Blaz0ej S0trba, «hn#$w#$ of the Canticle», Vol. 85 (2004) 475-502
The term hn#$w#$ is revisited
primarily in the Canticle of Solomon. The most ancient translation –– "lily" ––
of this flower though questioned in recent decades is still widely used. The
LXX’s rendering kri/non is examined and found as the
best translation for the lexeme N#$w#$ –– meaning
"lotus" –– being an Egyptian loan word. This translation fits to the OT
references better than "lily". The textual employment of
hn#$w#$ in the poetry of the Canticle is a chief and commanding proof for
"lotus". The "lily" translation for both hn#$w#$
and kri/non for the majority of the OT cases is seen
as incorrect since it does not pay due attention to the literary and historical
context of the Canticle.
498 BlaΩej âˆtrba
6 (a) I will be like dew to Israel
larcyl lfk hyha
(b) He shall sprout like πôπannah
hnvwvk jrpy
(c) he shall strike his roots like Lebanon
ˆwnblk wyvrv ˚yw
7 (a) His shoots shall go forth
wytwqny wkly
(b) and his majesty shall be like the olive three
wdwh tyzk yhyw
(c) and his fragrance like Lebanon
ˆwnblk wl jyrw
8 (a) Those who dwell in his shade shall return
wlxb ybvy wbvy
(b) they shall grow grain
ˆgd wyjy
(c) and they shall sprout like the vine
ˆpgk wjrpyw
(d) His memorial shall be like the wine of Lebanon
ˆwnbl ˆyyk wrkz
V. 8(c) is primarily interested in the renewal of life of those who
dwell in the shadow of Yahweh (cf. v. 8a). V. 6(b) is speaking evidently
about him, which is about Israel, directly and in the singular. Israel was
the object of the God’s falling dew just in the previous colon 6(a).
Therefore, “he shall blossom like hnvwv†(v. 6b) presents not only the
restoration of Israel, but clearly a restoration for God, as a natural
answer to God’s initiative. As in the previous verse 5, it was God who
“will have healed them (Israelites)†and who “will have loved themâ€, it
is the same God in v. 6(a) who will be dew for them, for Israel. It is
obvious that in these three extremely positive actions of God (vv. 5-6a)
Israel is not only healed and restored but loved and cherished by his
love again (cf. 11,1). She has been made attractive again, like hnvwv.
But not only that. It is equally understandable that straight after such a
promise of the Lord’s love (v. 5) and after such an eloquent and gentle
image for this love which He himself explicitly chooses (v. 6a), there is
employed an image which does not convey only the plain effect with
the indifferent attitude of receiver (Israel). The image conveys the
notion that love (of God for Israel) produces love (of Israel for God).
Although I recognize that the indication of the text in this little
prophecy, Hos 14,6-8 is not satisfactory enough to establish the notion
of hnvwv, yet the text confirms that the strength of the image of hnvwv
does not rest on its striking shape. The blossoming flower is the
expression of the love which was awakened by another. On one side
the blossoming hnvwv stands for the renewed love of Israel which was
awakened before by the love of her God. On the other, Israel will
blossom in her attractiveness so as to awaken tirelessly God’s love.
g) Summing up
It is clear, especially thanks to the several parallels with the
vocabulary of the Song, that hnvwv in 14,6 is employed to stress the