English Standard Version
I am a rose of Sharon, a lily of the valleys.
King James Bible
I am the rose of Sharon, and the lily of the valleys.
American Standard Version
I am a rose of Sharon, A lily of the valleys.
I am the flower of the field, and the lily of the valleys.
English Revised Version
I AM a rose of Sharon, a lily of the valleys.
Webster's Bible Translation
I am the rose of Sharon, and the lily of the valleys.
Song of Solomon 2:1 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Now for the first time Shulamith addresses Solomon, who is before her. It might be expected that the first word will either express the joy that she now sees him face to face, or the longing which she had hitherto cherished to see him again. The verse following accords with this expectation:
12 While the king is at his table,
My nard has yielded its fragrance.
שׁ עד or אשׁר r עד, with fut. foll., usually means: usque eo, until this and that shall happen, Sol 2:7, Sol 2:17; with the perf. foll., until something happened, Sol 3:4. The idea connected with "until" may, however, be so interpreted that there comes into view not the end of the period as such, but the whole length of the period. So here in the subst. clause following, which in itself is already an expression of continuance, donec equals dum (erat); so also עד alone, without asher, with the part. foll. (Job 1:18), and the infin. (Judges 3:26; Exodus 33:22; Jonah 4:2; cf. 2 Kings 9:22); seldomer with the fin. foll., once with the perf. foll. (1 Samuel 14:19), once (for Job 8:21 is easily explained otherwise) with the fut. foll. (Psalm 141:10, according to which Genesis 49:10 also is explained by Baur and others, but without כי עד in this sense of limited duration: "so long as," being anywhere proved). מסבּו is the inflected מסב, which, like the post-bibl. מסבּה, signifies the circuit of the table; for סבב signifies also, after 1 Samuel 16:11 (the lxx rightly, after the sense οὐ μὴ κατακλιθῶμεν), to seat themselves around the table, from which it is to be remarked that not till the Greek-Roman period was the Persian custom of reclining at table introduced, but in earlier times they sat (1 Samuel 20:5; 1 Kings 13:20; cf. Psalm 128:3). Reclining and eating are to be viewed as separate from each other, Amos 6:4; הסב, "three and three they recline at table," is in matter as in language mishnic (Berachoth 42b; cf. Sanhedrin 2:4, of the king: if he reclines at table, the Tra must be opposite him). Thus: While (usque eo, so long as), says Shulamith, the king was at his table, my nard gave forth its fragrance.
נרדּ is an Indian word: naladâ, i.e., yielding fragrance, Pers. nard (nârd), Old Arab. nardîn (nârdîn), is the aromatic oil of an Indian plant valeriana, called Nardostachys 'Gatâmânsi (hair-tress nard). Interpreters are wont to represent Shulamith as having a stalk of nard in her hand. Hitzig thinks of the nard with which she who is speaking has besprinkled herself, and he can do this because he regards the speaker as one of the court ladies. But that Shulamith has besprinkled herself with nard, is as little to be thought of as that she has in her hand a sprig of nard (spica nardi), or, as the ancients said, an ear of nard; she comes from a region where no nard grows, and nard-oil is for a country maiden unattainable.
(Note: The nard plant grows in Northern and Eastern India; the hairy part of the stem immediately above the root yields the perfume. Vid., Lassen's Indische Alterthumskunde, I 338f., III41f.)
Horace promises Virgil a cadus ( equals 9 gallons) of the best wine for a small onyx-box full of nard; and Judas estimated at 300 denarii (about 8, 10s.) the genuine nard (how frequently nard was adulterated we learn from Pliny) which Mary of Bethany poured from an alabaster box on the head of Jesus, so that the whole house was filled with the odour of the ointment (Mark 14:5; John 12:2). There, in Bethany, the love which is willing to sacrifice all expressed itself in the nard; here, the nard is a figure of the happiness of love, and its fragrance a figure of the longing of love. It is only in the language of flowers that Shulamith makes precious perfume a figure of the love which she bears in the recess of her heart, anl which, so long as Solomon was absent, breathed itself out and, as it were, cast forth its fragrance
(Note: In Arab. ntn equals נתן, to give an odour, has the specific signification, to give an ill odour (mintin, foetidus), which led an Arab. interpreter to understand the expression, "my nard has yielded, etc.," of the stupifying savour which compels Solomon to go away (Mittheilung, Goldziher's).)
(cf. Sol 2:13; Sol 7:13) in words of longing. She has longed for the king, and has sought to draw him towards her, as she gives him to understand. He is continually in her mind.
Treasury of Scripture Knowledge
1 Chronicles 5:16
and they lived in Gilead, in Bashan and in its towns, and in all the pasturelands of Sharon to their limits.
Song of Solomon 5:13
His cheeks are like beds of spices, mounds of sweet-smelling herbs. His lips are lilies, dripping liquid myrrh.
Song of Solomon 6:2
My beloved has gone down to his garden to the beds of spices, to graze in the gardens and to gather lilies.
The land mourns and languishes; Lebanon is confounded and withers away; Sharon is like a desert, and Bashan and Carmel shake off their leaves.
The wilderness and the dry land shall be glad; the desert shall rejoice and blossom like the crocus;
it shall blossom abundantly and rejoice with joy and singing. The glory of Lebanon shall be given to it, the majesty of Carmel and Sharon. They shall see the glory of the LORD, the majesty of our God.
I will be like the dew to Israel; he shall blossom like the lily; he shall take root like the trees of Lebanon;
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