Sol 8:5 5 a Who is this coming up out of the wilderness, Leaning on her beloved?
The third Acts; Sol 3:6, began with a similar question to that with which the sixth here commences. The former closed the description of the growth of the love-relation, the latter closes that of the consummated love-relation. Instead of “out of the wilderness,” the lxx has “clothed in white” (λελευκανθισμένη); the translator has gathered mit|chauweret from the illegible consonants of his MS before him. On the contrary, he translates מתחוּרת correctly by ἐπιστηριζομένη (Symm. ἐπερειδομένη, Venet. κεκμηκυῖα ἐπί, wearily supporting herself on ...), while Jerome renders it unsuitably by deliciis affluens, interchanging the word with מתפּנּקת. But התרפּק, common to the Heb. with the Arab. and Aethiop., signifies to support oneself, from רפק, sublevare (French, soulager), Arab. rafaḳa, rafuḳa, to be helpful, serviceable, compliant, irtafaḳa, to support oneself on the elbow, or (with the elbow) on a pillow (cf. rafîk, fellow-traveller, rufḳa, a company of fellow-travellers, from the primary idea of mutually supporting or being helpful to each other); Aethiop. rafaḳa, to encamp for the purpose of taking food, ἀνακλίνεσθαι (cf. Joh 13:23). That Shulamith leant on her beloved, arose not merely from her weariness, with the view of supplementing her own weakness from his fulness of strength, but also from the ardour of the love which gives to the happy and proud Solomon, raised above all fears, the feeling of his having her in absolute possession. The road brings the loving couple near to the apple tree over against Shulamith’s parental home, which had been the witness of the beginning of their love. 5 b Under the apple tree I waked thy love: There thy mother travailed with thee; There travailed she that bare thee.
The words, “under the apple tree I waked thee,” עוררתּיך, might be regarded as those of Shulamith to Solomon: here, under this apple tree, where Solomon met with her, she won his first love; for the words cannot mean that she wakened him from sleep under the apple tree, since עורר has nowhere the meaning of הקיץ and העיר here given to it by Hitzig, but only that of “to stir, to stir up, to arouse;” and only when sleep or a sleepy condition is the subject, does it mean “to shake out of sleep, to rouse up” (vid., under Sol 2:7). But it is impossible that “there” can be used by Shulamith even in the sense of the shepherd hypothesis; for the pair of lovers do not wander to the parental home of the lover, but of his beloved. We must then here altogether change the punctuation of the text, and throughout restore the fem. suffix forms as those originally used: עוררתּיך, חבּלתך אמּך, and ילדתך (cf. שׁו, Isa 47:10), in which we follow the example of the Syr. The allegorizing interpreters also meet only with trouble in regarding the words as those of Shulamith to Solomon. If התפיח were an emblem of the Mount of Olives, which, being wonderfully divided, gives back Israel’s dead (Targ.), or an emblem of Sinai (Rashi), in both cases the words are more appropriately regarded as spoken to Shulamith than by her. Aben-Ezra correctly reads them as the words of Shulamith to Solomon, for he thinks on prayers, which are like golden apples in silver bowls; Hahn, for he understands by the apple tree, Canaan, where with sorrow his people brought him forth as their king; Hengstenberg, rising up to a remote-lying comparison, says, “the mother of the heavenly Solomon is at the same time the mother of Shulamith.” Hoelemann thinks on Sur. 19:32 f., according to which 'Isa, Miriam’s son, was born under a palm tree; but he is not able to answer the question, What now is the meaning here of the apple tree as Solomon’s birthplace? If it were indeed to be interpreted allegorically, then by the apple tree we would rather understand the “tree of knowledge” of Paradise, of which Aquila, followed by Jerome, with his ἐκεῖ διεφθάρη, appears to think, - a view which recently Godet approves of; there Shulamith, i.e., poor humanity, awakened the compassionate love of the heavenly Solomon, who then gave her, as a pledge of this love, the Protevangelium, and in the neighbourhood of this apple tree, i.e., on the ground and soil of humanity fallen, but yet destined to be saved, Shulamith’s mother, i.e., the pre-Christian O.T. church, brought forth the Saviour from itself, who in love raised Shulamith from the depths to regal honour. But the Song of Songs does not anywhere set before us the task of extracting from it by an allegorizing process such far-fetched thoughts. If the masc. suff. is changed into the fem., we have a conversation perfectly corresponding to the situation. Solomon reminds Shulamith by that memorable apple tree of the time when he kindled within her the fire of first love; עורר elsewhere signifies energy (Psa 80:3), or passion (Pro 10:12), put into a state of violent commotion; connected with the accus. of the person, it signifies, Zec 9:13, excited in a warlike manner; here, placed in a state of pleasant excitement of love that has not yet attained its object. Of how many references to contrasted affections the reflex. התע is capable, is seen from Job 17:8; Job 31:29; why not thus also עורר?
With שׁמּה Solomon’s words are continued, but not in such a way as that what follows also took place under the apple tree. For Shulamith is not the child of Beduins, who in that case might even have been born under an apple tree. Among the Beduins, a maiden accidentally born at the watering-place (menhîl), on the way (rahîl), in the dew (ṭall) or snow (thelg), is called from that circumstance Munêhil, Ruhêla, Talla, or Thelga.
The birthplace of her love is not also the birthplace of her life. As התפוח points to the apple tree to which their way led them, so שׁמה points to the end of their way, the parental home lying near by (Hitzig).
The lxx translates well: ἐκεῖ ὠδίνησέ σε ἡ μήτηρ σου, for while the Arab. ḥaḅida means concipere, and its Pi., ḥabbada, is the usual word for gravidam facere, חבּל in the passage before us certainly appears to be a denom. Pi. in the sense of “to bring forth with sorrow” (חבלי היּלדה). The lxx further translates: ἐκεῖ ὠδίνησέ σε ἡ τεκοῦσά σε, in which the σε is inserted, and is thus, as also by the Syr., Jerome, and Venet., translated, with the obliteration of the finite ילדתך, as if the reading were ילדתּך. But not merely is the name of the mother intentionally changed, it is also carried forward from the labour, eniti, to the completed act of birth.