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rior in respect to the Comeliness and Elegance of it's Form : thus
Και των ανυμφον ΠΟΡΤΙΝ
Graja JUVENCA venit, quæ te, patriamque, domumque
Perdat : Io probibe ; Graja JUVENCA venit. Nor let it be thought that this Name was given only to Women of bad Fame ; and that for this Reason lo was supposed by the Poets to be metamorphosed into a Cow. For Sophocles describes EUWTIS aEpa, a beautiful, delicate Virgin, ως ΠΟΡΤIΣ ερημα: Trach. V.
532, 539. And Euripides calls Polyxena mozxoz, Hecuba, V: 526.
Σκιρτημα ΜΟΣΧΟΥ σης καθεξοντες χεροιν. .
Μια ΒΟΥΣ Κρηθα τε ματηρ. .
Quæ, velut latis EQUA trima campis,
Rather, I [ נאון לחייך בתורים צוארך בחרוזים :
: being here emphatical wants not the Pronoun האהבה. [ את האהבה
V.74 —that ye ftir not up, nor awake my Love, 19717 D#7 1998N ON
] I would therefore render
--- NOR AWAKE THAT BELOVED ONE.
V. 8. The Voice of my beloved! 0917 5p] This Place would be
" It is more intelligible, were we to supply, as in the old Version " the Voice."
V.11. For lo, the Winter is past, the Rain is over, and gone. 1737 in : ] , Text, would I think be more poetical — The Rain is over, it is GONE. So Ch. V. 6.
V. 17. Until the Day break, and the Shadows flee away: Dibbs0 1011 DVD] Rather — UNTIL THE ĎAY BÉ spent &c. literally, be out of Breath: that this is the Sense is very clear from the next Clause, for in the Absence of the Sun there is no Shadow; and, as this Hemistic ought to make Part of the foregoing Verse, it is farther evident, that it is in the Day Time, not in the Night, that the beloved there mentioned feedeth among the Lillies. The same holds in respect to Ch. IV. 5,6.
— turn my beloved, and be thou like a Roe, 9359797 75 72720] That is, Come to me with the Swiftness of a Roe from thy lurking Places ; V. 14.
- עד שמצאתי וגו
V. 4. It was but a little that I passed from them, but I found him c.
] seems preferable here --- WHEN I HAD PASSED A LITTLE FROM THEM, THEN I FOUND HIM &c.
V.10. - the Midst thereof being paved with Love; 138779137 1310) Rather — BEING WARMED WITH Love: for 737 signifies to beat or bake with Coals, i Kings XIX. 6. and a live Coal, Isa. VI. 6.
Rather [כפלח הרמון רקתך מבעד לצמתך :
3. tby Temples 'are like a piece of Pomegranate within thy Locks. :
THY CHEEKS are LIKE A PIECE OF POMEGRANATE ABOUT THY LOCKS, The Word ,727 occurs nowhere else, except Judg. IV. 21, 22, 26. in which Places it signifies that Part of the Temple that borders upon the Cheek: but here it can, I imagine, signify nothing besides the Cheek : for it cannot be pretended that red Temples are a Beauty. The Cheeks are compared to a Piece of this Fruit, because the Pomegranate, when whole, is of a dull Colour ; but, when cut up, of a lively beautiful Vermilion. Modesty and Ingenuousness are called by this Name in Arabic, viz. *
-which Reading feems pre ;באחת The Mafiora reads [באחד מעיניך
THOU HAST RAVISHED
V.9. thou hast ravished my Heart with one of thine Eyes, 'ynash
] ; ferable, and ought to be rendered either AT ONCE, as Prov. XXVIII. 18. or Altogether, as Jer. X. 8. thus MY HEART AT ONCE (or, ALTOGETHER) WITH THINE Eyes,
V. 15. A Fountain of Gardens, a Well of living Waters, and Streams from Lebanon.] In our present Version this Verse is unconnected with the Context, and hard to be understood. In the old Version it is all expressed by the Vocative Case: but I think it would be better to supply, Thou art &c.
- וידי נטפו מור ואצבעתי מור קמתי אני לפתח לדודי
: 5. I rose up to open to my beloved, and my Hands dropped with Myrrh, and my Fingers with sweet-smelling Myrrh, , upon the Handles of the Lock.
) :Swan 12 gay] This feems to allude to a Custom, which prevailed in ancient Times, of adorning the Door of a new married Couple with Garlands, and of perfuming it with odoriferous Essences. Thus Lucretius, Lib. IV. v. 1120.
At lachrymans exclusus amator limina fæpe
Ungit amaracino, et foribus mifer ofcula figit.
. :] Though the Ancients prized the golden or flaxen Locks, (which they called Revon,
whence zevooxoplos) this cannot be the Sense here, as they are said to be black. This doubtless alludes to the Custom that prevailed
them of using a Powder of that Colour, or Ornainents of Gold in their Locks; which Philostratus calls mnowoce xoun; and Eunapius ufes almott the fame Words as Solomon, wiz. Αι κομαι μελαντεραι τε και ηλιωσαι κατοχυντο: So likewife Anacreon, where he gives the Painter Directions how to paint his Mistress, says,
Astrapas nomas TroiNTOV,
Τα δ' ες ακρον ηλιωσας. .
Γραφε μοι τριχας το πρωτον
V. 12. His Eyes are as the Eyes of Doves by the Rivers of Waters,
with fitly set. : nebo by miaus abraj Rather — His Eyes are as the Eyes of Doves, which are NEAR STREAMS OF WATER, ARE. WASHED WITH MILK, and DWELL IN PLENTY. Our Translators make the whole Verse to have reference to the Eyes : but surely this is a Mistake. The Comparison ceases after the Mention of the Dove's Eyes, which are beautiful; the other three Clauses relate only to that Bird, whose Eyes may be supposed to sparkle more than usual, when she is near the Water, either to drink or wash herself. The Expression, washed with Milk, implies a white Dove; perhaps the more prized on that account ; and the Words, dwelling in Plenty, are added to denote her Plumpness, which contributes to her Beauty.
V. 13. His Cheeks are as a Bed of Spices, as sweet Flowers: bis Lips like Lillies, dropping sweet-smelling Myrrh.
] ought the Hemistics to be divided, and rendered His Cheeks are As Beds OF SPICES; HIS LIPs as PERFUMED WREATHS, as LilLIES DROPPING SWEET-SMELLING MYRRH.
לחיו כערוגת הבשם Thus I think [מגדלות מרקחים שפתותיו - שושנים נטפות מור עבר :
יפה את רעיתי כתרצה - נאוה
V:4. Thou art beautiful, O my Love, as Tirzah, comely as Jerusalem, terrible as an Army with Banners. : miban33 1738 Obves] The latter Clause both here and V. 10. does not seem to be of a Piece with the rest of the Verse, in either Place. The Design in both Places is to give an Idea of a beautiful and amiable Woman : but the Quality of terrible, and the Comparison to an Army with Banners, can only suit a Bellona or an Amazon. I would therefore render it
MAJESTIC (creating Awe) As STANDARDS. She is compared to Tirzah, a Town in the Tribe of Ephraim, the Capital not only of that District, but of all the circumjacent Country before Samaria was built. It is supposed to have had that Name from it's Pleasantness. V. 13. Return, return, O Shulamite
] . is not this Proper Name formed from that of Solomon with the feminine Termination, as X a Woman from 'X a Man ; and might it not be rendered Thou WIFE OF SOLOMON ?
CH A P.
.24 [שובי שובי השולמית
and the Hair of thine Head like Purple, 192783] This Word occurs only in this place; and has no Connection with any known Root in Hebrew. I wonder therefore our Translators would give it the Signification of Hair, as no Hairs are ever of that Colour, or can with Propriety be compared to it. This Word must mean something which is about the Head: and why should it not as well signify A FILLET, or BANDAGE ? Now baby in Chaldee is Filum tenue, Filamentum, Peniculamentum. Instead of the ) in 122083 I. would read ), and render AND THE BANDAGE OF THINE HEAD IS OF PURPLE: which Colour anciently was appropriated to Princes and Magistrates.
the King is held in the Galleries. : D'onna 1708 7bo] In the old Version these Words are thus rendered - the King is tied in the Rafters or Galleries, meaning "that he delighteth to come near thee, " and to be in thy Company.” . But this Sense (such as it is) is quite unconnected with the Context. I would therefore borrow a Signification of 907 from the Arabic, and render — THE KING IS CAPTIVATED BY THINE Attire ; for bø, is a sort of Apron tied round the Waist. An anonymous ancient Greek Interpreter reads here και η Διακοσμησης σε ως πορφυρα βασιλεως αξιδεδεμενη «λημασι
and thy Dress is like the Purple of a King tied about with Bandages. See Montfaucon's Hexapla.
and the Smell of thy Nose like Apples : : Dinion 798 77'07] Rather, I think — LIKE Oranges, or Peaches; for ales signifies either of these Fruits, which have a fragrant Smell; whereas in general Apples have scarcely any Smell, except after they have been kept some time, and then it is far from being agreeable.
V.9. — causing the Lips of those that are asleep to speak. 'nov 3317 : ] : as 2017 occurs nowhere else, the Arabic may help us to determine it's Signification ; which is To move gently, to creep, to flow softly. And as the Subject of the Passage relates to Wine going down the Throat aright, nothing can be inore pertinent in this place than the Arabic Sense, or than the Lection adopted by all the Versions. I would therefore render the Text thus MOVING GENTLY THROUGH THE
and :ושניס All the ancient Verfions feem to have read here [ישנים: