TRV
“An Invitation to Intimacy in the Fields”· Song of Solomon 7:11–13
Translation
King James Version
The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.
Complete Jewish Bible
The mandrakes are sending out their fragrance, all kinds of choice fruits are at our doors, fruits both new and old, my darling, which I have kept in store for you.
Berean Standard Bible
The mandrakes send forth a fragrance, and at our door is every delicacy, new as well as old, that I have treasured up for you, my beloved.
American Standard Version
The mandrakes give forth fragrance; And at our doors are all manner of precious fruits, new and old, Which I have laid up for thee, O my beloved.
World English Bible Messianic
The mandrakes produce fragrance. At our doors are all kinds of precious fruits, new and old, which I have stored up for you, my beloved.
Geneva Bible (1599)
The mandrakes haue giuen a smelll, and in our gates are all sweete things, new and olde: my welbeloued, I haue kept them for thee.
Young's Literal Translation
The mandrakes have given fragrance, And at our openings all pleasant things, New, yea, old, my beloved, I laid up for thee!
In the KJVVerse 17,641 of 31,102 · 56.7%
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Historical interpretation
Three Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Post-NiceneEarly Medieval
400500600700
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Actually, what has always been condemned by the church is the perverse opinion of those who dare to dissolve the unity of marriage. Listen again to the voice of holy church: “Come, my brother, let us go forth into the fields, and lodge in the villages; let us go out early to the vineyards, and see whether the vines have budded.” A field may produce many fruits, but the best field is one richly productive of both fruits and flowers. The church is a field of this sort, fecund in diversity.
I have preserved for you, my brother, the new and the old; that is to say, I hold on to all the commandments of the new and the old Testament. Only the Church can say this: no other congregation says it, nor does the Synagogue, nor does it hold on to the new according to the literal meaning; nor does it hold on to the old according to the spirit. The heresy of Manichaeus does not say it, 'I have preserved for you the Old,' which does not accept the prophets. It is rightly called white, which shines with the grace of both Testaments.
All the fruits, new and old, etc. The new and old fruits are the precepts or promises of the New and Old Testament, which the Church has kept for its beloved, knowing that He alone is the one who gave the precepts and who will render worthy rewards to those who keep them; knowing Him alone to be the one who delivered lesser commands through the angels to His ancient servants, and greater ones through Himself to us, or made promises of rewards. By this argument, the Church effectively counters the sects of the Photinians, who deny that the Lord Savior existed before Mary; and refutes the madness of the Manichaeans, who teach that the God of the law is different from the God of the Gospel. Likewise, the new and old fruits are the just of the New and Old Testament, none of whom, though distinguished by outstanding sanctity, could enter the gateways to the heavenly kingdom before the incarnate passion, resurrection, and ascension of the Lord Savior. The Church of that time, which is now called the Synagogue by the grace of discernment, said, "All the fruits, new and old, I have kept for you, my beloved." As if she openly says: I know very certainly that no one can be saved except by your grace, no mortal can become perfectly blessed before you, having become mortal, open the way of true happiness to the heavenly realms. For all the just ones I have seen, I have kept for your most holy coming with certain faith, by which I learned that they would reach perfect happiness. Likewise, the Church of the New Testament expresses a similar sentiment through the voice of its first pastor, denouncing those who thought otherwise with this: Why do you test God, putting a yoke on the necks of the disciples, which neither our fathers nor we were able to bear? but we believe to be saved through the grace of the Lord Jesus, just as they do (Acts XV). The following sentence proves this exposition to be true, as it is added:
Mandrakes have given their fragrance at our gates. The gates of Christ and the Church are the same teachers, who have also been expressed by the name of breasts: who, as often said, are breasts because they nurture his little ones and infants, frequently exerting effort so that even from their mouths perfect praise may be produced for the Lord. They are, however, gates, because those whom they teach, through the ministry of the word and regeneration, they introduce into the dwelling of the holy city; about whom the Psalmist says, The Lord loves the gates of Zion above all the dwellings of Jacob (Ps. LXXXVI). Hence also in Revelation, John says about the same city, And it had a great and high wall, having twelve gates (Rev. XII), because surely the first teachers of the Church, that is, the twelve apostles, are chosen. Therefore, in such gates, mandrakes gave their fragrance, when the apostles and their successors spread the fame of their spiritual virtues far and wide. Rightly, therefore, does the Church beseech the Lord to come there to bring heavenly aid to their preaching, where she knows that the preachers themselves are fragrant with exceptional virtues. But anyone who diligently investigates other natures of mandrakes, and how many medicines they suit, will indeed find that they are aptly suited to signifying the virtues of the faithful. For it is an aromatic herb, having a root resembling the shape of the human body; the fruit, however, is sweet-smelling, in the size of an apple. Hence, the Latins also call it the apple of the earth. It also has such a virtue that through it sleep is often induced where the sick are troubled by the inconvenience of wakefulness. Indeed, one is troubled by the worst wakes who seeks to free his mind from the cares and desires of this world but, delayed by the use of wrong habits, is not yet able to obtain the rest he seeks. But he who strives to cure his weakness with diligent exercise of spiritual studies, comes, as the battles of vices gradually recede, to that mental quiet which the bride speaks of in the higher parts of this song, I sleep, but my heart wakes; that is, I rest from the cares of temporal things, and my heart watches in the contemplation of eternal goods. Likewise, if bodies must be cut for care, the bark of this plant, when put into wine, is given to drink so that, being asleep, they do not feel the pain. What the rationale of this nature signifies to be done in spiritual medicines is easily evident: for the soul languishes gravely that is subdued by great weights of vices; and it is offered as if to be treated by doctors when holy teachers urge it to resist carnal pleasures. But because it cannot be abandoned without great pain, that which was accustomed to be held with great love, it seems to be cut off from that which withdraws it from the long-established habit of allurements. But lest this kind of separation should seem intolerable to the languishing soul, a healthful potion must be given, through which it, usefully lulled, does not feel the pain of the cut. The eternal punishment of the Gehenna flame must be brought back to mind, which will perpetually torture souls neglectful of their salvation; the glory of the heavenly homeland must be brought back to memory, where the taken-up souls of the righteous will reign without end with Christ: for this indeed is the health-giving potion of doctrine, which redeems the soul, long languid from God, either lulled by this world or rather dead, so that it may very easily endure the removal of all the delights it previously adhered to, and even rejoice in their removal. Again, it is said that the mandrake heals those who suffer from nausea, so that they are neither able to contain themselves, nor are delighted to receive food. But the food of the soul is the word of truth, which those who are neither able to receive by hearing, nor keep accepted in the stomach of memory through hearing, suffer from a very dreadful and dangerous ailment, because surely it must be that their life is to be despaired of who spurn either to preserve or at least to receive the bread of life: for such languor, frequent examples of saints, and the present form of virtues are accustomed to provide healing, while anyone indifferent and neglectful at the sight or hearing of good works, upon remembering the glory of the heavenly reward, seeks to imitate the acts and temporary labors of good men so that he may merit to be held as a co-heir of their perpetual happiness. Therefore, anyone who is thus brought to the hope of salvation and life, as if through the fruit of the mandrake, whoever of the learned holds so great a grace of the Spirit, such study of piety, that anyone who sees or hears them, immediately changed in mind, begins to follow their life, they deservedly hold the form of the mandrake, because they fix the food of life in the hearts of the nauseous. And beautifully the bride, rich in living delights, not only promises the fruits of the vineyards and apples to be seen by the bridegroom, but also the odors of mandrakes and their health-giving juices: she boasts not only of having those things which can be eaten and drunk, but also those things which can make food or drink grateful and pleasant to those who are disgusted, because the Church also offers before the presence of its author the gifts of the heavenly word, namely the foods and drinks of life, offers fit ministers, who bring these by preaching to those who hunger and thirst; and moreover, by tasting them first themselves, that is, by first working, make them sweet to those who are disgusted. She brings forth, as if vineyards, innumerable troops of the elect; she brings forth pomegranate apples, the precious ranks of martyrs by the splendor of invincible confession; she brings forth spiritual charisms, which incite the hearts of the sluggish to contemplate and imitate the examples of the good.
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 7:13 presents the Shulamite woman's heartfelt and proactive declaration of love and provision for her beloved. She describes a sensory bounty of fragrant mandrakes and a rich assortment of "pleasant fruits," both newly ripened and carefully preserved, all meticulously prepared and awaiting him at their gates. This verse beautifully encapsulates her eager anticipation, deep devotion, and generous hospitality, symbolizing the comprehensive and enduring delight she offers within their intimate and cherished relationship.
Context
Literary Context
This verse is intricately woven into the passionate dialogue between the Shulamite and her beloved, immediately following his eloquent and detailed praise of her beauty and grace in the earlier verses of Song of Solomon 7. Her invitation in Song of Solomon 7:11, "Come, my beloved, let us go forth into the field; let us lodge in the villages," sets the stage for this vibrant declaration of prepared abundance. Verse 13 serves as her enthusiastic and reciprocal response, detailing the sensory delights and provisions awaiting him, thereby reinforcing her eagerness for their intimate retreat to the countryside. It marks a shift from the beloved's admiration to her tangible expression of love and hospitality, subtly hinting at the desire for fruitfulness through the mention of mandrakes.
Historical & Cultural Context
Mandrakes (Hebrew: dûwday) held significant cultural importance in the ancient Near East, renowned for their distinctive, sweet fragrance and, more notably, their traditional association with fertility and aphrodisiac properties. This belief is prominently featured in the biblical narrative of Rachel and Leah, where mandrakes are sought after for their perceived ability to aid conception, as detailed in Genesis 30:14-16. The imagery of "gates" (Hebrew: pethach) typically referred to the entrance of a city or a home, serving as a place of welcome, commerce, and often public gathering. However, the personalization of "our gates" in this verse suggests a private, shared space, emphasizing the intimate nature of the welcome. The practice of "laying up" or storing fruits, both "new and old," reflects an agricultural society's careful stewardship and foresight, ensuring a continuous supply of sustenance and delight throughout the changing seasons.
Key Themes
Song of Solomon 7:13 richly contributes to several overarching themes within the book. The theme of Abundance and Provision is powerfully conveyed through the "all manner of pleasant fruits, new and old," signifying a complete, diverse, and ongoing supply, reflecting the depth and richness of the love offered. Eager Anticipation and Hospitality are central, as the Shulamite has meticulously "laid up" these treasures specifically for her beloved, demonstrating her proactive preparation and profound desire to please him. The strategic inclusion of mandrakes subtly introduces the theme of Fertility and Desire, underscoring the sensual and life-giving aspects of their love and the hope for fruitfulness within their union, echoing the ancient understanding of these plants. Finally, the entire declaration is steeped in Intimacy and Devotion, as her preparations are exclusively for her "beloved," emphasizing the unique and cherished bond they share, a love that is both deeply personal and generously expressed, mirroring the exclusive nature of their covenant love.
Exposition and Analysis
Key Word Analysis
Derived from the root dûd (meaning a boiler or basket), this term specifically refers to the mandrake plant. In ancient cultures, mandrakes were highly valued for their alluring fragrance and were widely believed to possess aphrodisiac qualities and to promote fertility. Their presence in this verse immediately evokes a sense of sensual allure and the hopeful anticipation of fruitfulness within the marital union, connecting physical delight with the desire for offspring and the continuation of their lineage.
From an unused root likely meaning "to be eminent," this word describes something distinguished, valuable, or precious, specifically referring to choice products or fruits. It signifies not merely an abundance of provisions, but a collection of the finest, most desirable, and most esteemed items. The "pleasant fruits" are therefore not common produce, but those of exceptional quality and value, underscoring the Shulamite's intention to offer her very best, her most cherished bounty, to her beloved.
Originating from a root meaning "to boil" and figuratively "to love," this term is the quintessential and most frequently used word for "lover" or "friend" throughout the Song of Solomon. It encapsulates the deep affection, tender passion, and exclusive bond that defines the relationship between the Shulamite and her partner. The direct address, "O my beloved," at the verse's conclusion serves as a deeply intimate, personal invocation, emphasizing that her entire declaration of provision and desire is singularly focused on him, highlighting the unique and cherished nature of their relationship.
Verse Breakdown
"The mandrakes give a smell"
This opening phrase immediately engages the sense of smell, establishing a fragrant, alluring, and almost intoxicating atmosphere. Mandrakes, known for their distinctive aroma and their strong cultural association with fertility and passion, introduce a sensual and hopeful element, hinting at the physical intimacy and procreative potential within their love. The very scent acts as an invitation, drawing the beloved into a space of delightful anticipation.
"and at our gates [are] all manner of pleasant [fruits], new and old"
This clause paints a picture of bountiful and diverse provisions. "At our gates" suggests a place of welcome and accessibility, yet also a deeply personal, shared domain, signifying a private space prepared for intimate communion. The phrase "all manner of pleasant fruits" indicates a wide variety of choice, valuable, and desirable produce, while "new and old" signifies a continuous and comprehensive supply—encompassing both fresh, seasonal delights and cherished, preserved provisions from the past. This imagery speaks to a relationship that offers both novelty and enduring comfort, growth and stability, a blend of fresh experiences and treasured memories.
"[which] I have laid up for thee, O my beloved"
This concluding phrase reveals the intentionality, foresight, and profound personal devotion behind the abundance. The Shulamite has proactively "laid up" or carefully stored these treasures, not for general consumption, but specifically "for thee," her beloved. This highlights her deep care, thoughtful preparation, and exclusive commitment. The direct, tender address, "O my beloved," reinforces the intimate and personal nature of her preparations, emphasizing that all her provision, desire, and affection are singularly focused on him, underscoring the unique and cherished bond they share.
Literary Devices
The verse is rich with Sensory Imagery, primarily through the vivid description of the "smell" of the mandrakes and the tangible presence of "fruits," engaging the reader's senses of smell, sight, and taste, thereby drawing them into the vibrant and alluring scene. Symbolism is profoundly employed throughout; the mandrakes symbolize fertility, intense desire, and the intoxicating power of love, while the "pleasant fruits, new and old," symbolize the multifaceted richness, enduring quality, and continuous provision within a deeply committed relationship—offering both fresh experiences and cherished memories. The phrase "at our gates" uses Metonymy or Synecdoche, where the physical location represents the entire intimate household or shared private space, signifying a welcoming and exclusive domain. The entire verse functions as a tender and passionate Invitation, a heartfelt call from the Shulamite to her beloved, expressing her readiness and profound desire for their intimate union.
Theological and Thematic Connections
Song of Solomon 7:13, in its vibrant celebration of a meticulously prepared and abundant welcome for the beloved, resonates deeply with the broader biblical theme of divine provision and the anticipation of intimate fellowship with God. Just as the Shulamite meticulously gathers and stores her finest fruits, God consistently prepares and provides for His people, offering both new mercies each morning and the enduring, unchanging promises of His covenant love. This verse beautifully illustrates the proactive nature of true love—both human and divine—which delights in preparing a place of joy, sustenance, and intimate communion for the beloved. It speaks to the richness of a relationship where both familiar comforts and fresh delights are cherished, reflecting a holistic, enduring, and ever-growing bond that finds its ultimate source and pattern in God's relationship with His creation and His people.
Reflection and Application
Song of Solomon 7:13 offers profound insights into the nature of deep, intentional love, providing a beautiful model for both marital relationships and our spiritual walk. The Shulamite's proactive preparation of "all manner of pleasant fruits, new and old," speaks powerfully to the beauty of thoughtful generosity, foresight, and the unwavering commitment required to nurture a relationship with both fresh experiences and cherished traditions. It challenges us to consider how we cultivate spaces of welcome, abundance, and intentionality for those we love, ensuring that our affections are not merely declared but also tangibly demonstrated through acts of service, provision, and thoughtful care. This verse encourages us to appreciate the cumulative blessings within our relationships—the "old" memories and foundational comforts that ground us, and the "new" joys and growth that keep love vibrant and dynamic. Spiritually, it can serve as a profound model for our readiness to welcome Christ into our lives, preparing our hearts as a dwelling place for Him, offering Him all that we are and all that we have, both our seasoned faith and our fresh devotion, in eager anticipation of His presence and intimate fellowship.
Questions for Reflection
FAQ
What is the significance of "mandrakes" in this verse?
Mandrakes (Hebrew: dûwday) were plants highly regarded in ancient Near Eastern cultures for their distinctive, sweet fragrance and, more importantly, their traditional association with fertility and aphrodisiac properties. Their inclusion in Song of Solomon 7:13 is deeply symbolic. It significantly enhances the sensual and passionate atmosphere of the verse, underscoring the physical desire and intimacy between the lovers. Furthermore, it subtly introduces the theme of fruitfulness within their union, reflecting the ancient belief that mandrakes could aid in conception, a belief famously illustrated in the biblical account of Rachel and Leah in Genesis 30:14-16. Thus, they signify both the alluring nature of their love and the hope for its procreative fulfillment and the joy of offspring.
What does "at our gates" imply about the setting of this verse?
The phrase "at our gates" (Hebrew: pethach) typically refers to the entrance of a city or a home. While city gates were often public spaces for commerce, legal proceedings, and social interaction, the possessive "our gates" here strongly suggests a more intimate and personal setting. It likely refers to the entrance of the Shulamite's private dwelling or property, or perhaps the entrance to their shared, secluded retreat in the countryside. It signifies a place of welcoming and access, but one that is specifically prepared and reserved for the beloved. This creates a beautiful tension: the abundance is displayed at a point of entry, yet it is exclusively "laid up for thee, O my beloved," emphasizing the private, devoted nature of their shared space and the profound intimacy of their anticipated fellowship. It is a threshold of personal welcome and prepared delight.
Christ-Centered Fulfillment
Song of Solomon 7:13, with its vivid imagery of prepared abundance and eager welcome, finds its ultimate and most profound fulfillment in the person and redemptive work of Jesus Christ. The Shulamite's meticulous laying up of "all manner of pleasant fruits, new and old," for her beloved beautifully foreshadows Christ's own proactive and comprehensive provision for His bride, the Church. He has not merely waited for us, but has gone to prepare an eternal dwelling place of unparalleled abundance and joy, as He promised His disciples in John 14:2-3, ensuring that when He comes again, we will be received into His glorious presence. The "new and old" fruits can be seen in the new covenant He inaugurated through His sacrificial blood, which fulfills and brings to perfection the old covenant, as He declared He came not to abolish the Law but to fulfill it in Matthew 5:17. He is the ultimate "beloved," the one for whom all things are prepared by the Father and to whom all our devotion, worship, and service are due. Furthermore, the spiritual "fruit" we are called to bear, such as love, joy, peace, and patience, as described in Galatians 5:22-23, is a direct result of our abiding in Him, the true vine, as taught in John 15:5. Our "gates" are open to Him, not because we have anything to offer that He lacks, but because in His boundless grace, He invites us to participate in the eternal feast He has prepared, a testament to His unending love and the richness of His covenant relationship with His people.