Song of Solomon 4:14
Parallel Verses
English Standard Version
nard and saffron, calamus and cinnamon, with all trees of frankincense, myrrh and aloes, with all choice spices—

King James Bible
Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:

American Standard Version
Spikenard and saffron, Calamus and cinnamon, with all trees of frankincense; Myrrh and aloes, with all the chief spices.

Douay-Rheims Bible
Spikenard and saffron, sweet cane and cinnamon, with all the trees of Libanus, myrrh and aloes with all the chief perfumes.

English Revised Version
Spikenard and saffron, calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices.

Webster's Bible Translation
Spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all the chief spices:

Song of Solomon 4:14 Parallel
Keil and Delitzsch Biblical Commentary on the Old Testament

8 With me from Lebanon, my bride,

   With me from Lebanon shalt thou come;

   Shalt look from the top of Amana,

   From the top of Shenir and Hermon,

   From dens of lions,

   From mountains of leopards.

Zckl. interprets אתּי in the sense of אלי, and תּשׁוּרי in the sense of journeying to this definite place: "he announces to her in overflowing fulness of expression that from this time forth, instead of the lonely mountainous regions, and the dangerous caves and dens, she shall inhabit with him the royal palace." Thus also Kingsbury. But the interpretation, however plausible, cannot be supported. For (1) such an idea ought to be expressed either by תב אלי or by תשׁבי ואתּי תב, instead of אתּי תּב; (2) Shulamith is not from Lebanon, nor from the Anti-Libanus, which looks toward Damascus; (3) this would be no answer to Shulamith's longing for lonely quietness. We therefore hold by our explanation given in 1851. He seeks her to go with him up the steep heights of Lebanon, and to descend with him from thence; for while ascending the mountain one has no view before him, but when descending he has the whole panorama of the surrounding region lying at his feet. Thus תשׁ is not to be understood as at Isaiah 57:9, where it has the meaning of migrabas, but, as at Numbers 23:9, it means spectabis. With מר the idea of prospect lies nearer than that of descending; besides, the meaning spectare is secondary, for שׁוּר signifies first "to go, proceed, journey," and then "going to view, to go in order to view." Sêr in Arab. means "the scene," and sêr etmek in Turkish, "to contemplate" (cf. Arab. tamashy, to walk, then, to contemplate). Lebanon is the name of the Alpine range which lies in the N.-W. of the Holy Land, and stretches above 20 (German) miles from the Leontes (Nahr el-Kasme) northwards to the Eleutheros (Nahr el-Kebr). The other three names here found refer to the Anti-Libanus separated from the Lebanon by the Coelo-Syrian valley, and stretching from the Banis northwards to the plain of Hamth.

Amana denotes that range of the Anti-Libanus from which the springs of the river Amana issue, one of the two rivers which the Syrian captain (2 Kings 5:12) named as better than all the waters of Israel. These are the Amana and Pharpar, i.e., the Barad and A'wadsh; to the union of the Barad (called by the Greeks Chrysorrhoas, i.e., "golden stream") with the Feidshe, the environs of Damascus owe their ghuwdat, their paradisaical beauty.

Hermon (from חרם, to cut of; cf. Arab. kharom and makhrim, the steep projection of a mountain) is the most southern peak of the Anti-Libanus chain, the lofty mountains (about 10, 000 feet above the level of the sea) which form the north-eastern border of Palestine, and from which the springs of the Jordan take their rise.

Another section of the Anti-Libanus range is called Senir, not Shenir. The name, in all the three places where it occurs (Deuteronomy 3:9; 1 Chronicles 5:23), is, in accordance with tradition, to be written with Sin. The Onkelos Targum writes סריון; the Jerusalem paraphrases, טורא דמסרי פירוי (the mountain whose fruits become putrid, viz., on account of their superabundance); the Midrash explains otherwise: שהוא שובא הניר (the mountain which resists being broken up by the plough), - everywhere the writing of the word with the letter Sin is supposed. According to Deuteronomy 3:9, this was the Amorite name of Hermon. The expression then denotes that the Amorites called Hermon - i.e., the Anti-Libanus range, for they gave the name of a part to the whole range - by the name Senr; Abulfeda uses Arab. snîr as the name of the part to the north of Damascus, with which the statement of Schwarz (Das h. Land, p. 33) agrees, that the Hermon (Anti-Libanus) to the north-west of Damascus is called Senr.

נמרים, panthers, to the present day inhabit the clefts and defiles of the Lebanon, and of the Anti-Libanus running parallel to it; whereas lions have now altogether disappeared from the countries of the Mediterranean. In Solomon's time they were to be met with in the lurking-places of the Jordan valley, and yet more frequently in the remote districts of the northern Alpine chains. From the heights of these Alps Solomon says Shulamith shall alone with him look down from where the lions and panthers dwell. Near these beasts of prey, and yet inaccessible by them, shall she enjoy the prospect of the extensive pleasant land which was subject to the sceptre of him who held her safe on these cliffs, and accompanied her over these giddy heights. If "mountain of myrrh," so also "the top of Amana" is not without subordinate reference. Amana, proceeding from the primary idea of firmness and verification, signifies fidelity and the faithful covenant as it is established between God and the congregation, for He betrothes it to Himself b'mwnh ("in faithfulness"), Hosea 2:22 [20]; the congregation of which the apostle (Ephesians 5:27) says the same as is here said by Solomon of Shulamith. Here for the first time he calls her כלה, not כּלּתי; for that, according to the usus loq., would mean "my daughter-in-law." Accordingly, it appears that the idea of "daughter-in-law" is the primary, and that of "bride" the secondary one. כּלה, which is equals כּלוּלה, as חלּה, a cake, is equals חלוּלה, that which is pierced through (cf. כּלוּלות, being espoused; Jeremiah 2:2), appears to mean

(Note: L. Geiger's Ursprung d. Sprach. p. 227; cf. 88.)

(cf. what was said regarding חתן under Sol 3:11) her who is comprehended with the family into which, leaving her parents' house, she enters; not her who is embraced equals crowned with a garland (cf. Arab. qkll, to be garlanded; tēklîl, garlanding; iklil, Syr. kelilo, a wreath), or her who is brought to completion (cf. the verb, Ezekiel 27:4, Ezekiel 27:11), i.e., has reached the goal of her womanly calling. Besides, כּלה, like "Braut" in the older German (e.g., Gudrun), means not only her who is betrothed, but also her who has been lately married.

Song of Solomon 4:14 Parallel Commentaries

Treasury of Scripture Knowledge


Exodus 30:23 Take you also to you principal spices, of pure myrrh five hundred shekels, and of sweet cinnamon half so much...

Ezekiel 27:19 Dan also and Javan going to and fro occupied in your fairs: bright iron, cassia, and calamus, were in your market.


Proverbs 7:17 I have perfumed my bed with myrrh, aloes, and cinnamon.

Revelation 18:13 And cinnamon, and odors, and ointments, and frankincense, and wine, and oil, and fine flour...


Songs 4:6 Until the day break, and the shadows flee away, I will get me to the mountain of myrrh, and to the hill of frankincense.

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...

Numbers 24:6 As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the LORD has planted...

the chief

Songs 6:2 My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.

Genesis 43:11 And their father Israel said to them, If it must be so now, do this; take of the best fruits in the land in your vessels...

1 Kings 10:10 And she gave the king an hundred and twenty talents of gold, and of spices very great store, and precious stones...

2 Chronicles 9:9 And she gave the king an hundred and twenty talents of gold, and of spices great abundance, and precious stones...

Mark 16:1 And when the sabbath was past, Mary Magdalene, and Mary the mother of James, and Salome, had bought sweet spices...

Cross References
John 19:39
Nicodemus also, who earlier had come to Jesus by night, came bringing a mixture of myrrh and aloes, about seventy-five pounds in weight.

Exodus 30:23
"Take the finest spices: of liquid myrrh 500 shekels, and of sweet-smelling cinnamon half as much, that is, 250, and 250 of aromatic cane,

Psalm 45:8
your robes are all fragrant with myrrh and aloes and cassia. From ivory palaces stringed instruments make you glad;

Song of Solomon 1:12
While the king was on his couch, my nard gave forth its fragrance.

Song of Solomon 3:6
What is that coming up from the wilderness like columns of smoke, perfumed with myrrh and frankincense, with all the fragrant powders of a merchant?

Song of Solomon 4:6
Until the day breathes and the shadows flee, I will go away to the mountain of myrrh and the hill of frankincense.

Song of Solomon 5:1
I came to my garden, my sister, my bride, I gathered my myrrh with my spice, I ate my honeycomb with my honey, I drank my wine with my milk. Eat, friends, drink, and be drunk with love!

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