Song of Solomon 8:2
Parallel Verses
English Standard Version
I would lead you and bring you into the house of my mother— she who used to teach me. I would give you spiced wine to drink, the juice of my pomegranate.

King James Bible
I would lead thee, and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate.

American Standard Version
I would lead thee, and bring thee into my mother's house, Who would instruct me; I would cause thee to drink of spiced wine, Of the juice of my pomegranate.

Douay-Rheims Bible
I will take hold of thee, and bring thee Into my mother's house: there thou shalt teach me, and I will give thee a cup of spiced wine and new wine of my pomegranates.

English Revised Version
I would lead thee, and bring thee into my mother's house, who would instruct me; I would cause thee to drink of spiced wine, of the juice of my pomegranate.

Webster's Bible Translation
I would lead thee, and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate.

Song of Solomon 8:2 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

9aa And thy palate like the best wine.

יין הטּוב is wine of the good kind, i.e., the best, as רע אושׁת, Proverbs 6:24, a woman of a bad kind, i.e., a bad woman; the neut. thought of as adject. is both times the gen. of the attribute, as at Proverbs 24:25 it is the gen. of the substratum. The punctuation כּיּין הטּוב (Hitz.) is also possible; it gives, however, the common instead of the delicate poetical expression. By the comparison one may think of the expressions, jungere salivas oris (Lucret.) and oscula per longas jungere pressa moras (Ovid). But if we have rightly understood Sol 4:11; Sol 5:16, the palate is mentioned much rather with reference to the words of love which she whispers in his ears when embracing her. Only thus is the further continuance of the comparison to be explained, and that it is Shulamith herself who continues it.

9ab Which goes down for my beloved smoothly,

       Which makes the lips of sleepers move.

The dramatic structure of the Song becomes here more strongly manifest than elsewhere before. Shulamith interrupts the king, and continues his words as if echoing them, but again breaks off. The lxx had here לדודי in the text. It might notwithstanding be a spurious reading. Hitzig suggests that it is erroneously repeated, as if from Sol 7:11. Ewald also (Hohesl. p. 137) did that before, - Heiligstedt, as usual, following him. But, as Ewald afterwards objected, the line would then be "too short, and not corresponding to that which follows." But how shall לדודי now connect itself with Solomon's words? Ginsburg explains: "Her voice is not merely compared to wine, because it is sweet to everybody, but to such wine as would be sweet to a friend, and on that account is more valuable and pleasant." But that furnishes a thought digressing εἰς ἄλλο γένος; and besides, Ewald rightly remarks that Shulamith always uses the word דודי of her beloved, and that the king never uses it in a similar sense. He contends, however, against the idea that Shulamith here interrupts Solomon; for he replies to me (Jahrb. IV 75): "Such interruptions we certainly very frequently find in our ill-formed and dislocated plays; in the Song, however, not a solitary example of this is found, and one ought to hesitate in imagining such a thing." He prefers the reading לדּודים beloved ones, although possibly לדודי, with , abbreviated after the popular style of speech from m, may be the same word. But is this ledodim not a useless addition? Is excellent wine good to the taste of friends merely; and does it linger longer in the palate of those not beloved than of those loving? And is the circumstance that Shulamith interrupts the king, and carried forward his words, not that which frequently also occurs in the Greek drama, as e.g., Eurip. Phoenissae, v. 608? The text as it stands before us requires an interchange of the speakers, and nothing prevents the supposition of such an interchange. In this idea Hengstenberg for once agrees with us. The Lamed in ledodi is meant in the same sense as when the bride drinks to the bridegroom, using the expression ledodi. The Lamed in למישׁרים is that of the defining norm, as the Beth in במי, Proverbs 23:31, is that of the accompanying circumstance: that which tastes badly sticks in the palate, but that which tastes pleasantly glides down directly and smoothly. But what does the phrase וגו דּובב שׂף mean? The lxx translate by ἱκανούμενος χείλεσί μου καὶ ὀδοῦσιν, "accommodating itself (Sym. προστιθέμενος) to my lips and teeth." Similarly Jerome (omitting at least the false μου), labiisque et dentibus illius ad ruminandum, in which דּבּה, rumor, for דובב, seems to have led him to ruminare. Equally contrary to the text with Luther's translation: "which to my friend goes smoothly goes, and speaks of the previous year;" a rendering which supposes ישׁנים (as also the Venet.) instead of ישׁנים (good wine which, as it were, tells of former years), and, besides, disregards שׁפתי. The translation: "which comes at unawares upon the lips of the sleepers," accords with the language (Heiligst., Hitz.). But that gives no meaning, as if one understood by ישׁנים, as Gesen. and Ewald do, una in eodem toro cubantes; but in this case the word ought to have been שׁכבים. Since, besides, such a thing is known as sleeping through drink or speaking in sleep, but not of drinking in sleep, our earlier translation approves itself: which causes the lips of sleepers to speak. This interpretation is also supported by a proverb in the Talm. Jebamoth 97a, Jer. Moeed Katan, iii. 7, etc., which, with reference to the passage under review, says that if any one in this world adduces the saying of a righteous man in his name (רוחשׁות or מרחשׁות), שׂפתותיו דובבות בקבר. But it is an error inherited from Buxtorf, that דובבות means there loquuntur, and, accordingly, that דובב of this passage before us means loqui faciens. It rather means (vid., Aruch), bullire, stillare, manare (cogn. זב, טף, Syn. רחשׁ), since, as that proverb signifies, the deceased experiences an after-taste of his saying, and this experience expresses itself in the smack of the lips; and דּובב, whether it be part. Kal or Po. equals מדובב, thus: brought into the condition of the overflowing, the after-experience of drink that has been partaken of, and which returns again, as it were, ruminando. The meaning "to speak" is, in spite of Parchon and Kimchi (whom the Venet., with its φθεγγόμενος, follows), foreign to the verb; for דּבּה also means, not discourse, but sneaking, and particularly sneaking calumny, and, generally, fama repens. The calumniator is called in Arab. dabûb, as in Heb. רכיל.

We now leave it undecided whether in דובב, of this passage before us, that special idea connected with it in the Gemara is contained; but the roots דב and זב are certainly cogn., they have the fundamental idea of a soft, noiseless movement generally, and modify this according as they are referred to that which is solid or fluid. Consequently דּבב, as it means in lente incedere (whence the bear has the name דּב), is also capable of being interpreted leniter se movere, and trans. leniter movere, according to which the Syr. here translates, quod commovet labia mea et dentes meos (this absurd bringing in of the teeth is from the lxx and Aq.), and the Targ. allegorizes, and whatever also in general is the meaning of the Gemara as far as it exchanges דובבות for רוחשות (vid., Levy under רחשׁ). Besides, the translations qui commovet and qui loqui facit fall together according to the sense. For when it is said of generous wine, that it makes the lips of sleepers move, a movement is meant expressing itself in the sleeper speaking. But generous wine is a figure of the love-responses of the beloved, sipped in, as it were, with pleasing satisfaction, which hover still around the sleepers in delightful dreams, and fill them with hallucinations.

Song of Solomon 8:2 Parallel Commentaries

Treasury of Scripture Knowledge

bring

Songs 3:4 It was but a little that I passed from them, but I found him whom my soul loves: I held him, and would not let him go...

Galatians 4:26 But Jerusalem which is above is free, which is the mother of us all.

who

Luke 16:29-31 Abraham said to him, They have Moses and the prophets; let them hear them...

John 5:39,46,47 Search the scriptures; for in them you think you have eternal life: and they are they which testify of me...

Acts 17:11,12 These were more noble than those in Thessalonica, in that they received the word with all readiness of mind...

2 Timothy 3:15 And that from a child you have known the holy scriptures...

1 Peter 1:10-12 Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come to you...

2 Peter 1:19 We have also a more sure word of prophecy; whereunto you do well that you take heed, as to a light that shines in a dark place...

Revelation 19:10 And I fell at his feet to worship him. And he said to me, See you do it not: I am your fellow servant...

i would cause

Songs 4:10-16 How fair is your love, my sister, my spouse! how much better is your love than wine! and the smell of your ointments than all spices!...

Songs 5:1 I am come into my garden, my sister, my spouse: I have gathered my myrrh with my spice; I have eaten my honeycomb with my honey...

Songs 7:9,12 And the roof of your mouth like the best wine for my beloved, that goes down sweetly...

spiced

Proverbs 9:2 She has killed her beasts; she has mingled her wine; she has also furnished her table.

Cross References
Proverbs 9:2
She has slaughtered her beasts; she has mixed her wine; she has also set her table.

Song of Solomon 3:4
Scarcely had I passed them when I found him whom my soul loves. I held him, and would not let him go until I had brought him into my mother's house, and into the chamber of her who conceived me.

Song of Solomon 8:1
Oh that you were like a brother to me who nursed at my mother's breasts! If I found you outside, I would kiss you, and none would despise me.

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