The Book of Ecclesiastes and Song of Solomon Paraphrased, Text and paraphrase 2 · Annotations 7
ANNOTATIONS.
[a] Verſe 1.] They who earneſtly ſolicited the 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 head and ſo downward) becauſe they ſaw her in motion; when ſhe went away, and now at her return to them. Whom they call the Princes Daughter, alluding, I take it, to XLV. Pſal. 13, 14. and conceiving her as that Royal Bride, whoſe clothing is there repreſented as very glorious. And accordingly they admire her very Shooes or Sandals (by whoſe ſhape the beauty of the feet was diſcerned) which were wont to be ſet with Gemms; 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 Shooes, is not material) where Sandals are mentioned as a part of the bravery, wherein ſhe ſet forth her ſelf, to deceive Holofernes, X. 4. And with theſe ſhe is ſaid, in her Song, to have raviſhed his eyes, XVI. 9. See alſo III. Iſai. 18.
Now the Feet not being here conſidered as naked, in all reaſon we ought not to expound the next Words of the naked Thighs (the diſcovery of which had been immodeſt) but of the 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 fine, as the Ornaments that adorned them. So Chelaim ſignifies: which R. Solomon here obſerves is an Arabick 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 Workman. 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 Chaldee Paraphraſe applies all this, to the peoples going up three times a year to the publick Feaſts: as R. Solomon before-named, expounds alſo that place in LII. Iſai. 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 ſtedfaſtneſs 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 publick Aſſemblies.
[b] V. 2.] The Garments, I doubt not, of theſe Parts are ſtill deſcribed in this Verſe. For what reſemblance hath the Belly it ſelf of any perſon (which it had not been ſeemly neither to deſcribe) unto an heap of Wheat ſet with Lilies? And they ſeem to me to have had in their eyes, that Apparel of wrought Gold, mentioned XLV. Pſal. 13. and repreſent that part of it which covered the Belly, to be of raiſed or emboſſed Work, reſembling an heap of Wheat. By which it is poſſible may be meant, many Sheaves of Wheat embroidered round about (as the Kings Daughters raiment was, XLV. Pſal. 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 18th Iliad, that the device contrived by Vulcan in Achilles's Shield, were Reapers, cutting down ripe Corn: and the King himſelf ſtanding in a furrow and providing a Dinner for them.
Now in the very midſt of this Work, I conceive there was a Fountain: which I take to be the meaning of the firſt Words of the Verſe, Thy Navel is a round Goblet, which wanteth not Liquor: that is, a great Bowl or Baſin, was wrought in the Center of the Embroidery; full of Water, which ran continually from above into it. Or, a Conduit, running with ſeveral ſorts of Liquors, into a great Bowl. Unto which the Word hammazog importing a mixture) ſeems to incline the ſenſe.
The Word agan, which properly ſignifies foreign, as the LXX tranſlate it, a great Bowl or Baſin; is uſed by the Chaldee Paraphraſt for a receptacle of Water, in Fountains or in Ditches. As in IV. Judg. 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 to Bowls, full of Water.
This ſeems to be a plainer Interpretation, than that of Zanchez; who fanſies this to have been ſome Jewel, that hung down from her Girdle upon the Navel; which was of this form, round like the Moon. And the Chaldee Paraphraſt underſtood it to be of this Figure, when he applies it to the Head of their School, who ſhone in the knowledge of the Law, like the Circle of the Moon: and ſeventy Wiſe men round about him, like a Heap of Wheat.
What is the myſtical meaning of this Hieroglyphick Veſture (as it may be called) is very hard to ſay. It may 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] V. 3.] 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 of Ephraim: who ſhall be like Moſes and Aaron, &c. Which I mention, becauſe it ſhows 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 Church, ſuch as Moſes and Aaron. Of which ſee in the place before-named.
[d] The Tower, to which the Neck is here compared, in all probability is the ſame with that, IV. 4. where 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 encreaſe of Beauty: for foreign we meet withal in Anacreon, in a deſcription of extraordinary handſomeneſs.
In like manner the Eyes are here compared to Pools; for foreign, the ſhining moiſture of the eyes, is commended as very beautiful, by many Authors. Particularly by Plutarch, who commends this in Pompey, and in Alexander: And by Philoſtratus in his Epiſtles very frequently: Thou ſeemeſt to me (ſaith he, Epiſt. foreign) to carry Water, as it were from the Fountain of thy eyes, foreign, and therefo reto be one of the Nymphs.
Among Pools, thoſe fair ones at Heſhbon were much celebrated; which were in the very entrance of the City, hard by the Gate called Bath-rabbim; becauſe it opened towards the way that led to Rabbah, the Metropolis of the Children of Ammon: which made the more people paſs in and out at it. For Heſhbon we find in XXI. Numb. 24, 25, &c. was the principal City of Sihon, whoſe Country bordered upon the Ammonites: and it fell to the ſhare of the Gadites, who deſired this Country becauſe it abounded with Paſturage, and was excellently watered: there being many Rivulets and Brooks in its Neighbourhood, from whence the Pools of Heſhbon were ſupplied. Which were remarkable for their purity and ſerenity, or quietneſs: and therefore fitter to repreſent the compoſed, ſetled eyes of a modeſt Virgin.
Whoſe gravity and Majeſty, I ſuppoſe, is alſo ſet forth in the next Words by comparing her Noſe to that Tower which was in Lebanon; and appeared at a diſtance among the Trees, eſpecially on that ſide which lookt toward 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 conſiderable part of Beauty: and an indication, it was generally thought, of greatneſs of mind and heighth of ſpirit. Some add, that it is a token of ſagacity and prudence: and the Noſe being the inſtrument of ſmelling, they apply it to the great judgment and foreſight of the Doctors of the Church; 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 Governours of the Church. Who may the better be compared to the Pools of Heſhbon; becauſe it was, after the Conqueſt of Canaan, one of the Cities of the Levites (XXI. Joſh. 39.) whoſe Office it was to inſtruct the people. And ſuch being called by the Jews Rabbim, and in the Singular Number Rabbi, and Rabbuni, ſome have fanſied that they are alſo denoted in the name of the Gate of Bath-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 Watch-tower 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] V. 5.] 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 great variety of Flowers and Trees. Certain it is, that as it was a rich and fruitful, ſo a very pleaſant and lofty place XXXV. Iſai. 2. II. Jer. 7.) and therefore fitly choſen to ſet forth the Dignity and Majeſty 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, Thy head is like a pleaſant fruitful Field. For ſo the Word Carmel (from the goodlineſs, perhaps, of that Mountain) ſignifies in many places, XVI. Iſai. 10. XXXII. 15. XLVIII. Jer. 33. where joy and gladneſs is ſaid to be taken micarmel from Carmel: which we truly tranſlate from the plentiful (or pleaſant) Field. For there the Prophet ſpeaks of Moab, in which Country Carmel it ſelf was not. And this is an illuſtration of Beauty in other Authors: who compare the head of a delicate Woman unto a fair Meadow or Field. As Philoſtratus writes to his Wife, foreign, &c. Thy Head is a large Meadow full of Flowers; which are never wanting in the Summer, and diſappear not in the midſt of Winter. And in the ſame manner Achilles Tatius, L. I. ſaith of his Clitophon and Leucippe, foreign, &c.
The next Word dallath is never uſed any where for Hair; but ſhould rather be tranſlated the Hair-lace: that wherewith the Hair, and all the Ornaments belonging to it, were tied up. This Hair-lace is ſaid here to be of a purple colour, i. e. it was rich and noble. For this was the Royal Colour, and therefore called here the Purple of the King (as the Vulgar Latine takes it, joining the latter part of the Verſe with this) tied up in folds, hanging down like canals; that is, hanging looſe upon the ſhoulders (as ſome expound it) it waved up and down: imitating the frizzles and curls of the water in Canals. Others referr the two laſt Words to Purple; lying in Canals, to receive a deeper tincture, by being doubledied. Vid. Menoch. de Repub. Hebr. L. I. C. X. n. 6.
But the LXX make the laſt Words a diſtinct Sentence, as we do, in this manner; The King is tyed or bound in his Walks. That is, when he walks in his Palace Royal, and beholds her beauty, he ſtands ſtill, and cannot take his eyes off from her; being captivated with it, and tied as faſt to her, as the Hair of her Head is to the Lace that binds it.
The former part of this Verſe is applied by the Chaldee Paraphraſt to the King (the Head of the people) who ſhall be juſt like Elias; who was zealous for the Lord of Hoſts, and ſlew the falſe Prophets upon Mount Carmel: and the latter part of it to their poor, who ſhall be clothed by him in Purple; as Daniel was in Babylon, and Mordecai in Shuſhan.
[f] V. 6.] This Verſe may be taken either for a commendation of love, which had thus adorned her and raiſed her to this pitch of happineſs: or of her, who is called love, 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] V. 7.] 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 Judaea (eſpecially about Jericho) as Pliny writes, L. XIII. C. 4. From whence it was that in future times, it became an Emblem of that Country: as we find in that Medal of the Emperour Titus, with a Captive Woman ſitting under a Palm-tree, and the Inſcription of Judaea Capta.
Our learned Country-man, Sir Tho. Brown (in his Miſcellan. 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 one 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, gradatíſque corticum pollicibus, ut orbibus (as Pliny there ſpeaks) with Rings in the Bark, 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 the Bible.
Who ſuppoſed, as others do, that Vines ran up the Palm-tree 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 ſhow that they lookt 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 her ſelf 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, but below the Boughs: which are all at the top, and very high. For which reaſon Menochius (L. VII. de Repub. Hebr. C. VIII. n. X.) 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:
[h] V. 8.] 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, v. 9; which ſhows 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. Dan. 30, 36.) or the whole Choire 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 before-mentioned, v. 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 is a name (I obſerved above, II. 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] V. 9.] Which is further explained in this Verſe. Where the roof of the mouth, i. e. the Words which come from thence, it 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 generous, that it put ſpirits into thoſe who were quite ſpent with Age; nay, raiſed thoſe who were, in a 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 ſignifie, old men, or men aſleep: though exact Grammarians will not allow it; but make a great difference between jeſchenim and Jeſchanim. 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 be thus tranſlated — which makes men ſpeak with the lips of the antient, i. e. Sentences, or moſt excellent Sayings. I omit other Gloſſes, which may be found every where.
[k] V. 10.] 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. 16. VI. 3. For the meaning of the latter part, his deſire is towards me, is no more than this (as Mr. Mede hath obſerved upon XI. Dan. 37.) He is my Husband. Only there ſeems to me, to be an alluſion here to XLV. Pſal. 11. (the King ſhall greatly deſire thy beauty, &c.) unto which Solomon as I take it, hath a reſpect all along in this Poem.
[I] V. 11.] And now ſhe turns her ſelf from them to Him (beginning a new part of this Song) and being augmented with theſe new Companions, who had 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 ſignifies ſmall Towns, and Hamlets, as we ſpeak, 1 Chron. XXVII. 25. VI. Nehem. 2. And the Word Nalináh, let us lodge; ſignifies to tarry, and to make ones dwelling or abode in a place, XCI. Pſal. 1. and may be applied to the ſetling of the Goſpel in thoſe Regions, where it was but newly planted. So Theodoret gloſſes; Let us 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 it to the Gentile World, in this manner, We have ſtayed long enough in the City of Jeruſalem, and in Judaea; let us 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 it ſelf 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.
[m] V. 12.] This Verſe ſuppoſes thoſe Fields (v. 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 ſignifies in many places. Thus in the XXXIX. Ecclus. 5. it is ſaid of a juſt man, that he will give his heart to reſort early to the Lord that made him. Which is ſuitable to what the Pſalmiſt ſaith, V. Pſal. 1. and Jeremiah XXI. 12. XXV. 2, 3. Thus Theodoret here expounds it, It behoveth us to uſe all ſitting diligence, in viſiting thoſe that have already received the preaching: whether they bring forth more than Leaves; and eſpecially, whether any Beginnings of Charity appear among them. For ſo he expounds, if 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 ſignifie the leſſer ſort of people; and the Pomegranates the greater.
[n] V. 13.] The Word Dudaim is found only here, and in the XXX. Gen. 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 Jaſemin (by which ſome-expound this Word) which they might have ſent out their Maids to gather eaſily every where. Ludolphus therefore in his late Ethiopick Hiſtory (L. I. C. IX. 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 Abyſſine 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 are 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 of dudaim. Which ſome derive from dod, either as it ſignifies love, or a breaſt; with which they fanſie 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 at their very Gates there where 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 zephanti (I have laid up) is uſed, XVII. Pſal. 13. CXIX. 11.
At the gates] may alſo ſignifie 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, XIII. Matth. 52. where he ſpeaks of a wiſe Scribe that bringing forth out of his Treaſures things new and old. Others apply new and old, unto thoſe Vertues, that flow only from Faith, Hope and Charity; and thoſe that are planted in us by Nature. But I think it may moſt 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: 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 the CX. Pſal. 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, LXXII. Pſal. 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, XXXIII. Deut. 13, 14, 15, 16.