Sapientiæ 8:5

Nova Vulgata

Quae est ista, quae ascendit de deserto innixa super dilectum suum? Sub arbore malo suscitavi te; ibi parturivit te mater tua, ibi parturivit te genetrix tua.

Parallel Translations

Clementine Latin Vulgate (1592)
Qui custodit pr�ceptum non experietur quidquam mali. Tempus et responsionem cor sapientis intelligit.

Jerome's Latin Vulgate (405)
Qu� est ista qu� ascendit de deserto, deliciis affluens,
innixa super dilectum suum?
Sub arbore malo suscitavi te;
ibi corrupta est mater tua,
ibi violata est genitrix tua.

Bible Verse Review
  from Treasury of Scripure Knowledge

Who is this: Song of Solomon 3:6, Song of Solomon 6:10

from the: Song of Solomon 4:8, Psalms 45:10, Psalms 45:11, Psalms 107:2-8, Isaiah 40:3, Isaiah 43:19, Jeremiah 2:2, Revelation 12:6

leaning: 2 Chronicles 32:8, *marg. Psalms 63:8, Isaiah 26:3, Isaiah 26:4, Isaiah 36:6, Micah 3:11, John 13:23, Acts 27:23-25, 2 Corinthians 12:9, 2 Corinthians 12:10, Ephesians 1:12, Ephesians 1:13, 1 Peter 1:21

I raised: Song of Solomon 2:3, Hosea 12:4, John 1:48-51

there she: Song of Solomon 8:1, Song of Solomon 3:4, Song of Solomon 3:11, Isaiah 49:20-23, Romans 7:4, Galatians 4:19

Reciprocal: Deuteronomy 32:10 - found Isaiah 40:31 - mount Isaiah 63:1 - is this Jeremiah 31:32 - in the Jeremiah 46:7 - Who John 15:4 - Abide Hebrews 8:9 - I took Revelation 17:3 - into

Gill's Notes on the Bible

(Who [is] this that cometh up from the wilderness?.... Which words are spoken by the daughters of Jerusalem, occasioned by her charge to them, by which they were excited to look more earnestly at her, whom Christ had indulged with so much nearness to him; at which they express their surprise, and describe her by her ascent "from the wilderness"; that is, of the world, out of which she was chosen and called; and from a state of nature, out of which she was brought; and was rising up in a state of grace to a state of glory;

:-;

leaning upon her beloved); faith in Christ, whom her soul loved, and who loved her, is signified hereby; see Isaiah 50:10; which is the grace by which believers lean on the person of Christ, for acceptance with God; on his righteousness, for justification; on his fulness, for the supply of their wants; and trust in his blood for pardon and cleansing, The word is only used in this place, and is differently rendered: by some, "casting herself" l on him; as sensible sinners do at first conversion, when they venture their souls on Christ, commit the care and keeping of them to him, and trust their whole salvation with him: by others, "joining, associating" m; cleaving to him, keeping company with him, from the use of the word n in the Arabic tongue; so such souls give up themselves to Christ; cleave to him, with full purpose of heart; walk with him, and walk on in him, as they have received him: by others, "rejoicing" or "delighting" o herself in him; in the view of his personal glory, transcendent excellencies, inexhaustible fulness, and searchable riches: the Septuagint version is, "strengthened", or "strengthening herself on her beloved"; deriving all her strength from him, to exercise grace, perform duty, withstand temptation, and persevere to the end, conscious of her own weakness; faith, in every sense of the word, is intended;

I raised thee up under the apple tree; not the words of Christ concerning the church, since the affixes are masculine; but what the church said concerning Christ, when leaning on his arm as she went along with him: so the words may be connected with the preceding, by supplying the word "saying", as Michaelis observes; relating a piece of former experience, how that when she was under the apple tree, sat under the shadow of it, Song of Solomon 2:3; that is, under the ordinances of the Gospel; where, having no sensible communion with Christ for some time, he being as it were asleep, she, by her earnest prayers and entreaties, awaked him, and raised him up, to take notice of her; whereby she enjoyed much nearness to him, and familiarity with him;

there thy mother brought thee forth, there she brought thee forth [that] bare thee; which may be said either concealing the Old Testament church, who conceived hope of the coming of Christ, waited for it, and was often like a woman in pain until he was brought forth, which at length was done, to the joy of those that looked for him; or of the New Testament church, hoping, looking, waiting for the second coming of Christ, in the exercise of faith and prayer, and is like a woman in travail, and will be until he makes his appearance; and both may be meant, the one by the former, the other by the latter phrase, and may be the reason of the repetition of it. It may be applied to the apostles of Christ, who travailed in birth, until Christ was brought forth into the Gentile world, through the preaching of the Gospel; and so to all Gospel ministers, who are in like case until Christ be formed in the souls of men; which is no other than the new birth, and is attended with pain like that of a woman in travail; and every regenerate person may be said, in this sense, to be Christ's mother, as well as his brother and sister, Matthew 12:50; and each of the above things are usually done under and by the means of the word and ordinances; which may be signified by the apple tree, or, however, the shadow of it.

l מתרפקת "injiciens se", Cocceius. m "Adjungens se", Montanus; "associans se", Brightman, Schmidt, Marckius, Michaelis; so Aben Ezra, Jarchi, Joseph Kimchi, R. Sol. Urbin. Ohel. Moed, fol. 19. 1. n "Raphak, comes fuit rephik, comes itineris; socius", Golius, col. 1018, 1019. o "Deliciis affluens", V. L. "delicians", some in Mercerus, so Kimchi.

Barnes' Notes on the Bible

The scene changes from Jerusalem to the birthplace of the bride, where she is seen coming up toward her mother’s house, leaning on the arm of the great king her beloved.

Who is this - Compare and contrast with Song of Solomon 3:6. In the former scene all was splendor and exaltation, but here condescension, humility, and loving charm.

I raised thee up ... - Beneath this apple-tree I wakened thee. The king calls the bride’s attention to a fruit-tree, which they pass, the trysting-spot of earliest vows in this her home and birthplace. The Masoretic pointing of the Hebrew text (the most ancient traditional interpretation) assigns these words to the bride, but the majority of Christian fathers to the king. The whole passage gains in clearness and dramatic expression by the latter arrangement.

Clarke's Notes on the Bible

Verse Song of Solomon 8:5. That cometh up from the wilderness — Perhaps the words of the daughters of Jerusalem, who, seeing the bride returning from the country, leaning on the arm of her beloved, are filled with admiration at her excellent carriage and beauty.

I raised thee up under the apple tree — The original of this clause is obscure, and has given birth to various translations. The following is nearly literal: "Under the apple tree I excited thee (to espouse me:) there, thy mother contracted thee;-there, she that brought thee forth contracted thee (to me.) Or it may be understood of the following circumstance: The bridegroom found her once asleep under an apple tree, and awoke her; and this happened to be the very place where her mother, taken in untimely labour, had brought her into the world." And here the bridegroom, in his fondness and familiarity, recalls these little adventures to her memory.

The Vulgate gives this an abominable meaning.

Sub arbore malo suscitavi te: ibi corrupta est mater tua; ibi violata est genetrix tua; "I raised thee up under the apple tree: it was there that thy mother was corrupted; it was there that she who brought thee forth was violated." Spiritually, all this is applied to Eve losing her purity by sin; and Jesus as the promised seed raising her up by the promise of mercy, through the blood of his cross. But the text says nothing of this.