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World English Bible
Song of Solomon 1:14
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- InternationalParallel Translations
My beloved is to me a cluster of henna blossomsIn the vineyards of Engedi."
"My beloved is to me a cluster of henna blossoms In the vineyards of Engedi."
a cluster of Camphire in the vineyardes of Engaddi is my loue vnto me.
My beloved is unto me a cluster of henna-flowers In the vineyards of Engedi.
My beloved is to me a cluster of henna blooms In the vineyards of En Gedi.
My Beloved is to me like a cluster of henna in the vineyards of Engedi.
My lover is like a bunch of henna flowers near the vineyards of En Gedi.
My beloued is vnto me, as a cluster of Camphire in the vineyards of Engedi.
My beloved is unto me as a cluster of camphire in the vineyards of Engedi.
A cluster of grapes of Cypers, or of the vynyardes of Engaddi, art thou vnto me, O my beloued.
"My beloved is to me a cluster of henna flowers In the [fragrant] vineyards of Engedi."
My beloved is unto me as a cluster of henna-flowers In the vineyards of En-gedi.
My love is to me as a branch of the cypress-tree in the vine-gardens of En-gedi.
My beloved is to me a cluster of henna-flowers In the vineyards of En-gedi.
My beloved [is] to me [as] a cluster of camphor in the vineyards of En-gedi.
My beloved is like a cluster of henna blossoms in the vineyards of En-Gedi.
you are flower blossoms from the gardens of En-Gedi.
to me the man I love is a spray of henna flowers in the vineyards of ‘Ein-Gedi.
My welbeloued is as a cluster of camphire vnto me in the vines of Engedi.
My beloved is to me like a cluster of henna flowers in a vineyard of Engad.
My beloved is to me a cluster of henna blossoms From the vineyards of En Gedi. Lover
My beloved is unto me as a cluster of henna in the vineyards of En-gedi.
He is like a bouquet of sweet henna blossoms from the vineyards of En-gedi.
My loved one is to me like many henna flowers, in the grape-fields of Engedi."
My kinsman is to me a cluster of camphor in the vineyards of Engaddi.
My beloved is unto me [as] a cluster of henna–flowers in the vineyards of En–gedi.
My beloved is to me a cluster of henna blossoms in the vineyards of En-gedi.
My beloved is to me a cluster of henna blossoms in the vineyards of En-gedi.
A cluster of henna, is my beloved to me, in the vineyards of En-gedi.
(1-13) A cluster of cypress my love is to me, in the vineyards of Engaddi.
My beloved is to me a cluster of blossoms of henna in the vineyards of En Gedi.
My beloved is to me a cluster of henna blossoms in the vineyards of Engedi.
"My beloved is to me a cluster of henna blossoms In the vineyards of Engedi."
My lover is like a bunch of flowers from the vineyards at En Gedi.
My lover is like the wild flowers that bloom in the vineyards at Engedi.
My love is a cluster of henna blossoms to me, in the vineyards of En-gedi.
My derlyng is to me a cluster of cipre tre, among the vyneres of Engaddi.
My beloved is to me a cluster of henna blossoms in the vineyards of Enge'di.
A cluster of cypress [is] my beloved to me, In the vineyards of En-Gedi!
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
beloved: Song of Solomon 1:13, Song of Solomon 2:3
camphire: or, cypress, Song of Solomon 4:13, Song of Solomon 4:14
Engedi: Joshua 15:62, 1 Samuel 23:29, 1 Samuel 24:1
Reciprocal: Genesis 12:11 - a fair 2 Chronicles 20:2 - Engedi Ecclesiastes 2:4 - I planted
Cross-References
In the beginning God created the heavens and the earth.
Now the earth was formless and empty. Darkness was on the surface of the deep. God's Spirit was hovering over the surface of the waters.
God said, "Let there be light," and there was light.
God saw the light, and saw that it was good. God divided the light from the darkness.
God said, "Let there be an expanse in the midst of the waters, and let it divide the waters from the waters."
God made the expanse, and divided the waters which were under the expanse from the waters which were above the expanse, and it was so.
God called the expanse sky. There was evening and there was morning, a second day.
God said, "Let the waters under the sky be gathered together to one place, and let the dry land appear," and it was so.
The earth brought forth grass, herbs yielding seed after their kind, and trees bearing fruit, with its seed in it, after their kind: and God saw that it was good.
God said, "Let there be lights in the expanse of sky to divide the day from the night; and let them be for signs, and for seasons, and for days and years;
Gill's Notes on the Bible
My beloved [is] unto me [as] a cluster of camphire in the vineyards of Engedi. Engedi was a place near Jericho, and famous for palm trees, as that was, hence called Hazazontamar, 2 Chronicles 20:2. Pliny o sneaking of this place, which he calls Engadda, says, it is second to Jerusalem for fertility and groves of palm trees; and Josephus p observes, that there grew the best palm trees and opobalsam; wherefore Aben Ezra, and other Jewish writers, think that dates, the fruit of the palm trees, which grow in clusters, are here meant: and because the balsam tree also, grew in this place, as observed before from Josephus, and grew in the manner of vines, as others q assert; and this being said to, be in vineyards, some have thought that that might be in, tended; but what is valuable in it is a gum or tear, that drops from it, and not fruit in clusters, which it bears not: nor can it be supposed that what we call "camphire" should be meant, which grows not in clusters, and was unknown to the ancients; nor the "cyperus", or "cypirus", as Cocceius and others. The Septuagint version readers it "cyprus": and there was a tree of this name which grew in Askelon in Judea, which, according to Pliny r, bore a white flower of a sweet smell; and which, in Italy, was called "ligustrum", the privet tree, commended by the poets s for its peculiar whiteness; and the cypress tree is reckoned by Josephus t among the odoriferous trees which grew about Jericho, near to which Engedi was. The word here used is to be found in the Misnah u; and the commentators w on it say, it is the same which, in Arabic, is called "alhena", the cypress tree, and refer to this place; of which Dr. Shaw x says,
"this beautiful and odoriferous plant, "alhenna", if it is not annually cut, and kept low, grows ten or twelve feet high, putting out its little flowers in clusters, which yield a most grateful smell, like camphire.''
But, after all, perhaps the Cyprus vine is here meant, which, according to Pliny y, was the best and largest of vines; and which, though it grew in Cyprus, from whence it had its name, yet some plants of it might be obtained by Solomon, and planted in the vineyards of Engedi; or there were such there like them, and were called by the same name: Jarchi, from an ancient exposition of theirs, relates, that the vineyards of this place brought forth fruit four or five times a year; Alshech says seven. Now as Christ compares himself to a vine,
John 15:1; the church may compare him to a cluster of the grapes of the Cyprus vine, reckoned the best; there being a cluster of all perfections, divine and human, in him; and of all the spiritual blessings of the everlasting covenant, and of all the precious promises in it; and of all the grace of the Spirit, and the fulness of it, which is in him. The Jews calls a man, eminent for virtue, and a large share of knowledge, "clusters" z; and they interpret "eschol", a cluster, by ××ש ש××× ××, "a man that has all things in him" a: such an one is Christ, in the highest sense, having all perfections, excellencies, and virtues, in him. Some leave the word untranslated, "copher" b, and which has the signification of atonement and propitiation; and so well agrees with Christ, who is the propitiation for sin, and has made atonement for it. Bishop Patrick observes, that the ancient Hebrew doctors, by dividing the first word "eschol", found out the mystery of the Messiah; considering it as if thus read, ××ש ×× ××פר, "my beloved is unto me the man that propitiates" or "expiates all things"; that is, all sins and transgressions: in the Talmud c it is explained,
"he, whose all things are, has atoned for my iniquity;''
which Christ has done for his church and people; and which makes him precious, and is matter of joy and gladness to them, Romans 5:11 1 John 2:2.
o Nat. Hist. l. 5. c. 17. p Antiqu. l. 9. c. 1. s. 2. q Justin. e Trogo, l. 36. c. 3. Plin. Nat. Hist. l. 12. c. 25. Vid. Foliot in loc. r Plin. Nat. Hist. l. 12. c. 29. s Virgil. Eclog. 2. v. 18. Ovid. Metamorph. l. 13. Fab. 8. t De Bello Jud. l. 4. c. 8. s. 3. u Sheviith, c. 7. s. 6. w Maimon. & Bartenora in ibid. x Travels, p. 113, 114. edit. 2. y Nat. Hist. l. 14. c. 1. z Misnah Sotah, c. 9. s. 9. a T. Bab. Temurah, fol. 15. 2. Jarchi, & Ez Chaysim in Sotah ibid. b ×פר "copher", Pagninus, Montanus, Cocceius, Marckius. c T. Bab. Sabbat, fol. 88. 2.
Barnes' Notes on the Bible
This and the next Song of Solomon 1:15-7 sections are regarded by ancient commentators (Jewish and Christian) as expressing âthe love of espousalsâ Jeremiah 2:2 between the Holy One and His Church, first in the wilderness of the Exodus, and then in the wilderness of the world Ezekiel 20:35-36.
Song of Solomon 1:9
Or, to a mare of mine in the chariots of Pharaoh I liken thee, O my friend. (The last word is the feminine form of that rendered âfriendâ at Song of Solomon 5:16.) The comparison of the bride to a beautiful horse is singularly like one in Theocritus, and some have conjectured that the Greek poet, having read at Alexandria the Septuagint Version of the Song, may have borrowed these thoughts from it. If so, we have here the first instance of an influence of sacred on profane literature. The simile is especially appropriate on the lips, or from the pen, of Solomon, who first brought horses and chariots from Egypt 1 Kings 10:28-29. As applied to the bride it expresses the stately and imposing character of her beauty.
Song of Solomon 1:10, Song of Solomon 1:11
Rows ... borders - The same Hebrew word in both places; ornaments forming part of the brideâs head-dress, probably strings of beads or other ornaments descending on the cheeks. The introduction of âjewelsâ and âgoldâ in Song of Solomon 1:10 injures the sense and destroys the climax of Song of Solomon 1:11, which was spoken by a chorus (hence âwe,â not âI,â as when the king speaks, Song of Solomon 1:9). They promise the bride ornaments more worthy and becoming than the rustic attire in which she has already such charms for the king: âOrnaments of gold will we make for thee with studs (or âpointsâ) of silver.â The âstudsâ are little silver ornaments which it is proposed to affix to the golden (compare Proverbs 25:12), or substitute for the strung beads of the brideâs necklace.
Song of Solomon 1:12-14
The brideâs reply Song of Solomon 1:12 may mean, âWhile the king reclines at the banquet I anoint him with my costliest perfume, but he has for me a yet sweeter fragranceâ Song of Solomon 1:13-14. According to Origenâs interpretation, the bride represents herself as anointing the king, like Mary John 12:3, with her most precious unguents.
Spikenard - An unguent of great esteem in the ancient world, retaining its Indian name in Hebrew, Greek and Latin. It is obtained from an Indian plant now called âjatamansi.â
Song of Solomon 1:13
Render: A bag of myrrh is my beloved to me, which lodgeth in my bosom.
Song of Solomon 1:14
Camphire - Rather, ×פר koÌpher,â from which âcyprusâ is probably derived (in the margin misspelled âcypress â),the name by which the plant called by the Arabs âhennaâ was known to the Greeks and Romans. It is still much esteemed throughout the East for the fragrance of its flowers and the dye extracted from its leaves. Engedi was famous for its vines, and the henna may have been cultivated with the vines in the same enclosures.
Clarke's Notes on the Bible
Verse 14. A cluster of camphire — Mr. Hasselquist supposes this to mean a bunch of the Cyprus grape; but this is supposed to mean a shrub so called, not any production of the isle of Cypress; the best kinds of which were found at En-gedi. This place belonged to the tribe of Judah.
Perhaps the poet alludes to the dark colour of the hair, which by the Greeks was not unfrequently compared to the bunches of grapes; by no means an unfit similitude for thick black clustering curls. The following lines represent the same idea: -
[Persian]
[Persian]
"The dark black locks that ornament her neck
Hang thick and clustering like the branchy palm."
