27:2 When that time comes, 1
sing about a delightful vineyard! 2
27:3 I, the Lord, protect it; 3
I water it regularly. 4
I guard it night and day,
so no one can harm it. 5
80:8 You uprooted a vine 6 from Egypt;
you drove out nations and transplanted it.
The Beloved to Her Lover:
8:11 Solomon had a vineyard at Baal-Hamon;
he leased out 7 the vineyard to those who maintained it.
Each was to bring a thousand shekels of silver for its fruit.
8:12 My vineyard, 8 which belongs to me, 9 is at my disposal alone. 10
The thousand shekels belong to you, O Solomon,
and two hundred shekels belong to those who maintain it for its fruit.
2:21 I planted you in the land
like a special vine of the very best stock.
Why in the world have you turned into something like a wild vine
that produces rotten, foul-smelling grapes? 11
21:33 “Listen to another parable: There was a landowner 12 who planted a vineyard. 13 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 14 he leased it to tenant farmers 15 and went on a journey.
12:1 Then 16 he began to speak to them in parables: “A man planted a vineyard. 17 He put a fence around it, dug a pit for its winepress, and built a watchtower. Then 18 he leased it to tenant farmers 19 and went on a journey.
20:9 Then 20 he began to tell the people this parable: “A man 21 planted a vineyard, 22 leased it to tenant farmers, 23 and went on a journey for a long time.
15:1 “I am the true vine 24 and my Father is the gardener. 25
1 tn Heb “in that day” (so KJV).
2 tn Heb “vineyard of delight,” or “vineyard of beauty.” Many medieval
3 tn Heb “her.” Apparently “vineyard” is the antecedent, though normally this noun is understood as masculine (see Lev 25:3, however).
4 tn Or perhaps, “constantly.” Heb “by moments.”
5 tn Heb “lest [someone] visit [harm] upon it, night and day I guard it.”
6 sn The vine is here a metaphor for Israel (see Ezek 17:6-10; Hos 10:1).
7 tn Heb “gave.”
8 sn The term כֶּרֶם (kerem, “vineyard”) is used literally in 8:11 in reference to Solomon’s physical vineyard, but in 8:12 it is used figuratively (hypocatastasis) in reference to the Beloved: כַּרְמִי (karmi, “my vineyard”). Throughout the Song, the term כֶּרֶם (“vineyard”) is used figuratively (Song 1:6; 2:15; 8:12). In 8:12 it is used in reference to either (1) herself, (2) her choice of whom to give herself to in love, or (3) her physical body. In contrast to Solomon’s physical vineyard, whose fruit can be bought and sold (8:11), she is not for sale: She will only give herself freely to the one whom she chooses to love.
9 tn Each of the three terms in this line has the 1st person common singular suffix which is repeated three times for emphasis: כַּרְמִי (karmi, “my vineyard”), שֶׁלִּי (shelli, “which belongs to me”), and לְפָנָי (lÿfana, “at my disposal”). In contrast to King Solomon, who owns the vineyard at Baal-Hamon and who can buy and sell anything in the vineyard that he wishes, she proclaims that her “vineyard” (= herself or her body) belongs to her alone. In contrast to the vineyard, which can be leased out, and its fruit, which can be bought or sold, her “vineyard” is not for sale. Her love must and is to be freely given.
10 tn Heb “[it is] before me.” The particle לְפָנָי (lÿfana) can denote “at the disposal of” (e.g., Gen 13:9; 20:15; 24:51; 34:10; 47:6; Jer 40:4; 2 Chr 14:6) (HALOT 9 s.v. פָּנֶה 4.f; BDB 817 s.v. פנה 4.a.f). Similar to Akkadian ana pan “at the disposal of” (AHw 2:821.a, paragraph 20), the term is used in reference to a sovereign (usually a land-owner or king) who has full power over his property to dispose of as he wishes, e.g., “The whole country is at your disposal [לְפָנֶיךָ, lÿfaneka]” (Gen 13:9). In Song 8:12 the form לְפָנָי has the 1st person common singular suffix: “My vineyard, which belongs to me, is at my disposal.”
11 tc Heb “I planted you as a choice vine, all of it true seed. How then have you turned into a putrid thing to me, a strange [or wild] vine.” The question expresses surprise and consternation. The translation is based on a redivision of the Hebrew words סוּרֵי הַגֶּפֶן (sure haggefen) into סוֹרִיָּה גֶּפֶן (soriyyah gefen) and the recognition of a hapax legomenon סוֹרִיָּה (soriyyah) meaning “putrid, stinking thing.” See HALOT 707 s.v. סוֹרִי.
12 tn The term here refers to the owner and manager of a household.
13 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
14 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
15 sn The leasing of land to tenant farmers was common in this period.
16 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
17 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
18 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
19 sn The leasing of land to tenant farmers was common in this period.
20 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative. The parable Jesus tells here actually addresses the question put to him by the leaders.
21 tc ‡ There are several variants here, most of which involve variations in word order that do not affect translation. However, the presence or absence of τις (ti") after ἄνθρωπος (anqrwpo"), which would be translated “a certain man,” does affect translation. The witnesses that have τις include A W Θ Ë13 1241 2542 al sy. Those that lack it include א B C D L Ψ Ë1 33 Ï it. Externally, the evidence is significantly stronger for the omission. Internally, however, there is some pause. A feature unique to Luke-Acts in the NT is to use the construction ἄνθρωπος τις (cf. 10:30; 12:16; 14:2, 16; 15:11; 16:1; 19:12; Acts 9:33). However, scribes who were familiar with this idiom may have inserted it here. In light of the overwhelming external support for the omission of τις, the shorter reading is preferred. NA27 places τις in brackets, indicating some doubts as to its authenticity.
22 sn The vineyard is a figure for Israel in the OT (Isa 5:1-7). The nation and its leaders are the tenants, so the vineyard here may well refer to the promise that resides within the nation. The imagery is like that in Rom 11:11-24.
23 sn The leasing of land to tenant farmers was common in this period.
24 sn I am the true vine. There are numerous OT passages which refer to Israel as a vine: Ps 80:8-16, Isa 5:1-7, Jer 2:21, Ezek 15:1-8, 17:5-10, 19:10-14, and Hos 10:1. The vine became symbolic of Israel, and even appeared on some coins issued by the Maccabees. The OT passages which use this symbol appear to regard Israel as faithless to Yahweh (typically rendered as “Lord” in the OT) and/or the object of severe punishment. Ezek 15:1-8 in particular talks about the worthlessness of wood from a vine (in relation to disobedient Judah). A branch cut from a vine is worthless except to be burned as fuel. This fits more with the statements about the disciples (John 15:6) than with Jesus’ description of himself as the vine. Ezek 17:5-10 contains vine imagery which refers to a king of the house of David, Zedekiah, who was set up as king in Judah by Nebuchadnezzar. Zedekiah allied himself to Egypt and broke his covenant with Nebuchadnezzar (and therefore also with God), which would ultimately result in his downfall (17:20-21). Ezek 17:22-24 then describes the planting of a cedar sprig which grows into a lofty tree, a figurative description of Messiah. But it is significant that Messiah himself is not described in Ezek 17 as a vine, but as a cedar tree. The vine imagery here applies to Zedekiah’s disobedience. Jesus’ description of himself as the true vine in John 15:1 ff. is to be seen against this background, but it differs significantly from the imagery surveyed above. It represents new imagery which differs significantly from OT concepts; it appears to be original with Jesus. The imagery of the vine underscores the importance of fruitfulness in the Christian life and the truth that this results not from human achievement, but from one’s position in Christ. Jesus is not just giving some comforting advice, but portraying to the disciples the difficult path of faithful service. To some degree the figure is similar to the head-body metaphor used by Paul, with Christ as head and believers as members of the body. Both metaphors bring out the vital and necessary connection which exists between Christ and believers.
25 tn Or “the farmer.”