captivate the heart, as rather to deprive of understanding or of judgment (cf. Hos 4:11). Such denomin. Pi. of names of corporeal members signify not merely taking away, but also wounding, and generally any violent affection of it, as זנּב, גּרם, Ewald, §120c; accordingly the lxx, Venet., and Jerome: ἐκαρδίωσάς με, vulnerasti cor meum. The meaning is the same for “thou hast wounded my heart” = “thou hast subdued my heart” (cf. Psa 45:6). With one of her glances, with a little chain of her necklace, she has overcome him as with a powerful charm: veni, visa sum, vici. The Kerı̂ changes באחד into בּאחת; certainly עין is mostly fem. (e.g., Jdg 16:28), but not only the non-bibl. usus loq., which e.g., prefers רעה or רע עין, of a malignant bewitching look, but also the bibl. (vid., Zec 3:9; Zec 4:10) treats the word as of double gender. ענק and צוּרנים are related to each other as a part is to the whole. With the subst. ending ôn, the designation of an ornament designed for the neck is formed from צוּאר, the neck; cf. שׂהרון, the “round tires like the moon” of the women's toilet, Isa 3:18. ענק (connected with אחד ענק, cervix) is a separate chain (Aram. עוּנקתא) of this necklace. In the words ענק אחד, אחד is used instead of אחד, occurring also out of genit. connection (Gen 48:22; 2Sa 17:22), and the arrangement (vid., under Psa 89:51) follows the analogy of the pure numerals as נשׁים שׁלשׁ; it appears to be transferred from the vulgar language to that used in books, where, besides the passage before us, it occurs only in Dan 8:13. That a glance of the eye may pierce the heart, experience shows; but how can a little chain of a necklace do this? That also is intelligible. As beauty becomes unlike itself when the attire shows want of taste, so by means of tasteful clothing, which does not need to be splendid, but may even be of the simplest kind, it becomes mighty. Hence the charming attractive power of the impression one makes communicates itself to all that he wears, as, e.g., the woman with the issue of blood touched with joyful hope the hem of Jesus' garment; for he who loves feels the soul of that which is loved in all that stands connected therewith, all that is, as it were, consecrated and charmed by the beloved object, and operates so much the more powerfully if it adorns it, because as an ornament of that which is beautiful, it appears so much the more beautiful. In the preceding verse, Solomon has for the first time addressed Shulamith by the title “bride.” Here with heightened cordiality he calls her “sister-bride.” In this change in the address the progress of the story is mirrored. Why he does not say כּלּתי (my bride), has already been explained, under Sol 4:8, from the derivation of the word. Solomon's mother might call Shulamith callathi,
