Song of Solomon 2:13
Parallel Verses
English Standard Version
The fig tree ripens its figs, and the vines are in blossom; they give forth fragrance. Arise, my love, my beautiful one, and come away.

King James Bible
The fig tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.

American Standard Version
The fig-tree ripeneth her green figs, And the vines are in blossom; They give forth their fragrance. Arise, my love, my fair one, and come away.

Douay-Rheims Bible
The fig tree hath put forth her green figs: the vines in flower yield their sweet smell. Arise, my love, my beautiful one, and come:

English Revised Version
The fig tree ripeneth her green figs, and the vines are in blossom, they give forth their fragrance. Arise, my love, my fair one, and come away.

Webster's Bible Translation
The fig-tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away.

Song of Solomon 2:13 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

7 I adjure you, ye daughters of Jerusalem,

   By the gazelles or the hinds of the field,

   That ye arouse not and disturb not love

   Till she pleases.

It is permitted to the Israelites to swear, נשׁבּע, only by God (Genesis 21:23); but to adjure, השׁבּיע, by that which is not God, is also admissible, although this example before us is perhaps the only direct one in Scripture. צבי ( equals צבי, dialect. טבי), fem. צביה (Aram. טביתא, Acts 9:36), plur. tsebaim or tsebajim, fem. tsabaōth (according with the pl. of צבא), softened from tsebajōth, is the name for the gazelle, from the elegance of its form and movements. אילות is the connecting form of איּלות, whose consonantal Yod in the Assyr. and Syr. is softened to the diphthong ailuv, ailaa; the gen. "of the field," as not distinguishing but describing, belongs to both of the animals, therefore also the first is without the article. או (after the etymon corresponding to the Lat. vel) proceeds, leaving out of view the repetition of this so-called Slumber-Song (Sol 3:5; cf. Sol 8:4, as also Sol 2:9), from the endeavour to give to the adjuration the greatest impression; the expression is varied, for the representations flit from image to image, and the one, wherever possible, is surpassed by the other (vid., at Proverbs 30:31).

Under this verse Hengst. remarks: "The bride would not adjure by the hinds, much more would she adjure by the stage." He supposes that Solomon is here the speaker; but a more worthless proof for this could not be thought of. On the contrary, the adjuration by the gazelles, etc., shows that the speaker here is one whose home is the field and wood; thus also not the poet (Hitz.) nor the queen-mother (Bttch.), neither of whom is ever introduced as speaking. The adjuration is that love should not be disturbed, and therefore it is by the animals that are most lovely and free, which roam through the fields. Zckler, with whom in this one point Grtz agrees, finds here, after the example of Bttch. and Hitz., the earnest warning against wantonly exciting love in themselves (cf. Lat. irritamenta veneris, irritata voluptas) till God Himself awakens it, and heart finds itself in sympathy with heart. But the circumstances in which Shulamith is placed ill accord with such a general moralizing. The adjuration is repeated, Sol 3:5; Sol 8:4, and wherever Shulamith finds herself near her beloved, as she is here in his arms. What lies nearer, then, than that she should guard against a disturbance of this love-ecstasy, which is like a slumber penetrated by delightful dreams? Instead of אתכם, תּעירוּ, and תּעוררוּ, should be more exactly the words אתכן, תּעררנה, and תּעוררנה; but the gram. distinction of the genera is in Heb. not perfectly developed. We meet also with the very same synallage generis, without this adjuration formula, at Sol 5:8; Sol 7:1; Sol 4:2; Sol 6:8, etc.; it is also elsewhere frequent; but in the Song it perhaps belongs to the foil of the vulgar given to the highly poetic. Thus also in the vulgar Arab. the fem. forms jaḳtulna, taḳtulna, corresponding to תּקטלנה, are fallen out of use. With העיר, expergefacere, there is connected the idea of an interruption of sleep; with עורר, excitare, the idea, which goes further, of arousing out of sleep, placing in the full activity of awakened life.

(Note: The distinction between these words is well explained by Lewisohn in his Investigationes Linguae (Wilna, 1840), p. 21: "The מעיר את־הישׁן is satisfied that the sleeper wakes, and it is left to him fully to overcome the influence of sleep; the מעורר, however, arouses him at once from sleepiness, and awakes him to such a degree that he is secured against falling asleep again.")

The one adjuration is, that love should not be awakened out of its sweet dream; the other, that it should not be disturbed from its being absorbed in itself. The Pasek between מעירו and the word following has, as at Leviticus 10:6, the design of keeping the two Vavs distinct, that in reading they might not run together; it is the Pasek which, as Ben Asher says, serves "to secure to a letter its independence against the similar one standing next it." האהמה is not abstr. pro concreto, but love itself in its giving and receiving. Thus closes the second scene of the first act: Shulamith lies like one helpless in the arms of Solomon; but in him to expire is her life; to have lost herself in him, and in him to find herself again, is her happiness.

Song of Solomon 2:13 Parallel Commentaries

Treasury of Scripture Knowledge


Songs 6:11 I went down into the garden of nuts to see the fruits of the valley, and to see whether the vine flourished and the pomegranates budded...

Songs 7:8,11-13 I said, I will go up to the palm tree, I will take hold of the boughs thereof: now also your breasts shall be as clusters of the vine...

Isaiah 18:5 For before the harvest, when the bud is perfect, and the sour grape is ripening in the flower...

Isaiah 55:10,11 For as the rain comes down, and the snow from heaven, and returns not thither, but waters the earth, and makes it bring forth and bud...

Isaiah 61:11 For as the earth brings forth her bud, and as the garden causes the things that are sown in it to spring forth...

Hosea 14:6 His branches shall spread, and his beauty shall be as the olive tree, and his smell as Lebanon.

Haggai 2:19 Is the seed yet in the barn? yes, as yet the vine, and the fig tree, and the pomegranate, and the olive tree, has not brought forth...

Luke 13:6,7 He spoke also this parable; A certain man had a fig tree planted in his vineyard; and he came and sought fruit thereon, and found none...


Songs 2:10 My beloved spoke, and said to me, Rise up, my love, my fair one, and come away.

Luke 19:42 Saying, If you had known, even you, at least in this your day...

2 Corinthians 5:20 Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be you reconciled to God.

2 Corinthians 6:1,2 We then, as workers together with him, beseech you also that you receive not the grace of God in vain...

Cross References
Matthew 24:32
"From the fig tree learn its lesson: as soon as its branch becomes tender and puts out its leaves, you know that summer is near.

Song of Solomon 1:15
Behold, you are beautiful, my love; behold, you are beautiful; your eyes are doves.

Song of Solomon 2:10
My beloved speaks and says to me: "Arise, my love, my beautiful one, and come away,

Song of Solomon 2:15
Catch the foxes for us, the little foxes that spoil the vineyards, for our vineyards are in blossom."

Song of Solomon 7:12
let us go out early to the vineyards and see whether the vines have budded, whether the grape blossoms have opened and the pomegranates are in bloom. There I will give you my love.

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