Song of Solomon 2:8
in Song of Solomon 2Listen! My beloved approaches. Look! Here he comes, leaping across the mountains, bounding over the hills.
BSB
The same verse in ASV and KJV ▾
ASV
The voice of my beloved! behold, he cometh, Leaping upon the mountains, Skipping upon the hills.
KJV
The voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills.
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This verse in Song of Solomon 2
Commentary
22 notes on this verseFor at first, impatient of love and unable to bear the delays of the Word, she prays to be worthy of kisses, and she deserved to see the desired. Secondly, when she was also introduced into the king's chambers and engaged in mutual conversation, she rested in his shadow, and suddenly the Word departed from the midst of their conversation; however, it was not absent for long, but came forth leaping over the mountains and bounding over the hills. And not long after, like a young deer or a fawn, while addressing his beloved, he leaped forth and departed.
This site's exposition
My beloved approaches
on Song of Solomon 2:8-9
"My beloved approaches" turns the poem urgent, as she hears him before she sees him. He is "like a gazelle or a young stag," and "he stands behind our wall." Adam Clarke describes the lattice as the latticed window, which let him look in while hardly seen.
The record, by era
The Church Fathers5 voices
But first understand that before he appeared to the eyes of the bride, the groom had been recognized by her by his voice alone, but afterwards he appeared to her sight, leaping on top of certain mountains near that place in which the bride tarried, and passing over the hills and mountains not so much in steps as much as in some big leaps like a stag or a roe and coming with all haste to his bride.But when he came to the house where his bride stayed, note that he stood behind the house for a little while so that he would indeed be perceived to be present but nonetheless not yet willing to enter the house openly and plainly, but first wished to look at the bride through the windows in the guise of love, as it were. But note that certain nets and traps had been placed near the bride's home so as to capture her or another of her companions from the daughters of Jerusalem, if by chance they should have ever left. The groom came to those nets, confident that he would not be captured by them, but having been made stronger than them, he tore those nets asunder, and once he had torn them, he walked on top of them and even looked through them; and after he had done this task, he said to the bride, "Arise, come, my neighbor, my bride, my dove." But he says this to show to her by that very act how she, with faith in him, ought to despise now the nets that her enemy had stretched out against her, and not to fear the snare, that she now sees have been torn asunder by her groom. […]
The voice of the bridegroom was heard when God spoke through the prophets. After the voice the Word came leaping over the mountains that stood in his way, and by bounding over the hills, he made every rebellious power subject to himself, both the inferior powers and those that are greater. The distinction between mountains and hills signifies that both the superior adversary and the inferior one are trampled and destroyed by the same power and authority. The lion and the dragon, superior beasts, are trampled; so too are the serpent and the scorpion, which are inferior.
We therefore, first let us flee the valleys of Zion, let us come to the plains, from the plains let us come to the hills, from the hills let us come to the mountains, let us follow Christ upon the mountains. For our cousin, like a roe and a fawn of the harts, leaps over the hills, and springs across the mountains. Whence also, according to the truth of the ascension, he did not ascend into the heavens after the resurrection from a valley, but from a mountain. Unless we are mountains in virtues, we cannot ascend to heaven. For there, that is, in the mountains of Zion, in the virtues, in the confession of faith, in the truth of the doctrines, there is the blessing and life for evermore.
The mountains are patriarchs, vast with holiness, robust in faith, founded upon a mass of charity, but the hills are prophets, established for seeing. He is said therefore to be raised higher than every mountain, or patriarch, and to leap over every hill, or prophet, …
A commentator
Cyril of AlexandriaFRAGMENTS IN THE COMMENTARY ON THE SONG OF SONGS 2:9 · Written before 444.
proposed
"Behold, he comes leaping upon the mountains and jumping across the hills." … Some things imply that the bridegroom is already present, whereas other things suggest that the bridegroom is being sought by the bride. For we too investigate some problems for which we do not know the solution and some problems, when the bridegroom and Word enlightens our hearts, which we find already solved. Then, in other matters, we doubt again and it is revealed to us anew. This will happen often until we possess the bridegroom fully, when he not only comes to us but also remains within us.… "He comes leaping upon the mountains." He also comes trampling upon the nets cast by the evil demon, breaking them that we too might trample on them contemptuously.
15 more voices on this verse
The Medieval Church9 voices
A commentator
Bernard of ClairvauxSermons on the Song of Songs, Sermon 53 · Written before 1153.
proposed
Now let us consider that which requires more diligent inquiry: who those mountains or hills are, upon which, leaping and bounding over them, the Church beheld the Bridegroom with joyful gaze, as he hastened to the redemption of her whose beauty he had desired. Something …
A commentator
Bernard of ClairvauxSermons on the Song of Songs, Sermon 53 · Written before 1153.
proposed
These therefore are the mountains and hills upon which the Church saw the heavenly Bridegroom leaping with wondrous eagerness, as he hastened to her embraces; and not only leaping, but also bounding over them. David says of him that "he set his tabernacle in the …
A commentator
Bernard of ClairvauxSermons on the Song of Songs, Sermon 54 · Written before 1153.
proposed
On the same chapter which was treated in yesterday's sermon, I am about to speak also another understanding which I have reserved for today: do you examine it, and choose what is better. There is no need to repeat what came before, which I do …
A commentator
Bernard of ClairvauxSermons on the Song of Songs, Sermon 54 · Written before 1153.
proposed
She sees him therefore leaping upon the mountains and bounding over the hills, according to the imprecation of David who says: "All the mountains that are round about him," that is, round about Gilboa, "let the Lord visit; but from Gilboa let him pass by" …
A commentator
Bernard of ClairvauxSermons on the Song of Songs, Sermon 54 · Written before 1153.
proposed
Little children, this thought takes away the haughtiness of the eyes, wins grace, and prepares for the leaps of the Bridegroom. These things I have transferred to myself on account of you, that you also may do likewise. Be imitators of me. Which I do …
Hence in the voice of this same Church it is said through Solomon, "Behold, he comes leaping upon the mountains and bounding over the hills." For she considered the heights of such great works and said, "Behold, he comes leaping upon the mountains." For in coming for our redemption, He made certain leaps, so to speak. Do you wish, dearest brothers, to recognize His very leaps? From heaven He came into the womb, from the womb He came into the manger, from the manger He came to the cross, from the cross He came into the tomb, from the tomb He returned to heaven. Behold, so that He might make us run after Him, the Truth made manifest through the flesh made certain leaps for us, because "He rejoiced as a giant to run His course," so that we might say to Him from the heart, "Draw us after You; we will run in the fragrance of Your ointments."
Behold, he comes leaping upon the mountains, etc. He calls those mountains and hills who, with singular purity of mind, transcend the common conduct of the holy Church, almost like the blooming plain of the fields, and the more they render themselves lighter from the …
A commentator
Robert of TombelaineCommentary on the Song of Songs, Chapter 2 · Written in the 11th century.
proposed
As if she were saying: I recognize this to be the voice of my beloved spouse; I desire always to hear this from his mouth, because in this I see how much he loves me, since he forbids anything to hinder me from his desirable …
A commentator
Bernard of ClairvauxSermons on the Song of Songs, Sermon 53 · Written before 1153.
proposed
"The voice of my beloved." The bride, seeing the new modesty of the young maidens, and their modest fear, namely that they had newly begun not to dare to intrude upon her holy leisure, nor to presume to be troublesome to her as she rested …
The Puritans and the Awakening3 voices
The nearer the time came the clearer discoveries were made of it; and those that waited for the consolation of Israel with an eye of faith saw him come, and triumphed in the sight: Behold, he comes; for they had heard him say ( Ps. xl. 7 ), Lo, I come, to which their faith here affixes its seal: Behold, he comes as he has promised.
The voice - Christ's voice, the word of grace revealed outwardly in the gospel, and inwardly by the Spirit of God. Leaping - He saith, leaping and skipping, to denote that Christ came readily, and swiftly, with great desire and pleasure and adds, upon the mountains and hills, to signify Christ's resolution to come in spite of all difficulties.
The voice of my beloved!....
The Nineteenth Century3 voices
Behold, he cometh leaping - This appears to be highly characteristic of the gambols of the shepherds, and points out the ecstasy with which those who were enamoured ran to their mates. It is supposed that the second day’s eclogue begins at this verse. The author of what was then called A New Translation of Solomon’s Song, observes, 1. The bride relates how the bridegroom, attended by his companions, had come under her window, and called upon her to come forth and enjoy the beauties of the spring, Son 2:9-11, etc. 2. She then returns to her narration, Son 3:
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
So Margin, title of Jesus Christ (Ps 22:1), "Hind of the morning" (type of His resurrection). Historically, the coming of the kingdom of heaven (the gospel dispensation), announced by John Baptist, is meant; it primarily is the garden or vineyard; the bride is called so in a secondary sense.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
The bride relates to the chorus a visit which the beloved had paid her some time previously in her native home. He on a fair spring morning solicits her company. The bride, immersed in rustic toils, refuses for the present, but confessing her love, bids him return at the cool of day. It is a spring-time of affection which is here described, still earlier than that of the former chapter, a day of pure first-love, in which, on either side, all royal state and circumstance is forgotten or concealed. Hence, perhaps, the annual recitation of the Song of Songs by the synagogue with each return of spring, at the Feast of Passover, and special interpretations of this passage by Hebrew doctors, as referring to the paschal call of Israel out of Egypt, and by Christian fathers, as foreshadowing the evangelic mysteries of Easter - Resurrection and Regeneration. The whole scene has also been thought to represent the communion of a newly-awakened soul with Christ, lie gradually revealing Himself to her, and bidding her come forth into fuller communion. Son 2:8 Voice - Better, “sound.” Not a voice, but the sound of approaching footsteps is meant (compare “noise,” Isa 13:4). Son 2:9 Like a roe - Gazelle (compare Pro 5:19 note). The points of comparison here are beauty of form, grace, and speed of movement. In 2Sa 2:18; 1Ch 12:8, princes are compared to “gazelles.” Wall - The clay-built wall of the house or vineyard of the bride’s family, different from the strong wall of a city or fortress Son 5:7; Son 8:9-10. Looketh forth at the windows - The meaning evidently is, that he is looking in at, or through, the window from the outside. Compare Son 5:4 note. Shewing himself - Or, peering. […]
The words behind it
11 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 |
|---|---|---|---|---|
| ק֣וֹל | kol | [the] sound of | H6963 → | 506 times |
| דּוֹדִ֔י | dodi | lover my | H1730 → | 61 times |
| הִנֵּה־ | hineh- | there! | H2009 → | 843 times |
| זֶ֖ה | zeh | this | H2088 → | 1180 times |
| בָּ֑א | ba' | [is] coming | H935 → | 2568 times |
| מְדַלֵּג֙ | medaleg | [is] leaping | H1801 → | |
| עַל־ | ʾal- | over | H5921 → | 5755 times |
| הֶ֣הָרִ֔ים | heharim | the mountains | H2022 → | 546 times |
| מְקַפֵּ֖ץ | mekapetz | [is] bounding | H7092 → | |
| עַל־ | ʾal- | over | H5921 → | 5755 times |
| הַגְּבָעֽוֹת׃ | hagevaot | the hills | H1389 → |
ק֣וֹל[the] sound of
kolH6963 →506 times
דּוֹדִ֔יlover my
dodiH1730 →61 times
הִנֵּה־there!
hineh-H2009 →843 times
זֶ֖הthis
zehH2088 →1180 times
בָּ֑א[is] coming
ba'H935 →2568 times
מְדַלֵּג֙[is] leaping
medalegH1801 →
עַל־over
ʾal-H5921 →5755 times
הֶ֣הָרִ֔יםthe mountains
heharimH2022 →546 times
מְקַפֵּ֖ץ[is] bounding
mekapetzH7092 →
עַל־over
ʾal-H5921 →5755 times
הַגְּבָעֽוֹת׃the hills
hagevaotH1389 →
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 3:20Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in and dine with him, and he with Me.
it leads to
- Luke 12:36–37
Then you will be like servants waiting for their master to return from the wedding banquet, so that when he comes and knocks, they can open the door for him at once.
- Revelation 19:9
Then the angel told me to write, “Blessed are those who are invited to the marriage supper of the Lamb.” And he said to me, “These are the true words of God.”
- John 14:21–23
Whoever has My commandments and keeps them is the one who loves Me. The one who loves Me will be loved by My Father, and I will love him and reveal Myself to him.”
- Luke 12:36–37
Through
John 10:27My sheep listen to My voice; I know them, and they follow Me.
it leads to
- John 10:16
I have other sheep that are not of this fold. I must bring them in as well, and they will listen to My voice. Then there will be one flock and one shepherd.
- John 10:14
I am the good shepherd. I know My sheep and My sheep know Me,
- 1 Corinthians 8:3
But the one who loves God is known by God.
- Revelation 3:20
Behold, I stand at the door and knock. If anyone hears My voice and opens the door, I will come in and dine with him, and he with Me.
- John 10:3–4
The gatekeeper opens the gate for him, and the sheep listen for his voice. He calls his own sheep by name and leads them out.
- John 10:16
Where this verse is studied
On this page
Studies1
About Song of Solomon
This page draws on 18 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Ambrose of Milan, On Isaac and the Soul; Bede, Commentary on the Song of Songs; Bernard of Clairvaux, Sermons on the Song of Songs, Sermon 53; Bernard of Clairvaux, Sermons on the Song of Songs, Sermon 54; Cyril of Alexandria, FRAGMENTS IN THE COMMENTARY ON THE SONG OF SONGS 2:9; Gregory of Elvira, EXPLANATION OF THE SONG OF SONGS 4:4; Gregory of Nyssa, HOMILIES ON THE SONG OF SONGS 5; Gregory the Dialogist, Forty Gospel Homilies, Homily 29; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, HOMILIES ON THE PSALMS 45 (PSALM 132); John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763); John Wesley, Explanatory Notes upon the Old Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, COMMENTARY ON THE SONG OF SONGS 3:11 and Robert of Tombelaine, Commentary on the Song of Songs, Chapter 2.