TRV
Translation
Complete Jewish Bible
to me the man I love is a spray of henna flowers in the vineyards of 'Ein-Gedi.
Berean Standard Bible
My beloved is to me a cluster of henna blossoms in the vineyards of En-gedi.
American Standard Version
My beloved is unto me as a cluster of henna-flowers In the vineyards of En-gedi.
World English Bible Messianic
My beloved is to me a cluster of henna blossoms from the vineyards of En Gedi. Lover
Geneva Bible (1599)
My loue, beholde, thou art faire: beholde, thou art faire: thine eyes are like the doues.
Young's Literal Translation
A cluster of cypress is my beloved to me, In the vineyards of En-Gedi!
See also
In the KJVVerse 17,552 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Gregory of NyssaAD 395
HOMILIES ON THE SONG OF SONGS 3
The location of the heart is said by experts to lie between the two breasts. Here is where the bride says that she has the sachet in which her treasure is kept. Also, the heart is said to be a source of warmth from which the body’s heat is distributed through the arteries. The body’s members are thereby heated, animated and nourished by the heart’s fire. Therefore the bride has received the good odor of Christ in the governing part of the soul and has made her own heart a kind of sachet for such incense. And so she makes all her actions, like parts of the body, seethe with the breath from her heart so that no iniquity can cool her love for God in any member of her body.
Nilus of SinaiAD 451
COMMENTARY ON THE SONG OF SONGS 29
She calls him “nard” because of his working of miracles and service of kindness extended to all, and “bag of myrrh” because of his suffering, death and the infamy represented by his cross, when he concentrated the inactive power of his divinity into his body as if in a little bag. For it is not the same to believe in one who works miracles and is glorified as to trust in one who is crucified, buried and taken for dead. The common response of humanity is to recognize his divinity [only] when they enjoy his benefits and are convinced by numerous signs, for the action of the miracle does not so much relieve the judgment as its plausibility. On the contrary, to see him suffer, exposed to banter and enduring the injuries of malefactors—without doubt or perplexity but rather keeping in every circumstance the same judgment: this is the deed of a very small number or perhaps of only one perfect soul.…That he dwells between the breasts of the bride is a sign that he has humbled himself from infancy and has assumed the human sufferings of hunger, thirst, slumber and physical fatigue.
Nilus of SinaiAD 451
COMMENTARY ON THE SONG OF SONGS 31
The cluster of grapes in bloom, suspended from the branch, is not desired by everyone, because it fails to possess an immediate pleasure. Rare indeed are those who rejoice at postponing pleasures, for people attach themselves naturally to the preference of present enjoyment, just as those pleasures whose utility is not immediate but resides in future hope are reckoned not to have the same usefulness. Now it pertains to the science of agriculture to recognize future utility in the present condition of fruit that has not yet reached maturity, and in the unripe grape to discern whether there is any future and assured maturity.In the same way also, the Lord hanging upon the cross, as if to say in a public examination before the eyes of all, evoked a great despair in those who saw him. For who therefore would not be perplexed, understandably, seeing the liberator of the human race undergoing the ultimate punishment, seeing the one who accomplished so many miracles and delivered Lazarus from the bonds of death, nailed to the cross and his life passing over into death? Thus the condemnation inflicted at that time upon the good name which everyone attributed to him induced doubt among those who saw it when compared with the opinion regarding him that everyone entertained then. This was because every eye, filled in an untimely way with the evidence of the suffering by which he was tested and forgetting the miracles, took sides with the suffering it could see. For not only the Jews but also the disciples themselves fell into doubt such that even after learning that “he had been raised from the dead,” they did not believe in his resurrection.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS 1
“It will lodge between my breasts,” that is, in the governing part of my soul, which is located in the heart lying between the breasts. This indicates the fulfillment of the prophecy spoken by God, “I shall dwell and walk about among them, and I shall be their God and they shall be my people, says the Lord almighty.” The bridegroom in person also makes the promise, “We shall come, my Father and I, and shall make our abode with him.”
Caesarius of ArlesAD 542
SERMON 106:4
For this reason it ought to be clear to your minds that the fig tree was an image of the law, just as it is certain that the cluster of grapes prefigured the Savior, as the church declares in the Canticle of Canticles: “My brother is for me a cluster of henna.” Christ, indeed, cannot exist without the law or the law without Christ, for we have said that the law is evidence of the gospel, and the gospel is the fulfillment of the law.
BedeAD 735
Commentary on the Song of Songs
My beloved is to me a grape-cluster from Cyprus in the vineyards of Engaddi. And indeed, according to the surface of the letter, the sense of this verse is: Just as the Cyprus island is accustomed to produce clusters of grapes larger than other lands, and just as in the city of Judea, called Engaddi, vines more noble than the rest are grown, from which a liquid flows not of wine but of balsam, so my beloved to me is connected with a special love above all others, so much so that no creature can separate me from His affection. Typically, however, just as myrrh, because of its bitterness (for it is as healthy for healing infirmities as it is bitter to taste) signifies the sorrow of the Lord's passion, where He Himself also received myrrhed wine to drink from the soldiers, and buried by the disciples was anointed with myrrh, as we have said; so also the cluster not incongruously announces the joy of His resurrection. For wine gladdens the heart of man (Psalm CIII). Hence, the Lord in His resurrection became a cluster of Cyprus who had been a bundle of myrrh in His passion. Rightly He abides between the breasts of the bride, because the same was turned into a cluster for a vineyard. Holy Church, therefore, never removes the memory of the Lord's death from her heart, because He who died for her transgressions also rose for her justification. And to her who follows in His footsteps, He provided an example of rising after the anguish of death. He is also remembered as being in the vineyards of Engadi; for in the vineyards of Engadi, as we have mentioned before, balsam is produced, which in the making of chrism, is customarily mixed with olive oil, and consecrated by episcopal blessing, so that all the faithful may be signed with this anointing during the laying on of hands by the priest, by which the Holy Spirit is received; with which also the Lord's altar, when it is dedicated, and other things which ought to be sacred, are anointed. Hence, very rightly through the vineyards of Engadi, divine charisms are figured. And the bridegroom is in the vineyards of Engadi, because the Lord himself appearing in the flesh is full of the Holy Spirit, and he himself bestows the gifts of the Spirit upon believers. Therefore, he calls balsam trees vineyards, because they rise in the manner of vineyards, which without supports do not sustain themselves; indeed, they are more similar to the vine than the myrtle, and distinguished by perpetual foliage, their height remains within two cubits; their seed has a taste similar to wine, its color red, the branches thicker than myrtle, which at certain times of the year ooze balsam. And the farmers are accustomed to cut their sprigs with sharp stones or bone knives; for the touch of iron spoils it. Through these incisions, juice of excellent scent flows out, beautifully dripping with tears, collected in small horns of wool. Because it flows through a cavity in the bark, it is often called opobalsamum (for in Greek, opi means cavity), and the richest vein of each tree is struck three times in the summer heats. The most noteworthy is the first tear of the tree, the second from the seed, the third from the bark, the least from the wood. All these things, if considered carefully, most fittingly pertain to our Redeemer: who humble in the flesh, but appearing full of grace and truth, was wounded for our iniquities, and from his wounds poured out for us the sacraments of life and salvation. Hence, he himself, who is the power and wisdom of God, speaks in Ecclesiasticus, "And my scent is as the pure balsam" (Eccli. XXIV). Truly amazing is the order of words, that first the bride says, while the king is at his table, her nard has given forth its fragrance; then she compares him to a bundle of myrrh; thirdly, she calls him a cluster of henna; lastly, she remembers him to be in the vineyards of Engadi. Because first the devoted woman anointed the Lord reclining at the dinner with nard; then the disciples wrapped him anointed with myrrh for burial after the crucifixion, and after these things, he himself distributed spiritual gifts to the faithful with the joy of the resurrection soon to come. Nor should it be overlooked that Engadi is translated as the fountain of the kid: by which name the sacred baptismal font is clearly shown, into which, still sinners and worthy of the left side, we descend; but, cleansed from the foulness of sins, and to be counted among the lambs, we ascend. And right when he meant the joy of the Lord's resurrection, by saying, "A cluster of henna is my beloved to me," he immediately added, "In the vineyards of Engadi," that is, the fountain of the kid, which is plainly to say, "In the spiritual gifts, which from the time of baptism are conferred upon the faithful." Thus far, the Church enumerates the gifts it has received from its Redeemer; these attest to the tokens of love. To which he soon replied in turn for remuneration:
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Song of Solomon 1:14 eloquently captures the Shulamite woman's profound admiration and exclusive delight in her beloved, likening him to a "cluster of camphire in the vineyards of Engedi." This vivid simile conveys his exceptional beauty, delightful fragrance, and the deep pleasure he brings, emphasizing his unique and precious qualities within a setting of lush abundance and natural splendor. It stands as a passionate declaration of personal joy and singular affection, revealing the depth of her cherished bond.
CONTEXT
Literary Context: This verse is intricately woven into the opening dialogue of the Song of Solomon, a lyrical and poetic celebration of human romantic love. The Shulamite woman, the primary speaker in this section, expresses her deep longing for and profound appreciation of her beloved. Her words are part of a tender, intimate exchange where she actively seeks his presence and articulates her intense affection. Immediately preceding this verse, she has voiced her ardent desire for his kisses and acknowledged the captivating delight of his presence among the maidens, drawing them in with his alluring "fragrant oils" and "name like perfume poured out" (Song of Solomon 1:2-4). Following this declaration, the dialogue continues to unfold their mutual admiration, exploring the unique qualities each sees and cherishes in the other, thereby establishing a tone of profound romantic intimacy and passionate devotion that permeates the entirety of this unique biblical book.
Historical & Cultural Context: The setting of the Song of Solomon is ancient Israel, a land where agriculture, particularly viticulture (the cultivation of vineyards) and the growth of fragrant plants, formed the bedrock of daily life and economy. Engedi, specifically referenced in this verse, was a renowned oasis situated on the western shore of the Dead Sea. It was celebrated for its abundant freshwater springs, lush vegetation, date palms, and fertile vineyards. Crucially, Engedi was also known for cultivating valuable aromatic plants, including balsam and henna (often translated as "camphire"). The comparison to "camphire" (henna, Lawsonia inermis) is highly significant; henna was deeply prized for its intensely fragrant white blossoms, which grew in attractive clusters, and its leaves, which yielded a reddish-orange dye widely used for cosmetics, body art, and hair coloring. To evoke Engedi and camphire was to conjure images of exceptional beauty, vibrant fertility, luxuriousness, and delightful sensory experiences within a region often characterized by its arid landscape, thus amplifying the preciousness and allure of the beloved.
Key Themes: This verse powerfully contributes to several overarching themes within the Song of Solomon. Foremost is the theme of Profound Admiration and Delight, as the Shulamite employs rich, natural imagery to articulate the immense value and pleasantness her beloved embodies. The comparison highlights his Beauty and Fragrance, suggesting not only captivating visual appeal but also an alluring, pervasive scent, much like the pleasant aroma of a well-tended garden, a theme echoed in the beloved's invitation to the Shulamite to "come into his garden" (Song of Solomon 4:16). It also underscores the theme of Exclusivity and Personal Affection, as she declares, "My beloved is unto me," emphasizing the unique and deeply personal joy he brings to her alone. Finally, the verse exemplifies the pervasive use of Natural Imagery throughout the book, grounding the celebration of human love in the vibrant, sensory world of ancient Israel, where the natural world serves as a rich tapestry for expressing the depths of human emotion and desire, a characteristic evident from the very first self-description of the Shulamite as "the rose of Sharon, and the lily of the valleys" (Song of Solomon 2:1).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse is exceptionally rich in Simile, explicitly employing the particle "as" to draw a direct and vivid comparison between the beloved and a "cluster of camphire." This comparison is not merely descriptive but profoundly evocative, conveying the Shulamite's deep emotional response and the sensory delight her beloved inspires. Imagery is powerfully utilized, appealing to multiple senses: sight (the lush vineyards, the beautiful cluster), smell (the implied fragrance of camphire), and even a pervasive sense of pleasure and richness. The phrase "vineyards of Engedi" itself functions as a potent Topographical Image, painting a detailed picture of an idyllic, fertile oasis, a place of rare beauty and abundance. Furthermore, Symbolism is deeply at play, as "camphire" symbolizes beauty, fragrance, allure, and delight, while "Engedi" symbolizes a place of lushness, fertility, and exceptional natural beauty, collectively amplifying the beloved's preciousness, desirability, and the profound satisfaction he brings.
THEOLOGICAL AND THEMATIC CONNECTIONS
While Song of Solomon 1:14 primarily celebrates the beauty and intensity of human romantic love, it has been richly interpreted through allegorical lenses across various theological traditions to represent the divine love between God and His people, or more specifically, between Christ and the Church. In this light, the Shulamite's profound admiration for her beloved can be seen as a metaphor for the believer's deep delight in Christ, recognizing His surpassing beauty, His "fragrance" (His perfect character, righteousness, and sacrificial love), and the life-giving abundance He provides. Just as the beloved is a source of unique joy and satisfaction, Christ is the ultimate source of spiritual nourishment, delight, and fulfillment, transforming the believer's life into a spiritual "vineyard of Engedi" where His presence flourishes and yields rich fruit. This verse, therefore, powerfully underscores the theme of cherishing and delighting in the beloved, whether human or divine, and finding ultimate satisfaction and profound joy in their presence.
REFLECTION AND APPLICATION
Song of Solomon 1:14 extends a profound invitation to cultivate a deep, expressive, and specific appreciation for those we love in our own lives. The Shulamite does not merely harbor affection; she articulates it with rich, sensory, and highly personal language, comparing her beloved to something exceptionally beautiful and delightful found in an ideal, cherished setting. This challenges us to move beyond generic or perfunctory expressions of love and to truly see, value, and vocalize the unique, specific qualities of our partners, family members, and friends. It encourages us to find vivid, descriptive ways to affirm their worth and the distinct joy they bring into our lives, fostering a culture of active, heartfelt appreciation. Furthermore, this verse reminds us that true love finds profound delight in the beloved's inherent qualities, viewing them as a precious and unique gift, much like a rare and fragrant blossom flourishing in a lush, fertile garden. This perspective cultivates deep gratitude, strengthens relational bonds, and transforms ordinary relationships into extraordinary celebrations of mutual admiration and profound joy.
Questions for Reflection
FAQ
What is the significance of "camphire" and "Engedi" in this verse?
Answer: The terms "camphire" and "Engedi" are profoundly significant because they are imbued with rich sensory and cultural meaning, elevating the Shulamite's praise of her beloved to an exquisite level. "Camphire" (Hebrew: kôpher) refers to the henna plant (Lawsonia inermis), which was highly prized in ancient times for its intensely fragrant white blossoms that grow in appealing clusters, and for its leaves, which were used to create a reddish-orange dye for cosmetics, body art, and hair. By comparing her beloved to a "cluster of camphire," the Shulamite is emphasizing his exceptional beauty, delightful fragrance, and the alluring pleasure and profound satisfaction he brings, much like the captivating sensory delight of the henna plant. "Engedi" (Hebrew: ʻÊyn Gedîy, meaning "fountain of a kid") is a fertile oasis on the western shore of the Dead Sea, renowned for its abundant springs, lush vegetation, date palms, and vineyards. It was a place of rare beauty, fertility, and life in an otherwise arid region. Placing the "cluster of camphire" specifically "in the vineyards of Engedi" amplifies the beloved's preciousness, desirability, and unique value. It suggests that his qualities are not just beautiful in themselves but are found in an idyllic, abundant, and highly cherished setting, making him even more valuable and delightful, like a rare treasure discovered in a perfect garden. The combination creates an image of unparalleled attractiveness, profound satisfaction, and deep personal joy, grounding the beloved's appeal in the most exquisite natural imagery available to the ancient audience, as seen in other descriptions of natural beauty throughout the Song of Solomon.
CHRIST-CENTERED FULFILLMENT
While Song of Solomon 1:14 is a beautiful celebration of the beauty and delight found in human romantic love, it also provides a rich allegorical lens through which to understand the believer's profound adoration for Jesus Christ. Just as the Shulamite's beloved is to her "as a cluster of camphire in the vineyards of Engedi"—a source of unparalleled beauty, captivating fragrance, and deep delight—so too is Christ to the believer. He is the one whose perfections are beyond compare, whose character is a sweet aroma to God and to those who are being saved, spreading the fragrance of the knowledge of Him everywhere (2 Corinthians 2:14-16). He is the ultimate source of life and spiritual abundance, transforming the barrenness of our lives into a spiritual "Engedi" where His presence flourishes and bears abundant fruit, for He is the true vine and we are the branches, drawing life from Him (John 15:5). The Shulamite's exclusive declaration, "My beloved is unto me," mirrors the believer's personal and supreme valuing of Christ, echoing Paul's declaration that he considers everything a loss compared to the surpassing worth of knowing Christ Jesus his Lord (Philippians 3:8). This verse, therefore, beautifully foreshadows the Church's profound love for her Bridegroom, Jesus, who is utterly delightful, perfectly beautiful, and the source of all spiritual joy and flourishing, having loved His Church and given Himself up for her, to make her holy and blameless (Ephesians 5:25-27).