(9) Causing the lips.--The text in this verse has evidently undergone some change. The LXX., in stead of siphthei yesheynim, lips of sleepers, read sephathaim veshinnayim, ??????? ??? ??? ??????. The Marg., instead of yesheynim, sleepers, reads yeshanim, the ancient, which Luther adopts, translating "of the previous year." Ledodi, for my beloved, is evidently either an accidental insertion of the copyist, the eye having caught dodi in the next verse, or more probably is wrongly vowelled. The verse is untranslatable as it stands; but by reading ledodai, "to my caresses" (comp. Song of Solomon 1:2; Song of Solomon 4:10; Song of Solomon 7:12), we get a sense entirely harmonious with the context, and this is a change less violent than to reject ledodi altogether. It is the old figure, comparing kisses to wine (comp. Song of Solomon 1:2; Song of Solomon 2:4; Song of Solomon 5:1). "The roof of the mouth" (comp. Song of Solomon 5:16), or palate, is put by metonymy for the mouth generally. Dobeb is either from the root dob, cognate with zob = flow gently, and means suffusing, in which case we translate "Thy mouth pours out an exquisite wine, which runs sweetly down in answer to my caresses, and suffuses (LXX. ???????????, accommodating itself to) our lips as we fall asleep"--or, according to the Rabbinical interpretation, followed by the Authorised Version (which connects dobeb with dabab, a Talmudic word = speaking), there may be in it the idea of a dream making the lips move as in speech. In this case the lines of Shelley suggest the meaning:--

"Like lips murmuring in their sleep

Of the sweet kisses which had lulled them there."

Epipsychidion.

7:1-9 The similitudes here are different from what they were before, and in the original refer to glorious and splendid clothing. Such honour have all his saints; and having put on Christ, they are distinguished by their beautiful and glorious apparel. They adorn the doctrine of God their Saviour in all things. Consistent believers honour Christ, recommend the gospel, and convince and awaken sinners. The church resembles the stately and spreading palm; while her love for Christ, and the obedience resulting therefrom, are precious fruit of the true Vine. The King is held in the galleries. Christ takes delight in the assemblies and ordinances of his people; and admires the fruit of his grace in them. When applied to the church and to each faithful Christian, all this denotes that beauty of holiness, in which they shall be presented to their heavenly Bridegroom.And the roof of thy mouth like the best wine,.... Which may intend, either her taste, as the word is rendered in Sol 2:3; by which she can distinguish good wine from bad, truth from error; or her breath, sweet and of a good smell, like the best wine; the breathings of her soul in prayer, which are sweet odours, perfumed with the incense of Christ's mediation; or rather her speech, the words of her mouth; the roof of the mouth being an instrument of speech; the same word is sometimes rendered "the mouth", Sol 5:16; and may denote both her speech in common conversation, which is warming, refreshing, comforting, and quickening; and in prayer and praise, which is well pleasing and delightful to Christ; and especially the Gospel preached by her ministers, comparable to the best wine for its antiquity, being an ancient Gospel; for its purity, unadulterated, and free from mixture, and as faithfully dispensed; its delight, flavour, and taste, to such who have their spiritual senses exercised; and for its cheering, refreshing, and strengthening nature, to drooping weary souls. It follows,

for my beloved, that goeth down sweetly; is received and taken down with all readiness, by those who have once tasted the sweetness and felt the power of it. Or, "that goeth to righteousnesses" (t); leading to the righteousness of Christ for justification, and teaching to live soberly and righteously: or, "that goeth to my beloved, straightway" or "directly" (u); meaning either to his Father, Christ calls his beloved, to whose love the Gospel leads and directs souls, as in a straight line, as to the source of salvation, and all the blessings of grace; or to himself, by a "mimesis", whom the church calls so; the Gospel leading souls directly to him, his person, blood, righteousness, and sacrifice, for peace, pardon, justification, and atonement: or, "that goeth to my beloved to uprightnesses" (w); that is, to the church, who is Christ's beloved, consisting of upright men in heart and life, whom Christ calls his beloved and his friends, Sol 5:1; and whom Christ treats with his best wine, his Gospel; and which is designed for them, their pleasure, profit, comfort, and establishment:

causing the lips of those that are asleep to speak; either such who are in the dead sleep of sin; who, when the Gospel comes with power, are quickened by it; and it produces in them humble confessions of sin; causes them to speak in praise of Christ, and his grace, and of the salvation which he has procured for lost sinners; it brings them to Zion, to declare what great things God has done for them: or else drowsy professors, in lifeless frames, and much gone back in religion; who, when aroused and quickened by the Gospel, and brought out of their lethargy, are ready to acknowledge their backslidings with shame; to speak meanly and modestly of themselves, and very highly of Christ and his grace, who has healed their backslidings, and still loves them freely; none more ready to exalt and magnify Christ, and speak in praise of what he has done for them. Some render the words, "causing the lips of ancient men to speak" (x); whose senses are not so quick, nor they so full of talk, as in their youthful days: wherefore this serves to commend this wine; that it should have such an effect as to invigorate ancient men, and give them a juvenile warmth and sprightliness, and make them loquacious, which is one effect of wine, when freely drunk (y); and softens the moroseness of ancient men (z): wine is even said to make an ancient man dance (a).

(t) "ad rectitudines", Montanus; "ad ea quae roetissima sunt", Tigurine version. (u) "Directe", Mercerus; "rectissime", Brightman. (w) "Ad rectitudines", i.e. "rectos homines", Marckius, Michaelis. (x) "veterum", Pagninus; "antiquorum", Vatablus. (y) Philoxenus apud Athenaei Deipnosoph. l. 2. c. 1. p. 25. Vid. T. Bab. Sanhedrin, fol. 38. 1.((z) Philoxenus apud Athenaei Deipnosoph. l. 11. c. 3. p. 463. (a) Ibid. l. 4. c. 4. p. 134. l. 10. c. 7. p. 428.