Song of Solomon 2

42a famous island Cyprus took its name; because here (as at Ascalon in Judea, and on the banks of the Nile) the best, that is, the most odoriferous Cyprus grows. Thus both Stephanus and Eustathius; The island Cyprus hath its name, a-h Iku vo/iivov avSovg Kvirpovj from’ the flower of Cyprus growing there: as Bochart shews in his Canaan, lib. i. cap. 3. Of which flowers, or of the seed, was made that ointment which Pliny calls the unguent royal. But there is one that thinks these words may be translated, precious cluster, or cluster of great value; to be bought at any rate: because copher denotes the price of any thing that is purchased or redeemed. Such was the balsam that came from these shrubs; which grew at En-gedi (in the plains of Jericho), after the manner of vines; and therefore called, as Boehartus hath shewn, the vineyards of En-gedi. And thus the ancient Hebrew doctors, by dividing the first word by&tf have found out the mystery of the Messiah in these words. Which they understand, as if he had said, My beloved is unto me p"D bo liTNt the man that propitiates all things. [p] Here begins a new colloquy, which hath two principal parts. In the first of which the bridegroom owns the praises to belong unto him, which had been bestowed upon him, in the conclusion on the foregoing chapter, (ver. 1,2.) and the bride again declares her high admiration of him, and. satisfaction in him and his love; as infinitely surpassing all other enjoyments, and deserving greater love to him, than could be expressed, (ver. 3, 4, &c.) “With which ecstacy of love he declaring himself to be highly pleased, (ver. 7.) then follows the second part, wherein she sets forth the wonderful power of Divine love to enlighten their mind, and to obtain the favour of illuminations from above. For now she speaks (ver. 8, 9, &c.) as if she saw him, and heard his voice, inviting her to partake of the blessings, which his appearing brought to mankind. The secure possession of which she also hears him promising to her, (ver. 14, 15.) and thereupon promises him most faithful obedience, (ver. 1G, 17.) Bridegroom. Britain: As upon a rose in a garden, so are my eyes fixed upon yon: God maintain your estate, that your monarchy may prosper, &c. But it was chiefly prized by shepherds and shepherdesses; and accounted by them?pwroc <pvrbv, as Philostratus speaks, the plant of love. Insomuch, saith he, that if the great king have the diadem on his head, the soldier his helmet, as the greatest ornament; beautiful youths should have chaplets of roses, wu Sta avyylvuav rfjc IvcuSmc, teal Sia to oltctiov rrjg ^oiag, as near of kin to them both in siueetness and in ruddiness. And Achilles Tatius (lib. i.E-»wr. &c.) thus commends this lovely flower: If Jupiter would set a king over the flowers, it would be the rose that should reign over them: Being the ornament of the earth, the splendour of plants, the eye of flowers, the blushing beauty of the field, or refulgent brightness, &c. Of Sharon.’] i. e. The most excellent rose: for such were the roses of Sharon; as maybe gathered from hence: that the rose, according to Pliny’s observation, delights in dry places; and will not thrive in fat and unctuous soils, in rich clays, or grounds well watered, but in those that are lean, full of rubbish, &c. Now such was the soil about ShaTon, as we learn from the Mischna, in the title Sota, chap. 8. where they that built a brick house in Sharon are said to have been deprived of the benefit of the law. Dcut. xx. 5. Upon which passage R. Solomon glosses, that the earth thereabout was unfit for making bricks; being so dry and crumbling, that the houses that were built of them had need to be repaired twice in seven years. Iasomuch, that the Jerusalem Talmud saith, Tliis high-priest prayed by name for the Sharonites, upon the day of expiation, that their houses might not be converted into their graves. Lily of the valleys.] By the lily we are not to understand such as wc call lilium convallium, or May-lily; but some more rioble and fragrant flower; being joined here with roses: as it is in several poetical fragments (quoted by Athcnaeus, lib. xv. cap. 8, 9.) with violets, marjoram, and divers other sweet flowers. Insomuch, that he saith the Corinthians called the lily by the, name of ambrosia: and he tells us out of Nicander, that it was esteemed x<W A<ppo$irt)s, the joy and delight of Venus, because of its beautiful colour; and smell, also, I suppose: for in the twelfth chapter of the same book, he quotes a passage out of Thcophrastus, who, treating of sweet ointments made of flowers, mentions to Ik rwv Kpivojv, that of lilies, as well as that of roses. But notwithstanding all this, the lily being vulgarly celebrated only for its beautiful colour, I have taken notice of that alone in the Paraphrase. [U] Vcr. 2. As the lily, &c] They that believe in Christ partaking of his excellences, he here compares the church to a lily (i.e. to himself), as much excelling all other people who were not believers (for daughters signify people in the Hebrew language), as the lilies do thorns, which grow in desolate places. For the word wc translate thorns, is wont to be joined together with those which signify nettles and brambles, (Isa. xxxiv. 13. Hosca ix. G.) [c] most amiable creatures, (as hatb been observed upon Prov. vi.) witb which not only shepherds, but tho greatest persons in the Avorld, have delighted themselves. And that word which we well translate I charge you, I take to be only a solemn form of earnest beseeching and entreaty (which all persous are wont to make by tboso things that are dearest to them), not an adjuration, which is not lawful for any to make, l>ut only by God. I have contented myself therefore with this simple paraphrase of that passage; and sought for no mystical interpretation, as the matter is, which may be found in most interpreters; who, among other things, by roes and hinds understand the angelical powers: to which the cabalists apply these words, and would have them to signify as much as, I adjure you by the tribunal of justice, whence the wicked-are punished. [h] Vcr. 8. lie cometh leaping, &c] To the same sort of creatures, and to young wild kids, he alludes in this verse. For they aro numbered among those creatures which are most nimble in running, jumping, and leaping, even to the tops of mountains, as Bochartus hath largely shewn: demonstrating that what we translate young hart, (ver. 9.) is the young wild goat. I seek, therefore, for no mystery here neither; but take the words to bo a description only of the Lord’s alacrity and cheerfulness, to come down from the heavens (which may be meant by mountains), to dwoll among us, who dwell here below upon, the earth. Yet I shall note, that they seem to be most ingenious, who hereby understand his passing by angels (for so some translate the words, skipping over the mountains), and leaping, as it were, oyer their heads, to take upon him the nature of man. [i] that Aristophanes, in his Equitcs, compares soldiers to foxes; spoiling whole countries, as they do vineyards. Now the prophet Ezekiel, comparing 1 false prophetsto foxes, (xiii. 4.) it hath led all interpreters (in a manner) to understand by foxes in this place, heretics: who appeared very early in the church, and therefore are compared to young foxes; in regard of their known craft and subtilty, windings and turnings, shifts and evasions; whereby the more simple sort especially, and such as were newly converted (compared here to tender grapes, as the church itself is to a vine), were in danger to be undone, unless a timely care was take&to prevent it. And therefore this verse seems to be an answer to the church’s prayers, flying to her Lord for refuge. Who seeing her danger not to be greater from tyranny than from false teachers, calls upon his companions; that is, the apostles, bishops, and pastors of the church, to look after them, and to take them in their craftiness. And that whilst they were young; in the beginning, that is, their appearance in the world: because their " vain babblings were apt to increase to more ungodliness, and their words did eat as a gangrene,” &c. (2 Tim. ii. 1G, 17.) Especially when the church was but newly planted, and those seducers applied themselves chiefly to such as had but newly received the faith, or to weak and unsettled people, who were easily caught by them, unless great care were taken to discover their frauds, and to confute their sophistry. Which was the taking of these foxes, as Theodoret expounds it: and St. Bernard also; who observes that he saith, take to lis the foxes: that is, Sibi et sponsor, to himself, and to his spouse. As much as to say, If it be possible, let them be reconciled to the Catholic church, and brought back to the true faith If that could not be, then other methods succeeded; and the apostles delivered tip such dangerous deceivers unto Satan: which was a punishment that included in it bodily affliction, that they might learn not to blaspheme, (1 Tim. i. ult.) _p] Ver. 1G. My beloved is mine, &c] As the former verse was his answer to the.church’s prayers; so this is the church’s acknowledgment to him for his care: together with a profession of such firm adherence to him, as suits with the name of a dove, which he had bestowed on her, (ver. 14.) lie feedeth.] To feed, viz. his flock, is to have his abode among them. (See vi. 2.) [q]

Song of Solomon 2:1

J. AM the rose of Sharon, and the lily of the, valleys. lam, indeed, the fountain of all true delight and pleasure: the rose of Sharon being not more grateful, to the smell, nor the lily of the valleys to the sight, than the knowledge of me is to the mind of those who are acquainted with me. See Aunot. [a] * <;; There is so little ground to apply the several parts of this Song to the several ages of the church, till the end of all things, that I cannot think fit to follow such interpretations. But shall pursue the method I have begun, and observe, that the Messiah is here introduced, as owning the praises which the church had bestowed upon him in the conclusion of the foregoing chapter. And that in such phrases as. are becoming a pastoral, borrowed from flowers and trees (under which shepherds delight to sit and eat the fruit), and from such creatures as frequent the fields and woods, &c. I am the rose.] And in this verse he first compares himself to a rose: which is still one of the goodliest things to which a great prince can be likened in those eastern countries. As appears from a letter, written by the Great Mogul in the Persian tongue, to king James, sent by Sir Tho..Roe: wherein he thus compliments his majesty of Great

Song of Solomon 2:2

As the lily among the thorns; so is my love among the daughters. Whereby thou, my dearly beloved, art become not unlike tome; appearing in such lustre and, beauty among the nations of the world, as th6 lily doth among the thorns that grow in desert places. Sec Anhot. [6] m ii ,!. i( Spouse. • <

Song of Solomon 2:3

As the apple-tree among the trees of the wood, so is my beloved among the sons. I sat down under Jiis shadow tCith great delight, and. his fruit was sweet to my taste. And thou appearcst far greater and more lovely in my eyes, than the greatest princes of this world; who are no more to be compared with thec, than the wild trees that bring forth nothing but leaves, or only harsh or insipid trash, with the goodly apple-tree, when it is laden with its beautiful and pleasant fruit. Who can express the satisfaction which his protection affords! Under which I have: constantly enjoyed a sweet repose; pleasing myself in the delightful thoughts of the blessed fruits of his coming among us, and of what he hath purchased for us. See Annot. [c] As the apple-tree, &c] To this the church here replies; and expresses her reciprocal affection, in such words as may be applied to signify his pre-eminence over all other gods; whom they were wont to worship under trees, as wc read in Dcut. xii. 2. 1 Kings xiv. 23. Isa. lvii. 5. and many other places.. I sat down under, &c] In the latter, part of, this verse, and in those that follow, she turns her speech to her companions and attendants; relating the satisfaction and joy she took in his love. [d]

Song of Solomon 2:4

He brought me to the banqueting-house, and his banner over me was love. Which administers thehighest joys to those who. taste of them; and hath entertained/ or rather feasted me, with such delicious hopes, that I cannot but glory in this, that I am listed under his banner whose motto is love: whereby he hath overcome, shall I say, or overpowered my heart, to submit myself wholly unto his’ wonderful love. -■ Sec Annot. [d] He brought me, &c] Which is set forth by a banquet, whereby (it is well known).the Hebrews were wont to represent the joys, even of the other world. And what greater joy have Ave here than to think of the stupendous love of God our Saviour towards us? which cannot but subdue our hearts to love him entirely. So I have paraphrased the latter part of the verse (his. banner over me was love), taking in two senses of which the words are capable. The most obvious is, that love was the inscription in his banner: the other that he conquers only by love; a banner displayed supposing an armed force marching under it. Delherrus, in his Electa, lib. iii. cap. 9. hath not unfitly glossed upon the words, thus: " The banner of our Lord is his love, which he hath publicly declared to us, that he might draw us to himself: by which, also, when we are come to him, he retains us with him; and strengthens us by the same when we fight with our spiritual enemies. And that we may always look upon it and never quail, he carries it over us; that is, renders his love most familiar to us. He that knows not this banner, can be none of his soldiers; and ho that deserts it is undone, unless he presently return to it. So that as the Roman legions had their several names, (one of which was called the pious, another the faithful, another the thundering, another the victorious, &c.) in like manner the Christian band may be called amoris legio, the legion of love." [e]

Song of Solomon 2:5

Stay me with flagons, comfort me with apples; for I. am sick of love. Under the weight of which, who can support himself, when it sensibly touches his heart? I faint, I languish, 1 die, when I am deeply affected with that -, love: which overwhelms my spirit; and makes me call for a greater power than my own to enable me to bear the; thoughts of his mighty love. See Annot. [e] Ver. C. His left hand under my head, and his right hand doth embrace me.] And whence should I have that power but from himself? who then communicates most of the grace of his Holy Spirit to us (which is the greatest token., ¥ Digitized bf Microsoft ® [chap. II. of his love), when’ he sees our hearts fullest of love to him. Sec Annot. [/] Bridegroom.. Stay me with flagons, &c] This verse is a description of one falling into a swoon, by the abundance of her love: in which case cordial spirits are wont to be called for, to revive such persons, and keep them from fainting quite away. Comfortable smells, also, are wont to be administered to the nose; which is the meaning of calling here foT fragrant apples, oranges, citrons, &c. (as well as wine) which arc all comprehended under the name of tappuach in the Hebrew: which is a word that in its very original imports an exhalation, or odour-breathing, from that which is so called.’ By which the church is represented to be so marvellously affected with the love of Christ, as to be even oppressed under the weight of Divine benefits: and at a perfect loss what to think of them; having little or nothing to return for such infinito obligations. [f]

Song of Solomon 2:6

His left hand, &c. This is a representation of the tenderest affection of a husband to his wife, when he sees her in danger to faint: and being applied to Christ and his church, sets forth his readiness to succour us, in all our needs, by the power of his Spirit. I go not about to divine what is distinctly meant by the left hand, and what by the right (which I look upon as too great a curiosity in interpreters), but take them both to express one and the same thing. And the hand of the Lord, signifying, ofttimes in Scripture, the power of the Spirit, I have applied them to that. [g] Vcr. 7. 1 charge you, &c] It is dubious whether this verse be the voice of Christ or of the church. I take it to be his; who is the good Shepherd, represented in this pastoral Song. Which, suitable to its nature, is still full of rural similitudes, taken from the roes and hinds: which are

Song of Solomon 2:7

I charge ye, O ye daughters of Jerusalem, by the roes, arid by the hinds of the field, that ye stir not tip, nor awake my love, till he please. In which ho would have us take an uninterrupted pleasure, saying, I beseech, I charge •you (all you that are her companions), 1 conjure you by all that is dear to you, not to discompose, or give the least disturbance to that love; but let it enjoy its satisfaction to the height of its desires. See Annot. [g] Spouse. -

Song of Solomon 2:8

TJie voice of my beloved! behold, he cometh leaping upon the mountains, skipping upon the hills. Which words of grace can come from none biit him, who is worthy of all our love: whom, behold, I see, though he bo afar off: I see with what delight he comes, surmounting all difficulties and discouragements, to do the will of God, (Psal. xl. 7. 18.) See Annot. [h]

Song of Solomon 2:9

My beloved is like a roe, or a young hart: behold, he standeth behind our wall, he looketh forth at the tuindow, shewing himself through the lattice. The swift motion of the rocs and wild goats is but a weak emblem of his readiness to come down to us. And, though he do not yet actually shew himself among us, I see notwithstanding something of him; and behold him approaching nearer and nearer to us: like one that, resolving to be our guest, doth -not presently enter, but first stands behind the wall of our house, then looks in at the window, and through the lattices or grates, whereby. he is still more fully discovered. See Annot. [i] In like manner, it is a very ingenious conjecture, that his standing behind the wall, in this verse, may be applied to his shewing himself in those days only in the law of Moses (which was the wall of partition between the Jews and us), and his looking through the window, or in at the window, &c. to his shewing himself then in figures and prophecies, which they had of him; by which he was known but obscurely to them. But I have not meddled with this in the Paraphrase. Ik]

Song of Solomon 2:10

My beloved spake, and said unto me, Rise up, my love, my fair one, and come away. And I hear his.voice (who is worthy of all our love) calling unto us to meet him with our most forward desires, saying, Awake thou, who art most dear unto mc, thou who art most beautiful in my eyes; arise and stay no longer, but come away from these dark representations of me. Lo the winter is past, &c] In these verses Solomon represents his voice speaking to them by the prophets (though he himself was not come), and calling them to him, as if he was just appearing. For by the winter and the rain, I understand with Theodoret, tov 7rp6 t»)c napov atac avrov xpovov, the time be/ore his coming: when the gentile worlci was buried in dismal darkness; and the Jews themselves saw things only through clouds: and neither of them had much of the warmth of the Divine law. [/]

Song of Solomon 2:11

For, lo, the winter is past, the rain is over and gone. For now that dismal time is past, wherein ignorance, error, and wickedness, overflowed the world, as floods do the earth in the winter-season: those cloudy and uncomfortable days are over, wherein thou couldest see and enjoy but little of me..’ See Annot. [&]

Song of Solomon 2:12

Tlie flowers appear on the earth; the time of the singing of birds is cOme, and the voice of the turtle is heard in our land. All tokens of a new world. appear, and invite thee to como and partake of those joys and pleasures which the nearer approaches of the Sun of righteousness produce: who makes all manner of blessings spring up in such abundance, that it causes the heavenly host to sing for joy; and therefore cannot but fill all mankind with joyful hymns unto him. Sec Annot. [/] The’ flowers appear, &c] And then here follows a description of the spring: which is set forth by three things; the appearing of the flowers, which had lain as if they had been dead; the singing of birds; and tho voice of the, turtle. Which, as Aristotle observes, (Histor. Nat. lib. viii. cap. 3.) disappears in winter, and comes forth again when tho spring is a little advanced: and therefore is here very properly mentioned in the last place, among the notcS’Of the spring. Which befng the time of all others most welcome to shepherds, for the feeding of their flocks, and for all manner of pleasures, represents, as thc^ame Theodoret conceives, tov fiera n)v 7rapovaiav, the joyful time after our Saviour’s coming. When a new world appeared, and there was a greater abundance of Divine blessings, especially of the Spirit, poured forth: which the Chaldee paraphrast takes to be meant by the voice of a turtle. Which is a kind of dove; in the form of which the Holy Ghost descended at our Saviour’s baptism. And then the singing of birds may be applied to the songs of the heavenly host, at his birth. Others will have this turtle to have been the figure of John the Baptist: which is also pat enough: but I have only touched upon such things, and do not think fit here to enlarge upon them. But conclude this note with this observation, that Benjamin Tudelensis, in the conclusion of his Itinerarium, expressly applies these words to the coming of the Messiah: saying, that they cannot be gathered to their own land, till that time of the singing of birds come y and the voice. of the turtle; and till they come who preach glad tidings, saying always, The Lord be praised. R. Alschech also applies the voice of the turtle to Elias, glossing thus, The voice of the turtle also, hath it not been heard in our land, by the means of the prophet? according to that which is said, Behold, I will send to you Elias the prophet, (Mai. iv. 5.) [m]

Song of Solomon 2:13

The fig-tree putteth forth her green figs, and the vines with the tender grape give a good smell. Arise, my love, my fair one, and come away. And for this especially, that their dead hopes are revived, and they receive the earnest and begiunings of that future bliss; the expectation * of which id our greatest comfort in this life, and the consummation of it our highest happiness iu the next: and therefore I say again, Awake, and stir up thy desires, thou who art most dear untojne, thou who art most lovely in my eyes; arise, and go, and take possession of those inestimable benefits. See Annot. [m] Bridegroom. The fig-tree putteth forth, &c] After the spriug-time, here follows a description of the entrance of summer: of which the putting forth green figs, and the blowing of the vines, nay, the knotting of the grapes, were a sign. In the end of which the harvest coming, hereby is denoted, saith the same father (Theodoret), tov 7rpoaSo- Kw^itvov alu)va, the world which we expect hereafter: unto which I have applied this verse. Where it may be observed, th^t fig-tree and vines are fitly joined, for they were wont to be planted together, (Luke xiii. 6, 7.) [n]

Song of Solomon 2:14

O my dove, thou art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for siveet is thy voice, and thy countenance is comely.] And be not afraid of those, who, seeking to destroy thee, force thee to flee, like an innocent dove, to hide thyself, and seek for safety in holes of the earth, in caves, and dens, and secret places; but from hence look up unto me, and call upon me, with praises and thanksgivings, and I will save and deliver thee: for I love thee inseparably, who art most amiable in my eyes, whose prayers and praises I delight to hear, and to behold my own image that is formed in thee. See Annot. [n] O my dove, that art in the clefts, &c] Some of the Hebrew writers, whose sense the Chaldee paraphrast expresses, refers this to the people of Israel flying from Pharaoh, like a dove before the hawk that is ready to seise her: bnt may be better referred to the church of Christ, in danger to be torn in pieces by her pagan persecutors, and by the Jews themselves; as it was in the beginning of our religion. Which forced Christians to hold their assemblies under ground, in obscure places (where they sung hymns to our blessed Lord before the break of day), and made the church perfectly like a dove, who, being in fear of ravenous birds, flies into clefts of rocks, and to secret holes in steep places, to preserve herself. The church is so often compared by Christ to a dove in this book, that it is fit to give some account of it. And Bochartus (de Sacr. Animal. lib. i. cap. 4. p. 11.) takes this to be the principal, if not the only, reason of it; to signify her to be his only beloved: and that he alone also is most dear to her. For in doves there is a wonderful love (observed by many authors) between those that are once paired: who never part, but keep faithful the one to the other. And so are a fit emblem of the church, whom the apostle saith he had espoused to Christ as a chaste virgin, (2 Cor. xi. 2.) Let me see thy countenance.] That word which we translate countenancebr aspect, may be rendered shape or fashion; denoting all the comely proportions of the church, by her likeness to her Lord Christ. [o]

Song of Solomon 2:15

Behold.". This and the following verse, contain the mutual expressions, of their love. First, of Christ to his church, in this verse: and that not only in regard of her inward purity, but of her external order; both which were remarkable,: and therefore the word behold is repeated. Doves’ eyes.] The eyes shew more than any part else, the inward affections of the mind: and doves 9 eyes are the emblems of simplicity, candour, sincerity, and purity. [qr] Ver. 1G. Here follows the expression of the church’s love to Christ: whom she acknowledgeth to be the fountain of all that is in her. Our bed is green.] By bed I understand their table; about which they sat on beds strewed with flowers, or such fragrant greens as were in season. [rj Take us the foxes, the little foxes, that spoil the vines: for our vines have tender grapes.] And therefore I require all those that act by authority from me, and to whom I have committed the care of my church, to use their early diligence also to discover and confute the sophistry of deceivers, who craftily insinuate their false doctrines into weak and incautious souls; arjd thereby seduce those who are newly converted, or but infirm in the faith. See Annot. [o] Spouse. Tajce us the foxes.] Foxes abound in Judea, and are observed, by abundance of authors, to love grapes, and to make great devastations in vineyards. Insomuch,

Song of Solomon 2:16

My beloved is mine, and I am his; he feedeth among the lilies. Unto which I hear the church reply, I will preserve my fidelity to him, who is my only beloved, as I am his; I will have nothing to do with those seducing spirits, but adhere to him alone: whose dwelling is not among subtle and crafty, but with simple and candid souls. Sec Annot. [p] ■ -

Song of Solomon 2:17

Our house, &c. This last verse I take for a description of particular churches: by the roof or covering » of which I understand their protection. And it being made of cedar and fir, there seems to be an allusion to the temple; in the fabric of which these were employed, as most durable and incorruptible. Others take that word we translate fir to signify cypress: which is still nearer to the sense I have given of this verse. Which sense will not seem at all forced unto those who consider, that not only the whole body of the faithful, which is the church universal, but the parts of it, or single churches, such as that atEphesus, • are represented hy the apostle, as a holy temple, a habitation, or dwelling-place of God: which is built upon Christ, and with him makes up one house of God, (Ephcs. ii. 20 — 22.) Nay, every particular faithful person is not only a living stone, as St. Peter speaks, in that building, but is called also a temple of God; who dwells in holy minds by his Spirit, (1 Cor. iii. 1G, 17. vi. 19.) So that the bride and the chorus of virgins, might well, both with respect to Christ and to one another, use the style of our house, in this description of his dwelling-place. Until, the day break, and the shadows flee away, turn, my beloved; and be thou like a roe, or a young hart, upon the mountains ofBether.] Only let him be pleased to vouchsafe his gracious presence with ine, and to enlighten me more and more, till we have a full knowledge of him and of his will, (Rom. xiii. 11, 12.) and the light of it scatter all the shadows of the law: let my beloved also make hasto to succour and relieve me in all difficulties and distresses; and shew the same readiness for my preservation that he did (ver. 9.) for my first salvation. See Annot. [q] ANNOTATIONS. [a] Until the day break, &c] All that she desires farther is only his gracious presence with her; which she begs in this verse he would vouchsafe her upon the mountains; that is, those steep places mentioned before, ver. 14. (where the church was fain to worship him in great secret, because of the present danger) especially while any disputes and controversies remained about the Jewish ceremonies, which were a great disturbance to the church, as \vell as the afflictions and persecutions she endured; which are compared to the night and darkness, as the other to shadows. • Turn my beloved.] The word turn dothnot suppose him absent: but only that he did not immediately attend, or shew the regard he had to her prayers in distresses. \ Like a roe.] See chap. viii. 14. Mountains of Bether.] Bether is the same with Bethel, these two letters, r and /, being easily and often changed, as Bochartus hath observed, (in hisGeograph. Sacra, par. ii. lib. i. cap. 33.) in many instances. As, for example, an island in the Persian Gulf is indifferently called Tyrus and Tylus: and Tavila in Spain is the same with Tabira: and Caralis in Sardinia the same with Calaris, &c. In another work, indeed, of his (Dc Sacris Animal.) he fakes moun- ■ tains of Bether for mountains full of clefts. Which would agree well with what went before, (ver. 14.) and might be handsomely applied to the state of the church, when there were many breaches and rents in it: but the other is plainer and more literal.