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Selected Verse: Song of solomon 2:11 - Strong Concordance

Verse	Translation	Text
So 2:11	Strong Concordance	For, lo, the winter [05638] is past [05674], the rain [01653] is over [02498] and gone [01980];
	King James	For, lo, the winter is past, the rain is over and gone;

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
the winter--the law of the covenant of works (Mat 4:16). rain is over-- (Heb 12:18-24; Jo1 2:8). Then first the Gentile Church is called "beloved, which was not beloved" (Rom 9:25). So "the winter" of estrangement and sin is "past" to the believer (Isa 44:22; Jer 50:20; Co2 5:17; Eph 2:1). The rising "Sun of righteousness" dispels the "rain" (Sa2 23:4; Psa 126:5; Mal 4:2). The winter in Palestine is past by April, but all the showers were not over till May. The time described here is that which comes directly after these last showers of winter. In the highest sense, the coming resurrection and deliverance of the earth from the past curse is here implied (Rom 8:19; Rev 21:4; Rev 22:3). No more "clouds" shall then "return after the rain" (Ecc 12:2; Rev 4:3; compare Gen 9:13-17); "the rainbow round the throne" is the "token" of this.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

the winter--the law of the covenant of works (Mat 4:16).

rain is over-- (Heb 12:18-24; Jo1 2:8). Then first the Gentile Church is called "beloved, which was not beloved" (Rom 9:25). So "the winter" of estrangement and sin is "past" to the believer (Isa 44:22; Jer 50:20; Co2 5:17; Eph 2:1). The rising "Sun of righteousness" dispels the "rain" (Sa2 23:4; Psa 126:5; Mal 4:2). The winter in Palestine is past by April, but all the showers were not over till May. The time described here is that which comes directly after these last showers of winter. In the highest sense, the coming resurrection and deliverance of the earth from the past curse is here implied (Rom 8:19; Rev 21:4; Rev 22:3). No more "clouds" shall then "return after the rain" (Ecc 12:2; Rev 4:3; compare Gen 9:13-17); "the rainbow round the throne" is the "token" of this.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
11 For, lo! the winter is past, The rain is over, is gone. 12 The flowers appear in the land; The time of song has come, And the voice of the turtle makes itself heard in our land. 13 The fig-tree spices her green figs, And the vines stand in bloom, they diffuse fragrance; - Rise up, my love, my fair one, and go forth! The winter is called סתו, perhaps from a verb סתה (of the same root as סתר, סתם, without any example, since סוּת, Gen 49:11, is certainly not derived from a verb סוּת), to conceal, to veil, as the time of being overcast with clouds, for in the East winter is the rainy season; (Arab.) shataā is also used in the sense of rain itself (vid., D. M. Zeitsch. xx. 618); and in the present day in Jerusalem, in the language of the people, no other name is used for rain but shataā (not metar). The word סתיו, which the Kerı̂ substitutes, only means that one must not read סתו, but סתו, with long a; in the same way עניו, humble, from ענה, to be bowed down, and שׂליו, a quail, from שׂלה, to be fat, are formed and written. Rain is here, however, especially mentioned: it is called gěshěm, from gāshǎm, to be thick, massy (cf. revīvīm, of density). With עבר, to pass by, there is interchanged חלף, which, like (Arab.) khalaf, means properly to press on, and then generally to move to another place, and thus to remove from the place hitherto occupied. In לו הלך, with the dat. ethicus, which throws back the action on the subject, the winter rain is thought of as a person who has passed by. נצּן, with the noun-ending n, is the same as ניסן, and signifies the flower, as the latter the flower-month, floral; in the use of the word, נצּן is related to נץ and נצּה, probably as little flower is to flower. In hǎzzāmīr the idea of the song of birds (Arab. gharad) appears, and this is not to be given up. The lxx, Aquila, Symm., Targ., Jerome, and the Venet. translate tempus putationis: the time of the pruning of vines, which indeed corresponds to the usus loq. (cf. זמר, to prune the vine, and מזמרה, a pruning-knife), and to similar names, such as אסיף ingathering of fruit, but supplies no reason for her being invited out into the open fields, and is on this account improbable, because the poet further on speaks for the first time of vines. זמר (זמּר) is an onomatopoeia, which for the most part denotes song and music; why should זמיר thus not be able to denote singing, like זמרה, - but not, at least not in this passage, the singing of men (Hengst.), for they are not silent in winter; but the singing of birds, which is truly a sign of the spring, and as a characteristic feature, is added (Note: It is true that besides in this passage zāmǎr, of the singing of birds, is not demonstrable, the Arab. zamar is only used of the shrill cry of the ostrich, and particularly the female ostrich.) to this lovely picture of spring? Thus there is also suitably added the mention of the turtle-dove, which is a bird of passage (vid., Jer 8:7), and therefore a messenger of spring. נשׁמע is 3rd pret.: it makes itself heard. The description of spring is finished by a reference to the fig-tree and the vine, the standing attributes of a prosperous and peaceful homestead, Kg1 5:5; Kg2 18:31. פּג (from פּנג, and thus named, not from their hardness, but their delicacy) are the little fruits of the fig-tree which now, when the harvest-rains are over, and the spring commences with the equinox of Nisan, already begin to assume a red colour; the verb חנט does not mean "to grow into a bulb," as Bttch. imagines; it has only the two meanings, condire (condiri, post-bibl. syn. of בּשׁל) and rubescere. From its colour, wheat has the name חטּה = חנטה; and here also the idea of colour has the preference, for becoming fragrant does not occur in spring-in the history of the cursing of the fig-tree at the time of the Passover, Mark (Mar 11:13) says, "for the time of figs was not yet." In fig-trees, by this time the green of the fruit-formation changes its colour, and the vines are סמדר, blossom, i.e., are in a state of bloom (lxx κυπρίζουσαι; cf. Sol 7:13, κυπρισμός) - it is a clause such as Exo 9:31, and to which "they diffuse fragrance" (Sol 2:13) is parallel. This word סמדר is usually regarded as a compound word, consisting of סם, scent, and סמדר, brightness = blossom (vid., Gesen. Thes.); it is undeniable that there are such compound formations, e.g., שׁלאנן, from שׁלה and שׁאן; חלּמישׁ, from (Arab.) ḥams, to be hard, and hals, to be dark-brown. (Note: In like manner as (Arab.) karbsh, corrugare, is formed of karb, to string, and karsh, to wrinkle, combined; and another extension of karsh is kurnash, wrinkles, and mukarnash, wrinkled. "One day," said Wetstein to me, "I asked an Arab the origin of the word karnasa, to wrinkle, and he replied that it was derived from a sheep's stomach that had lain over night, i.e., the stomach of a slaughtered sheep that had lain over night, by which its smooth surface shrinks together and becomes wrinkled. In fact, we say of a wrinkled countenance that it is mathal alkarash albayt." With right Wetstein gathers from this curious fact how difficult it is to ascertain by purely etymological considerations the view which guided the Semites in this or that designation. Samdor is also a strange word; on the one side it is connected with sadr, of the veiling of the eyes, as the effect of terror; and on the other with samd, of stretching oneself straight out. E. Meier takes סמדר as the name of the vine-blossom, as changed from סמסר, bristling. Just as unlikely as that סמד is cogn. to חמד, Jesurun, p. 221.) But the traditional reading סמדר (not סמדר) is unfavourable to this view; the middle ā accordingly, as in צלצל, presents itself as an ante-tone vowel (Ewald, 154a), and the stem-word appears as a quadril. which may be the expansion of סדּר, to range, put in order in the sense of placing asunder, unfolding. Symm. renders the word by οἰνάνθη, and the Talm. idiom shows that not only the green five-leaved blossoms of the vine were so named, but also the fruit-buds and the first shoots of the grapes. Here, as the words "they diffuse fragrance" (as at 7:14 of the mandrakes) show, the vine-blossom is meant which fills the vineyard with an incomparably delicate fragrance. At the close of the invitation to enjoy the spring, the call "Rise up," etc., with which it began, is repeated. The Chethı̂b לכי, if not an error in writing, justly set aside by the Kerı̂, is to be read לכי (cf. Syr. bechi, in thee, levotechi, to thee, but with occult i) - a North Palestinism for לך, like Kg2 4:2, where the Kerı̂ has substituted the usual form (vid., under Ps 103 introd.) for this very dialectic form, which is there undoubtedly original.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

11 For, lo! the winter is past,

The rain is over, is gone.

12 The flowers appear in the land;

The time of song has come,

And the voice of the turtle makes itself heard in our land.

13 The fig-tree spices her green figs,

And the vines stand in bloom, they diffuse fragrance; -

Rise up, my love, my fair one, and go forth!

The winter is called סתו, perhaps from a verb סתה (of the same root as סתר, סתם, without any example, since סוּת, Gen 49:11, is certainly not derived from a verb סוּת), to conceal, to veil, as the time of being overcast with clouds, for in the East winter is the rainy season; (Arab.) shataā is also used in the sense of rain itself (vid., D. M. Zeitsch. xx. 618); and in the present day in Jerusalem, in the language of the people, no other name is used for rain but shataā (not metar). The word סתיו, which the Kerı̂ substitutes, only means that one must not read סתו, but סתו, with long a; in the same way עניו, humble, from ענה, to be bowed down, and שׂליו, a quail, from שׂלה, to be fat, are formed and written. Rain is here, however, especially mentioned: it is called gěshěm, from gāshǎm, to be thick, massy (cf. revīvīm, of density). With עבר, to pass by, there is interchanged חלף, which, like (Arab.) khalaf, means properly to press on, and then generally to move to another place, and thus to remove from the place hitherto occupied. In לו הלך, with the dat. ethicus, which throws back the action on the subject, the winter rain is thought of as a person who has passed by. נצּן, with the noun-ending n, is the same as ניסן, and signifies the flower, as the latter the flower-month, floral; in the use of the word, נצּן is related to נץ and נצּה, probably as little flower is to flower. In hǎzzāmīr the idea of the song of birds (Arab. gharad) appears, and this is not to be given up. The lxx, Aquila, Symm., Targ., Jerome, and the Venet. translate tempus putationis: the time of the pruning of vines, which indeed corresponds to the usus loq. (cf. זמר, to prune the vine, and מזמרה, a pruning-knife), and to similar names, such as אסיף ingathering of fruit, but supplies no reason for her being invited out into the open fields, and is on this account improbable, because the poet further on speaks for the first time of vines. זמר (זמּר) is an onomatopoeia, which for the most part denotes song and music; why should זמיר thus not be able to denote singing, like זמרה, - but not, at least not in this passage, the singing of men (Hengst.), for they are not silent in winter; but the singing of birds, which is truly a sign of the spring, and as a characteristic feature, is added

(Note: It is true that besides in this passage zāmǎr, of the singing of birds, is not demonstrable, the Arab. zamar is only used of the shrill cry of the ostrich, and particularly the female ostrich.)

to this lovely picture of spring? Thus there is also suitably added the mention of the turtle-dove, which is a bird of passage (vid., Jer 8:7), and therefore a messenger of spring. נשׁמע is 3rd pret.: it makes itself heard.

The description of spring is finished by a reference to the fig-tree and the vine, the standing attributes of a prosperous and peaceful homestead, Kg1 5:5; Kg2 18:31. פּג (from פּנג, and thus named, not from their hardness, but their delicacy) are the little fruits of the fig-tree which now, when the harvest-rains are over, and the spring commences with the equinox of Nisan, already begin to assume a red colour; the verb חנט does not mean "to grow into a bulb," as Bttch. imagines; it has only the two meanings, condire (condiri, post-bibl. syn. of בּשׁל) and rubescere. From its colour, wheat has the name חטּה = חנטה; and here also the idea of colour has the preference, for becoming fragrant does not occur in spring-in the history of the cursing of the fig-tree at the time of the Passover, Mark (Mar 11:13) says, "for the time of figs was not yet." In fig-trees, by this time the green of the fruit-formation changes its colour, and the vines are סמדר, blossom, i.e., are in a state of bloom (lxx κυπρίζουσαι; cf. Sol 7:13, κυπρισμός) - it is a clause such as Exo 9:31, and to which "they diffuse fragrance" (Sol 2:13) is parallel. This word סמדר is usually regarded as a compound word, consisting of סם, scent, and סמדר, brightness = blossom (vid., Gesen. Thes.); it is undeniable that there are such compound formations, e.g., שׁלאנן, from שׁלה and שׁאן; חלּמישׁ, from (Arab.) ḥams, to be hard, and hals, to be dark-brown.

(Note: In like manner as (Arab.) karbsh, corrugare, is formed of karb, to string, and karsh, to wrinkle, combined; and another extension of karsh is kurnash, wrinkles, and mukarnash, wrinkled. "One day," said Wetstein to me, "I asked an Arab the origin of the word karnasa, to wrinkle, and he replied that it was derived from a sheep's stomach that had lain over night, i.e., the stomach of a slaughtered sheep that had lain over night, by which its smooth surface shrinks together and becomes wrinkled. In fact, we say of a wrinkled countenance that it is mathal alkarash albayt." With right Wetstein gathers from this curious fact how difficult it is to ascertain by purely etymological considerations the view which guided the Semites in this or that designation. Samdor is also a strange word; on the one side it is connected with sadr, of the veiling of the eyes, as the effect of terror; and on the other with samd, of stretching oneself straight out. E. Meier takes סמדר as the name of the vine-blossom, as changed from סמסר, bristling. Just as unlikely as that סמד is cogn. to חמד, Jesurun, p. 221.)

But the traditional reading סמדר (not סמדר) is unfavourable to this view; the middle ā accordingly, as in צלצל, presents itself as an ante-tone vowel (Ewald, 154a), and the stem-word appears as a quadril. which may be the expansion of סדּר, to range, put in order in the sense of placing asunder, unfolding. Symm. renders the word by οἰνάνθη, and the Talm. idiom shows that not only the green five-leaved blossoms of the vine were so named, but also the fruit-buds and the first shoots of the grapes. Here, as the words "they diffuse fragrance" (as at 7:14 of the mandrakes) show, the vine-blossom is meant which fills the vineyard with an incomparably delicate fragrance. At the close of the invitation to enjoy the spring, the call "Rise up," etc., with which it began, is repeated. The Chethı̂b לכי, if not an error in writing, justly set aside by the Kerı̂, is to be read לכי (cf. Syr. bechi, in thee, levotechi, to thee, but with occult i) - a North Palestinism for לך, like Kg2 4:2, where the Kerı̂ has substituted the usual form (vid., under Ps 103 introd.) for this very dialectic form, which is there undoubtedly original.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
The winter - Spiritual troubles arising from a deep sense of the guilt of sin, the wrath of God, the curse of the law; all which made them afraid to come unto God. But, saith Christ, I have removed these impediments, God is reconciled; therefore cast off all discouragements, and excuses, and come to me.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
The winter is past - Mr. Harmer has made some good collections on this part, from Drs. Shaw and Russet, which I shall transcrilbe. One part of the winter is distinguished from the rest of it by the people of the East, on account of the severity of the cold. At Aleppo it lasts about forty days, and is called by the natives maurbanie. I would propose it to the consideration of the learned, whether the word here used, and translated winter, may not be understood to mean what the Aleppines express by the term maurbanie. It occurs nowhere else in the Old Testament; and another word is used for the rainy part of the year in general. If this thought be admitted, it will greatly illustrate the words of the bridegroom: Lo, the winter is past; the rain is over, and gone. For then the last clause will not be explanatory of the first, and signify that the moist part of the year was entirely past; with which, Dr. Russel assures us, all pleasantness withdraws at Aleppo; but the words will import: "The maurbanie is past and over; the weather is become agreeably warm; the rain too is just ceased, and consequently hath left us the prospect of several days of serenity and undisturbed pleasantness." The weather of Judea was in this respect, I presume, like that at Algiers; where, after two or three days of rain, there is usually, according to Dr. Shaw, "a week, a fortnight, or more, of fair and good weather. Of such a sort of cessation of rain alone, the bridegroom, methinks, is here to be understood; not of the absolute termination of the rainy season, and the summer droughts being come on. And if so, what can the time that is past mean but the maurbanie? Indeed, Dr. Russel, in giving us an account of the excursions of the English merchants at Aleppo, has undesignedly furnished us with a good comment on this and the two following verses. These gentlemen, it seems, dine abroad under a tent, in spring and autumn on Saturdays, and often on Wednesdays. They do the same during the good weather in winter; but they live at the gardens in April, and part of May. In the heat of the summer they dine at the gardens, as once or twice a week they dine under a tent in autumn and spring." The cold weather is not supposed by Solomon to have been long over, since it is distinctly mentioned; and the Aleppines make these incursions very early; the narcissus flowers during the whole of the maurbanie; the hyacinths and violets at least before it is quite over. The appearing of flowers, then, doth not mean the appearing of the first and earliest flowers, but must rather be understood of the earth's being covered with them; which at Aleppo is not till after the middle of February, a small crane's bill appearing on the banks of the river there about the middle of February, quickly after which comes a profusion of flowers. The nightingales, too, which are there in abundance, not only afford much pleasure by their songs in the gardens, but are also kept tame in the houses, and let out at a small rate to divert such as choose it in the city; so that no entertainments are made in the spring without a concert of these birds. No wonder, then, that Solomon makes the bridegroom speak of the singing of birds; and it teaches us what these birds are, which are expressly distinguished from turtle doves.

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¹³ I do set [05414] my bow [07198] in the cloud [06051], and it shall be for a token [0226] of a covenant [01285] between me and the earth [0776].
¹⁴ And it shall come to pass, when I bring [06049] a cloud [06051] over the earth [0776], that the bow [07198] shall be seen [07200] in the cloud [06051]:
¹⁵ And I will remember [02142] my covenant [01285], which is between me and you and every living [02416] creature [05315] of all flesh [01320]; and the waters [04325] shall no more [05750] become a flood [03999] to destroy [07843] all flesh [01320].
¹⁶ And the bow [07198] shall be in the cloud [06051]; and I will look upon it [07200], that I may remember [02142] the everlasting [05769] covenant [01285] between [0996] God [0430] and [0996] every living [02416] creature [05315] of all flesh [01320] that is upon the earth [0776].
¹⁷ And God [0430] said [0559] unto Noah [05146], This is the token [0226] of the covenant [01285], which I have established [06965] between me and all flesh [01320] that is upon the earth [0776].

³ And [2532] he that sat [2521] was [2258] to look upon [3706] like [3664] a jasper [2393] and [2532] a sardine [4555] stone [3037]: and [2532] there was a rainbow [2463] round about [2943] the throne [2362], in sight [3706] like [3664] unto an emerald [4664].

² While the sun [08121], or the light [0216], or the moon [03394], or the stars [03556], be not darkened [02821], nor the clouds [05645] return [07725] after [0310] the rain [01653]:

³ And [2532] there shall be [2071] no [3756] more [2089] [3956] curse [2652]: but [2532] the throne [2362] of God [2316] and [2532] of the Lamb [721] shall be [2071] in [1722] it [846]; and [2532] his [846] servants [1401] shall serve [3000] him [846]:

⁴ And [2532] God [2316] shall wipe away [1813] all [3956] tears [1144] from [575] their [846] eyes [3788]; and [2532] there shall be [2071] no [3756] more [2089] death [2288], neither [3777] sorrow [3997], nor [3777] crying [2906], neither [3777] [3756] shall there be [2071] any more [2089] pain [4192]: for [3754] the former things [4413] are passed away [565].

¹⁹ For [1063] the earnest expectation [603] of the creature [2937] waiteth [553] for the manifestation [602] of the sons [5207] of God [2316].

² But unto you that fear [03373] my name [08034] shall the Sun [08121] of righteousness [06666] arise [02224] with healing [04832] in his wings [03671]; and ye shall go forth [03318], and grow up [06335] as calves [05695] of the stall [04770].

⁵ They that sow [02232] in tears [01832] shall reap [07114] in joy [07440].

⁴ And he shall be as the light [0216] of the morning [01242], when the sun [08121] riseth [02224], even a morning [01242] without [03808] clouds [05645]; as the tender grass [01877] springing out of the earth [0776] by clear shining [05051] after rain [04306].

¹ And [2532] you [5209] hath he quickened, who were [5607] dead [3498] in trespasses [3900] and [2532] sins [266];

¹⁷ Therefore [5620] if any man [1536] be in [1722] Christ [5547], he is a new [2537] creature [2937]: old things [744] are passed away [3928]; behold [2400], all things [3956] are become [1096] new [2537].

²⁰ In those days [03117], and in that time [06256], saith [05002] the LORD [03068], the iniquity [05771] of Israel [03478] shall be sought for [01245], and there shall be none; and the sins [02403] of Judah [03063], and they shall not be found [04672]: for I will pardon [05545] them whom I reserve [07604].

²² I have blotted out [04229], as a thick cloud [05645], thy transgressions [06588], and, as a cloud [06051], thy sins [02403]: return [07725] unto me; for I have redeemed [01350] thee.

²⁵ As he saith [3004] also [2532] in [1722] Osee [5617], I will call [2564] them my [3450] people [2992], which were not [3756] my [3450] people [2992]; and [2532] her beloved [25], which was [25] not [3756] beloved [25].

⁸ Again [3825], a new [2537] commandment [1785] I write [1125] unto you [5213], which thing [3739] is [2076] true [227] in [1722] him [846] and [2532] in [1722] you [5213]: because [3754] the darkness [4653] is past [3855], and [2532] the true [228] light [5457] now [2235] shineth [5316].

¹⁸ For [1063] ye are [4334] not [3756] come [4334] unto the mount [3735] that might be touched [5584], and [2532] that burned [2545] with fire [4442], nor [2532] unto blackness [1105], and [2532] darkness [4655], and [2532] tempest [2366],
¹⁹ And [2532] the sound [2279] of a trumpet [4536], and [2532] the voice [5456] of words [4487]; which [3739] voice they that heard [191] intreated [3868] that the word [3056] should [4369] not [3361] be spoken [4369] to them [846] any more [3361]:
²⁰ (For [1063] they could [5342] not [3756] endure [5342] that which was commanded [1291], And if so much as [2579] a beast [2342] touch [2345] the mountain [3735], it shall be stoned [3036], or [2228] thrust through [2700] with a dart [1002]:
²¹ And [2532] so [3779] terrible [5398] was [2258] the sight [5324], that Moses [3475] said [2036], I exceedingly fear [1630] [1510] and [2532] quake [1790]:)
²² But [235] ye are come [4334] unto mount [3735] Sion [4622], and [2532] unto the city [4172] of the living [2198] God [2316], the heavenly [2032] Jerusalem [2419], and [2532] to an innumerable company [3461] of angels [32],
²³ To the general assembly [3831] and [2532] church [1577] of the firstborn [4416], which are written [583] in [1722] heaven [3772], and [2532] to God [2316] the Judge [2923] of all [3956], and [2532] to the spirits [4151] of just men [1342] made perfect [5048],
²⁴ And [2532] to Jesus [2424] the mediator [3316] of the new [3501] covenant [1242], and [2532] to the blood [129] of sprinkling [4473], that speaketh [2980] better things [2909] than [3844] that of Abel [6].

¹⁶ The people [2992] which [3588] sat [2521] in [1722] darkness [4655] saw [1492] great [3173] light [5457]; and [2532] to them which [3588] sat [2521] in [1722] the region [5561] and [2532] shadow [4639] of death [2288] light [5457] is sprung up [393] [846].

² And Elisha [0477] said [0559] unto her, What shall I do [06213] for thee? tell [05046] me, what hast [03426] thou in the house [01004]? And she said [0559], Thine handmaid [08198] hath not any thing in the house [01004], save a pot [0610] of oil [08081].

¹³ The fig tree [08384] putteth forth [02590] her green figs [06291], and the vines [01612] with the tender grape [05563] give [05414] a good smell [07381]. Arise [06965], my love [07474], my fair one [03303], and come away [03212].

³¹ And the flax [06594] and the barley [08184] was smitten [05221]: for the barley [08184] was in the ear [024], and the flax [06594] was bolled [01392].

¹³ The mandrakes [01736] give [05414] a smell [07381], and at our gates [06607] are all manner of pleasant [04022] fruits, new [02319] and old [03465], which I have laid up [06845] for thee, O my beloved [01730].

¹³ And [2532] seeing [1492] a fig tree [4808] afar off [3113] having [2192] leaves [5444], he came [2064], if [1487] haply [686] he might find [2147] any thing [5100] thereon [1722] [846]: and [2532] when he came [2064] to [1909] it [846], he found [2147] nothing [3762] but [1508] leaves [5444]; for [1063] the time [2540] of figs [4810] was [2258] not [3756] yet.

³¹ Hearken [08085] not to Hezekiah [02396]: for thus saith [0559] the king [04428] of Assyria [0804], Make [06213] an agreement with me by a present [01293], and come out [03318] to me, and then eat [0398] ye every man [0376] of his own vine [01612], and every one [0376] of his fig tree [08384], and drink [08354] ye every one [0376] the waters [04325] of his cistern [0953]:

⁵ And, behold, I purpose [0559] to build [01129] an house [01004] unto the name [08034] of the LORD [03068] my God [0430], as the LORD [03068] spake [01696] unto David [01732] my father [01], saying [0559], Thy son [01121], whom I will set [05414] upon thy throne [03678] in thy room, he shall build [01129] an house [01004] unto my name [08034].

⁷ Yea, the stork [02624] in the heaven [08064] knoweth [03045] her appointed times [04150]; and the turtle [08449] and the crane [05483] and the swallow [05693] observe [08104] the time [06256] of their coming [0935]; but my people [05971] know [03045] not the judgment [04941] of the LORD [03068].

¹¹ Binding [0631] his foal [05895] unto the vine [01612], and his ass's [0860] colt [01121] unto the choice vine [08321]; he washed [03526] his garments [03830] in wine [03196], and his clothes [05497] in the blood [01818] of grapes [06025]: