head, and his right hand should embrace me.

4 I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please.

5 Who is this that cometh up from the wilderness, leaning upon her beloved? I raised thee up under the apple tree: there thy mother brought thee forth; there she brought thee forth that bare thee.

6 Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave the coals thereof are coals of fire, which hath a most vehement flame.

7 Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned.

8 We have a little sister, and she hath no breasts: what shall we do for

CHAP. VIII.

[to Gentiles.

our sister in the day when she shall be spoken for?

9 If she be a wall, we will build upon her a palace of silver: and if she be a door, we will inclose her with boards of cedar.

10 I am a wall, and my breasts like towers: then was I in his eyes as one that found favour.

11 Solomon had a vineyard at Baal-hamon; he let out the vineyard unto keepers; every one for the fruit thereof was to bring a thousand pieces of silver.

12 My vineyard, which is mine, is before me: thou, O Solomon, must have a thousand, and those that keep the fruit thereof two hundred.

13 Thou that dwellest in the gardens, the companions hearken to thy voice: cause me to hear it.

14 Make haste, my beloved, and be thou like to a roe or to a young hart upon the mountains of spices. (G)~

(G) Mutual pledges of affection between Christ and his church, with an intimation of the calling of the Gentiles.-Though we have omitted the preceding chapter in our course of family reading, for reasons given in our notes, the concluding verses connect so intimately with this, that it seems necessary to refer to them. In the close of that chapter the spouse solicits her beloved to take an excursion into the surrounding country, to observe the advances of the spring, which, we have already remarked, is the season of the poem. See chap. ii. 11-13. where her beloved first makes the proposal to which she now ac

cedes. Whatever love we may show to the Saviour, it originated with him. "We love him because he first loved us." (1 John iv. 19.) She promises to evince her attachment to him, by those fruits of faith and good works with which he is always well-pleased; at the same time she wishes to avoid the reproaches of the world on account of her attachment to the Saviour, for scorn and contempt are sometimes more difficult to bear than even imprisonment and stripes.

Ver. 5. commences a fresh stanza, or an idyl, (as Dr. Good styles it) and these words appear to be the language of the virgins, who, on seeing the royal palan

Ver. 12. Give thee my loves-that is, give thee the proofs of my love; namely, in the pleasant fruits, laid up in the store-rooms.

CHAP. VIII. Ver. 1. I should not be despisedHeb." They should not despise me." Ver. 3. See chap. ii. 6, 7.

Ver. 4. That ye stir not up, &c.-Heb. "Why abould you stir up? or why," &c.

Ver. 5. Leaning-that is, resting upon his bosom, in the palanquin.—I raised thee up under the apple-tree-Williams," Under the citron-tree I courted (or solicited) thee." We conceive, with Mr. Harmer, that this refers back to chap. ii. 3. on which occasion it is at least possible that her mother might be present There thy mother brought thee forth.This is certainly wrong; the bride was not born in Solomon's garden. Dr. Good renders it," Led thee forth;" but in his note, (p. 200) explains it to mean, "pledged," or "plighted." So Dr. Percy, Mi

chaelis, &c. "There she plighted thee that bare thee."

Ver. 6. As a seal-or signet. See Jer. xxii. 24. A most vehement flame-Heb. "The flame of Jah (or Jehovah). This we consider as referring, not to lightning, as many explain it, but to the sacred, inextinguishable flame upon the altar. See Levit. ix. 12; 2 Chron. vii. 1.

Ver. 8. We have a little sister, &c.-" We have a sister who is little, and her breasts are not (grown)." Williams, Boothroyd, &c.

Ver. 9. A palace-Boothroyd, "Turret," or small

town.

Ver. 10. I am a wall.-As there is no verb in the original, perhaps the preter tense would be better Favour-Heb. supplied, as in the Exposition."Peace."

Ver. 14. Make haste-Heb. " Flee away." Compare Note on chap. ii. 9.

Description of]

14 His hands are as gold rings set with the beryl: his belly is as bright ivory, overlaid with sapphires.

15 His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.

16 His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem. (E)

CHAP. VI.

WHITHER is thy beloved gone, O

thou fairest among women? whither is thy beloved turned aside? that we may seek him with thee.

2 My beloved is gone down into his garden, to the beds of spices, to feed in the gardens, and to gather lilies.

3 I am my beloved's, and my be

CHAP. V.

loved is mine: he feedeth lilies.

[the beloved among the

4 Thou art beautiful, O my love, as Tirzah, comely as Jerusalem, terrible as an army with banners.

5. Turn away thine eyes from me, for they have overcome me: thy hair is as a flock of goats that appear from Gilead.

6 Thy teeth are as a flock of sheep which go up from the washing, whereof every one beareth twins, and there is not one barren among them.

7 As a piece of a pomegranate are thy temples within thy locks.

8 There are threescore queens, and fourscore concubines, and virgins without number.

9 My dove, my undefiled is but one; she is the only one of her mother, she is the choice one of her that bare her.

(E) Another dream, which introduces a description of the Messiah, as the beloved of the Church-lu the close of the preceding chapter, the bride, that is, the church, had been wishing and praying for the influences of the Holy Spirit, to awaken her energies, and warm and invigorate her piety, that her Beloved, coming into his garden, might show his approbation, or, as it is metaphorically expressed," eat his pleasant fruits." The verse which opens this chapter, which certainly ought not to have been separated from the preceding, is the answer of the bridegroom, express ing his delight in her conduct and conversation. "I am come into my garden;" i. e. the church; (see chap. iv. 12.) “I have gathered my spices;" (ch. iv. 13, 14.) "I have eaten my honey," (from the comb) meaning, listened to her conversation; (ch. iv. 11.) "I have drunk my wine," I have received the utmost pleasure in the evidence of thy love aud attachment; and then he turns round to his companions, and invites them to partake with him the

pleasures of her conversation. "Eat, 0 friends; drink, yea, drink abundantly, O beloved."-The marriage feast, we must recollect, was kept open during all the seven days appropriated to its celebration.

The following verses relate another dream, more evidently so than that in chap. iii. for it is not easy to describe a dream in language more correct and beautiful than this: "I slept, but my heart waked." Indeed, upon that hypothesis, all the circumstances are natural and easy; but upon any other, utterly inexplicable. The object of this dream is evidently to introduce a portrait of the Beloved, who is described as fair and beautiful, tall and majestic, and clothed in royal apparel. In applying this allegorically, there is no doubt but it must refer to the Messiah, the same illustrious person who is described in the 45th psalm, as "fairer than the children of men;" as having "grace poured into his lips ;" as being "clothed in glory and majesty," his garments richly perfumed, and his hand wielding the sceptre of the church and of the world. (Comp. that psalm throughout.)

Ver 14. As gold rings set with the beryl-Heb. tarshish, which the Rabbins say was sea green. This is supposed to mean the fingers being covered with rings. See Editor's Translation, p. 291, N. 2.

His belly. This word certainly includes the whole trunk of the body, which, being compared to ivory, overlaid with sapphires, may intend the royal garments, blue and white, Esther viii. 15; or, as others think, the body itself, covered with a blue robe.

Ver. 15. Upon sockets-Williams," pedestals."

-

The daughters saw her, and blessed her; yea, the queens and the concubines, and they praised her.

10 Who is she that looketh forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners?

11 I went down into the garden of nuts, to see the fruits of the valley, and to see whether the vine flourished, and the pomegranates budded.

12 Or ever I was aware, my soul made me like the chariots of Amminadib.

CHAP. VI.

[mystical bride.

13 Return, return, O Shulamite ; return, return, that we may look upon thee. What will ye see in the Shulamite? As it were the company of two armies. (F)

CHAP. VII.

[Omit in Family Reading.] HOW beautiful are thy feet with shoes,

O prince's daughter! the joints of thy

thighs are like jewels, the work of the hands of a cunning workman. 2 Thy navel is like a round goblet, which wanteth not liquor: thy belly is like an heap of

(F) The church, in the absence of her heavenly spouse, anticipates his speedy return: he returns, and repeats and amplifies his commendations of her. The cominendations of her beloved by the spouse, excite others to seek him with her, to whom she gives a farther description of his beauty and glory. At the same time she expresses herself confident that he was not far off; that he was only in the gardens; and as he had signified his love to her, and accepted her vows of love to him, she doubted not but that he would soon return to her. While she expresses her confidence in this, he suddenly re-appears, and again expresses his admiration and attachment to her person, partly in the same language as he had before employed, and partly in other terms, po less affectionate and beau tiful. She is compared to Tirzah and Jerusalem, the two most beautiful cities of Judea, and to their bannered turrets; or perhaps to an army in military array, with all its banners gleaming to the sun. He then confesses himself enamoured with her charms, and declares that, though he had seen threescore queens, and fourscore concubines, and virgins without number," she remained unrivalled in his affections and esteem. But shall it be said that the All-beautiful and Infinitely-pure, can de

light himself in sinful mortals? What saith the prophet Zephaniah, in his name, to the Jewish church? "The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing." (Zephan. iii. 17; compare Isa. Ixii. 5.)

In the latter verses of this chapter, the bride (the Lamb's wife) is compared, for her opening virtues, to the rising dawn; and her beauty to the moon for softness, and to the sun for splendour-and to what else? An army with banners," say our translators; but the original says nothing of an "army," and the banners, or streamers, here intended, should seem to be celestial, and related to the sky; but whether they relate to the eccentric path of a comet, the corruscations of the Northern lights, or some other splendid meteor, we presume not to decide. All the real beauty and glory which the church possesses, or its individual members, is certainly of celestial origin. Whatever moral dress she wears, or whatever spiritual beauty she exhibits, it is the comeliness" which the Lord hath put upon" her: (Ezek. xvi. 14.) and as to her splendour and glory, we know that it arises solely from being "clothed with the Sun," even the Sun of Righteousness. (Mal. iv. 2; Rev. xii. 1.)

Ver. 12. Or ever I was aware-Heb. "I knew not." -Like the chariots of Amminadib-Marg. "My soul set me on the chariots of my willing people." This has been generally taken as a proper name, bat it may be applied to the mind being carried away with joy, or transport.

Ver 13 Shulamite-Williams," Solima." "Bride of Solemon," Good, Boothroyd, and others.

Ibid. The company of two armies.-Perhaps me. teors in the sky; comp ver. 10 But it may be applied to a chorus of musicians, or dancers.

CHAP. VII.-We have abstracted this Chapter from the family reading; not because we suppose it

less sacred than the rest of the Song; but because we think it very unhappily translated, and by many improperly expounded. It has been generally understood as referring to the naked person of the spouse; and that this description is the language of the virgins, either in undressing or dressing her. It may be The latter; but we refer the doubtful passages wholly to the dress, and that for the following reasons:-1. The language otherwise understood would not become the lips of virgins, much less the language of inspiration. 2. The other personal descriptions in this poem, and in the 45th Psalm, all expressly refer to dress. 3. The king was now waiting probably in the anti-chamber till the virgin attendants

મ

wheat set about with lilies. 3 Thy two breasts are like two young roes that are twins. 4 Thy neck is as a tower of ivory; thine eyes like the fishpools of Heshbon, by the gate of Bathrabbim : thy nose is as the tower of Lebanon which lookǝth toward Damascus. 5 Thine head upon thee is like Carmel, and the hair of thine head like purple; the king is held in the galleries. 6 How fair and how pleasant art thou, O love, for delights! 7 This thy stature is

[described.

vineyards; let us see if the vine flourish, whether the tender grape appear, and the pomegranates bud forth: there will I give thee my loves. 13 The mandrakes give a smell, and at our gates are all manner of pleasant fruits, new and old, which I have laid up for thee, O my beloved.

CHAP. VIII.

THAT thou wert as my brother,

that sucked the breasts of my mother! when I should find thee without, I would kiss thee; yea, I should not be despised.

2 I would lead thee, and bring thee into my mother's house, who would instruct me: I would cause thee to drink of spiced wine of the juice of my pomegranate.

3 His left hand should be under my

had finished the decoration of her person. 4. The Jews used to name the parts of the person for the dress of those parts, as the head, ver. 5.— 5 The feet are clothed, which renders it more unlikely that the other parts of the body should be naked: ladies, we presume, do not bathe in slippers.

Ver. 1. Thy feet with shoes-rather "sandals:" those of Judith ravished the eyes of Holofernes. Judith xvi. 9.-Joints of thy thighs-Wiliams, "Cincture of thy loins." On the most mature reflec tion, we conceive this refers to the female drawers. Lay M.W. Montague, describing her Turkish dress, mentions her drawers, which came down to her ancles, as composed of thin roze-coloured damask, embroidered with silver flowers: "this surely is " like jewellery, the work of the hands of a cunning (or ingenious) workman. Dr. Chandler also de.cribes drawers as part of the dress of the Eastern ladies, and mentions a fragment of Sappho, from which it appears they were worn in ancient Greece. See Parkhurst's Lexicon, in Hamak. 4to. 3d edit. The Lexicons of Buxtorf, Cocceius, Leigh, &c. favour this rendering.

Ver. 2. Thy navel is like a round goblet that wanteth not liquor-Marg. " mixture." Applying this as the other verses to the external form, it very naturally refers to the girdle fastened with a golden clasp set with rubies, which may be well compared to a cup or goblet filled with wine that is mixed with aromatics.-Thy belly-rather body; it is a very general term, applied either to the body of the man, or the womb of the woman. (See Judges iii. 21; P-n. xxii. 9.) Also to the region of the bosom and the heart (See Job xv. 35; Prov. xvi.i. 8-xx. 27xxii. 17,18.) As we have applied ch. v. 14 to raiment of white and blue, so here we incline to think the raiment of the bride must be intended. The original Hebrew term here used is explained by the lexicons to mean naked corn, i.e. the grains of wheat, which were heaped together after threshing, and, as some think, strewed with lilies. Lily-work we know was the favourite pattern of the Hebrews, and their tabernacle and temple were full of it; we think, therefore, it may with propriety be understood of a vest wrought with lilies, and fastened with the gir dle before mentioned. Still, however, we consider this emblematical, and that her robes were thus wrought to compliment her with the promise of fertility. So, Selden tells us, it was customary at the Hebrew marriages, to cast a few grains of wheat or

barley over the new-married couple, with friendly wishes of a numerous family; which was also probably accompanied by drinking together a glass of wine, (as at the present day,) and that possibly alluded to by the goblet of wine" wrought in jewellery. These things may appear more probable, if we consider that the ancient Jews were accustom ed to speak by action-(See the following Introduc tion to the Prophets,)-and were every where surrounded by types and figures.

Ver. 3. Thy two breasts-See Ch. iv. 5.

Ver. 4. Tower of ivory-the tower of David, probably, ch. iv. 4, supposed to have been built of pure white marble, polished like ivory.-Eyes like fisk pools; a fine classical image.-Nose as the tower of Lebanon, which had probably an abutment like a finely formed human nose.

Ver. 5. Like Carmel.-This was a mountain remarkable for its beauty, and might well representa head erect, and crowned with the nuptial garland. The hair-like purple-not the colour, but the shel of the porpura (or murex,) which is spiral, and not much unlike the form in which English ladies of the present day roll up their tresses. (See Williams's New Translation, p. 318. N.)-The king is held— (Heb. bound,) or waiting in the galleries, or antichamber. This we take to be an intimation from one of the virgin attendants (or maids in waiting,) on which the king is immediately introduced, and “rejoices as a bridegroom over his bride." Isa. Ixii. 5.

Ver. 7. Thy breasts to clusters—not of grapes (as our translators have supplied it,) but dates, the fruit of the palm-tree here mentioned, which is said to be sweeter than honey. The palm is celebrated for its being straight and tall.-See Eccles. xxiv. 13, 14.

Ver. 8. The smell of thy nose like apples: "The odour of thy breath like citrons, "Williams.-The best wine for my beloved, &c. Williams, "Whick is sent to those whom I love for their integrity, and causeth the lips of those who are asleep to muriaur." See the notes in the Editor's New Translation, p. 320, 321.

Ver. 11. Let us go forth into the villages-i.e. take a ride round the vicinity of the metropolis. The Italians call this villaging-going into Villaggia