TRV
Translation
King James Version
Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices.
Complete Jewish Bible
[She] - Flee, my darling! Be like a gazelle or young stag on the mountains of spices!
Berean Standard Bible
Come away, my beloved, and be like a gazelle or a young stag on the mountains of spices.
American Standard Version
Make haste, my beloved, And be thou like to a roe or to a young hart Upon the mountains of spices.
World English Bible Messianic
Come away, my beloved! Be like a gazelle or a young stag on the mountains of spices!
Geneva Bible (1599)
O my welbeloued, flee away, and be like vnto the roe, or to the yong harte vpon ye mountaines of spices.
See also
In the KJVVerse 17,655 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Ambrose of MilanAD 397
DEATH AS A GOOD 5:18
It urges that the bridegroom flee, because already, although it is of earth, it can follow him in his flight. It says this so that it may be like the young deer that escapes the nets; for it desires also to flee and to fly away above the world.
Ambrose of MilanAD 397
Concerning Virginity 9:49
Christ, detested by coiling snakes and beset by reptiles crawling on the earth, flees from the barren plain; he knows no dwelling except the heights of virtue; he knows no home except among those daughters of the church who can say, “We are a sweet fragrance of Christ to God.” For some indeed, it is an odor of death, leading to death, for those who perish; but to others, it is an odor of life, leading to life—in those namely, who with living faith, breathe the fragrance of the Lord’s resurrection.
AponiusAD 500
EXPOSITION OF SONG OF SONGS 12:83
By saying “Flee, my beloved,” Christ makes heard the voice that he desires to hear. Through this, it is confessed that he alone on the earth, alone among all humankind (true man, but born in an ineffable manner), alone found to be a foreigner and pilgrim, alone fleeing the sordid lifestyle of humanity, alone ascending upon the prophesied “mountains of spices,” he alone in every way is made Lord of heaven and earth. It shows that he alone fled both interior and exterior sin. He alone, who would bind the devil, fugitive of heaven, is himself a fugitive of the earth in the midst of a perverse and depraved nation.
BedeAD 735
Commentary on the Song of Songs
Flee, my beloved, etc. This phrase can rightly be understood both concerning the triumph of the Lord's ascension and concerning those things which occur daily in the Church. For the beloved flees after speaking to the bridegroom and his sister, because, having completed the dispensation of our Redemption, he returned to the heavens. He is likened to a roebuck and to a young stag upon the mountains of spices, because he most frequently appears through the grace of compunction in the hearts of his faithful, who are mountains of spices, because, despising lowly desires, they are held by the love of heavenly things, and purged of the stench of vices, they are filled with the special fragrance of virtues, saying with the Apostle, “But our conversation is in heaven” (Philippians III); and, “We are a sweet savor of Christ” (II Corinthians II). And indeed it is fitting that at the end of this sacred song, mention is made of his ascension and the ensuing grace, because a little earlier, the joys of his incarnation had been desired by the bride, saying, “Who would give you to me, my brother, sucking the breasts of my mother?" The fruit of his passion had also been brought forth, with him saying, “I raised you up under the apple tree.” And again, “For love is strong as death.” Therefore, flee, my beloved, she says, and be like a roebuck or a young stag upon the mountains of spices: as if to say openly, “Since appearing in the flesh, you have deigned to confer upon me the precepts and gifts of heavenly life which I always desired, now, the task of the holy dispensation having been completed, return now to the heights, to the bosom of the Father; yet, I beseech you, do not entirely withdraw from me the light of your frequent visitation; but just as a roebuck or a young stag, which, though they are untamed animals, not accustomed to human access, yet are often seen on the mountains, so I ask you to remember to act with me, such that although you remain in the heavens bodily and do not return to human dwellings, you nevertheless provide me with the frequent aid of your divine presence. For in this way alone can I accomplish that great command which you gave me as a final farewell, that I always inhabit the gardens of virtues, always make my voice of confession and preaching heard to you. Moreover, this sentence can also, as we have said, be not inappropriately understood concerning the daily state of the holy Church. For the beloved indeed flees from the bride inhabiting the gardens whom he was addressing, when to a mind intent on good actions, either the grace of virtues, which he used to bestow, is temporarily withdrawn, or he submits it to the storms of temptations for testing, so that she is rightly compelled to say, “How long, O Lord, will you forget me? Forever? How long will you turn your face away from me?” etc., until the end of the psalm (Psalm XII). He is compared to a roebuck and a young stag on the mountains of spices; when again, as he himself judges it opportune, he places himself in the light of his protection, either lifting the peril of besetting temptations or restoring customary gifts of virtues which seemed to have been withdrawn. For, to pass over greater and more substantial charismata, as an example, healing the sick, raising the dead, casting out demons, a sure knowledge of secrets, a bright contemplation of heavenly joys and other such things, which even in the most exceptional members of the Church can hardly always be present. For it is evident concerning our smallness, because we can by no means always persist in the sweetness of prayers in the same and indistinguishable way, to shed tears either for the awareness of our guilt or for the desire of the heavenly homeland, to sympathize with a suffering neighbor, to resist pressing temptations; so that sometimes, much striving, we cannot use these goods, and at other times, even with less effort, we achieve abundance of them. What is to be made of this, unless because now the beloved flees, now he revisits our mind, with pious provision for each (somehow), so that we might grow in the progress of virtues through the grace bestowed and learn to guard humility through the virtue removed? He withdraws the desired effect of virtue for a time, so that it may be held more tightly when restored; he returns what was withdrawn, so that the mind, exercised by frequent renewal, may stretch more fervently toward heavenly things. Therefore, what he says, "Flee, my beloved," he speaks not by desiring; who would want to drive away from his presence someone he loves? but rather with his will burning, mindful indeed of his custom, whereby often leaving in the midst of discourse, he moved aside and withdrew, so that he could be found only by diligent and long search; mindful also of his condition, because he cannot see him continuously in this time or place of pilgrimage. What then did he add? "Become like a roe or a young stag on the mountains of spices"; he follows by desiring and supplicating much, knowing that this is the greatest happiness in the present life for him, that since he cannot endure continuous vision, at least he may be consoled by frequent visitation. Which certainly this happiness is granted only to those who, by the contempt of earthly things and desire for heavenly joys, are deemed worthy to be called spiritual mountains of spices.
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 8:14 powerfully concludes this lyrical poem with the Shulamite bride's fervent plea for her beloved to return swiftly. Employing vivid imagery of a swift gazelle or young stag traversing fragrant mountains, her words encapsulate an urgent longing for reunion and continued intimacy, serving as a poignant final expression of enduring passion and desire within the context of devoted marital love.
CONTEXT
Literary Context: This verse serves as the climactic and concluding statement of the entire Song of Solomon, bringing the narrative full circle from its initial expressions of yearning. It immediately follows the bride's profound declaration of love's unassailable strength, comparing it to an unquenchable flame and asserting its immeasurable value, a passage often considered the theological climax of the book (Song of Solomon 8:6-7). The preceding verses also highlight the bride's secure identity and faithfulness, stating, "I am a wall, and my breasts like towers" (Song of Solomon 8:9-10). Thus, Song of Solomon 8:14 acts as a final, passionate affirmation of her longing for continuous, vibrant communion with her beloved, underscoring the enduring nature of their intimate bond.
Historical & Cultural Context: The Song of Solomon is set in an ancient Near Eastern context, likely during the prosperous reign of King Solomon, a period renowned for its poetic and literary flourishing. The imagery of "roe" (gazelle) and "young hart" (deer) would have been instantly recognizable to the original audience as symbols of swiftness, agility, grace, and beauty, animals common in the natural landscape of ancient Israel. The "mountains of spices" evokes the rich, aromatic regions known for their valuable incense, perfumes, and exotic plants, such as Gilead or Lebanon. This imagery suggests a place of delight, abundance, and perhaps even a private, secluded haven for the lovers. This cultural appreciation for natural beauty and exotic fragrances underscores the depth of the bride's desire for her beloved to return to a place of shared delight and intimate communion.
Key Themes: This verse powerfully reinforces several core themes woven throughout the Song of Solomon. Foremost is the theme of Longing and Desire, a constant undercurrent as the lovers seek and find each other, culminating in this final, urgent call for reunion. It also highlights The Beauty and Swiftness of the Beloved, comparing him to graceful, agile animals, a common motif where both lovers praise each other's physical and personal attributes (e.g., the bride's detailed description of her beloved in Song of Solomon 5:10-16). Furthermore, the "mountains of spices" contributes to the pervasive theme of Natural Imagery and Delight, where the natural world, particularly gardens and fragrant landscapes, serves as a backdrop and metaphor for the lovers' intimate relationship and shared joy, echoing descriptions like the "garden enclosed" in Song of Solomon 4:12).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Song of Solomon 8:14 is rich in Imagery, painting a vivid picture of a swift deer traversing fragrant mountains. This creates a powerful sensory experience for the reader, evoking speed, grace, and delightful aromas, immersing one in the emotional landscape of the bride's longing. The core of the verse is a powerful Simile, where the beloved is directly compared to "a roe or to a young hart." This comparison emphasizes the desired qualities of swiftness, agility, and perhaps even the inherent beauty and wildness associated with these animals, highlighting the unhindered nature of true love. The phrase "mountains of spices" functions as a potent Metaphor for a place of profound delight, beauty, and intimacy, possibly symbolizing the very essence of the beloved or the cherished sanctuary of their love. The entire verse also embodies Hyperbole in its passionate urgency, expressing an almost overwhelming desire for immediate and unceasing reunion, characteristic of the intense emotions portrayed throughout the Song.
THEOLOGICAL AND THEMATIC CONNECTIONS
While primarily a celebration of human marital love, the Song of Solomon has historically been interpreted allegorically within both Jewish and Christian traditions. In Christian theology, the passionate longing of the bride for her beloved is often seen as a type or foreshadowing of the Church's fervent desire for Christ, her heavenly Bridegroom. This final plea for the beloved to "make haste" resonates deeply with the eschatological hope of believers for the swift return of Jesus Christ and the consummation of His kingdom. The "mountains of spices" can be understood as a symbol of the glorious, fragrant presence of God, the heavenly New Jerusalem, or the perfected creation where believers will finally experience unhindered communion with their Savior in eternal delight.
REFLECTION AND APPLICATION
Song of Solomon 8:14 serves as a powerful reminder of the beauty and intensity of devoted love, whether in human relationships or in our spiritual walk. It encourages us to cultivate a profound and active longing for the presence of our "Beloved"—God Himself. Just as the Shulamite yearned for her lover's swift return to a place of shared delight, so too should believers eagerly anticipate and actively seek God's presence in their daily lives and the ultimate fulfillment of His kingdom. This verse calls us to cherish and prioritize our most significant relationships, fostering a spirit of eager anticipation for reunion and communion, recognizing that true love desires not just presence, but swift, unhindered return to intimacy and shared joy. In our walk with Christ, this means cultivating a heart that truly yearns for Him, not just as a distant deity, but as the Beloved who desires intimate fellowship.
Questions for Reflection
FAQ
What is the significance of the "mountains of spices" in this verse?
Answer: The "mountains of spices" (or "mountains of balsam") are a rich and evocative piece of imagery that carries multiple layers of meaning. Literally, they refer to a place abundant with fragrant plants and resins, symbolizing beauty, delight, and perhaps a secluded, desirable location for intimacy. Symbolically, they represent a place of profound pleasure, abundance, and spiritual richness. In the context of the Song of Solomon, it could be the specific, cherished meeting place of the lovers, or it could metaphorically represent the beloved's own delightful essence or the rich, fragrant atmosphere of their shared love and intimacy. For those who interpret the Song allegorically, these mountains can symbolize the glorious presence of God, the heavenly realm, or the New Creation where ultimate communion with Christ is found, echoing the fragrant offerings and delightful landscapes found throughout the Bible (e.g., the Garden of Eden in Genesis 2:8 or the description of the New Jerusalem in Revelation 21:10-27).
CHRIST-CENTERED FULFILLMENT
Song of Solomon 8:14, while a beautiful expression of human marital love, finds its ultimate and most profound fulfillment in the relationship between Christ and His Church. The bride's fervent plea, "Make haste, my beloved," echoes the deep spiritual longing of believers throughout history for the return of Jesus Christ, their heavenly Bridegroom. Just as the Shulamite yearned for her lover to come swiftly, so the Church, as the Bride of Christ, eagerly anticipates the glorious second coming of her Savior, a longing powerfully articulated in the New Testament cry, "Even so, come, Lord Jesus" (Revelation 22:20). The imagery of the beloved being "like to a roe or to a young hart upon the mountains of spices" beautifully foreshadows Christ's swift and triumphant return from the heavenly realms—the true "mountains of spices" where God's glory dwells and from which He will descend (Psalm 48:1-2). This verse thus becomes a prophetic whisper of the Church's ultimate hope: the joyful, unhindered, and eternal union with Christ, our Beloved, in the new heavens and new earth, where His presence will be the ultimate fragrance and delight, a reality beautifully depicted in the coming of the New Jerusalem (Revelation 21:2-4).