Song of Solomon 8:5

Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth: there she brought thee forth that bare thee. WHO IS THIS THAT COMETH UP FROM THE WILDERNESS, LEANING UPON HER BELOVED? - literature, conjoined, or conjoining herself upon her Beloved, as the kindred Arabic to the Hebrew, mithrapequeth, means. Words of the daughters of Jerusalem, i:e., the churches of Judea; referring to the period when Paul returned from Arabia ("the wilderness"), where he had gone after conversion (Galatians 1:15) (Moody Stuart). The gender in Hebrew, "Who is this?" is feminine. The ulterior reference seems to me to be rather to restored Israel, who shall come up from 'the wilderness of the peoples,' leaning upon her beloved Lord, wherein she has so long sojourned. The d...

5-7 The Jewish church came up from the wilderness, supported by Divine power and favour. The Christian church was raised from a low, desolate condition, by the grace of Christ relied on. Believers, by the power of grace, are brought up from the wilderness. A sinful state is a wilderness in which there is no true comfort; it is a wandering, wanting state: There is no coming out of this wilderness, but leaning on Christ as our Beloved, by faith; not leaning to our own understanding, nor trusting in any righteousness of our own; but in the strength of him, who is the Lord our Righteousness. The words of the church to Christ which follow, entreat an abiding place in his love, and protection by his power. Set me as a seal upon thine heart; let me always have a place in thine heart; let me have an impression of love upon thine heart. Of this the soul would be assured, and without a sense ther...

Verse Song of Solomon 8:5. _THAT COMETH UP FROM THE WILDERNESS_] Perhaps the words of the _daughters of Jerusalem_, who, seeing the bride returning from the country, leaning on the arm of her beloved, are filled with admiration at her excellent carriage and beauty. _I RAISED THEE UP UNDER THE APPLE TREE_] The original of this clause is obscure, and has given birth to various translations. The following is nearly literal: "Under the apple tree I excited thee (to espouse me:) there, thy mother contracted thee;-there, she that brought thee forth contracted thee (to me.) Or it may be understood of the following circumstance: The bridegroom found her once asleep under an apple tree, and awoke her; and this happened to be the very place where her mother, taken in untimely labour, had brought her into the world." And here the bridegroom, in his fo

The scene changes from Jerusalem to the birthplace of the bride, where she is seen coming up toward her mother’s house, leaning on the arm of the great king her beloved. WHO IS THIS - Compare and contrast with Song of Solomon 3:6. In the former scene all was splendor and exaltation, but here condescension, humility, and loving charm. I RAISED THEE UP ... - Beneath this apple-tree I wakened thee. The king calls the bride’s attention to a fruit-tree, which they pass, the trysting-spot of earliest vows in this her home and birthplace. The Masoretic pointing of the Hebrew text (the most ancient traditional interpretation) assigns these words to the bride, but the majority of Christian fathers to the king. The whole passage gains in clearness and dramatic expression by the la

EXPOSITION SONG OF SOLOMON 8:1 OH THAT THOU WERT AS MY BROTHER, THAT SUCKED THE BREASTS OF MY MOTHER! WHEN I SHOULD FIND THEE WITHOUT, I WOULD KISS THEE; AND NONE WOULD DESPISE ME. I WOULD LEAD THEE, AND BRING THEE INTO MY MOTHER'S HOUSE, WHO WOULD INSTRUCT ME; I WOULD CAUSE THEE TO DRINK OF SPICED WINE, OF THE JUICE OF MY POMEGRANATE. HIS LEFT HAND SHOULD BE UNDER MY HEAD, AND HIS RIGHT HAND SHOULD EMBRACE ME. The meaning seems to be this—Let our relation to one another be the highest and the purest and the most permanent possible. The sisterly relation is not merely one of affection, but one of blood. The bond between husband and wife may be broken by the caprice and weakness of human feeling, but nothing can destroy the bond of blood. "A friend loveth at all times, and a brother is born for adversity" ...

(WHO [IS] THIS THAT COMETH UP FROM THE WILDERNESS?.... Which words are spoken by the daughters of Jerusalem, occasioned by her charge to them, by which they were excited to look more earnestly at her, whom Christ had indulged with so much nearness to him; at which they express their surprise, and describe her by her ascent "from the wilderness"; that is, of the world, out of which she was chosen and called; and from a state of nature, out of which she was brought; and was rising up in a state of grace to a state of glory; Song of Solomon 3:6; LEANING UPON HER BELOVED); faith in Christ, whom her soul loved, and who loved her, is signified hereby; see Isaiah 50:10; which is the grace by which believers lean on the person of Christ, for acceptance with God; on his r

CHAPTER 8 The last chapter of the Song is a review of the whole. There is unquestionably a recapitulation of the entire book. The bride's desires are once more given to be loved and caressed by Him. For the last time we have the charge to the daughters of Jerusalem and once more the coming is announced. “Who is this that cometh up from the wilderness leaning upon her Beloved?” She returns with Him. The Beloved is mentioned seven times in the book. There is the voice of the Beloved (Song of Solomon 2:8); the call of the Beloved (Song of Solomon 2:10); claiming the Beloved (Song of Solomon 2:16); opening the Beloved ...

THE POWER OF LOVE. The verses from Song of Solomon 8:5 to the end of the book are difficult to weave into a connected whole, and perhaps we have here a series of lyrical fragments. It is possible to draw an imaginary picture, and assign the parts to the villagers, peasants, the Shulammite quoting from her brothers and speaking in her own person, but the result is not convincing. The song consists of introductory question, the reminder by the lover of the time and place when he first called forth love (Song of Solomon 2:3; Song of Solomon 2:10; Song of Solomon 7:8) and the beloved's noble

WHO IS THIS? The companions of the shepherd are the speakers. I RAISED THEE UP: i.e.. awakened [love] in thy heart: i.e.. won thy heart. See note on "love", Song of Solomon 2:7. UNDER THE APPLE TREE. under the orange tree. The place of the birth of their love. The orange-blossom is everywhere, now, the bridal flower. THERE: thither came she that bare thee. Confinements in the open air are of frequent occurrence. BROUGHT THEE FORTH. to bring thee forth....

_the wilderness_ i.e. the uncultivated open pasture lands round the village. This again is an insurmountable difficulty for Budde, as the same word in Song of Solomon 3:6 was. Siegfried boldly tries to get over the difficulty by saying that the threshing-floor lay in the _midhbâr_, and in Wetzstein's account the marriage procession is said to move from the chaff-barn towards the threshing-floor. But unfortunately, the procession, if procession it be, is described as coming _from_the _midhbâr_. Moreover, to make the threshing-floor a part of the _midhbâr_is unheard of. _leaning upon her beloved_ i.e. she was supporting herself as weary with the journey. _I raised thee_ The pronouns _thee_and _thy_in the last clauses of this verse are masculine in the Massoretic text, and consequently make the Shulammite address the bridegroom. But