:5; 4Kings 18:31. פּג (from פּנג, and thus named, not from their hardness, but their delicacy) are the little fruits of the fig-tree which now, when the harvest-rains are over, and the spring commences with the equinox of Nisan, already begin to assume a red colour; the verb חנט does not mean "to grow into a bulb," as Bttch. imagines; it has only the two meanings, condire (condiri, post-bibl. syn. of בּשׁל) and rubescere. From its colour, wheat has the name חטּה = חנטה; and here also the idea of colour has the preference, for becoming fragrant does not occur in spring-in the history of the cursing of the fig-tree at the time of the Passover, Mark (Mk 11:13) says, "for the time of figs was not yet." In fig-trees, by this time the green of the fruit-formation changes its colour, and the vines are סמדר, blossom, i.e., are in a state of bloom (lxx κυπρίζουσαι; cf. Song 7:13, κυπρισμός) - it is a clause such as Ex 9:31, and to which "they diffuse fragrance" (Song 2:13) is parallel. This word סמדר is usually regarded as a compound word, consisting of סם, scent, and סמדר, brightness = blossom (vid., Gesen. Thes.); it is undeniable that there are such compound formations, e.g., שׁלאנן, from שׁלה and שׁאן; חלּמישׁ, from (Arab.) ḥams, to be hard, and hals, to be dark-brown.
(Note: In like manner as (Arab.) karbsh, corrugare, is formed of karb, to string, and karsh, to wrinkle, combined; and another extension of karsh is kurnash, wrinkles, and mukarnash, wrinkled. "One day," said Wetstein to me, "I asked an Arab the origin of the word karnasa, to wrinkle, and he replied that it was derived from a sheep's stomach that had lain over night, i.e., the stomach of a slaughtered sheep that had lain over night, by which its smooth surface shrinks together and becomes wrinkled. In fact, we say of a wrinkled countenance that it is mathal alkarash albayt." With right Wetstein gathers from this curious fact how difficult it is to ascertain by purely etymological considerations the view which guided the Semites in this or that designation. Samdor is also a strange word; on the one side it is connected with sadr, of the veiling of the eyes, as the effect of terror; and on the other with samd, of stretching oneself straight out. E. Meier takes סמדר as the name of the vine-blossom, as changed from סמסר, bristling. Just as unlikely as that סמד is cogn. to חמד, Jesurun, p. 221.)
But the traditional reading סמדר (not סמדר) is unfavourable to this view; the middle ā accordingly, as in צלצל, presents itself as an ante-tone vowel (Ewald, 154a), and the stem-word appears as a quadril. which may be the expansion of סדּר, to range, put in order in the sense of placing asunder, unfolding. Symm. renders the word by οἰνάνθη, and the Talm. idiom shows that not only the green five-leaved blossoms of the vine were so named, but also the fruit-buds and the first shoots of the grapes. Here, as the words "they diffuse fragrance" (as at 7:14 of the mandrakes) show, the vine-blossom is meant which fills the vineyard with an incomparably delicate fragrance. At the close of the invitation to enjoy the spring, the call "Rise up," etc., with which it began, is repeated. The Chethı̂b לכי, if not an error in writing, justly set aside by the Kerı̂, is to be read לכי (cf. Syr. bechi, in thee, levotechi, to thee, but with occult i) - a North Palestinism for לך, like 4Kings 4:2, where the Kerı̂ has substituted the usual form (vid., under Ps 103 introd.) for this very dialectic form, which is there undoubtedly original.
Geneva 1599
For, lo, the (g) winter is past, the rain is over [and] gone;
(g) That is, sin and error is driven back by the coming of Christ, who is here described by the springtime, when all things flourish.
John Gill
For, lo, the winter is past, the rain is over and gone. A season of the year which keeps persons within doors, makes going abroad unsafe, unpleasant, and uncomfortable; very unfit for travelling, roads bad, rivers impassable, and journeying very difficult; but now this season being over, and the spring come, the weather fair, and every thing gay and pleasant, it is inviting to be abroad; winter is by some writers (r) used not for the season of the year, but for a storm or tempest. Thus the winter and rain may be descriptive of the state and condition of Jews and Gentiles before the coming of Christ (s), and which then ceased; it having been a stormy dispensation with the one, and a time of darkness and ignorance with the other, Heb 12:18; or rather it may in general represent the state of God's people both before and after conversion; before conversion it is a time of darkness, coldness, barrenness, and unfruitfulness; and which are removed by the powerful and efficacious grace of Christ: and after conversion it is often a winter season with them, through the blustering winds of Satan's temptations; the storms of impending wrath for sin, as they imagine; the nipping blasts of persecution, and sharp and severe afflictions they are at times exposed unto: moreover, they are often in great darkness of soul, clouds interpose between Christ and them; a great deal of coldness attends them, their hearts are frozen up and hard, and no impression made on them by the preaching of the word, or by the providences of God; there is a coolness in their love to God and Christ, his people, ordinances, cause, and interest; great barrenness and unfruitfulness in them, they look like trees in winter, and no appearance of fruit on them; their hands are sealed up from working, and they become indolent and inactive; and by all these fellowship with Christ is greatly interrupted: but, when the spring returns again, light breaks in upon them, and their hearts are melted with a sense of love; they become lively in their frames, and in the exercise of grace, and are fruitful in good works; and enjoy much calmness and serenity, peace and joy in the Holy Ghost: sometimes they think the winter is not over when it is, and fear more storms are behind, even of divine wrath and vengeance, though without reason; since Christ has bore all wrath for them, and has satisfied law and justice, and has delivered them from wrath to come; and he that has done this says, "the winter is past", &c.
(r) "Grandaevumque patrem supplex, miseranda rogabo unam hyemem", Statii Achill. l. 1. v. 50, 51. Vid. Valer. Flacc. l. 1. v. 197. (s) "Ante adventum Christi hyems erat, venit Christus, fecit aestatem", Ambros. Enarrat. in Paul. cxviii. octon. 7. p. 821.
John Wesley
The winter - Spiritual troubles arising from a deep sense of the guilt of sin, the wrath of God, the curse of the law; all which made them afraid to come unto God. But, saith Christ, I have removed these impediments, God is reconciled; therefore cast off all discouragements, and excuses, and come to me.
Robert Jamieson, A. R. Fausset and David Brown
the winter--the law of the covenant of works (Mt 4:16).
rain is over-- (Heb 12:18-24; 1Jn 2:8). Then first the Gentile Church is called "beloved, which was not beloved" (Rom 9:25). So "the winter" of estrangement and sin is "past" to the believer (Is 44:22; Jer 50:20; 2Cor 5:17; Eph 2:1). The rising "Sun of righteousness" dispels the "rain" (2Kings 23:4; Ps 126:5; Mal 4:2). The winter in Palestine is past by April, but all the showers were not over till May. The time described here is that which comes directly after these last showers of winter. In the highest sense, the coming resurrection and deliverance of the earth from the past curse is here implied (Rom 8:19; Rev_ 21:4; Rev_ 22:3). No more "clouds" shall then "return after the rain" (Eccles 12:2; Rev_ 4:3; compare Gen 9:13-17); "the rainbow round the throne" is the "token" of this.
2:112:11: Զի ահա ձմեռն անց. անձրեւք անցին եւ գնացեալ մեկնեցան[8658]. [8658] Ոմանք. Վասն զի ահա ձմեռն էանց, անձրեւք հեռացան եւ գնաց ինքեամբ։
11 Ահա ձմեռն անցաւ, անձրեւները անցան-գնացին, ծաղիկները երեւացին մեր երկրում,
11 Քանզի ահա ձմեռը անցաւ, Անձրեւները անցան գացին։
զի ահա ձմեռն անց, անձրեւք անցին եւ գնացեալ մեկնեցան:

2:11: Զի ահա ձմեռն անց. անձրեւք անցին եւ գնացեալ մեկնեցան[8658].
[8658] Ոմանք. Վասն զի ահա ձմեռն էանց, անձրեւք հեռացան եւ գնաց ինքեամբ։
11 Ահա ձմեռն անցաւ, անձրեւները անցան-գնացին, ծաղիկները երեւացին մեր երկրում,
11 Քանզի ահա ձմեռը անցաւ, Անձրեւները անցան գացին։
zohrab-1805▾ eastern-1994▾ western am▾
2:112:11 Вот, зима уже прошла; дождь миновал, перестал;
2:12 τὰ ο the ἄνθη ανθος flower ὤφθη οραω view; see ἐν εν in τῇ ο the γῇ γη earth; land καιρὸς καιρος season; opportunity τῆς ο the τομῆς τομη spring; attain φωνὴ φωνη voice; sound τοῦ ο the τρυγόνος τρυγων turtledove ἠκούσθη ακουω hear ἐν εν in τῇ ο the γῇ γη earth; land ἡμῶν ημων our
2:12 הַ ha הַ the נִּצָּנִים֙ nniṣṣānîm נִצָּן blossom נִרְא֣וּ nirʔˈû ראה see בָ vā בְּ in † הַ the אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth עֵ֥ת ʕˌēṯ עֵת time הַ ha הַ the זָּמִ֖יר zzāmˌîr זָמִיר pruning הִגִּ֑יעַ higgˈîₐʕ נגע touch וְ wᵊ וְ and קֹ֥ול qˌôl קֹול sound הַ ha הַ the תֹּ֖ור ttˌôr תֹּור dove נִשְׁמַ֥ע nišmˌaʕ שׁמע hear בְּ bᵊ בְּ in אַרְצֵֽנוּ׃ ʔarṣˈēnû אֶרֶץ earth
2:12. flores apparuerunt in terra tempus putationis advenit vox turturis audita est in terra nostraThe flowers have appeared in our land, the time of pruning is come: the voice of the turtle is heard in our land:
12. The flowers appear on the earth; the time of the singing is come, and the voice of the turtle is heard in our land;
2:12. The flowers have appeared in our land; the time for pruning has arrived. The voice of the turtledove has been heard in our land.
2:12. The flowers appear on the earth; the time of the singing [of birds] is come, and the voice of the turtle is heard in our land;
For, lo, the winter is past, the rain is over [and] gone:

2:11 Вот, зима уже прошла; дождь миновал, перестал;
2:12
τὰ ο the
ἄνθη ανθος flower
ὤφθη οραω view; see
ἐν εν in
τῇ ο the
γῇ γη earth; land
καιρὸς καιρος season; opportunity
τῆς ο the
τομῆς τομη spring; attain
φωνὴ φωνη voice; sound
τοῦ ο the
τρυγόνος τρυγων turtledove
ἠκούσθη ακουω hear
ἐν εν in
τῇ ο the
γῇ γη earth; land
ἡμῶν ημων our
2:12
הַ ha הַ the
נִּצָּנִים֙ nniṣṣānîm נִצָּן blossom
נִרְא֣וּ nirʔˈû ראה see
בָ בְּ in
הַ the
אָ֔רֶץ ʔˈāreṣ אֶרֶץ earth
עֵ֥ת ʕˌēṯ עֵת time
הַ ha הַ the
זָּמִ֖יר zzāmˌîr זָמִיר pruning
הִגִּ֑יעַ higgˈîₐʕ נגע touch
וְ wᵊ וְ and
קֹ֥ול qˌôl קֹול sound
הַ ha הַ the
תֹּ֖ור ttˌôr תֹּור dove
נִשְׁמַ֥ע nišmˌaʕ שׁמע hear
בְּ bᵊ בְּ in
אַרְצֵֽנוּ׃ ʔarṣˈēnû אֶרֶץ earth
2:12. flores apparuerunt in terra tempus putationis advenit vox turturis audita est in terra nostra
The flowers have appeared in our land, the time of pruning is come: the voice of the turtle is heard in our land:
2:12. The flowers have appeared in our land; the time for pruning has arrived. The voice of the turtledove has been heard in our land.
2:12. The flowers appear on the earth; the time of the singing [of birds] is come, and the voice of the turtle is heard in our land;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
2:12
The time of the singing ... - i. e., The song of pairing birds. This is better than the rendering of the ancient versions, "the pruning time is come."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:12: flowers: Sol 6:2, Sol 6:11; Isa 35:1, Isa 35:2; Hos 14:5-7
time: Psa 40:1-3, Psa 89:15, Psa 148:7-13; Isa 42:10-12, Isa 55:12; Eph 5:18-20; Col 3:16
of the turtle: Rom 15:9-13; Eph 1:13, Eph 1:14
Song of Solomon (Canticles) 2:13
John Gill
The flowers appear on the earth,.... One of the first signs of the spring being come (t); and make the season delightful and pleasant; the sun returning with its warming influences, herbs and plants are quickened and spring up; fields and meadows, as well as gardens, are covered with a variety of beautiful flowers, which make walking abroad very delightful. By these "flowers" may be meant either the graces of the spirit in the saints, which, when a wintertime with them, seem to be dead, at least are hid; but, upon a return of the sun of righteousness, revive and are seen again: or the saints themselves, when in a flourishing condition, and in the exercise of grace; who may be compared to the flowers of the field for the production of them in the spring, which is a kind of re-creation of them, Ps 104:30; and fitly expresses the renovation of the Holy Ghost, to which the revival of them is owing; and for the fragrancy of them, their persons and services being of a sweet savour through the grace and righteousness of Christ; and for their beauty and ornament to the fields in which they grow, as saints are through Christ in themselves, and to the churches and interest of Christ; and for the gaiety and cheerfulness in which the flowers appear in the spring season, and so a proper emblem of the joy and consolation of the saints; where grace revives, Christ returns, and they are favoured with communion with him. It may not be improper to observe, that this may represent the large conversions of souls to Christ, and the numerous appearance of so many beautiful flowers in the church of Christ in the first ages of Christianity, after a long winter of Jewish and Gentile darkness;
the time of the singing of birds is come; another sign of spring, and suits the Gospel dispensation, in which the churches of Christ, and the members of them, sing the praises of the Lord in psalms, hymns, and spiritual songs; and particularly young converts, those little birds that sing in warbling notes and tuneful lays the songs of electing, redeeming, calling, justifying, pardoning, and adopting grace, to the glory of God, and to their mutual comfort and edification. Some render it, "the time of the branch" (u), of the vine putting forth its branches; or "the time of cutting" (w), of pruning vines, of lopping trees, and cutting off unfruitful branches; as in the Gospel dispensation, when the Jewish branches were broken off, and the Gentiles were ingrafted in, and being pruned brought forth more fruit; and this agrees with the season of the year, the spring being the time of cutting and pruning vines (x); though this is by some objected to as unseasonable;
and the voice of the turtle is heard in our land; so one part of rural pleasures is described by the poet (y), not only by the singing of birds of various kinds, but particularly by the note of the turtle; which is a kind of dove that lies hid in the wintertime, or is gone, being a bird of passage, and appears and returns at the spring, when its voice is heard again (z); see Jer 8:7; for its voice is never heard in winter, unless on a fine day (a); by which may be meant, not the voice of the law, as the Jewish writers (b), rather of the Gospel, the joyful sound, which for a while was heard only in the land of Judea, called by way of specialty "our land": but either of the voice of the Messiah himself (c), preaching the everlasting Gospel in the land of Israel when here on earth; or of John the Baptist his forerunner; and so Alshech interprets it of Elijah, who was to come before the Messiah, and refers to Mal 4:5. It may design the voice of all the apostles of Christ, and first ministers of the Gospel (d); or of the Holy Ghost, as the Targum, who appeared as a dove at Christ's baptism; and whose voice in the hearts of his people, speaking peace and pardon, and witnessing their adoption, causes joy and gladness; or of the church itself, compared to a turtledove for its harmlessness, meekness, chastity, &c. whose voice in prayer and praise is heard, and is acceptable to Christ, Song 2:14.
(t) "Ver praebet flores", Ovid. de Remed. Amor. l. 1. v. 188. "Omnia tum florent", ibid. Metamorph. l. 15. Fab. 9. So flowers are called , "the children of the spring", in Athenaei Deipnosoph. l. 13. c. 9. p. 608. "Vernus sequitur color, omnis in herbas turget humus", Claudian. de Rapt. Proserp. l. 2. v. 90. (u) "tempus palmitis", Gussetius, p. 231. (w) , Sept. "tempus putationis", V. L. Pagninus; so the Syriac, Arabic, and Ethiopic versions. (x) Plin. Nat. Hist. l. 17. c. 22. Hesiod. Opera & Dies, l. 2. (y) , Theocrit. Idyll. 7. (z) Plin. ut supra, l. 18. c. 28. (a) Myndius apud Athenaeum in Deipnosophist. l. 9. c. 11. p. 394. So Pliny, "hyeme mutis, vere vocalibus", l. 10. c. 35. Vid. l. 18. c. 28. (b) In Zohar in Gen. fol. 121. 3. (c) So Pesikta in Yalkut in loc. (d) Vid. Stockium, p. 1181.
John Wesley
The flowers - The communications of God's grace, the gifts, and graces, and comforts of the Holy Spirit, are vouchsafed unto, and appear in believers, as buds and blossoms do in the spring. The turtle - This seems particularly to be mentioned because it not only gives notice of the spring, but aptly represents the Spirit of God, which even the Chaldee paraphrast understands by this turtle, which appeared in the shape of a dove, and which worketh a dove - like meekness, and chastity, and faithfulness, in believers.
Robert Jamieson, A. R. Fausset and David Brown
flowers--tokens of anger past, and of grace come. "The summoned bride is welcome," say some fathers, "to weave from them garlands of beauty, wherewith she may adorn herself to meet the King." Historically, the flowers, &c., only give promise; the fruit is not ripe yet; suitable to the preaching of John the Baptist, "The kingdom of heaven is at hand"; not yet fully come.
the time of . . . singing--the rejoicing at the advent of Jesus Christ. GREGORY NYSSENUS refers the voice of the turtledove to John the Baptist. It with the olive branch announced to Noah that "the rain was over and gone" (Gen 8:11). So John the Baptist, spiritually. Its plaintive "voice" answers to his preaching of repentance (Jer 8:6-7). Vulgate and Septuagint translate, "The time of pruning," namely, spring (Jn 15:2). The mention of the "turtle's" cooing better accords with our text. The turtledove is migratory (Jer 8:7), and "comes" early in May; emblem of love, and so of the Holy Ghost. Love, too, shall be the keynote of the "new song" hereafter (Is 35:10; Rev_ 1:5; Rev_ 14:3; Rev_ 19:6). In the individual believer now, joy and love are here set forth in their earlier manifestations (Mk 4:28).
2:122:12: ծաղիկք երեւեցան յերկրի մերում. ժամանակ եհաս յատանելոյ՝ ձայն տատրակի լսելի՛ եղեւ յերկրի մերում։
12 էտելու ժամանակը հասաւ, տատրակի ձայնը լսուեց մեր երկրում:
12 Գետնին վրայ ծաղիկներ կ’երեւնան, Յօտելու ժամանակը հասաւ Ու մեր երկրին վրայ տատրակին ձայնը կը լսուի։
ծաղիկք երեւեցան յերկրի մերում, ժամանակ եհաս յատանելոյ, ձայն տատրակի լսելի եղեւ յերկրի մերում:

2:12: ծաղիկք երեւեցան յերկրի մերում. ժամանակ եհաս յատանելոյ՝ ձայն տատրակի լսելի՛ եղեւ յերկրի մերում։
12 էտելու ժամանակը հասաւ, տատրակի ձայնը լսուեց մեր երկրում:
12 Գետնին վրայ ծաղիկներ կ’երեւնան, Յօտելու ժամանակը հասաւ Ու մեր երկրին վրայ տատրակին ձայնը կը լսուի։
zohrab-1805▾ eastern-1994▾ western am▾
2:122:12 цветы показались на земле; время пения настало, и голос горлицы слышен в стране нашей;
2:13 ἡ ο the συκῆ συκη fig tree ἐξήνεγκεν εκφερω bring out / forth; carry out ὀλύνθους ολυνθος winter fig αὐτῆς αυτος he; him αἱ ο the ἄμπελοι αμπελος vine κυπρίζουσιν κυπριζω give; deposit ὀσμήν οσμη scent ἀνάστα ανιστημι stand up; resurrect ἐλθέ ερχομαι come; go ἡ ο the πλησίον πλησιον near; neighbor μου μου of me; mine καλή καλος fine; fair μου μου of me; mine περιστερά περιστερα dove μου μου of me; mine
2:13 הַ ha הַ the תְּאֵנָה֙ ttᵊʔēnˌā תְּאֵנָה fig חָֽנְטָ֣ה ḥˈānᵊṭˈā חנט embalm פַגֶּ֔יהָ faggˈeʸhā פַּג unripe fig וְ wᵊ וְ and הַ ha הַ the גְּפָנִ֥ים׀ ggᵊfānˌîm גֶּפֶן vine סְמָדַ֖ר sᵊmāḏˌar סְמָדַר perule נָ֣תְנוּ nˈāṯᵊnû נתן give רֵ֑יחַ rˈêₐḥ רֵיחַ scent ק֥וּמִי qˌûmî קום arise לָ֛ךְלכי *lˈāḵ לְ to רַעְיָתִ֥י raʕyāṯˌî רַעְיָה girl friend יָפָתִ֖י yāfāṯˌî יָפֶה beautiful וּ û וְ and לְכִי־ lᵊḵî- הלך walk לָֽךְ׃ ס lˈāḵ . s לְ to
2:13. ficus protulit grossos suos vineae florent dederunt odorem surge amica mea speciosa mea et veniThe fig tree hath put forth her green figs: the vines in flower yield their sweet smell. Arise, my love, my beautiful one, and come:
13. The fig tree ripeneth her green figs, and the vines are in blossom, they give forth their fragrance. Arise, my love, my fair one, and come away.
2:13. The fig tree has brought forth its green figs; the flowering vines bestow their odor. Rise up, my love, my brilliant one, and advance.
2:13. The fig tree putteth forth her green figs, and the vines [with] the tender grape give a [good] smell. Arise, my love, my fair one, and come away.
The flowers appear on the earth; the time of the singing [of birds] is come, and the voice of the turtle is heard in our land:

2:12 цветы показались на земле; время пения настало, и голос горлицы слышен в стране нашей;
2:13
ο the
συκῆ συκη fig tree
ἐξήνεγκεν εκφερω bring out / forth; carry out
ὀλύνθους ολυνθος winter fig
αὐτῆς αυτος he; him
αἱ ο the
ἄμπελοι αμπελος vine
κυπρίζουσιν κυπριζω give; deposit
ὀσμήν οσμη scent
ἀνάστα ανιστημι stand up; resurrect
ἐλθέ ερχομαι come; go
ο the
πλησίον πλησιον near; neighbor
μου μου of me; mine
καλή καλος fine; fair
μου μου of me; mine
περιστερά περιστερα dove
μου μου of me; mine
2:13
הַ ha הַ the
תְּאֵנָה֙ ttᵊʔēnˌā תְּאֵנָה fig
חָֽנְטָ֣ה ḥˈānᵊṭˈā חנט embalm
פַגֶּ֔יהָ faggˈeʸhā פַּג unripe fig
וְ wᵊ וְ and
הַ ha הַ the
גְּפָנִ֥ים׀ ggᵊfānˌîm גֶּפֶן vine
סְמָדַ֖ר sᵊmāḏˌar סְמָדַר perule
נָ֣תְנוּ nˈāṯᵊnû נתן give
רֵ֑יחַ rˈêₐḥ רֵיחַ scent
ק֥וּמִי qˌûmî קום arise
לָ֛ךְלכי
*lˈāḵ לְ to
רַעְיָתִ֥י raʕyāṯˌî רַעְיָה girl friend
יָפָתִ֖י yāfāṯˌî יָפֶה beautiful
וּ û וְ and
לְכִי־ lᵊḵî- הלך walk
לָֽךְ׃ ס lˈāḵ . s לְ to
2:13. ficus protulit grossos suos vineae florent dederunt odorem surge amica mea speciosa mea et veni
The fig tree hath put forth her green figs: the vines in flower yield their sweet smell. Arise, my love, my beautiful one, and come:
2:13. The fig tree has brought forth its green figs; the flowering vines bestow their odor. Rise up, my love, my brilliant one, and advance.
2:13. The fig tree putteth forth her green figs, and the vines [with] the tender grape give a [good] smell. Arise, my love, my fair one, and come away.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
2:13: The fig tree putteth forth her green figs - The fig tree in Judea bears double crops; the first of which is ripe in spring. But the tree, as I have elsewhere observed, bears figs all the year through, in the climes congenial to it. That is, the fig tree has always ripe or unripe fruit on it. I never saw a healthy tree naked. But in the beginning of spring they grow fast, and become turgid.
The vines with the tender grape - The versions understand this of the flowers of the vine. These were formerly put into the new wine (2 lbs. to every cask) to give it a fine flavour.
Song of Solomon (Canticles) 2:14
Albert Barnes: Notes on the Bible - 1834
2:13
The vines ... - The vines in blossom give forth fragrance. The fragrance of the vine blossom ("semadar"), which precedes the appearance of "the tender grape," is very sweet but transient.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:13: fig tree: Sol 6:11, Sol 7:8, Sol 7:11-13; Isa 18:5, Isa 55:10, Isa 55:11, Isa 61:11; Hos 14:6; Hag 2:19; Luk 13:6, Luk 13:7
Arise: Sol 2:10; Luk 19:42; Co2 5:20, Co2 6:1, Co2 6:2
Song of Solomon (Canticles) 2:14
John Gill
The fig tree putteth forth her green figs,.... Another sign of spring being come, nay, of its being pretty much advanced, since Christ makes this a token of summer being at hand, Mt 24:32. Theopompus (e) speaks of figs in the middle of the spring. This tree puts forth its fruit at once, and does not flower or blossom (f), wherefore Hab 3:17 is wrongly translated; See Gill on Hab 3:17, though Arianus (g) speaks of its flowering: Aben Ezra thinks the word signifies the sweetening of the figs, and so points at the time when they are sweet and eatable. By the "fig tree" may be meant the saints putting forth their grace in exercise on Christ, who may be compared to fig trees for their leaves and fruit, and for the putting forth the latter before the former (h); for the fig tree is a tree full of large leaves, which may be an emblem of a profession of religion, and of a conversation agreeably to it, which yet are no covering, only the righteousness of Christ is that, yet ought to be and are ornamental; and for the fruit of it, which is wholesome, pleasant, and delightful, as are the fruits of the Spirit, the fruits of grace and righteousness, fruits meet for repentance, which ought to appear before a profession of religion is made. If the Egyptian fig tree is meant, that is a very fruitful tree; it is said to bear fruit seven times a year, but ripens no other way than by scratching it with iron hooks (i); and its wood cut down and cast into water, being dry, sinks, but when thoroughly wet will swim. Saints should bear fruit always, and ever continue to do so, even to old age; nor do any ever become fruitful until their hearts have been pricked and cut by the word of God; and they never grow better, or are more fruitful, than when attended with afflictions and tribulations; when they first enter into the waters of affliction, like Peter, they sink, but, when more used to them, they lift up their heads above them, and bear up with great courage and resolution. By the "green figs" may be meant the beginnings of grace in the soul, some stirrings of affection to Christ, desires of knowledge of him, pantings and breathings after his ordinances, love to his people; all which appear soon, are very imperfect, and, like unripe figs, liable to be shaken off; and it is a miracle of grace that the first impressions of it are not destroyed by the force of corruption and temptation; and it may be observed, that grace in its first appearance, though but small, is not despised, but taken notice of by Christ: yea, he makes use of it as exercised by young converts to stir up old professors, as here the church, to be more active and vigorous in it;
and the vines with the tender grape give a good smell; or "being in flower give a good smell" (k), as the word is used in the Targum in Is 18:5; and that vines do flower appears from the same place, and from Gen 40:10; as well as is observed by naturalists and others (l); and these flowers, and not the tender grapes, emit a sweet smell; and, as some say (m), not in the vineyards only, but in the country round about; and these are fitly mentioned next to figs, since the black fig is by some called the sister of the vine (n). By the vines may be intended distinct congregated churches of Christ, or particular believers; vines are very weak; and cannot bear up of themselves, must be fixed to some place, and be supported by something else; and being supported, will run up a great height, and bring forth much fruit. So saints are weak in themselves, and cannot support themselves; their strength is in Christ, and they are upheld by him, and have their dependence on him; and being supported by him they grow up to the stature of the fulness of Christ; and through their grafting into him, and abiding in him the true vine, bring forth much fruit to the glory of God, and such as is not to be found in others. The wood of the vine is of very little worth or use, Ezek 15:2; and yet is very lasting. Pliny (o) ascribes a sort of an eternity to it. Believers in Christ, however weak and worthless they are in themselves, as are their best works and services, yet being in Christ they shall abide in him for ever, and never perish, but have everlasting life. And by the "tender grapes", or "flowers", may be designed either the graces of the spirit, as before; or rather young converts, the fruit of Christ's vines, the churches, who, though weak and tender, yet are dear to Christ; and when there is a large appearance of them, it is a great encouragement to churches, and promises a glorious vintage. And the "smell" of these vines, with their grapes and flowers, may intend the fragrancy, of believers through the righteousness of Christ on them, and the odour of their graces, as exercised on him; and the sweet savour of their godly conversation, observed by all about them.
Arise, my love, my fair one, and come away; repeated from Song 2:10; which shows sluggishness on the part of the church, that she needed one exhortation after another; and great love on the part of Christ, that notwithstanding this he persists in calling her; and even importunity in him, that he will have no denial (p): and it may be observed, that what is entertaining to most of the senses is mentioned to engage the church to arise and go along with her beloved; the flowery fields would be pleasing to her eye, the chirping birds to her ear, the sweet and ripening figs to her taste, and the refreshing odour of the vines to her smell.
(e) Apud Atheanei Deipnosoph. l. 3. c. 4. p. 77. (f) Plutarch. Sympos. l. 6. problem. 9. Macrob. Saturnal. l. 3. c. 20. (g) In Epictet. l. 16. c. 15. (h) Plin. Nat. Hist. l. 16. c. 26. (i) lbid. l. 13. c. 7. Athenaei Deipnosoph. l. 2. c. 11. p. 11. Solin. Polyhistor. p. 45. (k) "in flore constitutae", Mercerus, Michaelis; "vitis pars florens", Munster; "vineae florentes", Tigurine version; "nihil gratius florentis odore vitis", Ambros. Hexaemeron, l. 3. c. 12. (l) Plin. Nat. Hist. l. 16. c. 25. & l. 17. c. 22. "Si bene floruerit vinea", &c. Ovid. Fasti, l. 5. so Horat. Epod. Ode 16. v. 44. (m) Danaeus in Hos. xiv. 7. Levini Lemn. Herb. Biblic. c. 2. (n) Hipponax apud Athenaei Deipnosoph. l. 3. c. 4. p. 78. (o) Nat. Hist. l. 14. c. 1. (p) "Odit verus amor, nec patitur moras", Senecae Hercul. Fur. v. 587.
John Wesley
Her figs - Which it shoots forth in the spring.
Robert Jamieson, A. R. Fausset and David Brown
putteth forth--rather, "ripens," literally, "makes red" [MAURER]. The unripe figs, which grow in winter, begin to ripen in early spring, and in June are fully matured [WEISS].
vines with the tender grape--rather, "the vines in flower," literally, "a flower," in apposition with "vines" [MAURER]. The vine flowers were so sweet that they were often put, when dried, into new wine to give it flavor. Applicable to the first manifestations of Jesus Christ, "the true Vine," both to the Church and to individuals; as to Nathanael under the fig tree (Jn 1:48).
Arise, &c.--His call, described by the bride, ends as it began (Song 2:10); it is a consistent whole; "love" from first to last (Is 52:1-2; 2Cor 6:17-18). "Come," in the close of Rev_ 22:17, as at His earlier manifestation (Mt 11:28).
2:132:13: Թզենի արձակեաց զբողբոջ իւր. որթք մեր ծաղկեալք ետո՛ւն զհոտ իւրեանց։ Արի՛ եկ մերձաւոր իմ, գեղեցի՛կ իմ[8659], [8659] Ոմանք. Թզենի ընծիղեաց զբողբոջ իւր. այգիք մեր ծաղկեցին եւ ետուն զհոտս իւր՛՛։
13 Թզենին իր բողբոջն արձակեց, ծաղկած որթերը տարածեցին իրենց հոտը:
13 Ահա թզենին իր թուզերը կը հասունցնէ Ու որթատունկերը ծաղկեցան եւ իրենց հոտը կու տան։Ելի՛ր, ո՛վ սիրուհիս, ո՛վ գեղեցիկս ու եկո՛ւր։
թզենի արձակեաց զբողբոջ իւր, որթք մեր ծաղկեալք ետուն զհոտս իւրեանց. արի եկ, մերձաւոր իմ, գեղեցիկ իմ, [35]աղաւնի իմ,`` եւ եկ դու:

2:13: Թզենի արձակեաց զբողբոջ իւր. որթք մեր ծաղկեալք ետո՛ւն զհոտ իւրեանց։ Արի՛ եկ մերձաւոր իմ, գեղեցի՛կ իմ[8659],
[8659] Ոմանք. Թզենի ընծիղեաց զբողբոջ իւր. այգիք մեր ծաղկեցին եւ ետուն զհոտս իւր՛՛։
13 Թզենին իր բողբոջն արձակեց, ծաղկած որթերը տարածեցին իրենց հոտը:
13 Ահա թզենին իր թուզերը կը հասունցնէ Ու որթատունկերը ծաղկեցան եւ իրենց հոտը կու տան։Ելի՛ր, ո՛վ սիրուհիս, ո՛վ գեղեցիկս ու եկո՛ւր։
zohrab-1805▾ eastern-1994▾ western am▾
2:132:13 смоковницы распустили свои почки, и виноградные лозы, расцветая, издают благовоние. Встань, возлюбленная моя, прекрасная моя, выйди!
2:14 καὶ και and; even ἐλθὲ ερχομαι come; go σύ συ you περιστερά περιστερα dove μου μου of me; mine ἐν εν in σκέπῃ σκεπης the πέτρας πετρα.1 cliff; bedrock ἐχόμενα εχω have; hold τοῦ ο the προτειχίσματος προτειχισμα show μοι μοι me τὴν ο the ὄψιν οψις sight; face σου σου of you; your καὶ και and; even ἀκούτισόν ακουτιζω me τὴν ο the φωνήν φωνη voice; sound σου σου of you; your ὅτι οτι since; that ἡ ο the φωνή φωνη voice; sound σου σου of you; your ἡδεῖα ηδυς and; even ἡ ο the ὄψις οψις sight; face σου σου of you; your ὡραία ωραιος attractive; seasonable
2:14 יֹונָתִ֞י yônāṯˈî יֹונָה dove בְּ bᵊ בְּ in חַגְוֵ֣י ḥaḡwˈê חָגוּ abode הַ ha הַ the סֶּ֗לַע ssˈelaʕ סֶלַע rock בְּ bᵊ בְּ in סֵ֨תֶר֙ sˈēṯer סֵתֶר hiding place הַ ha הַ the מַּדְרֵגָ֔ה mmaḏrēḡˈā מַדְרֵגָה steep way הַרְאִ֨ינִי֙ harʔˈînî ראה see אֶת־ ʔeṯ- אֵת [object marker] מַרְאַ֔יִךְ marʔˈayiḵ מַרְאֶה sight הַשְׁמִיעִ֖ינִי hašmîʕˌînî שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] קֹולֵ֑ךְ qôlˈēḵ קֹול sound כִּי־ kî- כִּי that קֹולֵ֥ךְ qôlˌēḵ קֹול sound עָרֵ֖ב ʕārˌēv עָרֵב pleasant וּ û וְ and מַרְאֵ֥יךְ marʔˌêḵ מַרְאֶה sight נָאוֶֽה׃ ס nāwˈeh . s נָאוֶה lovely
2:14. columba mea in foraminibus petrae in caverna maceriae ostende mihi faciem tuam sonet vox tua in auribus meis vox enim tua dulcis et facies tua decoraMy dove in the clefts of the rock, in the hollow places of the wall, shew me thy face, let thy voice sound in my ears: for thy voice is sweet, and thy face comely.
14. O my dove, that art in the clefts of the rock, in the covert of the steep place, let me see thy countenance, let me hear thy voice: for sweet is thy voice, and thy countenance is comely.
2:14. My dove in the clefts of the rock, in the hollows of the wall, reveal to me your face. Let your voice sound in my ears. For your voice is sweet, and your face is graceful.
2:14. O my dove, [that art] in the clefts of the rock, in the secret [places] of the stairs, let me see thy countenance, let me hear thy voice; for sweet [is] thy voice, and thy countenance [is] comely.
The fig tree putteth forth her green figs, and the vines [with] the tender grape give a [good] smell. Arise, my love, my fair one, and come away:

2:13 смоковницы распустили свои почки, и виноградные лозы, расцветая, издают благовоние. Встань, возлюбленная моя, прекрасная моя, выйди!
2:14
καὶ και and; even
ἐλθὲ ερχομαι come; go
σύ συ you
περιστερά περιστερα dove
μου μου of me; mine
ἐν εν in
σκέπῃ σκεπης the
πέτρας πετρα.1 cliff; bedrock
ἐχόμενα εχω have; hold
τοῦ ο the
προτειχίσματος προτειχισμα show
μοι μοι me
τὴν ο the
ὄψιν οψις sight; face
σου σου of you; your
καὶ και and; even
ἀκούτισόν ακουτιζω me
τὴν ο the
φωνήν φωνη voice; sound
σου σου of you; your
ὅτι οτι since; that
ο the
φωνή φωνη voice; sound
σου σου of you; your
ἡδεῖα ηδυς and; even
ο the
ὄψις οψις sight; face
σου σου of you; your
ὡραία ωραιος attractive; seasonable
2:14
יֹונָתִ֞י yônāṯˈî יֹונָה dove
בְּ bᵊ בְּ in
חַגְוֵ֣י ḥaḡwˈê חָגוּ abode
הַ ha הַ the
סֶּ֗לַע ssˈelaʕ סֶלַע rock
בְּ bᵊ בְּ in
סֵ֨תֶר֙ sˈēṯer סֵתֶר hiding place
הַ ha הַ the
מַּדְרֵגָ֔ה mmaḏrēḡˈā מַדְרֵגָה steep way
הַרְאִ֨ינִי֙ harʔˈînî ראה see
אֶת־ ʔeṯ- אֵת [object marker]
מַרְאַ֔יִךְ marʔˈayiḵ מַרְאֶה sight
הַשְׁמִיעִ֖ינִי hašmîʕˌînî שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
קֹולֵ֑ךְ qôlˈēḵ קֹול sound
כִּי־ kî- כִּי that
קֹולֵ֥ךְ qôlˌēḵ קֹול sound
עָרֵ֖ב ʕārˌēv עָרֵב pleasant
וּ û וְ and
מַרְאֵ֥יךְ marʔˌêḵ מַרְאֶה sight
נָאוֶֽה׃ ס nāwˈeh . s נָאוֶה lovely
2:14. columba mea in foraminibus petrae in caverna maceriae ostende mihi faciem tuam sonet vox tua in auribus meis vox enim tua dulcis et facies tua decora
My dove in the clefts of the rock, in the hollow places of the wall, shew me thy face, let thy voice sound in my ears: for thy voice is sweet, and thy face comely.
2:14. My dove in the clefts of the rock, in the hollows of the wall, reveal to me your face. Let your voice sound in my ears. For your voice is sweet, and your face is graceful.
2:14. O my dove, [that art] in the clefts of the rock, in the secret [places] of the stairs, let me see thy countenance, let me hear thy voice; for sweet [is] thy voice, and thy countenance [is] comely.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15. «О, голубица моя, говорит Палестине любующееся ею солнце, дай мне смотреть на лице твое и слышать голос твой», очевидно, разумеется тоже лицо природы, покрытое цветами, и тот же голос возвратившихся в Палестину перелетных птиц, о которых говорилась непосредственно пред тем. Прибавочное выражение: «из-под ущелий и скал и утесов» (покажи мне лице твое) — самое точное описание грунта Палестины, покрытой суровыми скалами и только из долин и воды смотрящей свежестию и жизнию» (Олесницкий, с. 370). Ст. 15: является совершенно неожиданною вставкою, прерывающею диалог жениха и невесты; может быть, это отрывок песни рабочих виноградника, приводимый Суламитою по воспоминанию о своей подневольной службе в охранении виноградника (I:5). Смысл стиха ясен: «сила, покровительствующая Палестине, не может смотреть равнодушно на врагов ее, кто бы они ни были, простые лисицы или лисицы политические» (Олесницкнй, с. 370).
Adam Clarke: Commentary on the Bible - 1831
2:14: My dove - in the clefts of the rock - He compares his bride hiding herself in her secret chambers and closets to a dove in the clefts of the rock.
Song of Solomon (Canticles) 2:15
Albert Barnes: Notes on the Bible - 1834
2:14
The secret places of the stairs - A hidden nook approached by a zig-zag path. The beloved urges the bride to come forth from her rock-girt home.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:14: my dove: Sol 5:2, Sol 6:9; Psa 68:13, Psa 74:19; Isa 60:8; Eze 7:16; Mat 3:16, Mat 10:16
that art: Exo 3:6, Exo 4:11-13; Ezr 9:5, Ezr 9:6; Job 9:16; Isa 6:5; Dan 9:7; Luk 8:47, Luk 8:48
clefts: Exo 33:22, Exo 33:23; Isa 2:21; Jer 49:16; Oba 1:3
let me hear: Sol 8:13; Psa 50:14, Psa 50:15; Pro 15:8; Heb 4:16, Heb 10:22
for sweet: Psa 22:3, Psa 50:23; Isa 51:3; Rev 4:8-10, Rev 5:8, Rev 7:9, Rev 7:10
thy countenance: Sol 1:5, Sol 1:8, Sol 6:10; Psa 45:11, Psa 110:3; Eph 5:27; Col 1:22; Pe1 3:4; Jde 1:24
Song of Solomon (Canticles) 2:15
Carl Friedrich Keil and Franz Delitzsch

Solomon further relates how he drew her to himself out of her retirement:
My dove in the clefts of the rock,
In the hiding-place of the cliff;
Let me see thy countenance,
Let me hear thy voice!
For thy voice is sweet and thy countenance comely.
"Dove" (for which Castellio, columbula, like vulticulum, voculam) is a name of endearment which Shulamith shares with the church of God, Ps 74:19; cf. Ps 56:1; Hos 7:11. The wood-pigeon builds its nest in the clefts of the rocks and other steep rocky places, Jer 48:28.
(Note: Wetstein's Reisebericht, p. 182: "If the Syrian wood-pigeon does not find a pigeon-tower, περιστερεῶνα, it builds its nest in the hollows of rocky precipices, or in the walls of deep and wide fountains." See also his Nord-arabien, p. 58: "A number of scarcely accessible mountains in Arabia are called alkunnat, a rock-nest.")
That Shulamith is thus here named, shows that, far removed from intercourse with the world, her home was among the mountains. חגוי, from חגו, or also חגוּ, requires a verb הגה = (Arab.) khajja, findere. (סל, as a Himyar. lexicographer defines it, is a cleft into the mountains after the nature of a defile; with צוּר, only the ideas of inaccessibility and remoteness are connected; with סלע, those of a secure hiding-place, and, indeed, a convenient, pleasant residence. מדרגה is the stairs; here the rocky stairs, as the two chalk-cliffs on the Rgen, which sink perpendicularly to the sea, are called "Stubbenkammer," a corruption of the Slavonic Stupnhkamen, i.e., the Stair-Rock. "Let me see," said he, as he called upon her with enticing words, "thy countenance;" and adds this as a reason, "for thy countenance is lovely." The word מראיך, thus pointed, is sing.; the Jod Otians is the third root letter of ראי, retained only for the sake of the eye. It is incorrect to conclude from ashrēch, in Eccles 10:17, that the ech may be also the plur. suff., which it can as little be as êhu in Prov 29:18; in both cases the sing. ěshěr has substituted itself for ashrē. But, inversely, mǎraīch cannot be sing.; for the sing. is simply marēch. Also mǎrāv, Job 41:1, is not sing.: the sing. is marēhu, Job 4:16; Song 5:15. On the other hand, the determination of such forms as מראינוּ, מראיהם, is difficult: these forms may be sing. as well as plur. In the passage before us, מראים is just such a non-numer. plur. as פנים. But while panīm is an extensive plur., as Bttcher calls it: the countenance, in its extension and the totality of its parts, - marīm, like marōth, vision, a stately term, Ex 40:2 (vid., Deitrich's Abhand. p. 19), is an amplificative plur.: the countenance, on the side of its fulness of beauty and its overpowering impression.
Geneva 1599
O my dove, [that art] in the (h) clefts of the rock, in the secret [places] of the stairs, let me see thy countenance, let me hear thy voice; for sweet [is] thy voice, and thy countenance [is] comely.
(h) You who are ashamed of your sins, come and show yourself to me.
John Gill
O my dove,.... An epithet sometimes used by lovers (q), and is a new title Christ gives to his church, to express his affection for her and interest in her; and to draw her out of her retirement, to go along with him. The dove is a creature innocent and harmless, beautiful, cleanly, and chaste; sociable and fruitful, weak and timorous, of a mournful voice, and swift in flying; all which is suitable to the church and people of God: they are harmless and inoffensive in their lives and conversations; they are beautiful through the righteousness of Christ on them, and the grace of the Spirit in them; they are clean through the word Christ has spoken, and having their hearts purified by faith; they are as chaste virgins espoused to Christ, and their love to him is single and unfeigned; they cleave to him, are fruitful in grace and good works; and the church being espoused to Christ brings forth many souls unto him in regeneration; saints carry on a social worship and delight in each other's company; they are weak and timorous, being persecuted and oppressed by the men of the world; and mourn for their own sins and others, and often for the loss of Christ's presence; and are swift in flying to him for safety and protection. Under this character the church is said to be
in the clefts of the rock, the usual place where the dove makes its nest, Jer 48:28; or retires to it for safety (r). Adrichomius says (s), there was a stone tower near Jerusalem, to the south of the mount of Olives, called "petra columbarum", "the rock of the doves", where often five thousand were kept at once, to which there may be an allusion here; or else it may have respect to the place where doves are forced to fly when pursued by the hawk, even into a hollow rock, as described by Homer (t); and may be expressive of the state of the church under persecution, when obliged to flee into holes and corners, and caves of the earth; when the Lord is a hiding place to her, in his love, and grace, and power; and particularly Christ is the Rock of his people, so called for height, strength, and duration, and they are the inhabitants of this Rock; and who was typified by the rock in the wilderness, and particularly by that into the clefts of which Moses was put, when the glory of the Lord passed before him: moreover, the clefts of this rock may design the wounds of Christ, which are opened for the salvation of men; and where saints dwell by faith, and are secure from every enemy (u). The Ethiopic version is, "in the shadow of the rock", to which Christ is compared, Is 32:2; and so the Septuagint version, "in the covering of the rock", which is no other than the shade of it. Likewise the church is said to be
in the secret places of the stairs; Christ is the stairs or steps by which saints ascend up to God, have access to and communion with him; and the secret places may have respect to the justifying righteousness of Christ, and atonement by him, hidden to other men, but revealed to them; and whither in distress they betake themselves, and are sheltered from sin, law, hell, and death, and dwell in safety. Though as such places are dark and dusty, and whither the dove, or any other creature, may in danger betake itself, so upon the whole both this and the preceding clause may design the dark, uncomfortable, and solitary condition the church was in through fear of enemies; in which situation Christ addresses her, saying,
let me see thy countenance, or "face"; and encourages her to appear more publicly in, his house and courts for worship, and present herself before him, and look him full in the face, and with open face behold his glory, and not be shamefaced and fearful; not to be afraid of any thing, but come out of her lurking holes, and be seen abroad by himself and others, since the stormy weather was over, and everything was pleasant and agreeable;
let me hear thy voice; in prayer to him and praise of him, commending the glories and: excellencies of his person, and giving thanks to him for the blessings of his grace;
for sweet is thy voice; pleasant, harmonious, melodious, having a mixture of notes in it, as the word signifies; and so exceeds the voice of a natural dove, which is not very harmonious: Herodotus (w) makes mention of a dove that spoke with a human voice; and such a voice Christ's dove speaks with, and it is sweet; that is, pleasant and delightful to him, who loves to hear his people relate the gracious experiences of his goodness, and speak well of his truths and ordinances; prayer is sweet music to him, and praise pleases him better than all burnt offerings;
and thy countenance is comely; fair and beautiful, and therefore need not cover her face, or hang down her head, as if ashamed to be seen, since she was in the eye of Christ a perfection of beauty.
(q) "Mea columba", Plauti Casina, Act. 1. Sc. 1. v. 50. Doves were birds of Venus; her chariot was drawn by them, Chartar. de Imag. Deor. p. 218. Vid. Apulci Metamorph. l. 6. (r) "Quails spelunca subito commota columba, cui domus et dulces latebroso in pumice nidi", Virgil. Aeneid. 5. v. 213. (s) Theatrum Terrae S. p. 171. (t) Iliad. 21. v. 493, 494. (u) "In tegimento petrae", i.e. "tuta praesidio passionis meae et fidei munimento", Ambros. de Isaac, c. 4. p. 281. (w) Euterpe, sive l. 2. c. 55.
John Wesley
My dove - So the church is called, for her dove - like temper, and for her dove - like condition, because she is weak, and exposed to persecution, and therefore forced to hide herself in rocks. The stairs - In the holes of craggy and broken rocks, which resemble stairs. Let me see - Be not afraid to appear before me. Hear - Thy prayers and praises. For - Thy person and services are amiable in my sight.
Robert Jamieson, A. R. Fausset and David Brown
dove--here expressing endearment (Ps 74:19). Doves are noted for constant attachment; emblems, also, in their soft, plaintive note, of softened penitents (Is 59:11; Ezek 7:16); other points of likeness are their beauty; "their wings covered with silver and gold" (Ps 68:13), typifying the change in the converted; the dove-like spirit, breathed into the saint by the Holy Ghost, whose emblem is the dove; the messages of peace from God to sinful men, as Noah's dove, with the olive branch (Gen 8:11), intimated that the flood of wrath was past; timidity, fleeing with fear from sin and self to the cleft Rock of Ages (Is 26:4, Margin; Hos 11:11); gregarious, flocking together to the kingdom of Jesus Christ (Is 60:8); harmless simplicity (Mt 10:16).
clefts--the refuge of doves from storm and heat (Jer 48:28; see Jer 49:16). GESENIUS translates the Hebrew from a different root, "the refuges." But see, for "clefts," Ex 33:18-23. It is only when we are in Christ Jesus that our "voice is sweet (in prayer, Song 4:3, Song 4:11; Mt 10:20; Gal 4:6, because it is His voice in us; also in speaking of Him, Mal 3:16); and our countenance comely" (Ex 34:29; Ps 27:5; Ps 71:3; Is 33:16; 2Cor 3:18).
stairs-- (Ezek 38:20, Margin), a steep rock, broken into stairs or terraces. It is in "secret places" and rugged scenes that Jesus Christ woos the soul from the world to Himself (Mic 2:10; Mic 7:14). So Jacob amid the stones of Beth-el (Gen 28:11-19); Moses at Horeb (Exo. 3:1-22); so Elijah (3Kings 19:9-13); Jesus Christ with the three disciples on a "high mountain apart," at the transfiguration (Mt 17:1); John in Patmos (Rev_ 1:9). "Of the eight beatitudes, five have an afflicted condition for their subject. As long as the waters are on the earth, we dwell in the ark; but when the land is dry, the dove itself will be tempted to wander" [JEREMY TAYLOR]. Jesus Christ does not invite her to leave the rock, but in it (Himself), yet in holy freedom to lay aside the timorous spirit, look up boldly as accepted in Him, pray, praise, and confess Him (in contrast to her shrinking from being looked at, Song 1:6), (Eph 6:19; Heb 13:15; 1Jn 4:18); still, though trembling, the voice and countenance of the soul in Jesus Christ are pleasant to Him. The Church found no cleft in the Sinaitic legal rock, though good in itself, wherein to hide; but in Jesus Christ stricken by God for us, as the rock smitten by Moses (Num 20:11), there is a hiding-place (Is 32:2). She praised His "voice" (Song 2:8, Song 2:10); it is thus that her voice also, though tremulous, is "sweet" to Him here.
2:142:14: աղաւնի իմ՝ եւ եկ դու աղաւնեակ իմ ընդ հովանեաւ վիմիդ առ պատուարաւ պարսպիդ։ Երեւեցո՛ ինձ զերեսս քո, եւ լսելի՛ արա ինձ զբարբառ քո. զի բարբառ քո քաղցր է՝ եւ տեսիլ քո գեղեցիկ։ Ցօրիորդսն փեսայն ասէ զայս ինչ[8660]. [8660] Ոմանք. Ե՛կ ՚ի հովանի վիմին մերձ առ նախապարիսպն. ցոյց ինձ զդէմս քո. եւ լուսո՛ ինձ զձայն քո. վասն զի ձայն քո քաղցր է եւ դէմք քո գեղե՛՛։
14 Վե՛ր կաց, իմ սիրելի, իմ գեղեցիկ, իմ աղաւնի: Ո՛վ իմ աղաւնեակ, դու, որ պատսպարուել ես վէմի հովանու տակ, ցո՛յց տուր քո երեսն ինձ եւ լսելի՛ դարձրու ինձ քո ձայնը, քանզի քաղցր է քո ձայնը, եւ գեղեցիկ է երեսը քո»: Փեսան այսպէս է ասում օրիորդներին.
14 Ո՛վ իմ աղաւնիս, վէմին խոռոչներուն մէջ, Ապառաժին հովանիին տակ եկուր։Երեսդ ցուցո՛ւր ինծի, թող ձայնդ լսեմ, Քանզի ձայնդ քաղցր ու դէմքդ գեղեցիկ է։
Աղաւնեակ իմ ընդ հովանեաւ վիմիդ առ պատուարաւ պարսպիդ, երեւեցո ինձ զերեսս քո, եւ լսելի արա ինձ զբարբառ քո. զի բարբառ քո քաղցր է եւ տեսիլ քո գեղեցիկ:

2:14: աղաւնի իմ՝ եւ եկ դու աղաւնեակ իմ ընդ հովանեաւ վիմիդ առ պատուարաւ պարսպիդ։ Երեւեցո՛ ինձ զերեսս քո, եւ լսելի՛ արա ինձ զբարբառ քո. զի բարբառ քո քաղցր է՝ եւ տեսիլ քո գեղեցիկ։ Ցօրիորդսն փեսայն ասէ զայս ինչ[8660].
[8660] Ոմանք. Ե՛կ ՚ի հովանի վիմին մերձ առ նախապարիսպն. ցոյց ինձ զդէմս քո. եւ լուսո՛ ինձ զձայն քո. վասն զի ձայն քո քաղցր է եւ դէմք քո գեղե՛՛։
14 Վե՛ր կաց, իմ սիրելի, իմ գեղեցիկ, իմ աղաւնի: Ո՛վ իմ աղաւնեակ, դու, որ պատսպարուել ես վէմի հովանու տակ, ցո՛յց տուր քո երեսն ինձ եւ լսելի՛ դարձրու ինձ քո ձայնը, քանզի քաղցր է քո ձայնը, եւ գեղեցիկ է երեսը քո»: Փեսան այսպէս է ասում օրիորդներին.
14 Ո՛վ իմ աղաւնիս, վէմին խոռոչներուն մէջ, Ապառաժին հովանիին տակ եկուր։Երեսդ ցուցո՛ւր ինծի, թող ձայնդ լսեմ, Քանզի ձայնդ քաղցր ու դէմքդ գեղեցիկ է։
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2:142:14 Голубица моя в ущелье скалы под кровом утеса! покажи мне лице твое, дай мне услышать голос твой, потому что голос твой сладок и лице твое приятно.
2:15 πιάσατε πιαζω arrest; catch ἡμῖν ημιν us ἀλώπεκας αλωπηξ fox μικροὺς μικρος little; small ἀφανίζοντας αφανιζω obscure; hide ἀμπελῶνας αμπελων vineyard καὶ και and; even αἱ ο the ἄμπελοι αμπελος vine ἡμῶν ημων our κυπρίζουσιν κυπριζω blossom
2:15 אֶֽחֱזוּ־ ʔˈeḥᵉzû- אחז seize לָ֨נוּ֙ lˈānû לְ to שֽׁוּעָלִ֔ים šˈûʕālˈîm שׁוּעָל fox שֽׁוּעָלִ֥ים šˈûʕālˌîm שׁוּעָל fox קְטַנִּ֖ים qᵊṭannˌîm קָטָן small מְחַבְּלִ֣ים mᵊḥabbᵊlˈîm חבל be corrupt כְּרָמִ֑ים kᵊrāmˈîm כֶּרֶם vineyard וּ û וְ and כְרָמֵ֖ינוּ ḵᵊrāmˌênû כֶּרֶם vineyard סְמָדַֽר׃ sᵊmāḏˈar סְמָדַר perule
2:15. capite nobis vulpes vulpes parvulas quae demoliuntur vineas nam vinea nostra floruitCatch us the little foxes that destroy the vines: for our vineyard hath flourished.
15. Take us the foxes, the little foxes, that spoil the vineyards; for our vineyards are in blossom.
2:15. Chorus to Groom and Bride: Capture for us the little foxes, which are tearing down the vines; for our vineyard has flourished.
2:15. Take us the foxes, the little foxes, that spoil the vines: for our vines [have] tender grapes.
O my dove, [that art] in the clefts of the rock, in the secret [places] of the stairs, let me see thy countenance, let me hear thy voice; for sweet [is] thy voice, and thy countenance [is] comely:

2:14 Голубица моя в ущелье скалы под кровом утеса! покажи мне лице твое, дай мне услышать голос твой, потому что голос твой сладок и лице твое приятно.
2:15
πιάσατε πιαζω arrest; catch
ἡμῖν ημιν us
ἀλώπεκας αλωπηξ fox
μικροὺς μικρος little; small
ἀφανίζοντας αφανιζω obscure; hide
ἀμπελῶνας αμπελων vineyard
καὶ και and; even
αἱ ο the
ἄμπελοι αμπελος vine
ἡμῶν ημων our
κυπρίζουσιν κυπριζω blossom
2:15
אֶֽחֱזוּ־ ʔˈeḥᵉzû- אחז seize
לָ֨נוּ֙ lˈānû לְ to
שֽׁוּעָלִ֔ים šˈûʕālˈîm שׁוּעָל fox
שֽׁוּעָלִ֥ים šˈûʕālˌîm שׁוּעָל fox
קְטַנִּ֖ים qᵊṭannˌîm קָטָן small
מְחַבְּלִ֣ים mᵊḥabbᵊlˈîm חבל be corrupt
כְּרָמִ֑ים kᵊrāmˈîm כֶּרֶם vineyard
וּ û וְ and
כְרָמֵ֖ינוּ ḵᵊrāmˌênû כֶּרֶם vineyard
סְמָדַֽר׃ sᵊmāḏˈar סְמָדַר perule
2:15. capite nobis vulpes vulpes parvulas quae demoliuntur vineas nam vinea nostra floruit
Catch us the little foxes that destroy the vines: for our vineyard hath flourished.
2:15. Chorus to Groom and Bride: Capture for us the little foxes, which are tearing down the vines; for our vineyard has flourished.
2:15. Take us the foxes, the little foxes, that spoil the vines: for our vines [have] tender grapes.
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Matthew Henry: Concise Commentary on the Whole Bible - 1706
14 O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely. 15 Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes. 16 My beloved is mine, and I am his: he feedeth among the lilies. 17 Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.
Here is, I. The encouraging invitation which Christ gives to the church, and every believing soul, to come into communion with him, v. 14.
1. His love is now his dove; David had called the church God's turtle-dove (Ps. lxxxiv. 19), and so she is here called; a dove for beauty, her wings covered with silver (Ps. xviii. 13), for innocence and inoffensiveness; a gracious spirit is a dove-like spirit, harmless, loving quietness and cleanliness, and faithful to Christ, as the turtle to her mate. The Spirit descended like a dove on Christ, and so he does on all Christians, making them of a meek and quiet spirit. She is Christ's dove, for he owns her and delights in her; she can find no rest but in him and his ark, and therefore to him, as her Noah, she returns.
2. This dove is in the clefts of the rock and in the secret places of the stairs. This speaks either, (1.) Her praise. Christ is the rock, to whom she flies for shelter and in whom alone she can think herself safe and find herself easy, as a dove in the hole of a rock, when struck at by the birds of prey, Jer. xlviii. 28. Moses was hid in a cleft of the rock, that he might behold something of God's glory, which otherwise he could not have borne the brightness of. She retires into the secret places of the stairs, where she may be alone, undisturbed, and may the better commune with her own heart. Good Christians will find time to be private. Christ often withdrew to a mountain himself alone, to pray. Or, (2.) her blame. She crept into the clefts of the rock, and the secret places, for fear and shame, any where to hide her head, being heartless and discouraged, and shunning even the sight of her beloved. Being conscious to herself of her own unfitness and unworthiness to come into his presence, and speak to him, she drew back, and was like a silly dove without heart, Hos. vii. 11.
3. Christ graciously calls her out of her retirements: Come, let me see thy countenance, let me hear thy voice. She was mourning like a dove (Isa. xxxviii. 14), bemoaning herself like the doves of the valleys, where they are near the clefts of the impending rocks, mourning for her iniquities (Ezek. vii. 16) and refusing to be comforted. But Christ calls her to lift up her face without spot, being purged from an evil conscience (Job xi. 15; xxii. 26), to come boldly to the throne of grace, having a great high priest there (Heb. iv. 16), to tell what her petition is and what her request: Let me hear thy voice, hear what thou hast to say; what would you that I should do unto you? Speak freely, speak up, and fear not a slight or repulse.
4. For her encouragement, he tells her the good thoughts he had of her, whatever she thought of herself: Sweet is thy voice; thy praying voice, though thou canst but chatter like a crane or a swallow (Isa. xxxviii. 14); it is music in God's ears. He has assured us that the prayer of the upright is his delight; he smelled a sweet savour from Noah's sacrifice, and the spiritual sacrifices are no less acceptable, 1 Pet. ii. 5. This does not so much commend our services as God's gracious condescension in making the best of them, and the efficacy of the much incense which is offered with the prayers of saints, Rev. viii. 3. "That countenance of thine, which thou art ashamed of, is comely, though now mournful, much more will it be so when it becomes cheerful." Then the voice of prayer is sweet and acceptable to God when the countenance, the conversation in which we show ourselves before men, is holy, and so comely, and agreeable to our profession. Those that are sanctified have the best comeliness.
II. The charge which Christ gives to his servants to oppose and suppress that which is a terror to his church and drives her, like a poor frightened dove, into the clefts of the rock, and which is an obstruction and prejudice to the interests of his kingdom in this world and in the heart (v. 15): Take us the foxes (take them for us, for it is good service both to Christ and the church), the little foxes, that creep in insensibly; for, though they are little, they do great mischief, they spoil the vines, which they must by no means be suffered to do at any time, especially now when our vines have tender grapes that must be preserved, or the vintage will fail. Believers are as vines, weak but useful plants; their fruits are as tender crops at first, which must have time to come to maturity. This charge to take the foxes is, 1. A charge to particular believers to mortify their own corruptions, their sinful appetites and passions, which are as foxes, little foxes, that destroy their graces and comforts, quash good motions, crush good beginnings, and prevent their coming to perfection. Seize the little foxes, the first risings of sin, the little ones of Babylon (Ps. cxxxvii. 9), those sins that seem little, for they often prove very dangerous. Whatever we find a hindrance to us in that which is good we must put away. 2. A charge to all in their places to oppose and prevent the spreading of all such opinions and practices as tend to corrupt men's judgments, debauch their consciences, perplex their minds, and discourage their inclinations to virtue and piety. Persecutors are foxes (Luke xiii. 32); false prophets are foxes, Eze. xiii. 4. Those that sow the tares of heresy or schism, and, like Diotrephes, trouble the peace of the church and obstruct the progress of the gospel, they are the foxes, the little foxes, which must not be knocked on the head (Christ came not to destroy men's lives), but taken, that they may be tamed, or else restrained from doing mischief.
III. The believing profession which the church makes of her relation to Christ, and the satisfaction she take sin her interest in him and communion with him, v. 16. He had called her to rise and come away with him, to let him see her face and hear her voice; now this is her answer to that call, in which, though at present in the dark and at a distance,
1. She comforts herself with the thoughts of the mutual interest and relation that were between her and her beloved: My beloved to me and I to him, so the original reads it very emphatically; the conciseness of the language speaks the largeness of her affection: "What he is to me and I to him may better be conceived than expressed." Note, (1.) It is the unspeakable privilege of true believers that Christ is theirs: My beloved is mine; this denotes not only propriety ("I have a title to him") but possession and tenure--"I receive from his fulness." Believers are partakers of Christ; they have not only an interest in him, but the enjoyment of him, are taken not only in the covenant, but into communion with him. All the benefits of his glorious undertaking, as Mediator, are made over to them. He is that to them which the world neither is nor can be, all that which they need and desire, and which will make a complete happiness for them. All he is is theirs, and all he has, all he has done, and all he is doing; all he has promised in the gospel, all he has prepared in heaven, all is yours. (2.) It is the undoubted character of all true believers that they are Christ's, and then, and then only, he is theirs. They have given their own selves to him (2 Cor. viii. 5); they receive his doctrine and obey his laws; they bear his image and espouse his interest; they belong to Christ. If we be his, his wholly, his only, his for ever, we may take the comfort of his being ours.
2. She comforts herself with the thoughts of the communications of his grace to his people: He feeds among the lilies. When she wants the tokens of his favour to her in particular, she rejoices in the assurance of his presence with all believers in general, who are lilies in his eyes. He feeds among them, that is, he takes as much pleasure in them and their assemblies as a man does in his table or in his garden, for he walks in the midst of the golden candlesticks; he delights to converse with them, and to do them good.
IV. The church's hope and expectation of Christ's coming, and her prayer grounded thereupon. 1. She doubts not but that the day will break and the shadows will flee away. The gospel-day will dawn, and the shadows of the ceremonial law will flee away. This was the comfort of the Old-Testament church, that, after the long night of that dark dispensation, the day-spring from on high would at length visit them, to give light to those that sit in darkness. When the sun rises the shades of the night vanish, so do the shadows of the day when the substance comes. The day of comfort will come after a night of desertion. Or it may refer to the second coming of Christ, and the eternal happiness of the saints; the shadows of our present state will flee away, our darkness and doubts, our griefs and all our grievances, and a glorious day shall dawn, a morning when the upright shall have dominion, a day that shall have no night after it. 2. She begs the presence of her beloved, in the mean time, to support and comfort her: "Turn, my beloved, turn to me, come and visit me, come and relieve me, be with me always to the end of the age. In the day of my extremity, make haste to help me, make no long tarrying. Come over even the mountains of division, interposing time and days, with some gracious anticipations of that light and love." 3. She begs that he would not only turn to her for the present, but hasten his coming to fetch her to himself. "Even so, come, Lord Jesus, come quickly. Though there be mountains in the way, thou canst, like a roe, or a young hart, step over them with ease. O show thyself to me, or take me up to thee."
Adam Clarke: Commentary on the Bible - 1831
2:15: Take us the foxes - That these were ruinous to vines all authors allow. They love the vine, and they are eaten in autumn in some countries, according to Galen, when they are very fat with eating the grapes. They abounded in Judea; and did most damage when the clusters were young and tender. It is likely that these are the words of the bridegroom to his companions, just as he was entering the apartment of his spouse. "Take care of the vineyard: set the traps for the foxes, which are spoiling the vines; and destroy their young as far as possible."
Song of Solomon (Canticles) 2:16
Albert Barnes: Notes on the Bible - 1834
2:15
The bride answers by singing what appears to be a fragment of a vine-dresser's ballad, insinuating the vineyard duties imposed on her by her brethren Sol 1:6, which pRev_ent her from joining him. The destructive propensities of foxes or jackals in general are referred to, no grapes existing at the season indicated. Allegorical interpretations make these foxes symbolize "false teachers" (compare Eze 13:4).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:15: the foxes: Psa 80:13; Eze 13:4-16; Luk 13:32; Pe2 2:1-3; Rev 2:2
tender: Sol 2:13, Sol 7:12
Song of Solomon (Canticles) 2:16
Carl Friedrich Keil and Franz Delitzsch

There now follows a cantiuncula. Shulamith comes forward, and, singing, salutes her beloved. Their love shall celebrate a new spring. Thus she wishes everything removed, or rendered harmless, that would disturb the peace of this love:
15 Catch us the foxes, the little foxes,
The spoilers of the vineyards;
For our vineyards are in bloom!
16 My beloved is mine, and I am his;
Who feeds his flock among the lilies.
If the king is now, on this visit of the beloved, engaged in hunting, the call: "Catch us," etc., if it is directed at all to any definite persons, is addressed to those who follow him. But this is a vine-dresser's ditty, in accord with Shulamith's experience as the keeper of a vineyard, which, in a figure, aims at her love-relation. The vineyards, beautiful with fragrant blossom, point to her covenant of love; and the foxes, the little foxes, which might destroy these united vineyards, point to all the great and little enemies and adverse circumstances which threaten to gnaw and destroy love in the blossom, ere it has reached the ripeness of full enjoyment. שׁעלים comprehends both foxes and jackals, which "destroy or injure the vineyards; because, by their holes and passages which they form in the ground, loosening the soil, so that the growth and prosperity of the vine suffers injury" (Hitzig). This word is from שׁעל (R. של), to go down, or into the depth. The little foxes are perhaps the jackals, which are called tǎnnīm, from their extended form, and in height are seldom more than fifteen inches. The word "jackal" has nothing to do with שׁוּעל, but is the Persian-Turkish shaghal, which comes from the Sanscr. crgâla, the howler (R. krag, like kap-âla, the skull; R. kap, to be arched). Moreover, the mention of the foxes naturally follows 14a, for they are at home among rocky ravines. Hitzig supposes Shulamith to address the foxes: hold for us = wait, ye rascals! But אחז, Aram. אחד, does not signify to wait, but to seize or lay hold of (synon. לכד, Judg 15:4), as the lion its prey, Is 5:29. And the plur. of address is explained from its being made to the king's retinue, or to all who could and would give help. Fox-hunting is still, and has been from old times, a sport of rich landowners; and that the smaller landowners also sought to free themselves from them by means of snares or otherwise, is a matter of course, - they are proverbially as destroyers, Neh. 3:35 [4:3], and therefore a figure of the false prophets, Ezek 13:4. מחבּ כּרם are here instead of מחבּלי הכּרם. The articles are generally omitted, because poetry is not fond of the article, where, as here (cf. on the other hand, Song 1:6), the thoughts and language permit it; and the fivefold m is an intentional mere verborum sonus. The clause וּכר סמדר is an explanatory one, as appears from the Vav and the subj. preceding, as well as from the want of a finitum. סמדר maintains here also, in pausa, the sharpening of the final syllable, as חץ, Deut 28:42.
The 16th verse is connected with the 15th. Shulamith, in the pentast. song, celebrates her love-relation; for the praise of it extends into Song 2:15, is continued in Song 2:16, and not till Song 2:17 does she address her beloved. Luther translates:
My beloved is mine, and I am his;
He feeds (his flock) among the roses.
He has here also changed the "lilies" of the Vulgate into "roses;" for of the two queens among the flowers, he gave the preference to the popular and common rose; besides, he rightly does not translate הרעה, in the mid. after the pascitur inter lilia of the Vulgate: who feeds himself, i.e., pleases himself; for רעה has this meaning only when the object expressly follows, and it is evident that בּשּׁו cannot possibly be this object, after Gen 37:2, - the object is thus to be supplied. And which? Without doubt, gregem; and if Heiligst., with the advocates of the shepherd-hypothesis, understands this feeding (of the flock) among the lilies, of feeding on a flowery meadow, nothing can be said against it. But at Song 6:2., where this saying of Shulamith is repeated, she says that her beloved בּגּנּים feeds and gathers lilies. On this the literal interpretation of the qui pascit (gregem) inter lilia is wrecked; for a shepherd, such as the shepherd-hypothesis supposes, were he to feed his flock in a garden, would be nothing better than a thief; such shepherds, also, do not concern themselves with the plucking of flowers, but spend their time in knitting stockings. It is Solomon, the king, of whom Shulamith speaks. She represents him to herself as a shepherd; but in such a manner that, at the same time, she describes his actions in language which rises above ordinary shepherd-life, and, so to speak, idealizes. She, who was herself a shepherdess, knows from her own circle of thought nothing more lovely or more honourable to conceive and to say of him, than that he is a shepherd who feeds among lilies. The locality and the surroundings of his daily work correspond to his nature, which is altogether beauty and love. Lilies, the emblem of unapproachable highness, awe-inspiring purity, lofty elevation above what is common, bloom where the lily-like (king) wanders, whom the Lily names her own. The mystic interpretation and mode of speaking takes "lilies" as the figurative name of holy souls, and a lily-stalk as the symbol of the life of regeneration. Mary, who is celebrated in song as the rosa mystica, is rightly represented in ancient pictures with a lily in her hand on the occasion of the Annunciation; for if the people of God are called by Jewish poets "a people of lilies," she is, within this lily-community, this communio sanctorum, the lily without a parallel.
Geneva 1599
Take for us the foxes, the (i) little foxes, that spoil the vines: for our vines [have] tender grapes.
(i) Suppress the heretics while they are young, that is, when they begin to show their malice, and destroy the vine of the Lord.
John Gill
Take us the foxes,.... Of which there were great numbers in Judea; see Judg 15:4; these words are directed not to angels, nor to civil magistrates, but to ministers of the word; but whether the words of Christ, or the church, is not easy to determine; some think they are the words of the church, who had hitherto been relating what Christ said to her, and who, having neglected her vineyard, Song 1:6; and now stirred up by Christ to a greater care of it, expresses her concern for its flourishing; and therefore calls upon her attendants and companions, to assist in taking and destroying those which were harmful to it: but rather they seem to be the words of Christ continued; since they not only show the care of his vines, the churches; but express power and authority over those they are spoken to: and perhaps they may be the words of them both jointly; since the church, with Christ, and under him, has a right to stir up her officers to do their work, and fulfil their ministry, they have received of Christ for her service. By foxes may be meant false teachers, to whom the false prophets of old were compared, Ezek 13:3; foxes are crafty and subtle creatures, malignant and mischievous, hungry and voracious, full of deceit and dissimulation, are of an ill smell, and abominably filthy; so false teachers walk in craftiness, use good words and fair speeches, and thereby deceive the hearts of the simple; their doctrines are pernicious, their heresies damnable, and they bring destruction on themselves and others; they are hungry after worldly substance, are greedy of it, and can never have enough; devour widows' houses, and make merchandise of men, to enrich themselves; they put on sheep's clothing, transform themselves into angels of light, mimic the voice of Gospel ministers, use their phrases and expressions, that they may not be easily discovered; and are abominable in their principles and practices, and to be shunned by all good men. Now ministers of the Gospel are ordered to take these, to detect them, and refute their errors, and reprove them sharply for them; and, after proper steps taken, to reject them, to cast them out of the vineyards, the churches, and keep them out. Even
the little foxes; heresies and heretics are to be nipped in the bud, before they increase to more ungodliness; otherwise errors, which may seem small at first, soon grow larger and spread themselves, and become fatal to the churches:
that spoil the vines; as foxes do, by gnawing the branches, biting the bark, making bare the roots, devouring the ripe grapes, and infecting all with their noxious teeth and vicious breath (x): so false teachers make divisions and schisms in churches; disturb their peace; unsettle some, and subvert others; sap the foundation of religion, and corrupt the word of God; and therefore by all means to be taken, and the sooner the better;
for our vines have tender grapes: or "flowers"; See Gill on Song 2:13. The "vines" are the churches; the "tender grapes", or "flowers", young converts, which Christ has a particular regard unto, Is 40:11; and these, having but a small degree of knowledge, are more easily imposed upon and seduced by false teachers; and therefore, for their sakes, should be carefully watched, and vigorously opposed, since otherwise a promising vintage is in danger of being spoiled. Christ, in this address, intimates, that not only he and the church, but, he ministers also, had an interest in the vines and tender grapes, as they have; see Song 8:11; and therefore should be the more concerned for their welfare; hence he calls them "ours"; interest carries a powerful argument in it.
(x) Vid. Theocrit. Idyll. 1. v. 48, 49. & Idyll. 5. v. 112, 113. So soldiers are compared to foxes, because they eat the grapes in the countries they come into, Aristoph. Equites, Act 3. Sc. 1. p. 350.
John Wesley
Take us - The bridegroom gives this charge to his bridemen or friends. By whom he understands those magistrates and ministers to whom, under Christ, the custody of the vineyards, the churches, principally belong. These he commands to take the foxes, to restrain them from doing this mischief. Foxes - The disturbers of the vineyard, or the church, seducers or false teachers. Little foxes - This he adds for more abundant caution, to teach the church to prevent errors and heresies in the beginnings. Spoil vines - Which foxes do many ways, by gnawing and breaking the little branches and leaves, by digging holes in the vineyards, and so spoiling the roots. Tender grapes - Which are easily spoiled, if great care be not used to prevent it.
Robert Jamieson, A. R. Fausset and David Brown
Transition to the vineyard, often formed in "stairs" (Song 2:14), or terraces, in which, amidst the vine leaves, foxes hid.
foxes--generic term, including jackals. They eat only grapes, not the vine flowers; but they need to be driven out in time before the grape is ripe. She had failed in watchfulness before (Song 1:6); now when converted, she is the more jealous of subtle sins (Ps 139:23). In spiritual winter certain evils are frozen up, as well as good; in the spring of revivals these start up unperceived, crafty, false teachers, spiritual pride, uncharitableness, &c. (Ps 19:12; Mt 13:26; Lk 8:14; Ti2 2:17; Heb 12:15). "Little" sins are parents of the greatest (Eccles 10:1; 1Cor 5:6). Historically, John the Baptist spared not the fox-like Herod (Lk 13:32), who gave vine-like promise of fruit at first (Mk 6:20), at the cost of his life; nor the viper-Sadducees, &c.; nor the varied subtle forms of sin (Lk 3:7-14).
2:152:15: Կալարո՛ւք մեզ աղուեսունս մանրկունս զապականիչս այգեաց. եւ որթք մեր ծաղկեսցեն։ Հարսն ասէ զայս ինչ[8661]. [8661] ՚Ի լուս՛՛. Աղուէոս մանրկունս։ Ոմանք. Աղուէսունս փոքունս. կամ՝ փոքրկունս... եւ զի այգիք մեր ծաղկեալ են։
15 «Բռնեցէ՛ք փոքրիկ աղուէսներին, որ ապականում են այգիները, որպէսզի ծաղկեն մեր որթերը»: Հարսն ասում է այսպէս.
15 Բռնեցէ՛ք մեզի աղուէսները՝ Վասն զի մեր այգիները ծաղկեր են։
[36]Ցօրիորդսն փեսայն ասէ զայս ինչ.`` Կալարուք մեզ աղուեսունս փոքունս զապականիչս այգեաց, զի այգիք մեր ծաղկեալ են:

2:15: Կալարո՛ւք մեզ աղուեսունս մանրկունս զապականիչս այգեաց. եւ որթք մեր ծաղկեսցեն։ Հարսն ասէ զայս ինչ[8661].
[8661] ՚Ի լուս՛՛. Աղուէոս մանրկունս։ Ոմանք. Աղուէսունս փոքունս. կամ՝ փոքրկունս... եւ զի այգիք մեր ծաղկեալ են։
15 «Բռնեցէ՛ք փոքրիկ աղուէսներին, որ ապականում են այգիները, որպէսզի ծաղկեն մեր որթերը»: Հարսն ասում է այսպէս.
15 Բռնեցէ՛ք մեզի աղուէսները՝ Վասն զի մեր այգիները ծաղկեր են։
zohrab-1805▾ eastern-1994▾ western am▾
2:152:15 Ловите нам лисиц, лисенят, которые портят виноградники, а виноградники наши в цвете.
2:16 ἀδελφιδός αδελφιδος of me; mine ἐμοί εμοι me κἀγὼ καγω and I αὐτῷ αυτος he; him ὁ ο the ποιμαίνων ποιμαινω shepherd ἐν εν in τοῖς ο the κρίνοις κρινον lily
2:16 דֹּודִ֥י dôḏˌî דֹּוד beloved one לִי֙ lˌî לְ to וַ wa וְ and אֲנִ֣י ʔᵃnˈî אֲנִי i לֹ֔ו lˈô לְ to הָ hā הַ the רֹעֶ֖ה rōʕˌeh רעה pasture בַּ ba בְּ in † הַ the שֹּׁושַׁנִּֽים׃ ššôšannˈîm שׁוּשַׁן lily
2:16. dilectus meus mihi et ego illi qui pascitur inter liliaMy beloved to me, and I to him who feedeth among the lilies,
16. My beloved is mine, and I am his: he feedeth among the lilies.
2:16. Bride to Chorus: My beloved is for me, and I am for him. He pastures among the lilies, until the day rises and the shadows decline.
2:16. My beloved [is] mine, and I [am] his: he feedeth among the lilies.
Take us the foxes, the little foxes, that spoil the vines: for our vines [have] tender grapes:

2:15 Ловите нам лисиц, лисенят, которые портят виноградники, а виноградники наши в цвете.
2:16
ἀδελφιδός αδελφιδος of me; mine
ἐμοί εμοι me
κἀγὼ καγω and I
αὐτῷ αυτος he; him
ο the
ποιμαίνων ποιμαινω shepherd
ἐν εν in
τοῖς ο the
κρίνοις κρινον lily
2:16
דֹּודִ֥י dôḏˌî דֹּוד beloved one
לִי֙ lˌî לְ to
וַ wa וְ and
אֲנִ֣י ʔᵃnˈî אֲנִי i
לֹ֔ו lˈô לְ to
הָ הַ the
רֹעֶ֖ה rōʕˌeh רעה pasture
בַּ ba בְּ in
הַ the
שֹּׁושַׁנִּֽים׃ ššôšannˈîm שׁוּשַׁן lily
2:16. dilectus meus mihi et ego illi qui pascitur inter lilia
My beloved to me, and I to him who feedeth among the lilies,
2:16. Bride to Chorus: My beloved is for me, and I am for him. He pastures among the lilies, until the day rises and the shadows decline.
2:16. My beloved [is] mine, and I [am] his: he feedeth among the lilies.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-17. С ст. 16: данной главы по ст. 4-й главы 3-ей изображается ответное — на призыв Жениха, ст. 8–14, — стремление Невесты к нему. Эпитет Возлюбленного (ст. 16, сн. VI:2–3) «пасущий между лилиями» лучше всего показывает, что Жених Песни Песней лишь в несобственном смысле на метафорически-поэтическом языке называется пастухом. Невеста высказывает крепкую уверенность в незыблемой твердости взаимных чувств, любви, соединяющих ее с Возлюбленным (ст. 16, сн. VII:10). Однако сейчас же она предвидит и предстоящую разлуку с ним и потому в ст. 17-м, имеющем отношение к первым стихам следующей главы. Она ввиду наступающего заката солнца умоляет Возлюбленного скорее вернуться с «гор разделения» (евр. гape — батер, LXX: ta drh koilwmatwn, Vulg. montes Bether, слав. на горах юдолий). Подобный же оборот речи речи имеет место ниже в IV:6.
Adam Clarke: Commentary on the Bible - 1831
2:16: My beloved is mine - The words of the bride on his entering: "I am thy own; thou art wholly mine."
He feedeth among the lilies - The odor with which he is surrounded is as fine as if he passed the night among the sweetest scented flowers.
Song of Solomon (Canticles) 2:17
Albert Barnes: Notes on the Bible - 1834
2:16
Feedeth among the lilies - Pursues his occupation as a shepherd among congenial scenes and objects of gentleness and beauty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:16: beloved: Sol 6:3, Sol 7:10, Sol 7:13; Psa 48:14, Psa 63:1; Jer 31:33; Co1 3:21-23; Gal 2:20; Rev 21:2, Rev 21:3
he: Sol 2:1, Sol 1:7, Sol 6:3
Song of Solomon (Canticles) 2:17
John Gill
My beloved is mine, and I am his,.... These are the words of the church; who, having had such evidences of Christ's love to her, and care of her, expresses her faith of interest in him, and suggests the obligations she lay under to observe his commands. The words are expressive of the mutual interest had property Christ and his church have in each other: Christ is the church's, by the Father's gift of him to her, to be her Head, Husband, and Saviour; and by the gift of himself unto her, to be her Redeemer and ransom price; and by marriage, having espoused her to himself, in righteousness and lovingkindness; and by possession, he living and dwelling in her, by his Spirit and grace: the church also acknowledges herself to be his, as she was, by the Father's gift of her to Christ, as his spouse and bride, his portion and inheritance; and by purchase, he having bought her with his precious blood; and by the conquest of her, by his grace in effectual calling; and by a voluntary surrender of herself unto him, under the influence of his grace: hence all he is, and has, are hers, his person, fulness, blood, and righteousness; and therefore can want no good thing. Moreover, these words suggest the near union there is between Christ and his church; they are one in a conjugal relation, as husband and wife are one; which union is personal, of the whole person of Christ to the whole persons of his people; it is a spiritual one, they having the same Spirit, the one without measure, the other in measure; it is a vital one, as is between the vine and its branches; and it is a mysterious one, next to that of the union of the three Persons in the Godhead, and of the two natures in Christ; it is an indissoluble one, the everlasting love of Christ being the bond of it, which call never be dissolved; and from this union flow a communication of the names of Christ to his church, conformity to him, communion with him, and an interest in all he has. Likewise these phrases express the mutual affliction, complacency, and delight, Christ and his church have in each other; he is beloved by his church, and she by him; she seems to have a full assurance of interest in him, and to make her boast of him; excluding all other beloveds, as unworthy to be mentioned with him: of whom she further says,
he feedeth among the lilies; which is either an apostrophe to him, "O thou that feedest", &c. thou only art my beloved; or is descriptive of him to others, inquiring who he was, and where to be seen: the answer is, he is the person that is yonder, feeding among the lilies; either recreating and delighting himself in his gardens, the churches, where his saints are, comparable to lilies; See Gill on Song 2:1, and See Gill on Song 2:2; or feeding his sheep in fields where lilies grow: and it may be observed, it is not said, he feedeth on, or feeds his flock with lilies, but among them; for it is remarked (y), that sheep will not eat them: or the sense may be, Christ feeds himself, and feeds his people, and feeds among them, as if he was crowned with lilies, and anointed with the oil of them; as was the custom of the ancients at festivals (z), thought to be here alluded to by some who read the words, "that feeds"; that is, sups in or with lilies, being anointed and crowned with them. The lily is a summer flower (a); the winter was now past, Song 2:11.
(y) Tuccius in Soto Major in loc. (z) Vid. Fortunat. Schacc. Eleochrysm. Sacr. l. 1. c. 28. p. 137. (a) Theophrast. apud Athenaeum in Deipnosoph. l. 15. c. 7. p. 679.
John Wesley
My beloved - These are the words of the bride, who having come to him upon his gracious invitation, now maketh her boast of him. He feedeth - Abideth and refresheth himself amongst his faithful people, who are compared to lillies, Song 2:2.
Robert Jamieson, A. R. Fausset and David Brown
mine . . . his--rather, "is for me . . . for Him" (Hos 3:3), where, as here, there is the assurance of indissoluble union, in spite of temporary absence. Song 2:17, entreating Him to return, shows that He has gone, perhaps through her want of guarding against the "little sins" (Song 2:15). The order of the clauses is reversed in Song 6:3, when she is riper in faith: there she rests more on her being His; here, on His being hers; and no doubt her sense of love to Him is a pledge that she is His (Jn 14:21, Jn 14:23; 1Cor 8:3); this is her consolation in His withdrawal now.
I am his--by creation (Ps 100:3), by redemption (Jn 17:10; Rom 14:8; 1Cor 6:19).
feedeth--as a "roe," or gazelle (Song 2:17); instinct is sure to lead him back to his feeding ground, where the lilies abound. So Jesus Christ, though now withdrawn, the bride feels sure will return to His favorite resting-place (Song 7:10; Ps 132:14). So hereafter (Rev_ 21:3). Ps 45:1, title, terms his lovely bride's "lilies" [HENGSTENBERG] pure and white, though among thorns (Song 2:2).
2:162:16: Եղբօրորդին իմ ինձ՝ եւ ես նմա՛ որ հովուէն ՚ի մէջ շուշանաց[8662]՝ [8662] Ոմանք. Որ հովուէն ՚ի շուշանս։
16 «Իմ սիրեցեալն իմն է, իսկ ես՝ նրանը. նա, որ հովուում է հօտը շուշանների մէջ,
16 Իմ սիրականս իմս է ու ես անո՛րն եմ։Անիկա իր հօտը շուշաններու մէջ կ’արածէ։
[37]Հարսնն ասէ զայս ինչ.`` [38]Եղբօրորդին իմ ինձ եւ ես նմա, որ հովուէն ի մէջ շուշանաց:

2:16: Եղբօրորդին իմ ինձ՝ եւ ես նմա՛ որ հովուէն ՚ի մէջ շուշանաց[8662]՝
[8662] Ոմանք. Որ հովուէն ՚ի շուշանս։
16 «Իմ սիրեցեալն իմն է, իսկ ես՝ նրանը. նա, որ հովուում է հօտը շուշանների մէջ,
16 Իմ սիրականս իմս է ու ես անո՛րն եմ։Անիկա իր հօտը շուշաններու մէջ կ’արածէ։
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2:162:16 Возлюбленный мой принадлежит мне, а я ему; он пасет между лилиями.
2:17 ἕως εως till; until οὗ ος who; what διαπνεύσῃ διαπνεω the ἡμέρα ημερα day καὶ και and; even κινηθῶσιν κινεω stir; shake αἱ ο the σκιαί σκια shadow; shade ἀπόστρεψον αποστρεφω turn away; alienate ὁμοιώθητι ομοιοω like; liken σύ συ you ἀδελφιδέ αδελφιδος of me; mine τῷ ο the δόρκωνι δορκων.1 or; than νεβρῷ νεβρος in; on ὄρη ορος mountain; mount κοιλωμάτων κοιλωμα hollow
2:17 עַ֤ד ʕˈaḏ עַד unto שֶׁ še שַׁ [relative] יָּפ֨וּחַ֙ yyāfˈûₐḥ פוח breath הַ ha הַ the יֹּ֔ום yyˈôm יֹום day וְ wᵊ וְ and נָ֖סוּ nˌāsû נוס flee הַ ha הַ the צְּלָלִ֑ים ṣṣᵊlālˈîm צֵל shadow סֹב֩ sˌōv סבב turn דְּמֵה־ dᵊmē- דמה be like לְךָ֙ lᵊḵˌā לְ to דֹודִ֜י ḏôḏˈî דֹּוד beloved one לִ li לְ to צְבִ֗י ṣᵊvˈî צְבִי gazelle אֹ֛ו ʔˈô אֹו or לְ lᵊ לְ to עֹ֥פֶר ʕˌōfer עֹפֶר gazelle הָ hā הַ the אַיָּלִ֖ים ʔayyālˌîm אַיָּל fallow-buck עַל־ ʕal- עַל upon הָ֥רֵי hˌārê הַר mountain בָֽתֶר׃ ס vˈāṯer . s בֶּתֶר [uncertain]
2:17. donec adspiret dies et inclinentur umbrae revertere similis esto dilecte mi capreae aut hinulo cervorum super montes BetherTill the day break, and the shadows retire. Return: be like, my beloved, to a roe, or to a young hart upon the mountains of Bether.
17. Until the day be cool, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.
2:17. Bride to Groom: Return, O my beloved. Be like a doe and like a young stag upon the mountains of Bether.
2:17. Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.
My beloved [is] mine, and I [am] his: he feedeth among the lilies:

2:16 Возлюбленный мой принадлежит мне, а я ему; он пасет между лилиями.
2:17
ἕως εως till; until
οὗ ος who; what
διαπνεύσῃ διαπνεω the
ἡμέρα ημερα day
καὶ και and; even
κινηθῶσιν κινεω stir; shake
αἱ ο the
σκιαί σκια shadow; shade
ἀπόστρεψον αποστρεφω turn away; alienate
ὁμοιώθητι ομοιοω like; liken
σύ συ you
ἀδελφιδέ αδελφιδος of me; mine
τῷ ο the
δόρκωνι δορκων.1 or; than
νεβρῷ νεβρος in; on
ὄρη ορος mountain; mount
κοιλωμάτων κοιλωμα hollow
2:17
עַ֤ד ʕˈaḏ עַד unto
שֶׁ še שַׁ [relative]
יָּפ֨וּחַ֙ yyāfˈûₐḥ פוח breath
הַ ha הַ the
יֹּ֔ום yyˈôm יֹום day
וְ wᵊ וְ and
נָ֖סוּ nˌāsû נוס flee
הַ ha הַ the
צְּלָלִ֑ים ṣṣᵊlālˈîm צֵל shadow
סֹב֩ sˌōv סבב turn
דְּמֵה־ dᵊmē- דמה be like
לְךָ֙ lᵊḵˌā לְ to
דֹודִ֜י ḏôḏˈî דֹּוד beloved one
לִ li לְ to
צְבִ֗י ṣᵊvˈî צְבִי gazelle
אֹ֛ו ʔˈô אֹו or
לְ lᵊ לְ to
עֹ֥פֶר ʕˌōfer עֹפֶר gazelle
הָ הַ the
אַיָּלִ֖ים ʔayyālˌîm אַיָּל fallow-buck
עַל־ ʕal- עַל upon
הָ֥רֵי hˌārê הַר mountain
בָֽתֶר׃ ס vˈāṯer . s בֶּתֶר [uncertain]
2:17. donec adspiret dies et inclinentur umbrae revertere similis esto dilecte mi capreae aut hinulo cervorum super montes Bether
Till the day break, and the shadows retire. Return: be like, my beloved, to a roe, or to a young hart upon the mountains of Bether.
2:17. Bride to Groom: Return, O my beloved. Be like a doe and like a young stag upon the mountains of Bether.
2:17. Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.
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Adam Clarke: Commentary on the Bible - 1831
2:17: Until the day break - Literally, until the day breathe; until the first dawn, which is usually accompanied with the most refreshing breezes.
The shadows flee away - Referring to the evening or setting of the sun, at which all shadows vanish.
The mountains of Bether - Translated also mountains of division, supposed to mean the mountains of Beth-horon.
There was a place called Bithron, Sa2 2:29, on the other side of Jordan; and as the name signifies Partition, it might have had its name from the circumstance of its being divided or separated from Judea by the river Jordan.
With this chapter the second night is supposed to end.
Albert Barnes: Notes on the Bible - 1834
2:17
Until the day break - Or, rather, until the day breathe, i. e., until the fresh evening breeze spring up in what is called Gen 3:8 "the cool" or breathing time of the day.
And the shadows flee - i. e., Lengthen out, and finally lose their outlines with the sinking and departure of the sun (compare Jer 6:4). As the visit of the beloved is most naturally conceived of as taking place in the early morning, and the bride is evidently dismissing him until a later time of day, it seems almost certain that this interpretation is the correct one which makes that time to be evening after sunset. The phrase recurs in Sol 4:6.
Mountains of Bether - If a definite locality, identical with Bithron, a hilly district on the east side of the Jordan valley Sa2 2:29, not far from Mahanaim (Sol 6:13 margin). If used in a symbolic sense, mountains of "separation," dividing for a time the beloved from the bride. This interpretation seems to be the better, though the local reference need not be abandoned.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
2:17: the day: Sol 4:6; Luk 1:78; Rom 13:12; Pe2 1:19
the shadows: Heb 8:5, Heb 10:1
beloved: Sol 2:9, Sol 8:14
Bether: or, division
Carl Friedrich Keil and Franz Delitzsch

Shulamith now further relates, in a dramatic, lively manner, what she said to her beloved after she had saluted him in a song:
17 Till the day cools and the shadows flee away,
Turn; make haste, my beloved,
Like a gazelle or a young one of the hinds
On the craggy mountains.
With the perf., עד שׁ (cf. אם עד, Gen 24:33) signifies, till something is done; with the fut., till something will be done. Thus: till the evening comes - and, therefore, before it comes - may he do what she requires of him. Most interpreters explain סב, verte te, with the supplement ad me; according to which Jerome, Castell., and others translate by revertere. But Ps 71:21 does not warrant this rendering; and if Shulamith has her beloved before her, then by סב she can only point him away from herself; the parall. Song 8:14 has בּרח instead of סב, which consequently means, "turn thyself from here away." Rather we may suppose, as I explained in 1851, that she holds him in her embrace, as she says, and inseparable from him, will wander with him upon the mountains. But neither that ad me nor this mecum should have been here (cf. on the contrary Song 8:14) unexpressed. We hold by what is written. Solomon surprises Shulamith, and invites her to enjoy with him the spring-time; not alone, because he is on a hunting expedition, and - as denoted by "catch us" (v. 15) - with a retinue of followers. She knows that the king has not now time to wander at leisure with her; and therefore she asks him to set forward his work for the day, and to make haste on the mountains till "the day cools and the shadows flee." Then she will expect him back; then in the evening she will spend the time with him as he promised her. The verb פּוּח, with the guttural letter Hheth and the labial Pe, signifies spirare, here of being able to be breathed, i.e., cool, like the expression ha' רוּח, Gen 3:8 (where the guttural Hheth is connected with Resh). The shadows flee away, when they become longer and longer, as if on a flight, when they stretch out (Ps 109:23; Ps 102:12) and gradually disappear. Till that takes place - or, as we say, will be done - he shall hasten with the swiftness of a gazelle on the mountains, and that on the mountains of separation, i.e., the riven mountains, which thus present hindrances, but which he, the "swift as the gazelle" (vid., Song 2:9), easily overcomes. Rightly, Bochart: montes scissionis, ita dicti propter, ῥωξημούς et χάσματα. Also, Luther's "Scheideberge" are "mountains with peaks, from one of which to the other one must spring." We must not here think of Bithron (2Kings 2:29), for that is a mountain ravine on the east of Jordan; nor of Bar-Cochba's ביתר (Kirschbau, Landau), because this mountain (whether it be sought for to the south of Jerusalem or to be north of Antipatris) ought properly to be named ביתתר (vid., Aruch). It is worthy of observation, that in an Assyrian list of the names of animals, along with ṣbi (gazelle) and apparu (the young of the gazelle or of the hind), the name bitru occurs, perhaps the name of the rupicapra. At the close of the song, the expression "mountain of spices" occurs instead of "mountain of separation," as here. There no more hindrances to be overcome lie in view, the rock-cliffs have become fragrant flowers. The request here made by Shulamith breathes self-denying humility, patient modesty, inward joy in the joy of her beloved. She will not claim him for herself till he has accomplished his work. But when he associates with her in the evening, as with the Emmaus disciples, she will rejoice if he becomes her guide through the new-born world of spring. The whole scene permits, yea, moves us to think of this, that the Lord already even now visits the church which loves Him, and reveals Himself to her; but that not till the evening of the world is His parousia to be expected.
Geneva 1599
Until the day shall break, and the shadows flee away, turn, my beloved, and be thou like a (k) roe or a young hart upon the mountains of Bether.
(k) The church desires Christ to be most ready to help her in all dangers.
John Gill
Until the day break, and the shadows flee away,.... Which may be connected with Song 2:16; either with the former part, "my beloved is mine", &c. Song 2:16; and then the sense is, as long as night and day continue, and God's covenant with both stands sure; so long union to Christ, and covenant interest in him, will abide: or with the latter part, "he feedeth among the lilies until", &c. even until his second coming: or with the next clause in this verse,
turn, my beloved; and so is a prayer for Christ's speedy coming to her, and continued presence with her, until the day should break: which may be understood either of the Gospel day made by the rising of Christ, the sun of righteousness, at his first coming in the flesh; when the shadows of the ceremonial law disappeared, Christ, the body and substance of them, being come, and the darkness of the Gentile world was scattered, through the light of the Gospel being sent into it: the words may be rendered, "until the day breathe", or "blow" (b); and naturalists observe (c), that, upon the sun's rising, an air or wind has been excited, and which ceases before the middle of the day, and never lasts so long as that; and on Christ's, the sun of righteousness, arising with healing in his wings, some cool, gentle, and refreshing breezes of divine grace and consolation were raised, which were very desirable and grateful: or this may be understood of Christ's second coming; which will make the great day of the Lord, so often spoken of in Scripture: and which suits as well with the Hebrew text, and the philosophy of it, as the former; for, as the same naturalists (d) observe, the wind often blows fresh, and fine breezes of air spring up at the setting as well as at the rising of the sun; see Gen 3:8; and may very well be applied to Christ's second coming, at the evening of the world; which will be a time of refreshing to the saints, and very desirable by them; and though it will be an evening to the world, which will then come to an end, with them there will be no more night of darkness, desertion, affliction, and persecution; the shadows of ignorance, infidelity, doubts, and fears, will be dispersed, and there will be one pure, clear, unbeclouded, and everlasting day; and till then the church prays, as follows:
turn, my beloved; that is, to her; who seemed to be ready to depart from her, or was gone; and therefore she desires he would turn again, and continue with her, until the time was come before mentioned: or, "turn about" (e); surround me with thy favour and lovingkindness, and secure me from all enemies, until the glorious and wished for day comes, when I shall be out of fear and danger; or, "embrace me" (f); as in Song 2:6; during the present dispensation, which was as a night in comparison of the everlasting day;
and be thou like a roe, or a young hart upon the mountains of Bether; the same with Bethel, according to Adrichomius (g); where were mountains, woody, set with trees, full of grass and aromatic plants; and so may be the same with the mountains of spices, Song 8:14; where the Ethiopic version has Bethel; and so that and the Septuagint version, in an addition to Song 2:9; here; see 4Kings 2:23; unless Bithron is meant, 2Kings 2:29; a place in Gilead, beyond Jordan, so called, because it was parted from Judea by the river Jordan: and the words are by some rendered, "the mountains of division or separation" (h); which, if referred to Christ's first coming, may regard the ceremonial law, the wall of partition between Jew and Gentile, broke down by Christ, and the two people divided by it, which were reconciled by him; if to his spiritual coming, the same things may be intended by them as on Song 2:9; but if to his second coming, the spacious heavens may be meant, in which Christ will appear, and which now interpose and separate from his bodily presence; and therefore the church importunately desires his coming with speed and swiftness, like a roe or a young hart, and be seen in them; see Rev_ 22:10.
(b) , Sept. "donec, vel dum spiret", Mercerus, Cocceius; "aspirat", Marckius; "spiraverit", Michaelis. (c) Plin. Nat. Hist. l. 2. c. 47. Senecae Nat. Quaest. l. 5. c. 8. (d) lbid. Aristot. Problem. s. 25. c. 4. "Adspirant aurae in noctem", Virgil. Aeneid. 7. v. 8. (e) "circui", Montanus, Sanctius; "circumito"; some in Michaelis. (f) "Complectere", Marckius. (g) Theatrum Terrae Sanctae, p. 16. (h) "in montibus divisionis", Vatablus, Piscator; "scissionis", Cocceius; "dissectionis", Marckius; "sectionis vel separationis", Michaelis.
John Wesley
Until - Until the morning of that blessed day of the general resurrection, when all the shadows, not only of ignorance, and sin, and calamity, but even of outward administrations, shall cease. Turn - Return to me. For although Christ had come to her, and she had gladly received him, yet he was gone again, as is here implied, and evidently appears from the following verse. Which sudden change is very agreeable to the state of God's people in this world, where they are subject to frequent changes. A roe - In swiftness; make haste to help me. Of Bether - A place in the land of promise, where it seems those creatures were in great abundance.
Robert Jamieson, A. R. Fausset and David Brown
Night--is the image of the present world (Rom 13:12). "Behold men as if dwelling in subterranean cavern" [PLATO, Republic, 7.1].
Until--that is, "Before that," &c.
break--rather, "breathe"; referring to the refreshing breeze of dawn in the East; or to the air of life, which distinguishes morning from the death-like stillness of night. MAURER takes this verse of the approach of night, when the breeze arises after the heat of day (compare Gen 3:8, Margin, with Gen 18:1), and the "shadows" are lost in night (Ps 102:11); thus our life will be the day; death, the night (Jn 9:4). The English Version better accords with (Song 3:1). "By night" (Rom 13:12).
turn--to me.
Bether--Mountains of Bithron, separated from the rest of Israel by the Jordan (2Kings 2:29), not far from Bethabara, where John baptized and Jesus was first manifested. Rather, as Margin, "of divisions," and Septuagint, mountains intersected with deep gaps, hard to pass over, separating the bride and Jesus Christ. In Song 8:14 the mountains are of spices, on which the roe feeds, not of separation; for at His first coming He had to overpass the gulf made by sin between Him and us (Zech 4:6-7); in His second, He will only have to come down from the fragrant hill above to take home His prepared bride. Historically, in the ministry of John the Baptist, Christ's call to the bride was not, as later (Song 4:8), "Come with me," but "Come away," namely, to meet Me (Song 2:2, Song 2:10, Song 2:13). Sitting in darkness (Mt 4:16), she "waited" and "looked" eagerly for Him, the "great light" (Lk 1:79; Lk 2:25, Lk 2:38); at His rising, the shadows of the law (Col 2:16-17; Heb 10:1) were to "flee away." So we wait for the second coming, when means of grace, so precious now, shall be superseded by the Sun of righteousness (1Cor 13:10, 1Cor 13:12; Rev_ 21:22-23). The Word is our light until then (2Pet 1:19).
2:172:17: մինչեւ տիւն լուսաւորեսցէ՝ եւ ստուերքն շարժեսցին։ Դարձի՛ր նմանեա՛ց դու եղբօրորդի իմ այծեման կամ որթուց եղանց ՚ի վերայ լերանց խնկաբերաց[8663]։[8663] Ոմանք. Տիւն շնչեսցէ. կամ՝ նուաղեսցէ. եւ շարժեսցին ստ՛՛։ ՚Ի լուս՛՛. ՚Ի վերայ լերանց հովտաց։
17 քանի դեռ ցերեկը կը լուսաւորի, եւ դեռ կը շարժուեն ստուերները: Վերադարձի՛ր, ո՛վ իմ սիրեցեալ, այծեամի պէս կամ եղնիկների հորթերի նման, որ լինում են խնկաբեր լեռների վրայ»:
17 Օրուան հովը չփչած ու ստուերները չհեռացած՝ Դարձի՛ր, ո՛վ իմ սիրականս Ու Բեթերի լեռներուն վրայի այծեամին պէս Կամ եղնիկներու ձագին պէս եղիր։
[39]Մինչեւ տիւն լուսաւորեսցէ եւ ստուերքն շարժեսցին: Դարձիր`` նմանեաց դու, [40]եղբօրորդի իմ, այծեման կամ որթուց եղանց ի վերայ լերանց [41]խնկաբերաց:

2:17: մինչեւ տիւն լուսաւորեսցէ՝ եւ ստուերքն շարժեսցին։ Դարձի՛ր նմանեա՛ց դու եղբօրորդի իմ այծեման կամ որթուց եղանց ՚ի վերայ լերանց խնկաբերաց[8663]։
[8663] Ոմանք. Տիւն շնչեսցէ. կամ՝ նուաղեսցէ. եւ շարժեսցին ստ՛՛։ ՚Ի լուս՛՛. ՚Ի վերայ լերանց հովտաց։
17 քանի դեռ ցերեկը կը լուսաւորի, եւ դեռ կը շարժուեն ստուերները: Վերադարձի՛ր, ո՛վ իմ սիրեցեալ, այծեամի պէս կամ եղնիկների հորթերի նման, որ լինում են խնկաբեր լեռների վրայ»:
17 Օրուան հովը չփչած ու ստուերները չհեռացած՝ Դարձի՛ր, ո՛վ իմ սիրականս Ու Բեթերի լեռներուն վրայի այծեամին պէս Կամ եղնիկներու ձագին պէս եղիր։
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2:172:17 Доколе день дышит {прохладою}, и убегают тени, возвратись, будь подобен серне или молодому оленю на расселинах гор.
Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether:

2:17 Доколе день дышит {прохладою}, и убегают тени, возвратись, будь подобен серне или молодому оленю на расселинах гор.
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