Song of Solomon 7
PATThey need no explication, being of known signification; only it is fit to note, that to make the elogy more magnificent, the speech grows’ and increases. For though the morning bo very beautiful and agreeable to every eye 5 yet the moon is still more bright, and the sun far brighter than that: but all the host of heaven (which I take to be meant in the last words) still more wonderful and amazing. For there being a gradation in this place, and all the other expressions relating to the heavens, it is reasonable to think that this doth so too: and that we are to understand by it the armies or host of heaven (as the Scripture calls the stars), rather than armies upon earth. However, I have put both i into the Paraphrase, but have not meddled with mystical applications: they that desire them may look into the commentaries of three fathers, where this verse is applied to the four degrees of Christians that are in the church. Others, with more reason, apply it to the progress which the church herself made ih splendour and greatness: being, at first, like the morning when the day breaks, after a long night of ignorance: and then the light of Christian knowledge advanced, till the church appeared like the moon (whose paleness may serve for an emblem of the terrors which persecution struck into their hearts), till, in the issue, it dispersed all mists, and, conquering all opposition, shone like tlie sun: and then was settled in Constantine’s time, like a well-ordered army, which beat down all idolatry. They that would see more of these applications may look into Commenius’s book de Bono Unitatis; in the be-’ ginning whereof there are applications of these things, both unto the church in general, and unto particular churches. [Z] Ver. XL This seems to’ be the voice of the bridegroom declaring what returns he expected to his love. The* word agoz, which we translate nuts (of which there were several kinds;, some very rich, as the pistick); is found only here: and by some is translated shorn or cut; which I have not omitted in my Paraphrase. And beibehannachal (fruits of the valley) the LXX. translate shoots by the brook, or river, where plants are apt to grow best: -which is very agreeable to the original. The rest of the words are common: and the whole verse signifies, that he went to look after the fruits of all sorts. The mystical applications. may be found in all interpreters. \jri] Here begins, as I take it, a new part (which is the seventh) of this Song; and reaches to the eleventh verse. In which the spouse is represented returning again, as they desired in the end of the foregoing chapter: and, appearing in greater lustre than before, the company of friends w T ho attended her praise her beautiful perfections; in such a description aswas made of them in chap. iv. though varying from it in several things (which is the sum of the first nine verses). Of which perfections she modestly acknowledging her Lord to be the author, and assuming ^nothing to herself, (ver. 10) is excited thereby only to do the more good; and to labour to extend his empiro over more hearts; who were not yet subject to him, ver. 11, &c. where the eighth part of this Song begins, and continues to the fifth verse of the next chapter. Companions for Daughters) of Jerusalem. [chap, vh. head, and so downward), because fhey saw her in motion; When she went away, and now at her return to them. Whbui they call the prince’s daughter, alluding, I tako it, t6 “Psal. xlv. 13, 14. and conceiving her as that royal bride, whose clothing is there represented as very glorious. And accordingly they admire her very shoes or sandals (by whose shape tlio beauty of the feet was discerned), which were tfbnt to bo set with gems, as we learn from many authors; I shall name none but the book of Judith (because what Greek or Roman writers say about their own shoes is not material), where sandals are mentioned as a part of the bravery wherein she set forth herself to deceive Holofernes, (x. 4.) And with these, she is said, in her song, to have ravished Ids eyes, xvi. 9. (Sec also lsa. iii. 18.) Nowthe feet not being here considered as naked, in all reason we ought not to expound the next words of the taaked thighs (the discovery of which had been immodest), but of tlie clothing of them round about. For so that word we translate joints, is expounded by others the circuit; or, as the LXX. their whole proportion, or model: which was as tine as the ornaments that adorned them. So chelaim signifies; whiqh R. Solomon here observes is an Arabic word, denoting not jewels (as we translate it), but the fine attire and trimming, wherewith women deck themselves to set off their beauty. Which agrees with what follows, the work of the hands of a cunning tvorhnan. Where workman also signifies, not any artificer, but a goldsmith, who (as Bochart hath observed) made wires, laces, wreaths, rings, and such-like little ornaments of gold and silver, as Women used. The Chaldec paraphrase applies all this to the people’s going up three times a-year to the publicfeasts: as R. Solomon beforenamed expounds also that place in lsa. Iii. 7. How beautiful upon the mountains are the feet, &c. Which, with more reason, others apply to their return into their own country out of captivity; and the Christian writers apply to the apostles going through the world to preach the gospel, whose steadfastness herein may be also here represented; though I see not why it may not as well be applied to Christians going cheerfully to worship God in their public assemblies. [6] Vcr. 2. The garments, I doubt not, of these paTts are still described in this verse. For what resemblance hath the belly itself of any person (which it had not been seemly neither to describe) unto a heap oftoheat set with lilies? And they seem to me to have had in their eyes that apparel ofivrought gold, mentioned Psal. xlv. 13. and represent •that part of it which covered the belly to be of raised or embossed work, resembling a heap of wheat* By which it is possible may be meant many sheaves of wheat, embroidered round about (as the king’s daughter’s raiment was, ver. 14.) with flowers, especially with lilies* And then this was a figure wherein harvest was represented; which is no unlikely conjecture: for anciently nothing was more honourable than to follow tillage or pasturage. From whence it is, that we find, in the latter end of Homer’s eighteenth Iliad, that the device contrived by Vulcan in t Achillcs’s shield, were reapers, cutting down ripe corn; and the king himself standing in a furrow, and providing a dinner for them. JNow, in the very midst of this work, I conceive there was a fountain: which I take to bethemcaning of the first words of the verse, Tliy navel # a round goblet, which wanteth not liquor; that is, a great bowl or basin was wrought in the centre of the embroidery; full of water, which ran continually from above into it. Or, a conduit, running tvith several sorts of liquors into, a great bowl. Unto which the word hammazoy (importing a mixture) seems to incline the sense. The word agan, which properly signifies Kpargp, as the LXX. translate it, &gr£at bowl, or basin; is used by the Chaldec paraphrast for a receptacle of water, in fountains or in ditches. As in Judg. iv. 11. where the valley or plain of Agannaja, of bowls, which was in Kedesh, is interpreted, by Kimchi, the field, in which were many pits or trenches, like two full bowls of water. This seems to.he a plainer interpretation than that of Zanchez; who fancies this toliave been some jewel that hung down from her girdle upon the navel; which was of this form, round like the moon. And the Chaldec paraphrast understood it to be of this figure, when he applies it to the head of their school, who stood in the knowledge of the law, like the circle of the moon; and seventy tvise men roundabout him, like a heap of wheat. What is the mystical meaning of this hieroglyphic vesture (as it may be called), is very hard, to say. Itmay be applied to the two sacraments, which the church administers to her children: the font in baptism being represented by the former; and the sacrament of the Lord’s Supper by the other part of this figure. [c] pools ofHeshbon were supplied. Which were remarkable for their purity and serenity, or quietness; and therefore fitter to represent the composed, settled eyes of a modest virgin. Whose gravity and majesty, I suppose, are also set forth in the next words, by comparing her nose to the tower which was in Lebanon; and appeared at a distance among the trees (especially on that side which looks towards Damascus), as the nose in the face doth among the locks of hair that fall upon the cheeks. A large, but well-proportioned nose, was always accounted a eonsiderable part of beauty; and an indication, it was generally thought, of greatness of mind and height of spirit. Some add, that it is a token of sagacity and prudence: and the nose being the instrument of smelliug, they apply it to the great judgment and foresight of the doctors of the chureh, who, they think, may be hereby intended. For as the Chaldee paraphrast applies this whole verse to the Sanhedrin, who governed the affairs of that people (who were as full of wisdom, saith he, as a pool is of water), so Christians generally by eyes understand the guides and governors of the church. Who may the better be compared to the pools ofHeshbon; because it was, after the conquest of Canaan, one of the cities of the Levites, (Josh. xxi. 39.) whose office it was to instruct the people. And sneh being called by the Jews Rabbim, and in the singular number Rabbi, and Rabbuni, some have fancied that they are also denoted in the name of the gateofBath-rabbim. For Bath (daughter) signifies people, or inhabitants; who were taught by those great men (as Rabbim signifies) what was law and judgment, in the gates of their cities. Damascus also being a great enemy to Israel, and noted for idolatry, they suppose, the nose being turned towards the watchtower looking that way, is an emblem of the care that Christian doctors should take that their people be not seduced to idolatrous worship. We do not read any where in Scripture of this tower: but that it was a watchtower, the word zophe here intimates; which we translate looketh, but signifies looking like a watchman.. [e] Our learned countryman, Sir Tho. Brown, (in his Miscollan. Tracts, p. 78.) hath ingeniously observed, that they speak emphatically, when they say they will go up to take hold of the boughs of this tree. For it must be ascended, before ono can come at the boughs, which it bears only at the top and upper parts. But the trunk, or body of it, is naturally contrived, " densis, gradatisque corticuin pollicibus, ut orbibus” (as Pliny there speaks), with rings in the bark 9 orderly disposed, like steps, whereby it may be very easily climbed. And the clusters, to which the breasts are here compared, some think, are nothing but the fruit-of this tree, viz. dates: for it is not expressed in the Hebrew what clusters these were; the word grapes being added by our translators of j the Bible. Who supposed, as others do, that vines ran up the palmtree in those countries: which agrees well with what follows in the next verse, where the clusters of the vine are mentioned, as a fit emblem of her breasts. Which were described before, (v. 4.) but now mentioned again; to shew that they looked not merely at the beauty, but the usefulness of that which is meant thereby. And Theodoret makes this pious observation upon it: That though the church be described as sublime, and reaching up to heaven (as his words are), yet she accommodates herself to the weakest and lowest souls: stretching out the breasts of her doctrine to all that need it. For the bunches of the palm-tree (saith he) hang down very low. Which must be understood, not of their hanging down near the earth, byt below the bough: which are all at the top, and very high. For which reason Menochius (lib. vii. de Repub. Hebr. cap. 8. n. 10.) thinks it not to be true, which Aben Ezra here notes; that the vines in Palestine were joined unto palm-trees; because the palm-tree hath not boughs fit to support the branches of the vine. [A] signifies in many places. Thus in Ecclus. xxxix. 5. it is said of a just man, that he will give his heart to resort early to the Lord that made Kim. Which is suitable to what the Psalmist saith, PsaL v. 1. and Jeremiah, xxi. 12. xxv. 2, 3. Thus Theodoret here expounds it, It behoveth xts to use all fitting diligence, in visiting those that have already received the preaching: whether they bring forth more than leaves; and especially, whether any beginning of charity appear among them. For so he expounds, */ the pomegranates bud forth. And this, saith he, is the greatest expression of love to him: which he makes the meaning of the last words, there will I’ give thee my loves. For what care we bestow upon them, he accounts as done to himself: according to his own words, in as much as you have done it to one of the least of these, ye have done it unto me. The vines may signify the lesser sort of people; and the pomegranates the greater. " [n]
Song of Solomon 7:1
JtlOW beautiful are thy feet with shoes, O prince’s daughter! the joints of thy thighs are likejeivels, the ivork of the hands^ of a cunning workman. And now that she appears again, like the daughter of the great King, in all royal apparel, (Psal. xlv. 13.) who can choose but admire the beauty of the meanest thing belonging to her! The very shoes of thy feet are most lovely; and so are all the orna.- ments of thy thighs, which were made by no common or careless artist, but by one that hath herein shewn the best of his skill. See Annot. [a] They who earnestly solicited th$ return of the spouse, in the conclusion of the former chapter, seem now to have a view of her again, and praise her perfections in a new method; beginning at the feet, and so upward (whereas before, chap. iv. her description was from the
Song of Solomon 7:2
Thy navel is like a round goblet, which wanteth not liquor; thy belly is like a heap of wheat, set about ivith lilies. Which other excellent artists have equalled in that part of thy vesture, which covers the middle of thy body: in the very centre of which is a fountain; within a curious work, rising up like a heap of wheat, encompassed round about with lilies. See Annot. [6]
Song of Solomon 7:3
Thy two breasts are like two young roes that are twins. Above which, thy two breasts rise up so purely white and exactly round, and every where of such just proportions, that two young kids which were formed together and brought forth at the same time, are not more like one another, or more lovely than they. Sec Annot. [c] This verse hath been explained before, iv. 5. I only observe, that the Chaldee paraphrast applies these two breasts to the two Messiahs, whom they foolishly expect; the Son of David, and the Son ofEphraim: who shall be like Moses and Aaron, &e. Which I mention, because it shews that the Jews have an opinion, that the Messiah is discoursed of in this book; and that these words are to be applied to the leaders of the ohureh, such as Moses and Aaron. Of which sce’in the place beforenamed. [d]
Song of Solomon 7:4
TJiyneck is as a tower of ivory/ thine eyes like the fish-pools in Heshbon, by the gate of Bath-rabbim; thy nose is as the tower of Lebanon, which looked towards Damascus. Thy neck also lifts up itself, with the same or greater beauty, wherein we before beheld it,(iv.4.) being no less smooth and purely white, than it is straight and wellshaped. And the same famous pools at the great gate of Heshbon, also, are not more quiet and clear than thy eyes: which are as pure and free from all perturbation, as they arc fair and large: between which thy well-proportioned nose rising up, adds as much beauty and majesty to thy face, as the tower of Lebanon (whose top shews itself above the trees) doth to that noble forest. See Annot. [d] The tower, to which the neck is here compared, in all probability is the same with that, iv. 4. wliere it is called the tower of David; and here the tower of ivory; because of its smoothness and whiteness. And the phrase is varied, perhaps, to express an increase of beauty: for, i\t
Song of Solomon 7:5
Thine head upon thee is like Carmel, and the hair of thine head like purple: the King is held in the galleries. And now that we take a view of thy head, we seem to be come to the top of Mount Carmel; which is not more richly adorned by nature than its excellent form is by art: which hath contrived the most royal ornaments for it, and made thee an object fit for the king’s affection; who, beholding thee from his palace, is fixed in contemplation of thy beauty. See Annot. [e] It appears from the very phrase, Thine head upon thee, that they mean the covering of the head. And this being a description of her utmost perfections, it denotes, I conceive, the crown or garland which she wore (as ready for her nuptials), resembling the top of Carmel. Which was another beautiful mountain in that country, whose head was covered with gTeat variety of flowers and trees. Certain it is, that as it was a rich and -fruitful, so a very pleasant and lofty place, (Isa. xxxv. 2. Jer. ii. 7.) and therefore fitly chosen to set forth the dignity and ipajesty of the spouse* But there is no necessity, it must be confessed, to interpret this of the mountain Carmel: but the words may be translated, Tliy head is like a pleasant fruitful field. For so the word Carmel (from the goodliness, perhaps, of that mountain) signifies in many places, Isa. xvi. 10. xxxii. 15. Jer. xlviii. 33. where joy and gladness is said to be taken micarmel, from Carmel: which we truly translate/rom the plentiful (or pleasant) field. For there the prophet speaks of Moab, in which country Carmel itself was not. And this is an illustration of beauty in other authors r who compare the head of a delicate woman unto a fair meadow, or field. As Philostratus writes to his wife, rj & <rrj KB
Song of Solomon 7:6
How fair and how pleasant art thou, O love, for delights!. Which cannot be described, but only admired; and constrains all to say, O how happy art thou! and how happy, are they who are acquainted with thee! for what beauty is like to that, or what pleasure comparable to those which thou impartest to them that are in love with thy delights! See Annot. [/J This verse may be either taken for a commendation of love, which had thus adorned her and raised her to this pitch of happiness: or of her, who is called7oue, in the abstract: to express more vehemently how lovely she was, and what pleasure they took in beholding her beauty. The first word fair may relate to the rare composition of the whole body: and the next word pleasant, or sweet, or comely (as some translate it), to her graceful motion, gesture, and sweet conversation. And the sense, in short, is this: O how desirable do the pleasures which thou impartest make thee. Theodoret’s note here is very pious; that we become thus beautiful and lovely (though deformed before) by delighting in charity; and making doing good, our highest pleasure. [g]
Song of Solomon 7:7
Tliis thy stature is like to a palm-tree, and thy breasts to clusters of grapes. Whose tall and upright stature adds much to all this beauty; and makes thee resemble the goodly palm-tree: within whose boughs those clusters hang, to which we may compare thy breasts between thy arms. See Annot. [g] This verse is a reflection upon the whole foregoing description; as appears by the first word zoth, this: as if they had said, to all this thy stature is proportionable. Which is compared to the palm-tree; because it shoots up straight as well as high: and therefore sets forth that part of loveliness, which consists in tallness. Which was always thought a great addition to beauty; and was one reason why women wore ornaments upon the very top of their heads, as well as high shoes, to make them appear the taller. The noblest palm-trees of all other were in Judea (especially about Jericho), as Pliny writes, lib. xiii. cap. 4. From whence it was, that, in future times, it became an emblem of that country: as we find in that medal of the emperor Titus, with a captive woman sitting under a palmtree, and the inscription of Jndea Capta.
Song of Solomon 7:8
I said, I will go up to the palm-tree, I ivill take liold of the boughs thereof: now also thy breasts shall be as clusters of the vine, and the smell of thy nose like apples. Which seem to be stretched out to receive us into thy embraces, and invite me and all my company, with a joint resolution to say, We will take hold of the boughs of this tree: we will get up into it and taste of its fruit: and now shall be happy indeed; and enjoy those sweet delights which flow from thy breasts, and from the breath of thy mouth; far more refreshing and comfortable than the choicest fruit that this good land affords. See Annot. [h] I take this verse to be still the voice of the same persons, though in the singular number (as appears from the mention of the beloved, ver. 9. which shews it is not he that speaks here, but some other person), for one spake in the name of the rest; (as Daniel did in the name of his other three brethren, ii. 30. 36.) or the whole choir is considered but as one person: who desire to have fellowship and communion with the church in her benefits. Of which having tasted, they say, Now also thy breasts shall be as clusters of the vine; that is, Now we shall enjoy those delicious pleasures beforementioned, (ver. 6.) \ That which we translate nose, in the last clause of the verse, the Vulgar translates countenance (or mouth, rather), agreeable enough to the Hebrew; and most agreeable to the rest of the words. For that which is smelt, is the breath, coming out of the mouth: compared to the fragrancy of citrons, oranges, peaches, or other sorts of tappuach; which isaname (I observed above^i. 5.) common to all such fruits, as well as those we peculiarly call apples: and indeed signifies any fruit that hath a fragrant odour breathing from it. And this may be thus mystically expounded, And now shall we delight to hang upon the breasts of the church, and the breath or spirit of the apostles; sweeter than grapes, or the smell of any other fruit. [i]
Song of Solomon 7:9
And the roof of thy mouth like the best wine for my beloved, that goeth down siveetlyj causing the lips of Jhose that are asleep to speak. For the’ richest and most generous wine, which, when we have tasted, we say, Let it be sent to the best of friends, is not more comfortable to the bodily spirits, though it be so powerful as to make old men brisk, nay, to enliven those that are at the point of death, than thy words are to raise and restore the souls of those who imbibe the sense of them into their minds. See Annot. [i]…… i Spouse. Which is farther explained in this verse. Where the roof of the mouth, i. e. the words which come from thence, is compared to the most excellent wine: which was so choice, that it was fit only to be presented to him, to whose love they owed all they had (or so delicious, as our translation hath it, that it went down glibly), and so gene- * rons, that it put spirits into those, who were quite spent with age; nay, raised those wiio were, irra manner, dead. So this character of the best wine runs, word for word, in the Hebrew: It goeth straight to my beloved, and causeth to speak the lips of old people, or of those that sleep: that is, are dead. For this word jeschenim, our translators thought, may either signify, old men, or men asleep: though exaet grammarians will not allow it; but make a great difference between jeschenim and jescftanim. The first of which (which is the word here), they say, never signifies old men, but only sleepers. But if we wave this nice distinction, the words may also bo thus translated — which 7nakes men speak with the lips of the ancient; i. e. sentences, or most excellent sayings. I omit other glosses, which may be found every where. _k]
Song of Solomon 7:10
lam my beloveds, and his desire is towards me. If there be any thing in me that is pleasing to you, and deserves such praises, ascribe it all to him from whom I received it; for, as I have often said, I am his entirely, and he is pleased to be entirely mine, having espoused himself unto me with great desire, (Psal. xlv. 11.) See Annot. [k] Here now the spouse, after long silence, puts an end to their encomium: modestly acknowledging there was nothing in her that could deserve it; but only as she was his, who could not be praised enough. The words, in effect, we have met withal twice before, (ii.lG. vi. 3.) For the meaning of the latter part, his desire is towards me, is no moro than this, (as Mr. Mede hath observed upon Dan. xi. 37.) He is my husband. Only there seems to me, to be an allusion here to Psal. xlv. 11. ( the king shall greatly desire thy beauty, &c.) unto which Solomon, as I take it, hath a respect all along in this poem.,:[Z]
Song of Solomon 7:11
Come, my beloved, let us go forth into the field; let us lodge in the villages. , And O that he (without whom I can do nothing) would accompany me in the charitable design I have, to go and visit other people, besides you, O ye daughters of Jerusalem! Let us go, my beloved, unto those poor despised people that live in the fields and country villages: let us not only go to them, but dwell among them. See Annot. [7] „ And now she turns herself from them to him (beginning a new part of this Song), and being augmented, with those new companions, whohad joined themselves unto her, she desires him (without whom nothing could be effected) to go along with her into the fields and villages; that is, to those places, which were not yet become his garden, of which they had been speaking hitherto. Or they were but preparing for it, by the culture he had begun to bestow upon them: which, from the following verSe, seems to be the meaning. Cepharim, villages, are opposed in Scripture to cities, (1 Sam.vi. 18;) and signify small towns and hamlets, as we speak, 1 Chron. xxvii. 25. Nehem. vi. 2. And the word nalinah, let us lodge, signifies to tarry, and to make one’s dwelling or abode in a place; (Psal. xci. 1.) and may be applied to the settling of the gospel in those regions, where it was but newly planted. So Theodoret glosses: Let 7is now take care of the meanest and most abject souls, that have lain long neglected; which are tropically called the fields and villages. Most apply, to the gentild world, in this manner, We have stayed long enough in the city of Jerusalem, and in Judea; let ns go now to the heathen, &c. I pass by other applications, which may be found in interpreters; and only add this note of my own, That the gospel was first preached in cities mostly, and from thence spread itself in time into the neighbouring villages: in which idolatry lasted so much longer than in cities, that they gave the name of paganism to it. [*«]
Song of Solomon 7:12
The meaning of this verse seems to be, that the spouse, hearing such high commendations of herself, both from him, and from the persons mentioned ver. 10. with great humility, saith, that she was not conscious to herself of such perfections (for so the first words sound in the Hebrew, I did not know it, or I did not think so),hiit is’ excited thereby to make the greatest speed to endeavour to preserve this character he had given her; and to go along with him into his garden, (which she had neglected before, v. 2.) there to give a good account of her proficiency. For which end she seems on a sudden to take leave of her friends (who had been so charitable as to go along with her to seek him), that she might for some time enjoy his company alone: which is the ground of their calling upon her to return, in the next verse. This is the best account I can give of these two last verses. It is supposed Ammi-nadib was some great captain, who pursued his victories or advantages very industriously with very swift chariots. [«] Let us get up early to the vineyards; let us see if the vine flourish, whether the tender grape appear,. and the pomegranates bud forth: there xvill I give thee my loves.] Let us diligently visit the vineyards that have been newly planted there, and bestow our utmost care upon them:. let us see if they give any hope of good fruit; in promoting which, I will give thee a proof of my extraordinary love. See Annot. [m] This verse supposes those fields (ver. 11.) not to have been quite uncultivated; but that there were vineyards (that is, churches, in the mystical sense) planted in them. And her desire is, that he would accompany her, in visiting them early; that is, very diligently, as the word
Song of Solomon 7:13
This verse is the voice of her companions, or friends; some of which wish tbr her coming back, that they might enjoy her company again, and see how she was improved: and the rest asked w r hat they expected to see in her? to which the other reply in the last words, as it were the company, &c. The repetition of the word return, four times over, expressed their vehement affection to her, and their desire to have her company again; whom they call Sulamith: as much as say, Jerusalamith: for the name of that place formerly was Salem, which carries peace in its signification; or, as others will have it, perfection: for Shalam; in the second conjugation, signifies to finish, or perfect. And is a fit name here for the [church, the New Jerusalem, built by Christ himself. This seems to me a great deal more probable than the conjecture of Menochius,(lib. iii. de Repub. Hebr. cap. 21. n. 14.) who, because wives, when they were married, took the name of their husbands, thinks the spouse from Solomon had the name of Sulamith, which Aquila translates dprivzvovaav, pacific, i. e. Solomonidem. The reader may follow which he likes best. Solomon seems to me not to have had respect to his own spouse in this Song. To see, or look upon her, signifies to enjoy her happy society; and the benefit of her excellent virtues and perfections. Whom, in the two last words, he seems to me to * compare unto the choirs of the heavenlyhosts. For the word mechola doth not signify any kind of company; but of such as dance or sing: as may be seen in Expd. xv. 20. xxxii. 19. Judg. xi. 34. Jer. xxxi. 4. Lament, v. 15. and many other places. Which shew that it signifies both chorea, a dance, and chorus, the company that dances: and so the LXX. here translate it, x°9°h choirs. And Mahanahn (which we translate two armies) may as well be a proper name as Ammi-nadib in the verse foregoing: and relates to the appearance of angels to Jacob, (Gen. xxxii. 2.) as a token of God’s special presence with him; and most livelily sets forth the far more glorious presence of God now in the Christian church. Or if we interpret it armies, or hosts, as we do, still it may signify the armies above in the heavens; either the stars or the angels, called the armies in heaven, Rev. xix.14. and army of heaven, Dan.iv. 35. TJie 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.] And behold the happy success of such care and diligence! the most excellent fruit is already ripe, and meets us with its refreshing smell; there is nothing so choice and so pleasant, but it grows every where; and is at the very gates; and that in great plenty and variety, both of this year’s fruit and of the last: which shall all be reserved for thy uses, and employed for ♦ thy honour, O my beloved, from whom it all comes;, and for the good and profit of those that belong to thee. See -Annot. [n]. • ANNOTATIONS. [a] The word dudaim is found only here, and in Gen. xxx. 14. where we read, how Jacob’s wives contended for them, as a most precious, that is, a rare and delicious fruit. For none can imagine they strove about that now called by us mandrakes; which are of a stinking smell, and very offensive; or about any ordinary flower, such as violets or jessamine (by which some expound this word), which they might have sent out their maids to gather easily everywhere; Ludolphus, therefore, in his late Ethiopic History, (lib. i. cap. 9..n. 23.) hath happily conjectured that it signifies the fruit which the Arabians call mauz, or muza (called by some the Indian fig), which in the A by ssine country is as big as a cucumber; and of the same form and shape, fifty of which grow upon one and the same stalk; and arc of a very sweet taste and smell: from which cognation (as he calls it) of a great many upon the same stalk, he thinks it took the name oijudaim. Which some derive from dod, either as it signifies love, or a breast; with which they fancy this fruit to have had resemblance.’’ So the sense of this verse is, that they found more there than they expected: or, that by her care the most excellent fruit was produced from people of the best rank (who may be understood by this most rare sort of fruit), and that every where: so that they needed not to be at the trouble to go far to gather it. For 1 at their very gates there were megadim, all precious spices, (mentioned before, iv. 13. v. 1.) and those both new and old (a phrase for plenty and variety), which, as a faithful steward, she saith, she had laid’ up for him, with the same care that we do the most precious treasure; so the word zephantis (I have laid up) is used, Psal.xvii. 13. cxix. 11. At the gates] May also signify as much as just ready to be gathered; or to be brought home. Some apply new and old to the knowledge of the Old and New Testament, by which idolatry was vanquished, and true religion planted in the world: and they think our Lord himself alludes to this place, in those words, Matt, xiii. 52. which he speaks of a wise scribe that bringeth forth out of his treasures things new and old. Others apply new and old, unto those virtues that flow only from faith, hope, and charity; and those that arc planted in us by nature. But I think, it may mo£t aptly be accommodated to the spiritual gifts, which were newly bestowed upon the church by the Holy Ghost, after our Lord went to heaven; and the temporal blessings, which they enjoyed before: vol. in. which were now all reserved for him, to be employed in his service. And so these words seem to me to have a respect unto Psal. ex. 3. where it is said, " In the day of his power, they should be a people of free-will-offerings." For when men give up themselves to God sincerely, they readily devote all they have to his uses; when he hath occasion for it. And thus the first Christians at Jerusalem did; who brought all their goods into his treasury: and other nations’ afterward made plentiful oblations as need required; thereby fulfilling another prophecy, Psal: lxxii; 10. 15. Unto which megadim may have respect: for such precious things as silver and gold, as well as the excellent-fruits of trees, are called by this name; as may be seen, Deut. xxxiii. 13 — 16. *