Song of Solomon 2:10
in Song of Solomon 2My beloved calls to me, “Arise, my darling. Come away with me, my beautiful one.
BSB
The same verse in ASV and KJV ▾
ASV
My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.
KJV
My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.
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This verse in Song of Solomon 2
Commentary
20 notes on this verseThen 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.
This site's exposition
My beloved calls to me
on Song of Solomon 2:10-13
His call is "Arise, my darling". Spring is the reason: "the winter is past; the rain is over and gone," and "the cooing of turtledoves is heard in our land". The fig tree and the blossoming vines complete the scene from the orchard, and the call returns in verse 13.
The record, by era
The Church Fathers5 voices
A commentator
Ambrose of MilanInterrogation of Job and David, Book 2, 1.4 · Written before 397.
proposed
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.
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.
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 …
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.
13 more voices on this verse
The Medieval Church8 voices
A commentator
Bernard of ClairvauxSermons on the Song of Songs, Sermon 57 · Written before 1153.
proposed
"Behold, my beloved speaks to me" (Song 2:10). See the advances of grace, and mark the degrees of divine condescension. Attend to the devotion and skill of the bride, with what vigilant eye she observes the advent of the bridegroom, and thereafter gazes upon all …
A commentator
Bernard of ClairvauxSermons on the Song of Songs, Sermon 57 · Written before 1153.
proposed
Hear then the words which he speaks, how they are not of one who is indignant, but of one who loves. There follows: "Arise, make haste, my love, my dove, my beautiful one." Happy the conscience that merits to hear these things of itself! Who, …
A commentator
Bernard of ClairvauxSermons on the Song of Songs, Sermon 57 · Written before 1153.
proposed
Who is wise and will understand these things, so as to be able also worthily to distinguish them from one another, and to designate each one, and to define them for the understanding of others? If that is expected of me, I would prefer to …
A commentator
Bernard of ClairvauxSermons on the Song of Songs, Sermon 57 · Written before 1153.
proposed
After this regard of such great condescension and mercy, there follows a voice gently and softly insinuating the divine will, which is nothing other than love itself, which cannot be idle, urging and persuading concerning the things that are of God. For the bride hears …
A commentator
Bernard of ClairvauxSermons on the Song of Songs, Sermon 58 · Written before 1153.
proposed
"Arise, make haste, my friend, my dove, my beautiful one, and come" (Song 2:10). Who says this? Without doubt the Bridegroom. And is he not the one who a little before was so earnestly forbidding the beloved to be awakened? By what agreement then does …
A commentator
Robert of TombelaineCommentary on the Song of Songs, Chapter 2 · Written in the 11th century.
proposed
On account of faith, Christ calls his bride his friend; a dove on account of simplicity; beautiful on account of her works. For since without faith we cannot please God, rightly through faith we are called friends, because while by faith we seek heavenly things, …
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 …
"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 …
The Puritans and the Awakening2 voices
My beloved spake, and said unto me,....
Whatever she is to others, to him she is acceptable, and in his eyes she is amiable. Those that take Christ for their beloved, he will own as his; never was any love lost that was bestowed upon Christ. Christ, by expressing his love to believers, invites and encourages them to follow him.
The Nineteenth Century3 voices
THE things which are seen are types of the things which are not seen. The works of creation are pictures to the children of God of the secret mysteries of Divine Grace. God's Truths are the apples of gold and the visible creatures are the baskets of silver. The very seasons of the year find their parallel in the little world of man within.
THE things which are seen are types of the things which are not seen. The works of creation are pictures to the children of God of the secret mysteries of Divine Grace. God's Truths are the apples of gold and the visible creatures are the baskets of silver. The very seasons of the year find their parallel in the little world of man within. We have our winter— dreary howling winter—when the north wind of the Law rushes forth against us, when every hope is nipped, when all the seeds of joy lie buried beneath the dark clods of despair, when our soul is fast fettered like a river bound with ice, without waves ofjoy, or flowings of thanksgiving. Thanks be unto God, the soft south wind breathes upon our soul and at once the waters of desire are set free, the spring of love comes on, flowers of hope appear in our hearts, the trees of faith put forth their young shoots, the tone of the singing of birds comes in our hearts, and we have joy and peace in believing through the Lord Jesus Christ. That happy springtide is followed in the Believer by a rich summer, when his Graces, like fragrant flowers, are in full bloom, loading the air with perfume. And fruits of the Spirit like citrons and pomegranates swell into their full proportion in the genial warmth of the Sun of Righteousness. Then comes the Believer's autumn, when his fruits grow ripe and his fields are ready for the harvest. The time has come when his Lord shall gather together his "pleasant fruits," and store them in Heaven. The feast of ingathering is at hand—the time when the year shall begin anew, an unchanging year, like the years of the right hand of the Most High in Heaven. Now, Beloved, each particular season has its duty. The husbandman finds that there is a time to plow, a time to sow, a time to reap. There is a season for vintage and a period for the pruning of the vine.
A commentator
Hudson Taylor1832–1905
Union and Communion; or, Thoughts on the Song of Solomon (1893)
proposed
All nature is responsive to the return of the summer, wilt thou, My bride, be irresponsive to My love?
How the passage was read
What the Jewish commentators add
Spoke. עָנָה is] an expression of answering and an expression of a loud cry, The following is the precedent for them all, “And the Levi’im are to respond [..in a loud voice].” 19 Devarim:14.
1 more on this passage, in their own words ▾
And at morning time my Beloved answered and said to me, “Arise, O Assembly of Israel, my beloved from of old, beautiful in deeds.
This section is reception history: how the passage was read and kept in the Jewish tradition. Where a reading parts from an essential of the Christian faith, the section says so at that point.
Texts and citation data: Sefaria; each excerpt follows its version’s licence. 3 further sources are cited on this chapter that carry no English text this site may quote or only restate the verse.
The words behind it
10 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| עָנָ֥ה | ʾanah | he answered | H6030 → | |
| דוֹדִ֖י | dodi | lover my | H1730 → | 61 times |
| וְאָ֣מַר | veamar | and he said | H559 → | |
| לִ֑י | li | to me | ||
| ק֥וּמִי | kumi | arise | H6965 → | 628 times |
| לָ֛ךְ | lakh | <for> yourself | ||
| רַעְיָתִ֥י | ra'yati | O friend my | H7474 → | 9 times |
| יָפָתִ֖י | yafati | beautiful [one] my | H3303 → | 42 times |
| וּלְכִי־ | ulekhi- | and come | H1980 → | 1546 times |
| לָֽךְ׃ | lakh | <for> yourself |
עָנָ֥הhe answered
ʾanahH6030 →
דוֹדִ֖יlover my
dodiH1730 →61 times
וְאָ֣מַרand he said
veamarH559 →
לִ֑יto me
li
ק֥וּמִיarise
kumiH6965 →628 times
לָ֛ךְ<for> yourself
lakh
רַעְיָתִ֥יO friend my
ra'yatiH7474 →9 times
יָפָתִ֖יbeautiful [one] my
yafatiH3303 →42 times
וּלְכִי־and come
ulekhi-H1980 →1546 times
לָֽךְ׃<for> yourself
lakh
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Revelation 22:17The Spirit and the bride say, “Come!” Let the one who hears say, “Come!” And let the one who is thirsty come, and the one who desires the water of life drink freely.
it leads to
- John 4:14
But whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a fount of water springing up to eternal life.”
- Revelation 21:6
And He told me, “It is done! I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give freely from the spring of the water of life.
- Isaiah 55:1–3
“Come, all you who are thirsty, come to the waters; and you without money, come, buy, and eat! Come, buy wine and milk without money and without cost!
- John 7:37
On the last and greatest day of the feast, Jesus stood up and called out in a loud voice, “If anyone is thirsty, let him come to Me and drink.
- Isaiah 12:3
With joy you will draw water from the springs of salvation,
- John 4:14
Through
2 Corinthians 11:2I am jealous for you with a godly jealousy. For I promised you to one husband, to present you as a pure virgin to Christ.
it leads to
- Hosea 2:19–20
So I will betroth you to Me forever; I will betroth you in righteousness and justice, in loving devotion and compassion.
- Ephesians 5:26–27
to sanctify her, cleansing her by the washing with water through the word,
- Isaiah 54:5
For your husband is your Maker—the LORD of Hosts is His name—the Holy One of Israel is your Redeemer; He is called the God of all the earth.
- Hosea 2:19–20
Where this verse is studied
On this page
Studies1
About Song of Solomon
This page draws on 15 works. Open the list of works
This page draws on Ambrose of Milan, Interrogation of Job and David, Book 2, 1.4; Ambrose of Milan, On Isaac and the Soul, 4.34-35; Bede, Commentary on the Song of Songs; Bernard of Clairvaux, Sermons on the Song of Songs, Sermon 57; Bernard of Clairvaux, Sermons on the Song of Songs, Sermon 58; Charles Spurgeon, The Metropolitan Tabernacle Pulpit, Sermon No. 436: “A Sermon For Spring” (lightly modernized text, CCEL edition); Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 95; Franz Delitzsch, Commentary on the Song of Songs and Ecclesiastes; Hudson Taylor, Union and Communion; or, Thoughts on the Song of Solomon; Jerome, Against Jovinianus 1.30; John Gill, Exposition of the Old Testament (1748-1763); Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, EXHORTATION TO MARTYRDOM 31; Robert of Tombelaine, Commentary on the Song of Songs, Chapter 2 and Theodoret of Cyrus, COMMENTARY ON THE SONG OF SONGS 2.