Discovery BoxThe Song of Songs 8:13
ContextThe Lover to His Beloved:
8:13 O you who stay in the gardens,
my companions are listening attentively 1 for your voice;
let me be the one to 2 hear it! 3
Psalms 50:14-15
Context50:14 Present to God a thank-offering!
Repay your vows to the sovereign One! 4
50:15 Pray to me when you are in trouble! 5
I will deliver you, and you will honor me!” 6
Proverbs 15:8
Context15:8 The Lord abhors 7 the sacrifices 8 of the wicked, 9
but the prayer 10 of the upright pleases him. 11
Hebrews 4:16
Context4:16 Therefore let us confidently approach the throne of grace to receive mercy and find grace whenever we need help. 12
Hebrews 10:22
Context10:22 let us draw near with a sincere heart in the assurance that faith brings, 13 because we have had our hearts sprinkled clean from an evil conscience 14 and our bodies washed in pure water.
[8:13] 1 tn The term מַקְשִׁיבִים (maqshivim) is in the Hiphil stem which denotes an intense desire to hear someone’s voice, that is, to eagerly listen for someone’s voice (e.g., Jer 6:17) (HALOT 1151 s.v. קשׁב 1). The participle functions verbally and denotes a continual, ongoing, durative action.
[8:13] 2 tc The editors of BHS suggests that גַם אָנִי (gam ’ani, “me also”) should be inserted. Although there is no textual evidence for the insertion, it seems clear that the 1st person common singular referent is emphatic in MT הַשְׁמִיעִינִי (hashmi’ini, “Let me hear it!”).
[8:13] 3 tn The imperative הַשְׁמִיעִינִי (hashmi’ini) functions as a request. The lover asks his beloved to let him hear her beautiful voice (e.g., Song 2:14).
[50:14] 4 tn Heb “Most High.” This divine title (עֶלְיוֹן, ’elyon) pictures God as the exalted ruler of the universe who vindicates the innocent and judges the wicked. See especially Pss 7:17; 9:2; 18:13; 21:7; 47:2.
[50:15] 7 tn Heb “call [to] me in a day of trouble.”
[50:15] 8 sn In vv. 7-15 the Lord makes it clear that he was not rebuking Israel because they had failed to offer sacrifices (v. 8a). On the contrary, they had been faithful in doing so (v. 8b). However, their understanding of the essence of their relationship with God was confused. Apparently they believed that he needed/desired such sacrifices and that offering them would ensure their prosperity. But the Lord owns all the animals of the world and did not need Israel’s meager sacrifices (vv. 9-13). Other aspects of the relationship were more important to the Lord. He desired Israel to be thankful for his blessings (v. 14a), to demonstrate gratitude for his intervention by repaying the vows they made to him (v. 14b), and to acknowledge their absolute dependence on him (v. 15a). Rather than viewing their sacrifices as somehow essential to God’s well-being, they needed to understand their dependence on him.
[15:8] 10 tn Heb “an abomination of the
[15:8] 11 tn Heb “sacrifice” (so many English versions).
[15:8] 12 sn The sacrifices of the wicked are hated by the
[15:8] 13 sn J. H. Greenstone notes that if God will accept the prayers of the upright, he will accept their sacrifices; for sacrifice is an outer ritual and easily performed even by the wicked, but prayer is a private and inward act and not usually fabricated by unbelievers (Proverbs, 162).
[15:8] 14 tn Heb “[is] his pleasure.” The 3rd person masculine singular suffix functions as a subjective genitive: “he is pleased.” God is pleased with the prayers of the upright.
[4:16] 13 tn Grk “for timely help.”
[10:22] 16 tn Grk “in assurance of faith.”
[10:22] 17 sn The phrase our hearts sprinkled clean from an evil conscience combines the OT imagery of the sprinkling with blood to give ritual purity with the emphasis on the interior cleansing provided by the new covenant: It is the heart that is cleansed and the conscience made perfect (cf. Heb 8:10; 9:9, 14; 10:2, 16).
