Song of Solomon 1:9
Ver. 9. I have compared thee, O my love,.... The church having taken the direction of Christ, had now found him, and was with him; and when for her encouragement and comfort he greets her as his love, an appellation very usual among lovers; and in the chastest sense between husband and wife; the church was Christ's love, being both the object and subject of it; to whom he had showed love, and whose love was shed abroad in her heart; or "my friend" {t}, another name used among lovers; there is a mutual friendship between Christ and his people; they are Christ's friends, and he is theirs, So 5:1. The Septuagint render it "my neighbour", whom Christ loves as himself; and they dwell near each other; he dwells in them, and they in him, Joh 6:56; and here are compared by him
to a company of horses in Pharaoh's chariots; or "I have likened thee", or reckoned thee like {u}; formed such an image of thee in my mind, with regard to some peculiar excellencies in her which agreed therewith: or to "my mare" {w}, as some translate the word, which ran in one of his chariots, called Pharaoh's chariot; because perhaps it was made a present of to him by Pharaoh king of Egypt, his father in law, for which he had a particular regard, as Alexander for his Bucephalus; nor is such a comparison of a woman a disagreeable one, since, as Marckius observes, many women have had their names from the horse, because of some celebrated excellency in them {x}; and Theocritus {y} compares Queen Helena to a Thessalian horse in a chariot; and it is thought he took the hint from this song, as admiring it; so, by others {z}, persons are compared to mares for their beautiful form. Christ's church and people be compared to "the horse" for their strength, majesty, and comeliness; they are strong in Christ, and in his grace, and of an undaunted courage in bearing hardships, reproaches, and persecutions for his sake, and in fighting the Lord's battles; and are stately and majestic, especially a company of them in Gospel order, So 6:4; and are very comely and beautiful in their trappings, clothed with the righteousness of Christ, and the graces of his Spirit; and to a "company" of them, a collection of goodly ones, as Egyptian ones, reckoned the best; and those in Pharaoh's chariot best of all; choice, costly, well fed, and well taken care of; and not wild and loose, but coupled and joined together in a chariot, all drawing one way. Christ's church and people are a choice and select company, distinguished from others by the grace of God; cost a great price, the blood of Christ; are well fed with the finest of the wheat; and are under the care both of angels and Gospel ministers; and look very beautiful as under the yoke of Christ, and joined together in Gospel bonds, being of the same faith and judgment; drawing one way, striving together for the faith of the Gospel, and endeavouring to keep the unity of the spirit in the bond of peace.
{t} ytyer "amica mea", Pagninus, Montanus, Tigurine version, Mercerus, Michaelis. {u} Kytymd "similem te judico", Tigurine version. {w} ytool th ippw mou, Sept. "equae meae", Pagninus, Montanus, Gussetius, p. 551. so Aben Ezra, Syriac and Arabic versions; "equabus", Piscator. {x} As Hippo, Hippe, Hippia, Hippodomia, Hippothoe, Hipponoe, Mercippe, Alcippe, Archippe. {y} Idyll. 18. v. 29. {z} ippov egw kalh, Theognis Sententiae, v. 257. h d'ippou-eidoaristh, Phocylides. So by Plato in Hippias Major, p. 1250. & Horat. Carmin. l. 3. Ode 11. v. 9. Song of Solomon 1:10Ver. 10. Thy cheeks are comely with rows [of jewels],.... Or "beautiful as turtledoves", as the Septuagint; or it may be rendered "with turtles", since the word "jewels" is not in the text; not with images of turtles on the bridles of the horses before mentioned, as Aben Ezra; but rather some ornaments of women having such images on them may be meant, called "turtles", or "turturellas"; they seem to me to be the same with the earrings, which being fastened to a thin plate of gold or silver, which went across the forehead, or to a ribbon bound on it, as Aben Ezra on Ge 24:22; observes, hung down by the ears in rows on both sides of the cheeks, and made but one ornament; as they did when another jewel from the same plate or ribbon hung down from the forehead to the nose, called a nose jewel, Eze 16:12; {a}; and such an ornament, consisting of these several parts, Abraham's servant is said to put upon the face or cheeks of Rebekah, Ge 24:47; and these may respect the gifts and graces of the Spirit of God, with which the church is ornamented; and are many and various, and are orderly and regularly disposed, and make very comely and lovely, and may be further described in the next clause;thy neck with chains [of gold]; the word "gold" not being in the text, the chains may be understood, as they commonly are by the Jewish writers, of precious stones; as pearls bored and strung, which make a necklace; so Stockius {b} interprets it of an ornament of pearls and precious stones, orderly disposed and put about the neck, in use with great personages; so the eldest daughter of Priamus had, "collo monile baccatum" {c}, a pearl necklace, which Aeneas made a present of to Dido; such was the chain of gold, beset with amber, presented to Penelope by her suitors, which shone like the sun {d}. The church has her golden chain, or pearl necklace; which are either the graces of the Spirit, so linked together, that where there is one there are all; and which consists of those ten links, or pearls, faith, hope, love, repentance, humility, patience, self-denial, contentment in every state, spiritual knowledge, longsuffering, or forbearance; sincerity goes through them all. Or else the spiritual blessings of the covenant of grace, with which the church and all the saints are blessed in Christ at once, and with one and all; and which golden chain of salvation, one link of which cannot be broken, is excellently described by the apostle in Ro 8:30.{a} Vid. Hieronym. in ibid. {b} Clavis Ling. S. p. 387. {c} Virgil. Aeneid. 1. v. 650. {d} Homer. Odyss. 18. v. 295. Song of Solomon 1:11Ver. 11. We will make thee borders of gold with studs of silver. Christ here in his own name, and in the name of the other two divine Persons, promises to the church a greater glory than as yet she had enjoyed; and seems to have respect to the Gospel dispensation; for by "golden borders" studded with "silver" may be meant the ordinances of the Gospel, preferable to those under the law; and therefore said to be of "gold [and] silver", for their glory, splendour, and durableness: or else the doctrines of the Gospel, being of more worth than thousands of gold and silver; and being called "borders", or rather "rows" {e}, may denote their orderly disposition and connection, their harmony and agreement with and dependence on each other: and the Gospel is full of silver "specks" or "studs" of exceeding great and precious promises; a variety of them useful and pleasant; a greater measure of the grace of the Spirit may be here promised: or the "borders" may intend the groundwork of the church's faith and hope, the justifying righteousness of Christ, more clearly revealed; and the "studs of silver" the curious work of sanctification, more enlarged and increased; and so take in both Christ's righteousness imputed to her, and his grace implanted in her; but perhaps these phrases may be best of all understood of the New Jerusalem state, and of the ultimate glory of the saints in heaven, sometimes set forth by such similes, Isa 54:11. Both grace and glory are given by Christ, and in which all the three divine Persons are concerned; for not angels, nor the daughters of Jerusalem, are here the speakers, to whom such things promised cannot agree; nor God, speaking after the manner of men, and for honour's sake, is designed: but the trinity of Persons, Father, Son, and Spirit, are meant; the ordinances are of their institution, and administered in their name, Mt 28:19; they have all a concern it, the Gospel and the doctrines of it, which is called the Gospel of God, and the Gospel, of Christ, and the ministering of the Spirit; the grace of God, in regeneration and conversion, is sometimes ascribed to one and sometimes to another; and an increase of it in the heart is wished for from all three, Re 1:4; and they have a hand in all the glory the saints shall enjoy hereafter: the Father has prepared the kingdom from the foundation of the world; the Son has made way for it by his obedience, sufferings, and death; and the Spirit is the earnest of it, makes meet for it, and introduces into it.{e} yrwt "ordines", Marckius, Michaelis. Song of Solomon 1:12Ver. 12. While the King [sitteth] at his table,.... These are the words of the church, relating what influence the presence of Christ, her Lord and King, had upon the exercise of her graces, while he was keeping the nuptial feast, on account of his marriage with her. He was anointed King of saints from eternity, before his incarnation, when he was rejoicing before God his Father, as if at a feast; and while he was thus distant, the faith, hope, desire, and expectation of the saints, were exercised on him, as their Lord and King, that was to come: when he did come, he came as a King, as was foretold of him, though his kingdom was not of this world; and while he was here, the Gospel of the kingdom of heaven was preached, and emitted a sweet savour in Judea: and when he went up to heaven, after his resurrection, he was declared Lord and Christ, and sat down at the right hand of God, "in his circuit" {f}, or at his round table; alluding to such the ancients used, and great personages fed on, peculiar to themselves {g}; being encircled by angels and glorified saints: and in the mean while, before his second coming as King, when he will appear as such in a more glorious manner, he sits down at his table, in the ordinance of the supper, feasting with, entertaining, and welcoming his church and people. When as follows, she says,my spikenard sendeth forth the smell thereof: or "nard", of which there are many sorts; but that which grows in spikes is reckoned the best, and from thence is called "spikenard": it was a chief ingredient in ointments, as Pliny says {h}; see Joh 12:3; and was much used at festivals, to anoint guests with; and with which their head and hair being anointed, gave a fragrant smell, and therefore used to make them acceptable {i}: in Syria, at royal banquets, as this here was, it was usual to go round the guests, to sprinkle them with Babylonian ointment {k}. This may have respect to the grace of the Spirit in the church, comparable to the most excellent ointment; and which grace being in exercise in her, both before and after the incarnation of Christ, and since his ascension to heaven, and while he grants his presence in Gospel ordinances, is very delightful and acceptable to Christ; or this spikenard, according to some {l}, may be meant of Christ himself, just as he is said to be "a bundle of myrrh" in So 1:13, and "a cluster of camphire", in So 1:14; and as ointments were used at feasts, and the church was at one with Christ, and as he was both master and feast, so he was the ointment of spikenard to her; and it is as if she should say, my beloved is at table with me; he is my food, and he is my spikenard {m} I need no other; he is instead of spikenard, myrrh, cypress, or any unguents made of these: his person is exceeding precious; his graces, of ointments, have a delightful savour in them; his sacrifice is of a sweet odour; his garments of righteousness and salvation smell of myrrh, aloes, and cassia; he is all in all.{f} wbomb "in circuitu suo", Montanus, Piscator, Michaelis. {g} Vid. Cuperi Observ. l. 1. c. 2. p. 13. {h} Nat. Hist. l. 12. c. 12. {i} "Illius puro destillant tempora nardo", Tibullus, l. 2. Eleg. 2. v. 7. & 1. 3. Eleg. 7. v. 31. "Madidas nardo comas", Martial. l. 3. Ep. 56. "tinge caput nardi folio", ibid. "Assyriaque nardo potemus uncti", Horat. Carmin. l. 1. Ode 11. v. 16, 17. Vid. Ovid. de Arte Amandi, l. 3. {k} Athenaei Deipnosoph. l. 15. c. 13. p. 692. {l} Theodoret, Sanctius, and Marckius. {m} "Tu mihi stacte, tu cinnamomium", &c. Planti Curculio, Act. 1. Sc. 2. v. 6. Song of Solomon 1:13Ver. 13. A bundle of myrrh [is] my well beloved unto me,.... These are the words of the church continued; expressing her great delight in Christ, and her strong love and affection for him, and therefore calls him "my well beloved"; which is expressive both of the greatness of Christ's love to her, and of the strength of her affection to him, as well as of her faith of interest in him; hence she says, he was as "a bundle of myrrh" to her. Some think {n} sweet marjoram is meant, or an herb of a sweet smell, very much like it, called "marum"; but myrrh is commonly understood; and not twigs or branches of it but sprigs, or the flowers of it, bound up as a nosegay, and carried in the bosom; or better, liquid myrrh, or "stacte", as the Septuagint render it, put in a bag {o} or bottle, as the word is rendered, Job 14:7; the allusion being to persons that carry smelling bottles in their bosoms, for refreshment or for pleasure. Now what these were to such, that, and much more, is Christ to his church; like sweet smelling myrrh, exceeding delightful and reviving, and make him very acceptable; his very garments smell of myrrh: and "a bundle" of this, or a bag of it, denotes the abundance of the odours of divine grace in Christ, who is full of it, which he communicates in great plenty: and now Christ is all this, not to any and everyone; but to his church and people, to whom alone he is precious, "my beloved is unto me"; which expresses not only the strength of her affection to Christ, and the value she had for him, and the delight she had in him; but the particular application of him to her own soul by faith;he shall lie all night betwixt my breasts; "it" or "he"; the bundle of myrrh, or Christ, which comes to the same sense: by her "breasts" are meant her heart, where Christ dwells by faith, which is the best room the church has, and where she desires Christ might lodge; so Alshech explains it of being in her heart: and the time in which she would have him continue here is "all night"; meaning the night of affliction, temptation, &c. or rather the whole time of this life, until the everlasting day breaks; and so it is a desire of Christ's presence with her, and of her having communion with him, as long as she lived in the world; and between her breasts, and in her bosom she desires he might be for an ornament to her, like sweet flowers, and for her delight and pleasure, refreshment and comfort; and that he might be always in her sight, and never be forgotten by her.{n} Vid. Fortunat. Schace. Eleochrism. Sacr. I. 1, c. 51. p. 256, 257. {o} rwru "folliculus", Cocceius; "sacculum", Marckius; "fasciculus, vel sacculus", Michaelis. Song of Solomon 1:14Ver. 14. My beloved [is] unto me [as] a cluster of camphire in the vineyards of Engedi. Engedi was a place near Jericho, and famous for palm trees, as that was, hence called Hazazontamar, 2Ch 20:2. Pliny {o} sneaking of this place, which he calls Engadda, says, it is second to Jerusalem for fertility and groves of palm trees; and Josephus {p} observes, that there grew the best palm trees and opobalsam; wherefore Aben Ezra, and other Jewish writers, think that dates, the fruit of the palm trees, which grow in clusters, are here meant: and because the balsam tree also, grew in this place, as observed before from Josephus, and grew in the manner of vines, as others {q} assert; and this being said to, be in vineyards, some have thought that that might be in, tended; but what is valuable in it is a gum or tear, that drops from it, and not fruit in clusters, which it bears not: nor can it be supposed that what we call "camphire" should be meant, which grows not in clusters, and was unknown to the ancients; nor the "cyperus", or "cypirus", as Cocceius and others. The Septuagint version readers it "cyprus": and there was a tree of this name which grew in Askelon in Judea, which, according to Pliny {r}, bore a white flower of a sweet smell; and which, in Italy, was called "ligustrum", the privet tree, commended by the poets {s} for its peculiar whiteness; and the cypress tree is reckoned by Josephus {t} among the odoriferous trees which grew about Jericho, near to which Engedi was. The word here used is to be found in the Misnah {u}; and the commentators {w} on it say, it is the same which, in Arabic, is called "alhena", the cypress tree, and refer to this place; of which Dr. Shaw {x} says,"this beautiful and odoriferous plant, "alhenna", if it is not annually cut, and kept low, grows ten or twelve feet high, putting out its little flowers in clusters, which yield a most grateful smell, like camphire.''But, after all, perhaps the Cyprus vine is here meant, which, according to Pliny {y}, was the best and largest of vines; and which, though it grew in Cyprus, from whence it had its name, yet some plants of it might be obtained by Solomon, and planted in the vineyards of Engedi; or there were such there like them, and were called by the same name: Jarchi, from an ancient exposition of theirs, relates, that the vineyards of this place brought forth fruit four or five times a year; Alshech says seven. Now as Christ compares himself to a vine, Joh 15:1; the church may compare him to a cluster of the grapes of the Cyprus vine, reckoned the best; there being a cluster of all perfections, divine and human, in him; and of all the spiritual blessings of the everlasting covenant, and of all the precious promises in it; and of all the grace of the Spirit, and the fulness of it, which is in him. The Jews calls a man, eminent for virtue, and a large share of knowledge, "clusters" {z}; and they interpret "eschol", a cluster, by wh lkhv vya, "a man that has all things in him" {a}: such an one is Christ, in the highest sense, having all perfections, excellencies, and virtues, in him. Some leave the word untranslated, "copher" {b}, and which has the signification of atonement and propitiation; and so well agrees with Christ, who is the propitiation for sin, and has made atonement for it. Bishop Patrick observes, that the ancient Hebrew doctors, by dividing the first word "eschol", found out the mystery of the Messiah; considering it as if thus read, rpwk lk vya, "my beloved is unto me the man that propitiates" or "expiates all things"; that is, all sins and transgressions: in the Talmud {c} it is explained,"he, whose all things are, has atoned for my iniquity;''which Christ has done for his church and people; and which makes him precious, and is matter of joy and gladness to them, Ro 5:11 1Jo 2:2.{o} Nat. Hist. l. 5. c. 17. {p} Antiqu. l. 9. c. 1. s. 2. {q} Justin. e Trogo, l. 36. c. 3. Plin. Nat. Hist. l. 12. c. 25. Vid. Foliot in loc. {r} Plin. Nat. Hist. l. 12. c. 29. {s} Virgil. Eclog. 2. v. 18. Ovid. Metamorph. l. 13. Fab. 8. {t} De Bello Jud. l. 4. c. 8. s. 3. {u} Sheviith, c. 7. s. 6. {w} Maimon. & Bartenora in ibid. {x} Travels, p. 113, 114. edit. 2. {y} Nat. Hist. l. 14. c. 1. {z} Misnah Sotah, c. 9. s. 9. {a} T. Bab. Temurah, fol. 15. 2. Jarchi, & Ez Chaysim in Sotah ibid. {b} rpk "copher", Pagninus, Montanus, Cocceius, Marckius. {c} T. Bab. Sabbat, fol. 88. 2. Song of Solomon 1:15Ver. 15. Behold, thou [art] fair, my love,.... These are the words of Christ, commending the beauty and comeliness of the church, expressing his great affection for her, and his high esteem of her; of her fairness and beauty, See Gill on "So 1:5",See Gill on "So 1:8"; of the title of Christ's love, as given her by him, See Gill on "So 1:9"; a "behold" is prefixed to this account her, as a note of attention, to consider her complete comeliness in Christ, and not pore on her own blackness; and as a note of admiration, that she who was so black and uncomely in herself should be so fair and beautiful in his eyes, through his blood, righteousness, and grace; and as a note of asseveration, assuring her of the truth of it, which she might be apt to call in question; and, to prevent which, it is also repeated,behold, thou [art] fair; exceeding fair, really so, both inwardly and outwardly; both with respect to justification and sanctification;thou [hast] doves' eyes; or "eyes like doves" {d}; these are taken notice because much beauty lies in the eyes, either in the size or colour of them {e}; similes taken from doves are frequently used in this sacred poem, both with respect to the bride and bridegroom; see So 2:14; and it may easily be observed, that this creature furnishes much matter for poets {f}, which they apply to lovers: and here the eyes of the bride are compared to the eyes of doves; meaning either the ministers of the Gospel, who are to the church what eyes are to the body; are set in the more eminent part in the church, to order, guide, and direct the members of it; to watch over them, lest any hurt come to them, and give warning of danger; to hold forth the word of light to them, and instruct them how to behave in the church and in the world: and they may be compared to the eyes of doves, for their clearness and perspicuity in discerning Gospel truths; and for their sincerity and simplicity, uprightness and faithfulness, in preaching them; and for the dove like gifts of the Spirit, whereby they are qualified for it; and for, their meekness and humility; or rather the eyes of her understanding are meant, being spiritually enlightened; and particularly the eye of faith by which believers take a view of Christ, of his glory, fulness, and suitableness, and look to him alone for life and salvation. And it may be compared to the eyes of doves for the clearness and quickness, of it, being the evidence of things not seen; and, for its singleness and chastity, the dove looks only to its mate, and destroys those that look with lustful eyes on others {g}; believers, being espoused as a chaste virgin to Christ, look only to him as their beloved, to him only for acceptance, righteousness, pardon, and eternal life; and for its modesty and humility, excluding all boasting in the creature, and giving all glory to Christ; and for its beautifulness in the sight of Christ, so that he is even ravished with it, So 4:9.{d} Mynwy Kynye "oculi tui veluti columbarum", Pagninus, Munster, so Ben Melech. {e} So Juno is called "the large-eyed Juno", and Minerva "the blue-eyed goddess", and Chryseus "the black-eyed maid", Homer. Iliad. 1. v. 99, 206, 551. {f} Vid. Barthii Animadv. ad Claudian. in Nupt. Honor. Ode 4. v. 21. {g} Plin. Nat. Hist. l. 10. c. 34. Aelian. Hist. Animal. l. 3. c. 5. p. 44. Song of Solomon 1:16Ver. 16. Behold, thou [art] fair, my beloved,.... These are the words of the church, giving back to Christ his commendation of her, and much in the same words, as more properly belonging to him than her; he calls her "my love", she calls him "my beloved": he says that she was "fair"; the same she says of him, with a like note of wonder, attention, and asseveration, he had prefixed to the commendation of her; suggesting, that his fairness and beauty were essential, original, and underived, but hers was all from him; and therefore he only ought to have the character: he, as man, is "fairer" than the children of men; as Mediator, is full of grace and truth, which makes him look lovely in the eyes of his people; and, as a divine Person, is the brightness of his Father's glory. To which she adds,yea, pleasant; looks pleasantly, with a smiling countenance on his people, being the image of the invisible God; pleasant to behold, as the sun of righteousness, and Saviour of men; pleasant in all his offices and relations; the doctrines of his Gospel are pleasant words; his ways, his ordinances, are ways of pleasantness; and especially having his presence, and communion with him in them; and which may be designed in the next clause;also our bed [is] green; the same with "his bed which is Solomon's"; his by gift and purchase; the church's, by having a right through him, and an admittance to all the privileges of it: where the word is preached, ordinances administered, souls are begotten and born again, there Christ and his church have fellowship with each other; said to be "green", in allusion to the strewing of beds with green herbs and leaves, and branches of trees {h}; particularly the nuptial bed, called from thence "thalamus" {i}: and it may denote the fruitfulness of the saints in grace and holiness, like green olive trees, in the house of God: or else numerous converts in the church, a large spiritual seed and offspring of Christ and the church, as were in the first times of the Gospel, and will be in the latter day: a green bed is an emblem of fruitfulness in the conjugal state; so the Targum and Jarchi interpret it.{h} Vid. Alstorph. de Lectis Veterum, c. 1. p. 2. s. 9, 10. "Viridante toro consederat herbae", Virgil. Aeneid. 5. v. 388. "In medo torus est de mollibus ulvis impositus lecto", Ovid. Metamorph. 8. v. 685. {i} Alstorph. ibid. c. 13. p. 73, 74. Song of Solomon 1:17Ver. 17. The beams of our house [are] cedar,.... Or "houses" {k}; where their bed was, and where they had fellowship and communion together. By which may be meant particular congregations or churches, in which houses Christ has a property, being of his building and beautifying; where he takes up his rest and residence, and where he feeds and feasts with his people, and to the privileges of which all the saints have a right: and by the "beams" of these houses may be intended the ministers of the word, who are pillars here, as James, John, and Cephas, were; and who are the means of supporting and strengthening such communities, by their excellent doctrines and exemplary lives: or common saints may be meant, who are also beams and pillars in the churches of Christ; and serve greatly to support, strengthen, and cement the spiritual building, fitly framed together: and these being of "cedar" wood, of a pleasant smell, and durable, may denote their gratefulness and acceptableness to Christ and his church, in the exercise of grace, and discharge of duty; and of their continuance and perseverance therein, having in them the incorruptible and immortal seed of divine grace; see Ps 92:12;[and] our rafters of fir; which Pliny says {l} is the best and strongest wood for roofing and raftering: by these may be meant the ordinances of the Gospel, which are that to the churches as "rafters" are to a house, the means of supporting and strengthening it; so by the ordinances saints are supported in their spiritual state, and by them their spiritual strength is renewed; and these being said to be of "fir", which is a pleasant and lasting wood, may signify the delight that is had in ordinances, and the continuance of them. Some render the word by "cypress" {m}; which is also of a pleasant smell {n}, and very durable, never admits of worms, nor ever rots, nor is ever sensible of old age {o}; and so may denote the pleasure that saints take in ordinances, and the long continuance of them, as of the present ones, which will remain until the second coming of Christ. Some think the "brutine" tree {p} is meant, which Pliny calls "bruta" {q}; and is near in sound to the word here used, is much like the cypress, and of a sweet smell, like cedar; it grows beyond Pasitigris, on Mount Zagras. Some will have it to be the tree of paradise; and, so applied to ordinances, may signify the same as before. The word for "rafters" is elsewhere rendered "gutters" and "troughs" for water; and some {r} render it so here, and are so called from water running in them: and as the grace of God is often expressed by water, this is commonly conveyed in the use of ordinances; these are the canals in which it runs. Moreover the same word is translated "galleries", in So 7:5; which, as Kimchi and Ben Melech observe, were buildings in high houses in which men walked from house to house, or from one end of the house to the other; and might be called by this name, from their droning along the sides of houses, and seem to be like our "balconies": now ordinances are the galleries or "walking places" {s}, where Christ and his people walk and converse together.{k} wnytb "domorum nostrarum", V. L. Pagninus, Montanus, &c. "aedium nostrarum", Marckius. {l} Nat. Hist. l. 16. c. 42. {m} Mytwrb kuparissoi, Sept. "cypressina", V. L. Tigurine version; so David de Pomis, and others. {n} Plin. Nat. Hist. l. 16. c. 33. euwdei kuparissw, Theocrit. Epigram. 4. v. 7. {o} Plin. Nat. Hist. l. 16. c. 33. 40, 49. {p} "E brutis", Junius & Tremellius, Ainsworth, Brightman, Marckius; "brutiua", Cocceius, Michaelis. {q} Nat. Hist. l. 19. c. 17. {r} wnyjhr "canales nostri"; so some in Vatablus, Tigurine version; "impluvium nostruim", Hiller. de Keri & Kethib, p. 84. {s} "Ambulachra nostra", Junius & Tremellius, Piscator, Marckius, Michaelis.
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