TRV
Translation
King James Version
Until the day break, and the shadows flee away, turn, my beloved, and be thou like a roe or a young hart upon the mountains of Bether.
Complete Jewish Bible
Before the daytime breeze rises and the shadows flee, return, my love, like a stag or gazelle on the hills of Beter.
Berean Standard Bible
Before the day breaks and shadows flee, turn, my beloved, and be like a gazelle or a young stag on the mountains of Bether.
American Standard Version
Until the day be cool, and the shadows flee away, Turn, my beloved, and be thou like a roe or a young hart Upon the mountains of Bether.
World English Bible Messianic
Until the day is cool, and the shadows flee away, turn, my beloved, and be like a roe or a young deer on the mountains of Bether.
Geneva Bible (1599)
Vntil the day breake, and the shadowes flee away: returne, my welbeloued, and be like a roe, or a yong hart vpon the mountaines of Bether.
Young's Literal Translation
Till the day doth break forth, And the shadows have fled away, Turn, be like, my beloved, To a roe, or to a young one of the harts, On the mountains of separation!
See also
In the KJVVerse 17,572 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
Copy as
Ambrose of MilanAD 397
On Isaac and the Soul
For thus he says: "I to my brother, and his desire is towards me." He repeats this meaning in a different way three times in the Song of Songs. In the beginning, he says: "My brother to me, and I to him, who grazes among the lilies, until the day breathes and the shadows flee away." Then he says: "I to my brother, and my brother to me, who grazes among the lilies." In the end, he says: "I to my brother, and his desire is towards me." First, as a foundational instruction for the soul, he said: "My brother to me." For with him as my teacher, my soul also took on an attachment to God: which follows, according to progress: thirdly, according to perfection. In the first, the soul still sees shadows as in an instruction, not yet moved by the revelation of the approaching Word, but for this reason the days of the Gospel did not yet shine on it: in the second, it gathers the sweet scents without the confusion of shadows: in the third, it now provides perfect rest in itself with the Word; that it may turn over on it, bend its head, and rest, holding the merit which it could not previously find in its search.
Augustine of HippoAD 430
IN ANSWER TO THE JEWS 6:8
Since, then, there are in the Old Testament precepts that we who belong to the New Testament are not compelled to observe, why do not the Jews realize that they have remained stationary in useless antiquity rather than hurl charges against us who hold fast to the new promises, because we do not observe the old? Just as it is written in the Canticle of Canticles: “The day has broken, let the shadows retire,” the spiritual meaning has already dawned, the natural action has already ceased. “The God of Gods, the Lord has spoken: and he has called the earth from the rising of the sun to the going down thereof.”
Cyril of AlexandriaAD 444
FRAGMENTS IN THE COMMENTARY ON THE SONG OF SONGS 2:17
With the barren synagogue abandoned, she asks the bridegroom to come to those downtrodden and humiliated and formerly idolatrous souls who will be raised with him to heavenly heights.
Nilus of SinaiAD 451
COMMENTARY ON THE SONG OF SONGS 64-66
He pastures his flocks among the lilies, therefore, although he does so only until the coming day emerges and the shadows begin to move on. Since the majority of people think that the events which are passing and not stable are fixed and will remain, because their faculty of discernment is obscured by the darkness of ignorance, they have need of the daylight in order to see that the shadows of the things of this world dissipate and have no permanence. For all present realities are shadows, drawing their origin from the good things of the heavens yet subsisting like shadows, only resembling the truth of the things there above. But once the night has passed and the dawn has arisen, the nature of things from on high is clearly seen, as if in sunlight. Then people realize: “Our life on the earth is a shadow.” Then they say, “My days, as the shadow, are in decline,” indicating how feeble and quick to vanish is temporal success. The one who says, “If there are many gods and many lords, yet for us there is only one God the Father, from whom all things come and for whom we exist, and one Lord Jesus Christ through whom all things come and through whom we exist,” can also say, “My beloved is mine, and I am his,” for the meaning is identical in each text. For anyone who renounces both gods and lords lays claim to the one God and Lord, from whom he exists and to whom he returns. “For,” it says, “for us there is one God from whom all things come and for whom we exist,” thus declaring clearly that “he is mine, and I am his.” …Regarding the expression “the shadows move on,” it is necessary to consider … that it refers to the abrogation of the works of the law. That is the shadow frequently cited by Paul as “the law having the shadow of good things to come and not the very image of the realities,” and again “These are only a shadow of the things to come, but the substance is of Christ,” and again, “They provide a copy and a shadow of the heavenly realities,” meaning the priests that functioned according to the law. Thus it is indicated for certain that, the shadow of the law having moved on, the truth of grace now governs, established upon the rock against which “the gates of hell shall never prevail.” …
It should also be remarked that it is everywhere necessary for the Word to rest upon the mountains, or at least upon the hills. And if the Word is ever found in the valleys or chasms, he is found there by reason of his great condescension and with the intention to restore those who are down there to the higher realities, on account of his love for humankind.
AponiusAD 500
EXPOSITION OF SONG OF SONGS 5:4
In this verse, the Lord’s resurrection is taught and foretold. Just as the apostles were afraid without him, terrorized by the treachery of the Jews, so also is the soul, which, in a certain sense, is naked and unarmed without the assistance of the Holy Spirit, terrorized by the treachery of demons.
BedeAD 735
Commentary on the Song of Songs
Return, be like, my beloved, a roe or a young deer, etc. Because, he says, you have stirred and provoked me to cultivate the vineyards, that is, to instruct and multiply the faithful people, who have been ordered to drive away the cunning plots of attackers, like little foxes, from these same vineyards, because you wanted me to show my face to you, although you have not yet promised to reveal your face clearly to me, but making your acquaintance partly known to me, as if you speak to me through windows and lattice work. I beseech you to return more often from general instruction, to illuminate more sublimely the hearts of the more advanced, and just as the gaze, though rare, is with delight seen on the mountains from the roe or the young deer, so may your presence be any kind of traces of your greatness in the exalted minds. I pray that you reveal the sweetness of immortal life, which you promise to all my members in recompense, to be speculated upon even by some along the way, albeit from a distance. Furthermore, the name of the mountains suits the minds of those who have learned to open the eyes of the heart to the contemplation of heavenly things; when it is said, Over the mountains of Bether. For Bether is interpreted as a rising house, or a house of watches; and those who ascend more diligently in mind to the desires of the higher things, who more zealously watch to receive these, deservedly see the heavenly mysteries more excellently than others. But if it is read, as some manuscripts have, Over the mountains of Bethel, that is, the house of God, it has no question at all; for it is clear that the hearts of the righteous are rightly called mountains of the house of God, as opposed to the mountains of Samaria and Esau, and the like, that is, of heretics and all the proud. In another edition, we have seen written instead of this name, Over the mountains of spices and perfumes, which equally fits the minds of the saints, who are not dried up by vain thoughts, but, as with the healthful juices of the aromatic tree, are always refreshed with the internal sweetness and charity: about which juices and perfumes it has been signified often in this volume under the name of incense, myrrh, and aloes, and the like. But because lovers of truth come not only from the Jews but also from the Gentiles, and from both peoples one Church of the faithful is gathered, it remains in the song of love, after the vocation of Judea and the most sweet dialogue with its Redeemer, also to relate specifically how the Gentiles, in what order, have come to the recognition of salvation, and with what love they have held this found. Thus follows the voice of the beloved Church from the Gentiles.
BedeAD 735
Commentary on the Song of Songs
Until the day breaks, etc. That is, until the eternal light of the future age arises, and the shadows of this present life, that is, of ignorance or error, under which even we faithful now walk, who use the lamp of the word of God, until they pass away. For when that day desired by all nations begins to break forth, the Lord will no longer feed among the lilies, that is, among the assemblies of the saints, whom He will rather refresh with the eternal vision of His glory. "I will be satisfied," he says, "when your glory is revealed" (Psalm 16); and, "Blessed are those who hunger now, for they shall be filled" (Matthew 5). Nor is this, which compares present life to the shadows of night, and future life to the day, contrary to the apostolic saying; which testifies of this life we now live, saying, "The night is far gone; the day is at hand" (Romans 15); for, to speak briefly, the present life of the faithful, who, casting off the works of darkness, put on the armor of light, is indeed day in comparison to the unbelievers, who know or love nothing of true light; but in comparison to the future blessedness, where true light is seen eternally, it is still a very dark night. However, because the holy Church in this world recognizes two spiritual lives, one active and the other contemplative, Divine Scripture customarily speaks now of this, now of that, and now of both together. Above, making mention of the contemplative life, it says of the Lord, "Behold, he comes leaping upon the mountains, skipping upon the hills. My beloved is like a gazelle or a young stag." And then beginning with the active life, it says, "Behold, he stands behind our wall," and so on, until it says, "Catch us the foxes, the little foxes that spoil the vines, for our vines have tender grapes." All these things, well considered, urge us to the duty of good action. Then he adds of both together, "My beloved is mine, and I am his; he feeds among the lilies until the day breaks and the shadows flee away": for in both lives the beloved feeds among the lilies, because the Lord delights in the pure outward works and the sweet inner contemplation of the eternal ones of his chosen ones, and he is refreshed in his members. And this until the true light of day breaks, for then neither are we troubled by any labor of good work, nor do even the most perfect behold heavenly things through a glass darkly and momentarily, but the whole Church will see the King of Heaven in His beauty forever: of which vision, since any taste, however slight, greatly delights the spouse of Christ, it is aptly added:
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.
Copy as
Continue studying Song of Solomon 2:17 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Song of Solomon 2:17 beautifully encapsulates the Shulamite's fervent longing, eager anticipation, and deep admiration for her beloved. It articulates a heartfelt desire for the swift and unhindered presence of her cherished one, envisioning a future where all obstacles and uncertainties—symbolized by the fleeting shadows of night—will vanish, giving way to the full, unclouded light of their shared intimacy. The verse concludes with a tender plea for her beloved to return or remain, likening his grace and agility to a wild deer capable of traversing any landscape, even those representing division or distance, to be reunited with his longing partner.
CONTEXT
Literary Context: This verse serves as the poignant conclusion to a significant poetic section (Song of Solomon 2:8-17) that recounts the Shulamite's vivid memory of her beloved's visit and his tender invitation to embrace the burgeoning beauty of spring. He calls her to "rise up, my love, my fair one, and come away" (Song of Solomon 2:10 - Rise Up, My Love) and praises her beauty, urging her to let her voice be heard, likening her to a dove. The passage also includes the famous plea to "catch for us the foxes, the little foxes that spoil the vineyards" (Song of Solomon 2:15 - Catch the Foxes), symbolizing minor issues or distractions that can subtly undermine and damage a blossoming relationship. Immediately preceding verse 17, the Shulamite affirms her profound sense of belonging and mutual possession, declaring, "My beloved is mine, and I am his: he feedeth among the lilies" (Song of Solomon 2:16 - My Beloved is Mine). Verse 17, therefore, functions as an emotional crescendo, expressing her yearning for his continued presence or swift return, acknowledging a temporary separation while holding steadfast to the hope of an unhindered and enduring future together.
Historical & Cultural Context: The Song of Solomon, unique among biblical books, is a collection of lyrical love poems that deeply reflect the rich tapestry of ancient Near Eastern romantic literature. Its setting is predominantly pastoral, evoking evocative images of vineyards, lush gardens, and rugged mountains—common backdrops for expressions of affection and romantic encounters in that era. The pervasive use of animal imagery, particularly roes and harts (gazelles and deer), was a common poetic device in the region, symbolizing grace, swiftness, beauty, and occasionally the elusive or free-spirited nature of a lover. The "mountains of Bether" likely refer to a specific geographical location, perhaps known for its craggy or divided terrain. However, the name "Bether" itself, meaning "division" or "separation," imbues the location with significant symbolic weight. This dual meaning highlights the natural or circumstantial distances that lovers faced in a pre-modern world where travel was arduous and communication limited. The poignant longing for presence despite physical separation articulated in this verse resonates deeply with universal human experience across diverse cultures and historical periods.
Key Themes: Song of Solomon 2:17 powerfully contributes to several overarching themes woven throughout the book. Anticipation and Longing are profoundly central, as the Shulamite ardently yearns for the "day break" and the "shadows flee away," signifying a deep desire for clarity, certainty, and unbroken communion, free from the uncertainties or temporary absences that night represents. This highlights the pervasive theme of Desire for Closeness and Intimacy, a constant thread throughout the Song, as the lovers continually seek each other's presence, affirmation, and unhindered union. The Admiration and Idealization of the Beloved is vividly evident in the comparison to a swift and graceful deer, emphasizing his desirable qualities and vital energy. Finally, the evocative "mountains of Bether" introduce the theme of Obstacles and Separation, acknowledging that even within the most passionate and devoted relationships, periods of distance, challenge, or even misunderstanding may arise. Yet, the verse powerfully conveys that true love endures and actively seeks to overcome these divisions, desiring the beloved to navigate such barriers with ease and speed.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Song of Solomon 2:17 is richly imbued with Imagery, painting a vivid and evocative picture of the dawning day, the dissipating shadows, and a graceful deer leaping across rugged, divided mountains. The central Simile compares the beloved to "a roe or a young hart," emphasizing his admirable qualities of swiftness, agility, and beauty, particularly in his ability to navigate challenging terrain with ease. The phrase "Until the day break, and the shadows flee away" employs powerful Antithesis, contrasting light and darkness, presence and absence, certainty and uncertainty, to underscore the desired transformation from a state of longing to one of full communion. Furthermore, the "mountains of Bether" function as potent Symbolism, where a literal geographical feature takes on a deeper, metaphorical meaning of division, separation, or obstacles that must be overcome. This layered and artful use of literary techniques profoundly enhances the emotional depth and universal resonance of the verse, transforming a personal plea into a timeless expression of love, longing, and hope.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, while deeply rooted in human romance and the celebration of marital love, offers profound theological and thematic connections that resonate far beyond its immediate context. The longing for the "day break" and the "shadows flee away" mirrors humanity's deep, inherent yearning for ultimate clarity, the cessation of suffering, and the full, unhindered manifestation of God's glorious presence, free from the obscuring "shadows" of sin, doubt, or earthly limitations. It speaks to a universal human desire for resolution and unhindered communion, whether in the context of human relationships or in our spiritual walk with the divine. The beloved's swiftness over the "mountains of Bether" can be seen as a powerful metaphor for divine grace and omnipotent power overcoming all barriers that separate humanity from God, or that hinder the full realization of His kingdom and redemptive purposes. The Song's celebration of pure, devoted, and enduring love also points to the sacredness of human relationships as a profound reflection of God's own relational nature and His covenantal love for His people.
REFLECTION AND APPLICATION
Song of Solomon 2:17 offers a rich and evocative tapestry for profound reflection on the nature of love, the intensity of longing, and the essential virtue of perseverance in all our significant relationships. In our human connections, this verse serves as a tender reminder that even the deepest and most cherished bonds can experience periods of separation, challenge, or "shadows" that obscure full clarity. It encourages us to maintain a hopeful, patient, and prayerful posture, eagerly anticipating the "day break"—the resolution of difficulties, the joyous return of closeness, or the dawning of new understanding and reconciliation. It calls us to admire, affirm, and cherish the unique qualities of our loved ones, recognizing their inherent strength and grace in navigating life's inevitable "mountains of Bether." For those in committed relationships, it is a compelling call to swiftness in reconciliation, to proactively overcome divisions quickly, and to deeply cherish the precious moments of unhindered intimacy and communion. Spiritually, this verse profoundly invites us to cultivate a profound and persistent longing for Christ's presence in our daily lives and for His glorious, ultimate return, trusting implicitly that He will swiftly and decisively overcome all remaining "shadows" and divisions, bringing us into an eternal realm of perfect light and unhindered communion.
Questions for Reflection
FAQ
What is the significance of "Until the day break, and the shadows flee away"?
Answer: This phrase is a deeply poetic and evocative expression of profound longing and eager anticipation. "The day break" symbolizes the arrival of clarity, light, and a new beginning, often associated with the end of a period of waiting, uncertainty, or temporary separation. "The shadows flee away" represents the complete and decisive disappearance of darkness, ambiguity, or any impediments to full intimacy, understanding, and unhindered communion. Together, these clauses convey an intense desire for an unclouded, fully revealed, and enduring presence of the beloved, free from any obscuring elements or temporary absences. It speaks to a yearning for a time of complete joy, security, and unbroken fellowship.
What do "a roe or a young hart" symbolize in this verse?
Answer: In ancient Near Eastern poetry, these animals—specifically gazelles and young deer—are powerful and recurring symbols of beauty, grace, swiftness, and agility. In Song of Solomon 2:17, likening the beloved to them serves to emphasize his admirable qualities and his capacity to move quickly and effortlessly, particularly over rugged or challenging terrain. This imagery highlights his vitality, his attractive and desirable nature, and perhaps most importantly, his ability to swiftly return or overcome any physical distance or symbolic obstacle that lies between the lovers. It underscores the Shulamite's deep admiration for her beloved's desirable attributes and his capacity to bridge any gap.
What are the "mountains of Bether"?
Answer: "Bether" (Hebrew: בֶּתֶר, H1336) is a proper noun whose root meaning is "division" or "separation." Therefore, the "mountains of Bether" are literally "mountains of division" or "mountains of separation." While it may refer to a specific geographical location known for its ruggedness or craggy terrain, its symbolic meaning is paramount within this poetic context. It represents any obstacles, distances, or periods of absence that can arise in a relationship, whether geographical, circumstantial, or emotional. The Shulamite's desire for her beloved to be like a swift deer upon these mountains signifies her hope that he will easily and quickly traverse or overcome these divisions, ensuring a swift return or maintaining their profound connection despite challenges. This imagery acknowledges the reality of separation while expressing a powerful longing for its swift and complete resolution.
CHRIST-CENTERED FULFILLMENT
Song of Solomon 2:17, with its profound yearning for the beloved's swift return and the vanishing of all shadows, finds its most glorious and ultimate fulfillment in the person and redemptive work of Jesus Christ. The "day break" and the "shadows flee away" powerfully prefigure the dawning of God's eternal kingdom through Christ, where all spiritual darkness, the stain of sin, the pain of suffering, and every form of separation will be utterly vanquished and brought to an end (Revelation 21:4). Just as the Shulamite longs for her beloved to "turn" and be present, the Church, as the cherished Bride of Christ, eagerly awaits the glorious return of her Bridegroom, echoing the ancient cry, "Maranatha! Come, Lord Jesus!" (Revelation 22:20). Indeed, Christ is supremely like the swift "roe or young hart" upon the "mountains of Bether"—the formidable mountains of sin, death, and division that tragically separate humanity from a holy God. He, with divine agility, unparalleled grace, and sovereign power, traversed the ultimate division of the cross, overcoming sin, conquering death, and breaking down every wall of hostility to reconcile us perfectly to the Father (Colossians 1:20). His first coming inaugurated the "day break" of salvation and the dawn of God's kingdom, and His second coming will bring the full and final "fleeing away" of all remaining shadows, ushering in an eternal, unhindered communion with Him, where we will finally see Him face to face, and all divisions will be no more (1 Corinthians 13:12).