TRV
“A Summons to Love”· Song of Solomon 2:10–13
Translation
King James Version
My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.
Complete Jewish Bible
My darling speaks; he is saying to me, "Get up, my love! My beauty! Come away!
Berean Standard Bible
My beloved calls to me, “Arise, my darling. Come away with me, my beautiful one.
American Standard Version
My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.
World English Bible Messianic
My beloved spoke, and said to me, “Rise up, my love, my beautiful one, and come away.
Geneva Bible (1599)
My welbeloued spake and said vnto me, Arise, my loue, my faire one, and come thy way.
Young's Literal Translation
My beloved hath answered and said to me, `Rise up, my friend, my fair one, and come away,
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Historical interpretation
Five Centuries of Reception
10 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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Each one of the blessed will first be obliged to travel the narrow and hard way in winter to show what knowledge he has acquired for guiding his life, so that afterwards there may take place what is said in the Song of Songs to the bride when she has safely passed through the winter. For she says, "My beloved answers and says to me, 'Arise and come away, my love, my fair one, my dove; for lo, the winter is past, the rain is over and gone.' " And you must keep in mind that you cannot hear "the winter is past" any other way than by entering the contest of this present winter with all your strength and might and main. And after the winter is past and the rain is over and gone, the flowers will appear that are planted in the house of the Lord and flourish in the courts of our God.
There is thus no doubt that winter has a double meaning, either that harshness and severity belong to it, or that it is a time for sowing with the coming of the rain. When it says winter, therefore, it refers to the present world, where the Word of God is sowed in this age like a seed of righteousness by prophets and apostles, or priests, and is fertilized by assiduous preaching, as though by rains from heaven.…But with the passing of winter, that is, the tribulations of this world, and the cessation of the rains, that is, the preaching of the Word of God, and the subsequent arrival of the joy of Spring (which designates the coming of Christ’s vernal kingdom in great peace), then the bodies of the saints everywhere will emerge from the graves of the earth like flowers—lilies or roses—pure white with holiness and red with passion.
He is a fine deer, whose mountain is the house of God, to which he runs with such speed that he surpasses the wishes and desires of his bride. Indeed, when he saw him coming from afar, he suddenly recognized that he was present beside him. Hence he says: Behold, he is here behind our wall, looking through the windows, peering through the lattice. My cousin answered and said to me: Arise, come, my nearest one, my beautiful one, my dove; for behold, winter has passed, the rain has gone, it has departed for itself, flowers have appeared on the earth. Winter is the Synagogue: the rain is the Jewish people, who could not see the sun: the apostles are the flowers. And he added: The harvest of the incision has come, the voice of the turtledove was heard in our land. That harvest is the faith of the Church: the voice of the turtledove is chastity.
"Arise, come to me, my love," that is, rise from worldly pleasures, rise from earthly things, and come to me, who are still laboring and burdened, because you are anxious for the things of the world. Come above the world, come to me, for I have conquered the world. Come near to me now, beautiful with the beauty of eternal life, now a dove, that is, gentle and meek, now completely full of spiritual grace. Now winter has passed, that is, Easter has come, indulgence has come, remission of sins has come, temptation has ceased, the rain has gone, the storm has gone, and the shaking. Before the coming of Christ, there is winter, after His coming there are flowers. Hence it says: Flowers are seen on the earth. Where there were thorns before, there are now flowers. It is said that the time for cutting has come. Where there was a desert before, there is now a harvest. The voice of the turtle-dove has been heard in our land.
Then the bridegroom makes answer to the bride and teaches her that the shadow of the old law has passed away and the truth of the gospel has come. “Rise up, my love, my fair one, and come away, for lo, the winter is past, the rain is over and gone.” … “The voice of the turtle [dove] is heard in our land.” The turtle [dove], the most chaste of birds, always dwelling in lofty places, is a type of the Savior.
Immediately the turtle says to its fellow, “The fig tree has put forth its green figs,” that is, the commandments of the old law have fallen, and the blossoming vines of the gospel give forth their fragrance.… While you covered your countenance like Moses and the veil of the law remained, I neither saw your face, nor did I condescend to hear your voice. I said, “Yes, when you make many prayers, I will not hear.” But now, with unveiled face behold my glory, and shelter yourself in the cleft and steep places of the solid rock.
Also in the Song of Songs we find Christ calling to the bride there described, and who represents the person of the church, in these words: "Arise, come, my neighbor, my beautiful dove. For lo! the winter is past, and the rain is gone; it has passed away. The flowers appear on the ground. The time of the pruning is come." … A certain spring-like calm was about to arise for those who believe in him.
It makes sense, therefore, for the bridegroom to call the bride, mature in virtue as she is, “dove,” that is, spiritual and filled with the Holy Spirit.…The bridegroom encourages and consoles his church in its struggle with trials, “peeps through the windows and looks in through the netting,” and urges her to stand fast and to fly to him.…
He is saying, if you rest in the middle of the two Testaments and draw benefit from both, you will find there the manifold gifts of the Spirit. The bride, accordingly, by accepting the spiritual exhortation and lying between the lots, found the wings coated in silver through which she was bidden fly up to the bridegroom.
Behold, my beloved speaks to me, "Arise," etc. All things have their season, and all things pass in their own time under heaven (Eccles. III). Therefore, the bride of Christ, namely the Church, or any chosen soul, has a time for resting; likewise, it has a time for rising to work. Finally, as above, he adjures the daughters of Jerusalem not to awaken or arouse her until she pleases, and now, with a changed tone, he himself bids her to rise and come quickly to him; no longer does he consent to her entering the flowery bed with celestial studies, but rather he instructs her to go out with him to cultivate the vineyards and drive away harmful beasts from them, as the subsequent song teaches; adding to provoke and inflame her zeal that, with the winter seasons passed, the mild spring now aids the industry of the laborer, and even the arrival and songs of spring birds make the rural places more joyful than the courtly ones, and the bloom of flowers promises future fruit to the farmers. But since we have barely touched the surface of the letters, let us now turn our pen to exploring the depths of the allegorical senses. It was said above, under the figure of a roe or a fawn of the hinds, how the Lord reveals the secrets of heavenly contemplation through internal visions. It was said under the figure of him standing behind our wall and looking through windows and lattice, how he often illuminates the whole Church, though still invisible, with the frequent regard of salutary compunction. It remains now to intimate how he incites the same Church, either to the office of preaching or to the exercise of good works. "Arise," he says, "hurry, my friend, my dove, my beautiful one, and come. Arise from that bed much beloved by you, in which you delight in caring for yourself through psalms and prayers and other studies of life. Hurry, and come to also devote care to the salvation of others, through the zeal of diligent preaching: for indeed we hurry to the Lord who calls us, by performing works of virtue for His cause."
"Arise, my love, my fair one, and come away," etc. If, according to the Apostle's exposition, the Rock was Christ (1 Corinthians 10), what are the clefts of the rock except the wounds which Christ received for our salvation? In these very clefts the dove resides and nests, whether each meek soul or the entire Church, places its sole hope of salvation in the Lord's passion, relying on the sacrament of his death to protect themselves, as if from the snatching of a hawk by an ancient enemy, and strives to bring forth spiritual offspring—either children or virtues—in the same. Hence well Jeremiah, under the guise of Moab, urging heretics to the unity of ecclesiastical faith, says, "Leave the cities and dwell in the rock, inhabitants of Moab. Be like a dove nesting in the highest mouth of the cleft" (Jeremiah 48). Moreover, the wall which is usually constructed of stones to fortify vineyards (whence it is said in the song of Isaiah, "My beloved had a vineyard on a very fertile hill, and he built a wall around it" [Isaiah 5]) signifies the guardianship of heavenly virtues by which the Lord surrounds the Church, his vineyard, lest it be ravaged by the incursions of unclean spirits like those of wicked creatures. Hence, therefore, the Psalmist says, "The angel of the Lord encamps around those who fear Him, and delivers them" (Psalm 34). And the Apostle, speaking of angels, says, "Are they not all ministering spirits sent forth to serve for the sake of those who are to inherit salvation?" (Hebrews 1). Thus, in this secure wall, the bride and friend of Christ, like a dove, finds a hole for herself, while the Holy Church has learned to defend itself from the deceptions of the devil through angelic help. Therefore, the Lord exhorts the same Church, He exhorts every soul devoted to Him, to the exercise of holy and fruitful labor; and He says, "Arise, my love, my beautiful one, and come away. For behold, the winter is past," and so on, until He says, "Arise, my love, my bride, and come away; my dove in the clefts of the rock, in the secret places of the cliff." As if He openly says, "After the tempest of the Gentile life has been removed by divine mercy, after the flowers of saving conversation have already emerged on earth, after the vines have begun to be pruned by the celestial husbandmen with the sickle of discernment so that the wicked are separated from the just and the vices from the virtues, after the herald of salvation has already widely resounded in the world, after the world itself has been converted to the acknowledgment of the truth, and the most delightful fame of new life has spread among the Gentiles, I beseech you, O greatly beloved company of faithful souls, to whom I have bestowed the gifts of my friendship, whom I have deigned to unite to myself as a bride, to whom I have given the simplicity of the dove-like mind by the infusion of my Spirit, for whose health and life I have taken upon myself wounds and death, to whom I have granted the help of heavenly protection against invisible enemies; I beseech you, I say, who have been made the recipient of such gifts, not to become sluggish in idle ease, but to rather hasten to gird yourself with zealous effort and diligence in the esteemed struggle for eternal rest."
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 2:10 presents a tender and urgent invitation from the beloved to his Shulamite bride, urging her to "Rise up" and "come away" with him. This pivotal verse marks a shift from the Shulamite's reflection on her beloved's presence to his direct, affectionate summons, embodying themes of intimate communion, profound affirmation, and the joy of shared experience in a new season of flourishing love.
Context
Literary Context
This verse is a direct address within the second major section of the Song of Solomon (chapters 2-3), which focuses on the couple's burgeoning relationship and separation. Immediately preceding this verse, Song of Solomon 2:8-9 vividly portrays the beloved's eager arrival, likened to a gazelle leaping over mountains, peering through the lattice. The Shulamite recounts his voice, setting the stage for his personal invitation in Song of Solomon 2:10. The verses that follow, Song of Solomon 2:11-13, explicitly detail the arrival of spring, providing the beautiful, vibrant backdrop for this urgent call to "come away" and enjoy the season together. This progression highlights the beloved's initiative and the natural, joyful response anticipated from the Shulamite.
Historical & Cultural Context
The Song of Solomon is an example of ancient Near Eastern love poetry, which often celebrated the beauty of human love, courtship, and marriage. While the precise historical setting is debated (some suggest Solomon's court, others a pastoral setting), the imagery employed—gardens, vineyards, flora, and fauna—reflects the agricultural and natural rhythms of ancient Israel. The language of "my love" and "my fair one" was common in such poetry, signifying deep affection and admiration. The act of a man inviting a woman to "come away" would have been understood as an intimate and personal gesture, indicative of a developing or established bond, often leading to shared experiences in nature, which was a common setting for romantic encounters in that culture.
Key Themes
Song of Solomon 2:10 powerfully contributes to several key themes within the book and broader biblical narrative. Firstly, it underscores the theme of intimacy and relationship, portraying a deep longing for shared presence and communion, echoing God's desire for intimate fellowship with His people. Secondly, the affectionate address "my love, my fair one" highlights affirmation and admiration, demonstrating the beloved's valuing of the Shulamite, a crucial element in healthy relationships and a reflection of divine love that affirms human worth. Thirdly, in conjunction with the surrounding verses, it introduces the theme of new beginnings and flourishing, symbolized by the arrival of spring (as seen in Song of Solomon 2:11-13). This call to "come away" is an invitation to step into a season of joy, growth, and renewed delight, leaving behind the barrenness of winter, which can be spiritually interpreted as a call to move from stagnation to vibrant life.
Exposition and Analysis
Key Word Analysis
This term signifies more than just a romantic partner; it carries connotations of deep affection, a love-token, and even a close friend or uncle. In the context of the Song, "beloved" is the most frequent and intimate term the Shulamite uses for her lover, emphasizing the profound emotional and relational bond between them. It speaks to a love that is not merely physical but deeply personal and cherished.
This primitive root means "to rise" in various applications—literal, figurative, intensive, and causative. It implies an imperative call to action, to get up from a seated or reclining position, or to emerge from a state of inactivity. Here, it is an urgent, direct summons, not a gentle suggestion, indicating a need for immediate and decisive responsiveness on the part of the Shulamite. It suggests a transition from one state or location to another, often for a purposeful engagement.
This word describes someone as "beautiful" in both a literal and figurative sense. It encompasses concepts of comeliness, pleasantness, and being goodly. The beloved's use of this term is a powerful affirmation of the Shulamite's physical beauty and intrinsic worth in his eyes. It is an expression of admiration and delight, highlighting her attractiveness and the pleasure he finds in her presence.
Verse Breakdown
"My beloved spake, and said unto me,"
This opening clause establishes the speaker's identity and the direct, personal nature of the communication. The Shulamite is recounting the words of her cherished lover, emphasizing his initiative in the relationship. The verbs "spake" (H6030, ʻânâh', implying to respond or begin to speak) and "said" (H559, ʼâmar', used with great latitude for saying or declaring) highlight the intentionality and clarity of his address.
"Rise up, my love,"
This is the first part of the beloved's direct command. "Rise up" (H6965, qûwm') is an imperative, an urgent call to action, signifying a change in posture or state. "My love" (H7474, raʻyâh') is a tender term of endearment, a feminine form of "associate" or "fellow," emphasizing the deep affection and partnership between them. The command is softened and made intimate by this loving address.
"my fair one,"
This phrase serves as a further term of endearment and affirmation. "My fair one" (H3303, yâpheh') highlights the beloved's admiration for her beauty and inherent attractiveness. It's a declaration of her value and loveliness in his eyes, reinforcing the affectionate nature of his invitation and building her confidence.
"and come away."
This is the culmination of the beloved's invitation. "Come away" (H3212, yâlak', meaning to walk or go, often implying a departure) is also an imperative, urging her to join him in a shared journey or experience. It signifies a call to leave her current state or location and accompany him, implying a desire for exclusive communion and shared delight in the new season.
Literary Devices
Song of Solomon 2:10 is rich in literary devices that enhance its emotional impact and thematic depth. The primary device is the Imperative Mood, seen in "Rise up" and "come away," which conveys the urgency and directness of the beloved's invitation, signaling a call to action rather than a mere suggestion. Terms of Endearment ("my love," "my fair one") are used repetitively and affectionately, creating a tone of deep intimacy, affirmation, and admiration. This Repetition emphasizes the beloved's tender feelings and the value he places on the Shulamite. The verse also employs Direct Address, as the beloved speaks directly to the Shulamite, making the invitation intensely personal and immediate. While not explicitly stated in this verse, the immediate context of Song of Solomon 2:11-13 introduces powerful Imagery of spring, which functions as a Symbolism for new life, flourishing, and the opportune moment for their love to blossom, making the call to "come away" resonate with the vibrant promise of the season.
Theological and Thematic Connections
Beyond its literal portrayal of human love, Song of Solomon 2:10 is often interpreted allegorically as a profound representation of the divine-human relationship. The beloved's tender and urgent call to "Rise up... and come away" beautifully illustrates God's persistent and loving invitation to His people. Just as the beloved initiates the call for deeper communion and shared experience, so too does God continually invite believers to draw nearer to Him, to leave behind spiritual stagnation or worldly distractions, and to enter into a more vibrant, intimate fellowship. This invitation is rooted in His deep affection and affirmation, mirroring the beloved's declaration of "my love, my fair one." It speaks to the active, initiating nature of divine love, always seeking to draw us into a deeper, more joyful relationship, especially as we are called to embrace new seasons of spiritual growth and opportunity.
Reflection and Application
Song of Solomon 2:10 serves as a powerful reminder of the initiating nature of love and the joy found in responding to an earnest, affectionate invitation. In our human relationships, this verse challenges us to be proactive in nurturing intimacy, expressing affirmation, and creating shared experiences. Just as the beloved cherishes and calls his bride, we are called to value and uplift those we love, using words of appreciation and extending invitations for deeper connection. Spiritually, this verse resonates deeply with the Christian walk. It reminds us that God, our Beloved, continually extends an invitation to "rise up" from spiritual lethargy, from the weight of our burdens, and from the distractions of the world, to "come away" into His presence. This call is always accompanied by His affirmation of our worth and His deep love for us. Responding to this divine invitation means actively seeking His presence, embracing new seasons of spiritual growth, and stepping into the abundant life He offers, trusting that His call is always for our flourishing and joy. It encourages us to be attentive to the subtle and overt ways God calls us to deeper communion and purpose.
Questions for Reflection
FAQ
Is Song of Solomon 2:10 only about romantic love, or does it have a deeper meaning?
While Song of Solomon 2:10 is undeniably a beautiful expression of romantic love between a man and a woman, its meaning extends beyond the purely literal. Many biblical scholars and theologians interpret the Song of Solomon allegorically, seeing it as a rich portrayal of the relationship between God and His people, or more specifically, between Christ and the Church. In this spiritual interpretation, the beloved's tender and urgent invitation to "Rise up, my love, my fair one, and come away" symbolizes God's continuous call to believers to draw near to Him, to leave behind the world's distractions, and to enter into deeper fellowship and intimacy. This dual interpretation allows for both an appreciation of human love as a divine gift and a profound understanding of God's pursuing love for humanity, as seen in passages like Ephesians 5:25-27.
Christ-Centered Fulfillment
Song of Solomon 2:10 finds its ultimate and most profound fulfillment in the person and work of Jesus Christ. The beloved's tender and urgent call to "Rise up, my love, my fair one, and come away" perfectly prefigures Christ's ongoing invitation to His Church, His bride. Just as the Shulamite's beloved initiates the call, so too does Christ take the initiative in drawing humanity to Himself. His call is not one of coercion but of loving persuasion, rooted in His deep affection for us, His "fair ones," whom He has made beautiful through His redemptive work on the cross (Ephesians 5:25-27). The "come away" resonates with Jesus' gracious invitation to the weary and burdened to find rest in Him (Matthew 11:28), and His call to discipleship, urging followers to leave behind their former lives to walk with Him (Mark 1:17-18). Furthermore, the context of spring's arrival in the Song foreshadows the new creation and eternal spring inaugurated by Christ's resurrection, where believers are called to "rise up" from spiritual death into new life in Him (Romans 6:4). Ultimately, this verse points to the eschatological hope of the Church, when Christ will call His bride to Himself for eternal communion, fulfilling the ultimate "come away" into His glorious presence (Revelation 22:17).