Song of Solomon 2:5 — Word Study
WLCסַמְּכ֙וּנִי֙ בָּֽאֲשִׁישׁ֔וֹת רַפְּד֖וּנִי בַּתַּפּוּחִ֑ים כִּי־ חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי׃
BSASustain meçâmak [support, uphold] with raisinsʼăshîyshâh [sweet treats, raisin buns] refresh merâphad [revive, comfort] with applestappûwach [fruit, possibly quince] forkîy Iʼănîy am faintchâlâh [weak, sick] with loveʼahăbâh [affection, devotion]
| Greek | English | Parsing |
|---|---|---|
| סַמְּכ֙וּנִי֙ | sustain me | Verb piel imperative second person masculine plural, suffix |
| בָּֽאֲשִׁישׁ֔וֹת | with raisin-cakes | Preposition, noun common feminine plural absolute |
| רַפְּד֖וּנִי | refresh me | Verb piel imperative second person masculine plural, suffix |
| בַּתַּפּוּחִ֑ים | with apples | Preposition, noun common masculine plural absolute |
| כִּי־ | for | Particle |
| חוֹלַ֥ת | [am] weak of | Verb, Qal, participle (active) feminine singular common |
| אַהֲבָ֖ה | love | Noun common, feminine singular absolute |
| אָֽנִי׃ | I | Pronoun |
Every word in the verse. Click a row to open it in the panel on the left.
| BSB | Sustain me with raisins; refresh me with apples, for I am faint with love. |
| KJV | Stay me with flagons, comfort me with apples: for I am sick of love. |
| ASV | Stay ye me with raisins, refresh me with apples; For I am sick from love. |
| YLT | Sustain me with grape-cakes, Support me with citrons, for I [am] sick with love. |
| WEB | Strengthen me with raisins, refresh me with apples; for I am faint with love. |
| BBE | Make me strong with wine-cakes, let me be comforted with apples; I am overcome with love. |
Where they part company is בָּֽאֲשִׁישׁ֔וֹת — see How Translations Differ.
The structure has a main request followed by supporting details, showing the speaker's emotional state and needs.
Every word here is used elsewhere in the Old Testament.
Bars are logarithmic — אֵת, the commonest word in the Hebrew Bible, stands about 11,000 times, so a linear scale would leave everything else invisible. Click a row to open that word.
Deep Study — Song of Solomon 2:5
Sections marked generated are written from the data on this page rather than by a named author. Everything else — the lexicon entries, the cross references, the manuscript readings, the counts — is quoted from its source unchanged.
Context — The Song of Songsgenerated
Song of Solomon 2:5 captures a moment of longing and desire, where the speaker asks for sustenance and refreshment through sweet foods. This verse reflects the intimate and passionate nature of love, as the speaker feels faint due to their deep affection. The surrounding verses enhance this theme, showing a dialogue filled with yearning and tenderness.
The Key Word — סַמְּכ֙וּנִי֙, sa.me.Khu.nigenerated
The verb סַמְּכ֙וּ (samakh) means to support or uphold, indicating a need for strength and assistance. The parsing as a piel imperative suggests an urgent request for help, emphasizing the speaker's vulnerability.
This word often conveys the idea of leaning on or relying upon something, which in this context highlights the emotional and physical support the speaker seeks from their beloved.
How Translations Differ — measured against the Berean Standard Biblegenerated
The verse is rendered in the Berean Standard Bible, which uses sustain and refresh to convey the speaker's needs.
Sentence Structuregenerated
The main verb סַמְּכ֙וּ governs the verse, with two phrases following: a prepositional phrase describing what the speaker wants to be sustained with, and another verb phrase expressing the desire to be refreshed. The structure emphasizes the speaker's requests and the emotional weight behind them.
The arrangement places the emphasis on the speaker's need for both sustenance and comfort, highlighting the connection between physical nourishment and emotional well-being.
Septuagint Backgroundgenerated
In the Septuagint, the Hebrew סַמְּכ֙וּ is rendered as με, indicating a direct request for support. This choice aligns with the Hebrew meaning but also reflects the Greek understanding of personal connection in the context of love.
The translation of בָּֽאֲשִׁישׁ֔וֹת as ἀμόραις suggests a focus on the sweetness of the food, which enhances the emotional tone of the request.
In plain words — the whole versegenerated
Song of Solomon 2:5 shows a speaker asking for support and refreshment through sweet foods, expressing a deep yearning of love. The verse highlights the connection between physical nourishment and emotional longing.
Frequently Asked Questionsgenerated
The speaker is requesting comfort and support through sweet treats, which symbolize affection and care.
Apples are associated with refreshment and renewal, representing the desire for rejuvenation in the context of love.
Being faint with love indicates an overwhelming feeling of affection that can leave one feeling weak or vulnerable.
This verse encapsulates the themes of longing, desire, and the intimate connection between lovers, emphasizing the emotional depth of their relationship.
Reflection Questionsgenerated
- In what ways do I seek comfort and support from those I love?
- How can I express my feelings of affection more openly?
- What are some sweet gestures I can offer to those I care about?
- How do I balance my emotional needs with those of others in my relationships?
The verse in English, compared — 17 translations, and where they part company
Every translation on this page is a decision someone had to make and commit to. Read down a column and you see one translator's judgement; read across a row and you see the range the Greek actually allows. The BSB is the wording the rest of this page is measured against, so it is listed first.
Modern formal
Sustain me with raisins; refresh me with apples, for I am faint with love.
Strengthen me with raisins, refresh me with apples; for I am faint with love.
Sustain me with raisins; refresh me with apples, for I am faint with love.
Sustain me with raisin cakes, refresh me with apples, for I am faint with love. The Double Refrain: Embracing and Adjuration
Tyndale line
Stay me with flagons, comfort me with apples: for I am sick of love.
Stay ye me with raisins, refresh me with apples; For I am sick from love.
Stay ye me with raisins, comfort me with apples: for I am sick of love.
Stay me with flagons, comfort me with apples: for I am sick with love.
Stay me with flagons, and comfort me with apples: for I am sicke of loue.
Strictly literal
Sustain ye me with raisin-cakes, Refresh me with apples; For I am sick of love.
Sustain me with grape-cakes, Support me with citrons, for I [am] sick with love.
Sustain me with grape-cakes, || Support me with citrons, for I [am] sick with love.
Strengthen me with flagons of wine, refresh me with apples; for sick of love am I.
Revive me with raisin cakes and refresh me with apricots, for I am weak with love.
From the Latin
Stay me up with flowers, compass me about with apples: because I languish with love.
Simplified
Feed me raisins to give me energy, give me apples to revive me, for love has made me weak!
Make me strong with wine-cakes, let me be comforted with apples; I am overcome with love.
Counted from the translations carried on this site, not from a survey of every English Bible. A rendering shared by many versions is usually inherited rather than independently arrived at — the Tyndale line in particular runs through most of them.
The sentence as the grammar sees it — from the MACULA Hebrew treebank
This is not our own analysis: it is the scholarly syntax tree for the verse, showing how the clause actually holds together.
Boxes are the grammarian's groupings — clause, noun phrase, prepositional phrase.
The four witnesses to this verse — Masoretic, Septuagint, Samaritan, Qumran
The Masoretic Text and the Septuagint agree in their wording for this verse, indicating a consistent understanding of the speaker's requests for sustenance and refreshment in the context of love.
סַמְּכ֙וּנִי֙ בָּֽאֲשִׁישׁ֔וֹת רַפְּד֖וּנִי בַּתַּפּוּחִ֑ים כִּי־ חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי׃
8 of the 8 words are matched. This is the word-by-word correspondence, not the Septuagint's own sentence — its word order and its articles are its own.
Four traditions, not one. “On the leather” means the letters physically survive on the scroll, as against letters an editor has supplied to fill a hole in it — a restoration is a scholar’s reading, not a reading of the manuscript. Words in [square brackets] are supplied; the notes count them apart from what survives.
The map of this verse — what each word keeps company with
This is a map of two things, both counted rather than judged. Company kept: which words stand within three words of each of these, anywhere in the Hebrew Bible — the thicker the line, the more often the pair meet compared with chance. Built from: the words a word is made out of, taken from its own Strong’s entry. It is not a map of meaning: nothing here claims two words mean the same thing. Click any circle to see the numbers behind it.
Lexicons — every word in Song of Solomon 2:5
One dossier per word, with every reference work grouped by kind — Hebrew lexicons, morphology, Bible dictionaries, topical chains and the English of the translators themselves. The verse sits at the head of each block with the word under study lit, so you never lose your place. The panel above gives the short answer; this is the long one, and it is the part of the page worth indexing.
Every entry below is the lexicographer's own text. On the Hebrew: Brown-Driver-Briggs entire and its gloss set, Strong's Hebrew Dictionary, and Tyndale House's Translators Brief lexicon. Where a cell says a work has no entry, that work genuinely has none for this word.
סָמַךְ (samakh) is a Hebrew verb meaning to lean, lay, rest, or support. It encompasses various actions such as propping up, sustaining, and bracing oneself. The word appears in different forms, including Qal, Niphal, and Piel, indicating different nuances of support and sustenance. Notably, it is used in contexts that can be both favorable and unfavorable.
סָמַךְ 48 vb. lean, lay, rest, support
Qal 41
lean or lay hand upon
intrans. thy wrath hath rested upon me
support, uphold, sustain
Niph. reflex. support, or brace oneself
Pi. sustain (refresh, revive) me with raisin-cakes.
base
H5564 סָמַךְ lean, lay, rest, support
5564 camak saw-mak'
a primitive root; to prop (literally or figuratively);
reflexively, to lean upon or take hold of (in a favorable or
unfavorable sense):--bear up, establish, (up-)hold, lay,
lean, lie hard, put, rest self, set self, stand fast, stay
(self), sustain.
סָמַךְ (sa.makh) — to support.
1) to lean, lay, rest, support, put, uphold, lean upon
1a) (Qal)
1a1) to lean or lay upon, rest upon, lean against
1a2) to support, uphold, sustain
1b) (Niphal) to support or brace oneself
1c) (Piel) to sustain, refresh, revive
V-Piel-Impv-2mp | Suff — Verb piel imperative second person masculine plural · suffixHVpv2mp/Sp1bs
אֲשִׁישָׁה (ashiyshah) refers to a feminine noun meaning a type of raisin cake or bun, often associated with sacrificial feasts. It is derived from a root meaning something closely pressed together and is consistently translated as 'flagon of wine' in the Authorized Version. The word appears in Isaiah 16:7.
אֲשִׁישָׁה n.f. (pressed) raisin-cake; Is 16:7
base
H809 אֲשִׁישָׁה, אָשִׁישׁ
809 'ashiyshah ash-ee-shaw'
feminine of 808; something closely pressed together, i.e. a
cake of raisins or other comfits:--flagon.
see HEBREW for 0808
אֲשִׁישָׁה (a.shi.shah) — raisin bun.
1) raisin-cake, used in sacrificial feasts
1a) consistently translated in AV as "flagon of wine"
Prep | N-fp — Preposition · noun common feminine plural absoluteHRd/Ncfpa
רָפַד (raphad) is a Hebrew verb meaning to spread. It can refer to spreading a bed or providing support, with nuances in different forms such as Qal and Piel. The entries indicate its use in contexts like comfort and refreshment, but do not provide specific verse references.
[רָפַד] vb. spread
Qal he (the crocodile) spreadeth a threshing-sledge upon the mud (leaves marks upon it from his scales).
Pi. then (spread out any support, hence) support me with apples
base
H7502 רָפַד
7502 raphad raw-fad'
a primitive root; to spread (a bed); by implication, to
refresh:--comfort, make (a bed), spread.
רָפַד (ra.phad) — to spread.
1) to spread
1a) (Qal) to spread
1b) (Piel) to spread out, support
V-Piel-Impv-2mp | Suff — Verb piel imperative second person masculine plural · suffixHVpv2mp/Sp1bs
תַּפּוּחַ (tappuwach) refers to an apple or apple tree, derived from the root meaning related to fragrance. It encompasses the fruit itself as well as the tree, and may include other similar fruits like quince and orange. The entries consistently define it as an apple or apple tree without significant disagreement.
תַּפּוּחַ n.[m.] apple-tree, apple
base
H8598 תַּפּוּחַ
8598 tappuwach tap-poo'-akh
from 5301; an apple (from its fragrance), i.e. the fruit or
the tree (probably includ. others of the pome order, as the
quince, the orange, etc.):--apple (tree). See also 1054.
see HEBREW for 05301
see HEBREW for 01054
תַּפּוּחַ (tap.pu.ach) — apple.
1) apple, apple tree
1a) apple tree
1b) apples
Prep | N-mp — Preposition · noun common masculine plural absoluteHRd/Ncmpa
כִּי (ki) is a conjunction primarily meaning 'that,' 'for,' or 'when.' It indicates causal relationships and can express conditions like 'if' or 'though.' The word is versatile, appearing in various contexts to convey certainty, exception, or concession. Notably, it can combine with other particles to modify its meaning, such as in the phrase כִּי אם־ (ki im), meaning 'that if.'
כִּי conj. that, for, when
that
Of time, when, of the past
elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
when or if, with a concessive force, i.e. though
Because, since
base
כִּי אם־
each part. retaining its independent force, and relating to a different clause:
that if
for if
(About 140 t.) the two particles being closely conjoined, and relating to the same clause—
limiting the prec. clause, except
the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
after an oath, surely
base
כִּי עַל כֵּן forasmuch as
base
H3588a כִּי that, for, when . that
. . Of time, when, of the past
. elsewhere כִּי has a force approximating to if, though it usu. represents a case as more likely to occur than אִם
. when or if, with a concessive force, i.e. though
. Because, since
H3588b כִּי אם־ . each part. retaining its independent force, and relating to a different clause: . that if
. for if
. (About 140 t.) the two particles being closely conjoined, and relating to the same clause— . limiting the prec. clause, except
. the if being neglected, and treated as pleonastic, so that the clause is no longer a limitation of the preceding clause but a contradiction of it: but rather, but
. after an oath, surely
H3588c כִּי עַל כֵּן forasmuch as
3588 kiy kee
a primitive particle (the full form of the prepositional
prefix) indicating causal relations of all kinds, antecedent
or consequent; (by implication) very widely used as a relative
conjunction or adverb (as below); often largely modified by
other particles annexed:--and, + (forasmuch, inasmuch,
where-)as, assured(-ly), + but, certainly, doubtless, + else,
even, + except, for, how, (because, in, so, than) that, +
nevertheless, now, rightly, seeing, since, surely, then,
therefore, + (al- )though, + till, truly, + until, when,
whether, while, whom, yea, yet.
כִּי (ki) — for.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
1e) that if, for if, indeed if, for though, but if
1f) but rather, but
1g) except that
1h) only, nevertheless
1i) surely
1j) that is
1k) but if
1l) for though
1m) forasmuch as, for therefore
כִּי [אם] (ki im) — that if: except.
1) except if
1a) but if
1b) even though
כִּי [עַל כֵּן] (ki [al ken]) — for as that: since.
1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since
1a) that
1a1) yea, indeed
1b) when (of time)
1b1) when, if, though (with a concessive force)
1c) because, since (causal connection)
1d) but (after negative)
Conj — ParticleHTc
for (ki (conjunction), le, from 'el (preposition), and various other words. In the New Testament also the words are various, chiefly gar, kai gar, hoti (conjunctions); anti apo eis dia (accusative), epi (dative and accusative), peri (genitive), pros (genitive and accusative), huper (genitive) (prepositions)): the English Revised Version and the American Standard Revised Version give in many cases more literal or more accurate renderings than those in the King James Version.
In the New Testament the most important preps. from a doctrinal point of view are anti, "face to face," "over against," "instead," "on behalf of," peri, "around," "about," "concerning," huper, "over," "on behalf of." The first has been claimed as stating the substitutionary nature of Christ's sacrifice as contrasted with huper and peri, more frequently used of it. But, although anti in the New Testament often means…
The Hebrew word חָלָה (*chalah*) is built from a primitive root meaning to be rubbed or worn, covering a range of meanings related to weakness, sickness, and grief. It can refer to becoming weak or ill, making oneself sick, or even entreating favor. The entries indicate various grammatical forms, including Qal, Piel, and Hiphil, which express different nuances of these concepts.
חָלָה vb. be weak, sick
Qal
be or become weak
become sick, ill
Niph.
make oneself sick, fig. for strain oneself
be made sick
Pi. make sick
Pu. be made weak
Hithp. make oneself sick
Hiph.
make (sick, i.e.) sore thy smiting
make sick
shew (signs of) sickness, become sick
Hoph. make sick = wounded
base
[חָלָה] vb. only Pi. mollify, appease, entreat the favour of
base
H2470a חָלָה be weak, sick .. be or become weak
. become sick, ill
. . make oneself sick, fig. for strain oneself
. be made sick
. make sick
. be made weak
. make oneself sick
. . make (sick, i.e.) sore thy smiting
. make sick
. shew (signs of) sickness, become sick
. make sick = wounded
H2470b חָלָה only Pi. mollify, appease, entreat the favour of
2470 chalah khaw-law'
a primitive root (compare 2342, 2470, 2490); properly, to be
rubbed or worn; hence (figuratively) to be weak, sick,
afflicted; or (causatively) to grieve, make sick; also to
stroke (in flattering), entreat:--beseech, (be) diseased, (put
to) grief, be grieved, (be) grievous, infirmity, intreat, lay
to, put to pain, X pray, make prayer, be (fall, make) sick,
sore, be sorry, make suit (X supplication), woman in travail,
be (become) weak, be wounded.
see HEBREW for 02342
see HEBREW for 02470
see HEBREW for 02490
חָלָה (cha.lah) — be weak: weak.
: weak/disabled
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
1b2) to become sick, become ill
1c) (Niphal)
1c1) to make oneself sick
1c2) to be made sick
1c3) to be tired
1d) (Pual) to be made weak, become weak
1e) (Hithpael) to make oneself sick
1f) (Hiphil)
1f1) to make sore
1f2) to make sick
1f3) to show signs of sickness, become sick
1f4) to grieve
1g) (Hophal)
1g1) to be made sick
1g2) to be wounded
חָלָה (cha.lah) — to beg.
1) (Piel)
1a) (CLBL) to mollify, entreat, pray, beg
חָלָה (cha.lah) — be weak: ill.
: ill/injured
1) to be or become weak, be or become sick, be or become diseased, be or become grieved, be or become sorry
1a) (Qal) to be weak, be sick
1b) (Piel)
1b1) to be or become weak, feel weak
V-Qal — Verb · Qal · participle (active) feminine singular commonHVqrfsc
ov:
(1) In Anglo-Saxon, had the meaning "from," "away from" (as the strengthened form "off" has still), and was not used for genitive or possessive relations, these being expressed by special case-forms. In the Norman period, however, "of" was taken to represent the French de (a use well developed by the time of Chaucer), and in the Elizabethan period both senses of "of" were in common use. But after about 1600 the later force of the word became predominant, and in the earlier sense (which is now practically obsolete) it was replaced by other prepositions. In consequence the King James Version (and in some cases the Revised Version (British and American)) contains many uses of "of" that are no longer familiar--most of them, to be sure, causing no difficulty, but there still being a few responsible for real obscurities.
OF, preposition ov. [Gr.]
1. From or out of; proceeding from, as the cause, source, means, author or agent bestowing.
I have received of the Lord that which also I delivered to you. 1 Corinthians 11:1.
For it was of the Lord to harden their hearts. Joshua 11:1.
It is of the Lord's mercies that we are not consumed.
Lamentations 3:1.
The whole disposing thereof is of the Lord. Proverbs 16:1.
Go, inquire of the Lord for me. 2 Chronicles 34:2.
That holy thing that shall be born of thee. Luke 1:1.
Hence of is the sign of the genitive case, the case that denotes production; as the son of man, the son proceeding from man, produced from man. This is the primary sense, although we now say, produced by man. 'Part of these were slain; ' that is, a number separate, for part denotes a division; the sense then is, a number from or out of the whole were slain. So also, 'some of these were slain; ' that is…
The Hebrew word אַהֲבָה (*'ahabah*) means 'love' and is a feminine noun derived from the root meaning the same. It encompasses various forms of love, including human affection between individuals, self-love, romantic love, and God's love for His people.
אַהֲבָה n.f. love
base
H160 אַהֲבָה love
160 'ahabah a-hab-aw
feminine of 158 and meaning the same:--love.
see HEBREW for 0158
אַהֲבָה (a.ha.vah) — love.
1) love
1a) human love for human object
1a1) of man toward man
1a2) of man toward himself
1a3) between man and woman
1a4) sexual desire
2) God's love to His people
N-fs — Noun common · feminine singular absoluteHNcfsa
luv ('ahebh, 'ahabhah, noun; phileo, agapao, verb; agape, noun): Love to both God and man is fundamental to true religion, whether as expressed in the Old Testament or the New Testament. Jesus Himself declared that all the law and the prophets hang upon love (Mt 22:40; Mr 12:28-34). Paul, in his matchless ode on love (1Co 13), makes it the greatest of the graces of the Christian life--greater than speaking with tongues, or the gift of prophecy, or the possession of a faith of superior excellence; for without love all these gifts and graces, desirable and useful as they are in themselves, are as nothing, certainly of no permanent value in the sight of God. Not that either Jesus or Paul underestimates the faith from which all the graces proceed, for this grace is recognized as…
Love
This word seems to require explanation only in the case of its use by our Lord in his interview with “Simon, the son of Jonas,” after his resurrection (John 21:16, 17). When our Lord says, “Lovest thou me?” he uses the Greek word agapas; and when Simon answers, he uses the Greek word philo, i.e., “I love.” This is the usage in the first and second questions put by our Lord; but in the third our Lord uses Simon’s word. The distinction between these two Greek words is thus fitly described by Trench:, ”Agapan has more of judgment and deliberate choice; philein has more of attachment and peculiar personal affection. Thus the ‘Lovest thou’ (Gr. agapas) on the lips of the Lord seems to Peter at this moment too cold a word, as though his Lord were keeping him at a distance, or at least not inviting him to draw near, as in the…
GOD IS LOVE; AND HE THAT DWELLETH IN LOVE DWELLETH IN GOD, AND GOD IN HIM, 1Jo 4:16. Love is a chief attribute of Jehovah, the length and breadth and height and depth of which are beyond comprehension, for they are infinite, Eph 3:18,19. Between the three Persons of the Godhead, love is unutterable full, perfect, and blissful; towards holy angels and Christians, God’s love is an infinite fatherly complacency and affection; towards sinners, it is immeasurable compassion. It is shown in all his works and ways, and dictated his holy law, but is most signally displayed in the gospel, Joh 3:16. "Herein is love."
Holy love in man would make the whole heart and soul supremely delight in and obey God, and cordially and practically love all beings according to their character-the good…
→ OF CHILDREN FOR PARENTS
See CHILDREN
→ OF GOD, LOVE OF
אֲנִי, transliterated as aniy, is a first-person singular pronoun meaning 'I' or 'me.' It is often used for emphasis and can also imply possession, as in 'mine' or 'myself.' The word is derived from a form that indicates self-reference, and it appears in various contexts throughout the Old Testament.
אֲנִי, אָ֑נִי pron. 1s. comm. I
base
H589 אֲנִי, אָ֑נִי I
589 'aniy an-ee'
contracted from 595; I:--I, (as for) me, mine, myself, we, X
which, X who.
see HEBREW for 0595
אֲנִי (a.ni) — I.
I (first pers. sing. -usually used for emphasis)
Pron — PronounHPp1bs