with the canon, and that, too, in the historical sense fulfilled in the N.T., will not be able to read the two scenes from Shulamith's experience without finding therein a mirror of the intercourse of the soul with God in Christ, and cherishing thoughts such, e.g., as are expressed in the ancient hymn:Quando tandem venies, meus amor? Propera de Libano, dulcis amor! Clamat, amat sponsula: Veni, Jesu, Dulcis veni Jesu!
Verse 6
Sol 3:6 6 Who is this coming up from the wilderness Like pillars of smoke, Perfumed with myrrh and frankincense, With all aromatics of the merchants?
It is possible that זאת and עלה may be connected; but עני זה, Psa 34:7 (this poor man, properly, this, a poor man), is not analogous, it ought to be העלה זאת. Thus zoth will either be closely connected with מי, and make the question sharper and more animated, as is that in Gen 12:18, or it will be the subject which then, as in Isa 63:1; Job 38:2, cf. below Sol 7:5, Jon 4:11, Amo 9:12, is more closely written with indeterminate participles, according to which it is rightly accented. But we do not translate with Heiligst. quid est hoc quod adscendit, for mī asks after a person, mā after a thing, and only per attract. does mī stand for mā in Gen 33:8; Jdg 13:17; Mic 1:5; also not quis est hoc (Vaih.), for zoth after mi has a personal sense, thus: quis (quaenam) haec est. That it is
