English Standard Version
Solomon had a vineyard at Baal-hamon; he let out the vineyard to keepers; each one was to bring for its fruit a thousand pieces of silver.
King James Bible
Solomon had a vineyard at Baalhamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver.
American Standard Version
Solomon had a vineyard at Baal-hamon; He let out the vineyard unto keepers; Every one for the fruit thereof was to bring a thousand pieces of silver.
The peaceable had a vineyard, in that which hath people: he let out the same to keepers, every man bringeth for the fruit thereof a thousand pieces of silver.
English Revised Version
Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver.
Webster's Bible Translation
Solomon had a vineyard at Baal-hamon; he let out the vineyard to keepers; every one for the fruit of it was to bring a thousand pieces of silver.
Song of Solomon 8:11 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
5a Who is this coming up out of the wilderness,
Leaning on her beloved?
The third Acts; Sol 3:6, began with a similar question to that with which the sixth here commences. The former closed the description of the growth of the love-relation, the latter closes that of the consummated love-relation. Instead of "out of the wilderness," the lxx has "clothed in white" (λελευκανθισμένη); the translator has gathered mitchauweret from the illegible consonants of his MS before him. On the contrary, he translates מתחוּרת correctly by ἐπιστηριζομένη (Symm. ἐπερειδομένη, Venet. κεκμηκυῖα ἐπί, wearily supporting herself on ...), while Jerome renders it unsuitably by deliciis affluens, interchanging the word with מתפּנּקת. But התרפּק, common to the Heb. with the Arab. and Aethiop., signifies to support oneself, from רפק, sublevare (French, soulager), Arab. rafaḳa, rafuḳa, to be helpful, serviceable, compliant, irtafaḳa, to support oneself on the elbow, or (with the elbow) on a pillow (cf. rafîk, fellow-traveller, rufḳa, a company of fellow-travellers, from the primary idea of mutually supporting or being helpful to each other); Aethiop. rafaḳa, to encamp for the purpose of taking food, ἀνακλίνεσθαι (cf. John 13:23). That Shulamith leant on her beloved, arose not merely from her weariness, with the view of supplementing her own weakness from his fulness of strength, but also from the ardour of the love which gives to the happy and proud Solomon, raised above all fears, the feeling of his having her in absolute possession. The road brings the loving couple near to the apple tree over against Shulamith's parental home, which had been the witness of the beginning of their love.
5b Under the apple tree I waked thy love:
There thy mother travailed with thee;
There travailed she that bare thee.
The words, "under the apple tree I waked thee," עוררתּיך, might be regarded as those of Shulamith to Solomon: here, under this apple tree, where Solomon met with her, she won his first love; for the words cannot mean that she wakened him from sleep under the apple tree, since עורר has nowhere the meaning of הקיץ and העיר here given to it by Hitzig, but only that of "to stir, to stir up, to arouse;" and only when sleep or a sleepy condition is the subject, does it mean "to shake out of sleep, to rouse up" (vid., under Sol 2:7). But it is impossible that "there" can be used by Shulamith even in the sense of the shepherd hypothesis; for the pair of lovers do not wander to the parental home of the lover, but of his beloved. We must then here altogether change the punctuation of the text, and throughout restore the fem. suffix forms as those originally used: עוררתּיך, חבּלתך אמּך,
(Note: חבּלתך, penult. accented, and Lamed with Pathach in P. This is certainly right. Michlol 33a adduces merely ילדתך of the verse as having Kametz, on account of the pause, and had thus in view חבּ, with the Pathach under Lamed. But P. has also יל, with Pathach under Daleth, and so also has H, with the remark בּ פתחין (viz., here and Jeremiah 22:26). The Biblia Rabbinica 1526 and 1615 have also the same pointing, Pathach under Daleth. In the printed list of words having Pathach in pause, this word is certainly not found. But it is found in the MS list of the Ochla veochla, at Halle.)
and ילדתך (cf. שׁו, Isaiah 47:10), in which we follow the example of the Syr. The allegorizing interpreters also meet only with trouble in regarding the words as those of Shulamith to Solomon. If התפיח were an emblem of the Mount of Olives, which, being wonderfully divided, gives back Israel's dead (Targ.), or an emblem of Sinai (Rashi), in both cases the words are more appropriately regarded as spoken to Shulamith than by her. Aben-Ezra correctly reads them as the words of Shulamith to Solomon, for he thinks on prayers, which are like golden apples in silver bowls; Hahn, for he understands by the apple tree, Canaan, where with sorrow his people brought him forth as their king; Hengstenberg, rising up to a remote-lying comparison, says, "the mother of the heavenly Solomon is at the same time the mother of Shulamith." Hoelemann thinks on Sur. 19:32 f., according to which 'Isa, Miriam's son, was born under a palm tree; but he is not able to answer the question, What now is the meaning here of the apple tree as Solomon's birthplace? If it were indeed to be interpreted allegorically, then by the apple tree we would rather understand the "tree of knowledge" of Paradise, of which Aquila, followed by Jerome, with his ἐκεῖ διεφθάρη, appears to think, - a view which recently Godet approves of;
(Note: Others, e.g., Bruno von Asti († 1123) and the Waldensian Exposition, edited by Herzog in the Zeit. fr hist. Theol. 1861: malum equals crux dominica. Th. Harms (1870) quotes Sol 2:3, and remarks: The church brings forth her children under the apple tree, Christ. Into such absurdities, in violation of the meaning of the words, do the allegorizing interpreters wander.)
there Shulamith, i.e., poor humanity, awakened the compassionate love of the heavenly Solomon, who then gave her, as a pledge of this love, the Protevangelium, and in the neighbourhood of this apple tree, i.e., on the ground and soil of humanity fallen, but yet destined to be saved, Shulamith's mother, i.e., the pre-Christian O.T. church, brought forth the Saviour from itself, who in love raised Shulamith from the depths to regal honour. But the Song of Songs does not anywhere set before us the task of extracting from it by an allegorizing process such far-fetched thoughts. If the masc. suff. is changed into the fem., we have a conversation perfectly corresponding to the situation. Solomon reminds Shulamith by that memorable apple tree of the time when he kindled within her the fire of first love; עורר elsewhere signifies energy (Psalm 80:3), or passion (Proverbs 10:12), put into a state of violent commotion; connected with the accus. of the person, it signifies, Zechariah 9:13, excited in a warlike manner; here, placed in a state of pleasant excitement of love that has not yet attained its object. Of how many references to contrasted affections the reflex. התע is capable, is seen from Job 17:8; Job 31:29; why not thus also עורר?
With שׁמּה Solomon's words are continued, but not in such a way as that what follows also took place under the apple tree. For Shulamith is not the child of Beduins, who in that case might even have been born under an apple tree. Among the Beduins, a maiden accidentally born at the watering-place (menhîl), on the way (rahîl), in the dew (ṭall) or snow (thelg), is called from that circumstance Munêhil, Ruhêla, Talla, or Thelga.
(Note: Vid., Wetstein's Inschriften (1864), p. 336.)
The birthplace of her love is not also the birthplace of her life. As התפוח points to the apple tree to which their way led them, so שׁמה points to the end of their way, the parental home lying near by (Hitzig).
Treasury of Scripture Knowledge
Solomon had a
"Hear another parable. There was a master of a house who planted a vineyard and put a fence around it and dug a winepress in it and built a tower and leased it to tenants, and went into another country.
I made great works. I built houses and planted vineyards for myself.
Song of Solomon 1:6
Do not gaze at me because I am dark, because the sun has looked upon me. My mother's sons were angry with me; they made me keeper of the vineyards, but my own vineyard I have not kept!
Song of Solomon 2:3
As an apple tree among the trees of the forest, so is my beloved among the young men. With great delight I sat in his shadow, and his fruit was sweet to my taste.
Song of Solomon 8:12
My vineyard, my very own, is before me; you, O Solomon, may have the thousand, and the keepers of the fruit two hundred.
In that day every place where there used to be a thousand vines, worth a thousand shekels of silver, will become briers and thorns.
Jump to PreviousBaal Caretakers Entrusted Fruit Hamon Keepers Leased Pieces Shekels Silver Silverlings Silver-Pieces Solomon Thereof Thousand Vine-Garden Vineyard
Jump to NextBaal Caretakers Entrusted Fruit Hamon Keepers Leased Pieces Shekels Silver Silverlings Silver-Pieces Solomon Thereof Thousand Vine-Garden Vineyard
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