The Song of Songs 6:11

The Return to the Vineyards

The Lover to His Beloved: ¹ 

6:11 I went down to the orchard of walnut trees, ² 

to look for the blossoms of the valley, ³ 

to see if the vines had budded

or if the pomegranates were in bloom.

The Song of Songs 7:8

7:8 I want ⁴  to climb the palm tree, ⁵ 

and take hold of its fruit stalks.

May your breasts be like the clusters of grapes, ⁶ 

and may the fragrance of your breath be like apricots! ⁷ 

The Song of Songs 7:11-13

The Journey to the Countryside

The Beloved to Her Lover:

7:11 Come, my beloved, let us go to the countryside;

let us spend the night in the villages.

7:12 Let us rise early to go to the vineyards,

to see if the vines have budded,

to see if their blossoms have opened,

if the pomegranates are in bloom –

there I will give you my love.

7:13 The mandrakes ⁸  send out their fragrance;

over our door is every delicacy, ⁹ 

both new and old, which I have stored up for you, my lover.

Isaiah 18:5

18:5 For before the harvest, when the bud has sprouted,

and the ripening fruit appears, ¹⁰ 

he will cut off the unproductive shoots ¹¹  with pruning knives;

he will prune the tendrils. ¹² 

Isaiah 55:10-11

55:10 ¹³ The rain and snow fall from the sky

and do not return,

but instead water the earth

and make it produce and yield crops,

and provide seed for the planter and food for those who must eat.

55:11 In the same way, the promise that I make

does not return to me, having accomplished nothing. ¹⁴ 

No, it is realized as I desire

and is fulfilled as I intend.” ¹⁵ 

Isaiah 61:11

61:11 For just as the ground produces its crops

and a garden yields its produce,

so the sovereign Lord will cause deliverance ¹⁶  to grow,

and give his people reason to praise him in the sight of all the nations. ¹⁷ 

Hosea 14:6

14:6 His young shoots will grow;

his splendor will be like an olive tree,

his fragrance like a cedar of Lebanon.

Haggai 2:19

2:19 The seed is still in the storehouse, isn’t it? And the vine, fig tree, pomegranate, and olive tree have not produced. Nevertheless, from today on I will bless you.’”

Luke 13:6-7

Warning to Israel to Bear Fruit

13:6 Then ¹⁸  Jesus ¹⁹  told this parable: “A man had a fig tree ²⁰  planted in his vineyard, and he came looking for fruit on it and found none. 13:7 So ²¹  he said to the worker who tended the vineyard, ‘For ²²  three years ²³  now, I have come looking for fruit on this fig tree, and each time I inspect it ²⁴  I find none. Cut ²⁵  it down! Why ²⁶  should it continue to deplete ²⁷  the soil?’

[6:11]  ¹ sn It is difficult to determine whether the speaker in 6:11-12 is Solomon or the Beloved.

[6:11]  ² tn The term אֱגוֹז (’egoz, “nut”) probably refers to the “walnut” or “walnut tree” (juglans regia) (DCH 1:116 s.v. אֱגוֹז). The singular form is used collectively here to refer to a grove of walnut trees.

[6:11]  ³ sn It is not clear whether the “valley” in 6:12 is a physical valley (Jezreel Valley?), a figurative description of their love relationship, or a double entendre.

[7:8]  ⁴ tn Heb “I said, ‘I will climb….’” The verb אָמַר (’amar, “to say”) is often used metonymically in reference to the thought process, emphasizing the spontaneity of a decision or of an idea which has just entered the mind of the speaker moments before he speaks (Gen 20:11; 26:9; 44:28; Exod 2:14; Num 24:11; Ruth 4:4; 1 Sam 20:4, 26; 2 Sam 5:6; 12:22; 2 Kgs 5:11). M. H. Pope renders it appropriately: “Methinks” (Song of Songs [AB], 635).

[7:8]  ⁵ sn A Palestinian palm tree grower would climb a palm tree for two reasons: (1) to pluck the fruit and (2) to pollinate the female palm trees. Because of their height and because the dates would not naturally fall off the tree, the only way to harvest dates from a palm tree is to climb the tree and pluck the fruit off the stalks. This seems to be the primary imagery behind this figurative expression. The point of comparison here would be that just as one would climb a palm tree to pluck its fruit so that it might be eaten and enjoyed, so too Solomon wanted to embrace his Beloved so that he might embrace and enjoy her breasts. It is possible that the process of pollination is also behind this figure. A palm tree is climbed to pick its fruit or to dust the female flowers with pollen from the male flowers (the female and male flowers were on separate trees). To obtain a better yield and accelerate the process of pollination, the date grower would transfer pollen from the male trees to the flowers on the female trees. This method of artificial pollination is depicted in ancient Near Eastern art. For example, a relief from Gozan (Tel Halaf) dating to the 9th century b.c. depicts a man climbing a palm tree on a wooden ladder with his hands stretched out to take hold of its top branches to pollinate the flowers or to pick the fruit from the tree. The point of this playful comparison is clear: Just as a palm tree grower would climb a female tree to pick its fruit and to pollinate it with a male flower, Solomon wanted to grasp her breasts and to make love to her (The Illustrated Family Encyclopedia of the Living Bible, 10:60).

[7:8]  ⁶ tn Heb “of the vine.”

[7:8]  ⁷ tn The Hebrew noun תַּפּוּחַ (tappukha) has been traditionally been translated as “apple,” but modern botanists and the most recent lexicographers now identify תַּפּוּחַ with the “apricot” (BDB 656 s.v. I תַּפּוּחַ). This might better explain the association with the sweet smelling scent,
especially since the term is derived from a Semitic root denoting “aromatic scent.” Apricots were often associated with their sweet scent in the ancient world (Fauna and Flora of the Bible, 92-93).

[7:13]  ⁸ sn In the ancient Near East the mandrake was a widely used symbol of erotic love because it was thought to be an aphrodisiac and therefore was used as a fertility drug. The unusual shape of the large forked roots of the mandrake resembles the human body with extended arms and legs. This similarity gave rise to the popular superstition that the mandrake could induce conception and it was therefore used as a fertility drug. It was so thoroughly associated with erotic love that its name is derived from the Hebrew root דּוֹד (dod, “love”), that is, דּוּדָאִים (duda’im) denotes “love-apples.” Arabs used its fruit and roots as an aphrodisiac and referred to it as abd al- sal’m (“servant of love”) (R. K. Harrison, “The Mandrake and the Ancient World,” EQ 28 [1956]: 188-89; Fauna and Flora of the Bible, 138-39).

[7:13]  ⁹ sn Her comparison of their love to fruit stored “over our door” reflects an ancient Near Eastern practice of storing fruit on a shelf above the door of a house. In the ancient Near East, fruits were stored away on shelves or cupboards above doorways where they were out of reach and left to dry until they became very sweet and delectable. The point of comparison in this figurative expression seems to be two-fold: (1) She was treasuring up special expressions of her sexual love to give to him, and (2) All these good things were for him alone to enjoy. See M. H. Pope, The Song of Songs [AB], 650.

[18:5]  ¹⁰ tn Heb “and the unripe, ripening fruit is maturing.”

[18:5]  ¹¹ tn On the meaning of זַלְזַל (zalzal, “shoot [of the vine] without fruit buds”) see HALOT 272 s.v. *זַלְזַל.

[18:5]  ¹² tn Heb “the tendrils he will remove, he will cut off.”

[55:10]  ¹³ tn This verse begins in the Hebrew text with כִּי כַּאֲשֶׁר (ki ka’asher, “for, just as”), which is completed by כֵּן (ken, “so, in the same way”) at the beginning of v. 11. For stylistic reasons, this lengthy sentence is divided up into separate sentences in the translation.

[55:11]  ¹⁴ tn Heb “so is the word which goes out from my mouth, it does not return to empty.” “Word” refers here to divine promises, like the ones made just prior to and after this (see vv. 7b, 12-13).

[55:11]  ¹⁵ tn Heb “but it accomplishes what I desire, and succeeds [on the mission] which I send it.”

[61:11]  ¹⁶ tn Or perhaps, “righteousness,” but the context seems to emphasize deliverance and restoration (see v. 10 and 62:1).

[61:11]  ¹⁷ tn Heb “and praise before all the nations.”

[13:6]  ¹⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:6]  ¹⁹ tn Grk “he”; the referent has been specified in the translation for clarity.

[13:6]  ²⁰ sn The fig tree is a variation on the picture of a vine as representing the nation; see Isa 5:1-7.

[13:7]  ²¹ tn Here δέ (de) has been translated as “so” to indicate the man’s response as a result of the lack of figs in the preceding clause.

[13:7]  ²² tn Grk “Behold, for.”

[13:7]  ²³ sn The elapsed time could be six years total since planting, since often a fig was given three years before one even started to look for fruit. The point in any case is that enough time had been given to expect fruit.

[13:7]  ²⁴ tn The phrase “each time I inspect it” is not in the Greek text but has been supplied to indicate the customary nature of the man’s search for fruit.

[13:7]  ²⁵ tc ‡ Several witnesses (Ì⁷⁵ A L Θ Ψ 070 ˹³ 33 579 892 al lat co) have “therefore” (οὖν, oun) here. This conjunction has the effect of strengthening the logical connection with the preceding statement but also of reducing the rhetorical power and urgency of the imperative. In light of the slightly greater internal probability of adding a conjunction to an otherwise asyndetic sentence, as well as significant external support for the omission (א B D W ˹ Ï), the shorter reading appears to be more likely as the original wording here. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[13:7]  ²⁶ tn Grk “Why indeed.” Here καί (kai) has not been translated.

[13:7]  ²⁷ sn Such fig trees would deplete the soil, robbing it of nutrients needed by other trees and plants.