The Bridegroom comes leaping over the mountains, bounding over the hills. He stands behind the wall, peers through the lattice, calls through the window, the image of the one who is just outside, calling in. Thread 1 is in the calling: the Beloved reaches toward the Bride through every available opening, urging her to come out.
The invitation: rise up, my love, my fair one, and come away. Qumi lakh, arise for yourself. Lekhi lakh, go for yourself. The same grammatical construction as God's call to Abraham in Genesis 12:1: lekh lekha, go for yourself. The Bride is being called out of her present location with the urgency of the founding covenant summons. This is the pre-trib invitation in its most poetic OT form: the winter is past, the rain is over, the singing season has come, arise and come.
Then the first mutual possession formula: dodi li va-ani lo, my beloved is mine and I am his. Stage 1. The Bride leads with her claim. My beloved is MINE. This is early faith: the new believer's first experience of the union, real and valid, but still organized around what she possesses. The deepening of union that the book traces will reverse this order and eventually drop the claim altogether.
Rise up my love and come away, the rapture invitation; the Bridegroom coming to the sealed winter and calling the Bride out before the summer of judgment; and my beloved is mine and I am his: the first of the three mutual possession statements that track the Bride's deepening union.
קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ (qumi lakh ray'yati yafati u-lekhi lakh): rise up my love my fair one and come away: qumi (rise, Qal imperative feminine singular of qum; the urgent command to arise; the same qum as the resurrection vocabulary); lekhi lakh (go for yourself, Qal imperative feminine + reflexive lakh; the identical construction as God's command to Abraham in Genesis 12:1 lekh lekha; the Bride is being called out of her present location toward the Beloved with the same urgency as the founding covenant call) · דּוֹדִי לִי וַאֲנִי לוֹ (dodi li va-ani lo): my beloved is mine and I am his: Stage 1 of the three mutual possession formula; the Bride leads with her claim: my beloved is MINE; early faith orientation: grasping what belongs to me; the claim is real and the possession is real but the Bride's focus is still on what she holds rather than on the Beloved himself
threads t3 · t6 · see Genesis 12:1 · 1 Thessalonians 4:16-17 · Song of Solomon 6:3
The Bridegroom comes leaping over the mountains, bounding over the hills. He stands behind the wall, peers through the lattice, calls through the window, the image of the one who is just outside, calling in. Thread 1 is in the calling: the Beloved reaches toward the Bride through every available opening, urging her to come out.
The invitation: rise up, my love, my fair one, and come away. Qumi lakh, arise for yourself. Lekhi lakh, go for yourself. The same grammatical construction as God's call to Abraham in Genesis 12:1: lekh lekha, go for yourself. The Bride is being called out of her present location with the urgency of the founding covenant summons. This is the pre-trib invitation in its most poetic OT form: the winter is past, the rain is over, the singing season has come, arise and come.
Then the first mutual possession formula: dodi li va-ani lo, my beloved is mine and I am his. Stage 1. The Bride leads with her claim. My beloved is MINE. This is early faith: the new believer's first experience of the union, real and valid, but still organized around what she possesses. The deepening of union that the book traces will reverse this order and eventually drop the claim altogether.
Rise up my love and come away, the rapture invitation; the Bridegroom coming to the sealed winter and calling the Bride out before the summer of judgment; and my beloved is mine and I am his: the first of the three mutual possession statements that track the Bride's deepening union.
קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ (qumi lakh ray'yati yafati u-lekhi lakh): rise up my love my fair one and come away: qumi (rise, Qal imperative feminine singular of qum; the urgent command to arise; the same qum as the resurrection vocabulary); lekhi lakh (go for yourself, Qal imperative feminine + reflexive lakh; the identical construction as God's command to Abraham in Genesis 12:1 lekh lekha; the Bride is being called out of her present location toward the Beloved with the same urgency as the founding covenant call) · דּוֹדִי לִי וַאֲנִי לוֹ (dodi li va-ani lo): my beloved is mine and I am his: Stage 1 of the three mutual possession formula; the Bride leads with her claim: my beloved is MINE; early faith orientation: grasping what belongs to me; the claim is real and the possession is real but the Bride's focus is still on what she holds rather than on the Beloved himself
threads t3 · t6 · see Genesis 12:1 · 1 Thessalonians 4:16-17 · Song of Solomon 6:3
The Bridegroom comes leaping over the mountains, bounding over the hills. He stands behind the wall, peers through the lattice, calls through the window, the image of the one who is just outside, calling in. Thread 1 is in the calling: the Beloved reaches toward the Bride through every available opening, urging her to come out.
The invitation: rise up, my love, my fair one, and come away. Qumi lakh, arise for yourself. Lekhi lakh, go for yourself. The same grammatical construction as God's call to Abraham in Genesis 12:1: lekh lekha, go for yourself. The Bride is being called out of her present location with the urgency of the founding covenant summons. This is the pre-trib invitation in its most poetic OT form: the winter is past, the rain is over, the singing season has come, arise and come.
Then the first mutual possession formula: dodi li va-ani lo, my beloved is mine and I am his. Stage 1. The Bride leads with her claim. My beloved is MINE. This is early faith: the new believer's first experience of the union, real and valid, but still organized around what she possesses. The deepening of union that the book traces will reverse this order and eventually drop the claim altogether.
Rise up my love and come away, the rapture invitation; the Bridegroom coming to the sealed winter and calling the Bride out before the summer of judgment; and my beloved is mine and I am his: the first of the three mutual possession statements that track the Bride's deepening union.
קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ (qumi lakh ray'yati yafati u-lekhi lakh): rise up my love my fair one and come away: qumi (rise, Qal imperative feminine singular of qum; the urgent command to arise; the same qum as the resurrection vocabulary); lekhi lakh (go for yourself, Qal imperative feminine + reflexive lakh; the identical construction as God's command to Abraham in Genesis 12:1 lekh lekha; the Bride is being called out of her present location toward the Beloved with the same urgency as the founding covenant call) · דּוֹדִי לִי וַאֲנִי לוֹ (dodi li va-ani lo): my beloved is mine and I am his: Stage 1 of the three mutual possession formula; the Bride leads with her claim: my beloved is MINE; early faith orientation: grasping what belongs to me; the claim is real and the possession is real but the Bride's focus is still on what she holds rather than on the Beloved himself
threads t3 · t6 · see Genesis 12:1 · 1 Thessalonians 4:16-17 · Song of Solomon 6:3
The Bridegroom comes leaping over the mountains, bounding over the hills. He stands behind the wall, peers through the lattice, calls through the window, the image of the one who is just outside, calling in. Thread 1 is in the calling: the Beloved reaches toward the Bride through every available opening, urging her to come out.
The invitation: rise up, my love, my fair one, and come away. Qumi lakh, arise for yourself. Lekhi lakh, go for yourself. The same grammatical construction as God's call to Abraham in Genesis 12:1: lekh lekha, go for yourself. The Bride is being called out of her present location with the urgency of the founding covenant summons. This is the pre-trib invitation in its most poetic OT form: the winter is past, the rain is over, the singing season has come, arise and come.
Then the first mutual possession formula: dodi li va-ani lo, my beloved is mine and I am his. Stage 1. The Bride leads with her claim. My beloved is MINE. This is early faith: the new believer's first experience of the union, real and valid, but still organized around what she possesses. The deepening of union that the book traces will reverse this order and eventually drop the claim altogether.
Rise up my love and come away, the rapture invitation; the Bridegroom coming to the sealed winter and calling the Bride out before the summer of judgment; and my beloved is mine and I am his: the first of the three mutual possession statements that track the Bride's deepening union.
קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ (qumi lakh ray'yati yafati u-lekhi lakh): rise up my love my fair one and come away: qumi (rise, Qal imperative feminine singular of qum; the urgent command to arise; the same qum as the resurrection vocabulary); lekhi lakh (go for yourself, Qal imperative feminine + reflexive lakh; the identical construction as God's command to Abraham in Genesis 12:1 lekh lekha; the Bride is being called out of her present location toward the Beloved with the same urgency as the founding covenant call) · דּוֹדִי לִי וַאֲנִי לוֹ (dodi li va-ani lo): my beloved is mine and I am his: Stage 1 of the three mutual possession formula; the Bride leads with her claim: my beloved is MINE; early faith orientation: grasping what belongs to me; the claim is real and the possession is real but the Bride's focus is still on what she holds rather than on the Beloved himself
threads t3 · t6 · see Genesis 12:1 · 1 Thessalonians 4:16-17 · Song of Solomon 6:3
The Bridegroom comes leaping over the mountains, bounding over the hills. He stands behind the wall, peers through the lattice, calls through the window, the image of the one who is just outside, calling in. Thread 1 is in the calling: the Beloved reaches toward the Bride through every available opening, urging her to come out.
The invitation: rise up, my love, my fair one, and come away. Qumi lakh, arise for yourself. Lekhi lakh, go for yourself. The same grammatical construction as God's call to Abraham in Genesis 12:1: lekh lekha, go for yourself. The Bride is being called out of her present location with the urgency of the founding covenant summons. This is the pre-trib invitation in its most poetic OT form: the winter is past, the rain is over, the singing season has come, arise and come.
Then the first mutual possession formula: dodi li va-ani lo, my beloved is mine and I am his. Stage 1. The Bride leads with her claim. My beloved is MINE. This is early faith: the new believer's first experience of the union, real and valid, but still organized around what she possesses. The deepening of union that the book traces will reverse this order and eventually drop the claim altogether.
Rise up my love and come away, the rapture invitation; the Bridegroom coming to the sealed winter and calling the Bride out before the summer of judgment; and my beloved is mine and I am his: the first of the three mutual possession statements that track the Bride's deepening union.
קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ (qumi lakh ray'yati yafati u-lekhi lakh): rise up my love my fair one and come away: qumi (rise, Qal imperative feminine singular of qum; the urgent command to arise; the same qum as the resurrection vocabulary); lekhi lakh (go for yourself, Qal imperative feminine + reflexive lakh; the identical construction as God's command to Abraham in Genesis 12:1 lekh lekha; the Bride is being called out of her present location toward the Beloved with the same urgency as the founding covenant call) · דּוֹדִי לִי וַאֲנִי לוֹ (dodi li va-ani lo): my beloved is mine and I am his: Stage 1 of the three mutual possession formula; the Bride leads with her claim: my beloved is MINE; early faith orientation: grasping what belongs to me; the claim is real and the possession is real but the Bride's focus is still on what she holds rather than on the Beloved himself
threads t3 · t6 · see Genesis 12:1 · 1 Thessalonians 4:16-17 · Song of Solomon 6:3
The Bridegroom comes leaping over the mountains, bounding over the hills. He stands behind the wall, peers through the lattice, calls through the window, the image of the one who is just outside, calling in. Thread 1 is in the calling: the Beloved reaches toward the Bride through every available opening, urging her to come out.
The invitation: rise up, my love, my fair one, and come away. Qumi lakh, arise for yourself. Lekhi lakh, go for yourself. The same grammatical construction as God's call to Abraham in Genesis 12:1: lekh lekha, go for yourself. The Bride is being called out of her present location with the urgency of the founding covenant summons. This is the pre-trib invitation in its most poetic OT form: the winter is past, the rain is over, the singing season has come, arise and come.
Then the first mutual possession formula: dodi li va-ani lo, my beloved is mine and I am his. Stage 1. The Bride leads with her claim. My beloved is MINE. This is early faith: the new believer's first experience of the union, real and valid, but still organized around what she possesses. The deepening of union that the book traces will reverse this order and eventually drop the claim altogether.
Rise up my love and come away, the rapture invitation; the Bridegroom coming to the sealed winter and calling the Bride out before the summer of judgment; and my beloved is mine and I am his: the first of the three mutual possession statements that track the Bride's deepening union.
קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ (qumi lakh ray'yati yafati u-lekhi lakh): rise up my love my fair one and come away: qumi (rise, Qal imperative feminine singular of qum; the urgent command to arise; the same qum as the resurrection vocabulary); lekhi lakh (go for yourself, Qal imperative feminine + reflexive lakh; the identical construction as God's command to Abraham in Genesis 12:1 lekh lekha; the Bride is being called out of her present location toward the Beloved with the same urgency as the founding covenant call) · דּוֹדִי לִי וַאֲנִי לוֹ (dodi li va-ani lo): my beloved is mine and I am his: Stage 1 of the three mutual possession formula; the Bride leads with her claim: my beloved is MINE; early faith orientation: grasping what belongs to me; the claim is real and the possession is real but the Bride's focus is still on what she holds rather than on the Beloved himself
threads t3 · t6 · see Genesis 12:1 · 1 Thessalonians 4:16-17 · Song of Solomon 6:3
The Bridegroom comes leaping over the mountains, bounding over the hills. He stands behind the wall, peers through the lattice, calls through the window, the image of the one who is just outside, calling in. Thread 1 is in the calling: the Beloved reaches toward the Bride through every available opening, urging her to come out.
The invitation: rise up, my love, my fair one, and come away. Qumi lakh, arise for yourself. Lekhi lakh, go for yourself. The same grammatical construction as God's call to Abraham in Genesis 12:1: lekh lekha, go for yourself. The Bride is being called out of her present location with the urgency of the founding covenant summons. This is the pre-trib invitation in its most poetic OT form: the winter is past, the rain is over, the singing season has come, arise and come.
Then the first mutual possession formula: dodi li va-ani lo, my beloved is mine and I am his. Stage 1. The Bride leads with her claim. My beloved is MINE. This is early faith: the new believer's first experience of the union, real and valid, but still organized around what she possesses. The deepening of union that the book traces will reverse this order and eventually drop the claim altogether.
Rise up my love and come away, the rapture invitation; the Bridegroom coming to the sealed winter and calling the Bride out before the summer of judgment; and my beloved is mine and I am his: the first of the three mutual possession statements that track the Bride's deepening union.
קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ (qumi lakh ray'yati yafati u-lekhi lakh): rise up my love my fair one and come away: qumi (rise, Qal imperative feminine singular of qum; the urgent command to arise; the same qum as the resurrection vocabulary); lekhi lakh (go for yourself, Qal imperative feminine + reflexive lakh; the identical construction as God's command to Abraham in Genesis 12:1 lekh lekha; the Bride is being called out of her present location toward the Beloved with the same urgency as the founding covenant call) · דּוֹדִי לִי וַאֲנִי לוֹ (dodi li va-ani lo): my beloved is mine and I am his: Stage 1 of the three mutual possession formula; the Bride leads with her claim: my beloved is MINE; early faith orientation: grasping what belongs to me; the claim is real and the possession is real but the Bride's focus is still on what she holds rather than on the Beloved himself
threads t3 · t6 · see Genesis 12:1 · 1 Thessalonians 4:16-17 · Song of Solomon 6:3
The Bridegroom comes leaping over the mountains, bounding over the hills. He stands behind the wall, peers through the lattice, calls through the window, the image of the one who is just outside, calling in. Thread 1 is in the calling: the Beloved reaches toward the Bride through every available opening, urging her to come out.
The invitation: rise up, my love, my fair one, and come away. Qumi lakh, arise for yourself. Lekhi lakh, go for yourself. The same grammatical construction as God's call to Abraham in Genesis 12:1: lekh lekha, go for yourself. The Bride is being called out of her present location with the urgency of the founding covenant summons. This is the pre-trib invitation in its most poetic OT form: the winter is past, the rain is over, the singing season has come, arise and come.
Then the first mutual possession formula: dodi li va-ani lo, my beloved is mine and I am his. Stage 1. The Bride leads with her claim. My beloved is MINE. This is early faith: the new believer's first experience of the union, real and valid, but still organized around what she possesses. The deepening of union that the book traces will reverse this order and eventually drop the claim altogether.
Rise up my love and come away, the rapture invitation; the Bridegroom coming to the sealed winter and calling the Bride out before the summer of judgment; and my beloved is mine and I am his: the first of the three mutual possession statements that track the Bride's deepening union.
קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ (qumi lakh ray'yati yafati u-lekhi lakh): rise up my love my fair one and come away: qumi (rise, Qal imperative feminine singular of qum; the urgent command to arise; the same qum as the resurrection vocabulary); lekhi lakh (go for yourself, Qal imperative feminine + reflexive lakh; the identical construction as God's command to Abraham in Genesis 12:1 lekh lekha; the Bride is being called out of her present location toward the Beloved with the same urgency as the founding covenant call) · דּוֹדִי לִי וַאֲנִי לוֹ (dodi li va-ani lo): my beloved is mine and I am his: Stage 1 of the three mutual possession formula; the Bride leads with her claim: my beloved is MINE; early faith orientation: grasping what belongs to me; the claim is real and the possession is real but the Bride's focus is still on what she holds rather than on the Beloved himself
threads t3 · t6 · see Genesis 12:1 · 1 Thessalonians 4:16-17 · Song of Solomon 6:3
The Bridegroom comes leaping over the mountains, bounding over the hills. He stands behind the wall, peers through the lattice, calls through the window, the image of the one who is just outside, calling in. Thread 1 is in the calling: the Beloved reaches toward the Bride through every available opening, urging her to come out.
The invitation: rise up, my love, my fair one, and come away. Qumi lakh, arise for yourself. Lekhi lakh, go for yourself. The same grammatical construction as God's call to Abraham in Genesis 12:1: lekh lekha, go for yourself. The Bride is being called out of her present location with the urgency of the founding covenant summons. This is the pre-trib invitation in its most poetic OT form: the winter is past, the rain is over, the singing season has come, arise and come.
Then the first mutual possession formula: dodi li va-ani lo, my beloved is mine and I am his. Stage 1. The Bride leads with her claim. My beloved is MINE. This is early faith: the new believer's first experience of the union, real and valid, but still organized around what she possesses. The deepening of union that the book traces will reverse this order and eventually drop the claim altogether.
Rise up my love and come away, the rapture invitation; the Bridegroom coming to the sealed winter and calling the Bride out before the summer of judgment; and my beloved is mine and I am his: the first of the three mutual possession statements that track the Bride's deepening union.
קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ (qumi lakh ray'yati yafati u-lekhi lakh): rise up my love my fair one and come away: qumi (rise, Qal imperative feminine singular of qum; the urgent command to arise; the same qum as the resurrection vocabulary); lekhi lakh (go for yourself, Qal imperative feminine + reflexive lakh; the identical construction as God's command to Abraham in Genesis 12:1 lekh lekha; the Bride is being called out of her present location toward the Beloved with the same urgency as the founding covenant call) · דּוֹדִי לִי וַאֲנִי לוֹ (dodi li va-ani lo): my beloved is mine and I am his: Stage 1 of the three mutual possession formula; the Bride leads with her claim: my beloved is MINE; early faith orientation: grasping what belongs to me; the claim is real and the possession is real but the Bride's focus is still on what she holds rather than on the Beloved himself
threads t3 · t6 · see Genesis 12:1 · 1 Thessalonians 4:16-17 · Song of Solomon 6:3
The Bridegroom comes leaping over the mountains, bounding over the hills. He stands behind the wall, peers through the lattice, calls through the window, the image of the one who is just outside, calling in. Thread 1 is in the calling: the Beloved reaches toward the Bride through every available opening, urging her to come out.
The invitation: rise up, my love, my fair one, and come away. Qumi lakh, arise for yourself. Lekhi lakh, go for yourself. The same grammatical construction as God's call to Abraham in Genesis 12:1: lekh lekha, go for yourself. The Bride is being called out of her present location with the urgency of the founding covenant summons. This is the pre-trib invitation in its most poetic OT form: the winter is past, the rain is over, the singing season has come, arise and come.
Then the first mutual possession formula: dodi li va-ani lo, my beloved is mine and I am his. Stage 1. The Bride leads with her claim. My beloved is MINE. This is early faith: the new believer's first experience of the union, real and valid, but still organized around what she possesses. The deepening of union that the book traces will reverse this order and eventually drop the claim altogether.
Rise up my love and come away, the rapture invitation; the Bridegroom coming to the sealed winter and calling the Bride out before the summer of judgment; and my beloved is mine and I am his: the first of the three mutual possession statements that track the Bride's deepening union.
קוּמִי לָךְ רַעְיָתִי יָפָתִי וּלְכִי לָךְ (qumi lakh ray'yati yafati u-lekhi lakh): rise up my love my fair one and come away: qumi (rise, Qal imperative feminine singular of qum; the urgent command to arise; the same qum as the resurrection vocabulary); lekhi lakh (go for yourself, Qal imperative feminine + reflexive lakh; the identical construction as God's command to Abraham in Genesis 12:1 lekh lekha; the Bride is being called out of her present location toward the Beloved with the same urgency as the founding covenant call) · דּוֹדִי לִי וַאֲנִי לוֹ (dodi li va-ani lo): my beloved is mine and I am his: Stage 1 of the three mutual possession formula; the Bride leads with her claim: my beloved is MINE; early faith orientation: grasping what belongs to me; the claim is real and the possession is real but the Bride's focus is still on what she holds rather than on the Beloved himself
threads t3 · t6 · see Genesis 12:1 · 1 Thessalonians 4:16-17 · Song of Solomon 6:3
