the Jews in Babylon, and is well known by his translation of the Bible into Arabic, the Pentateuch of which is inserted in Walton's Polyglott.[1] Among the many philosophical and exegetical works this eminent man bequeathed to posterity, is a commentary on the Song of Songs, which was originally written in Arabic, and was translated into Hebrew by some unknown individual. This work is exceedingly rare, and I have happily found a copy of the original Constantinople edition in the British Museum, of which Dukes was not aware when he wrote his "Literarische Mittheilungen." The view that Saadias takes is that "Solomon relates in it the history of the Jews, beginning with their Exodus from Egypt, and extending it beyond the coming of the Messiah." Thus far he agrees with the Targum, but his commentary on the text is entirely at variance with that paraphrase.
According to Saadias, Ch. i. 2-iii. 5, describes the bondage of Israel in Egypt, their liberation, the giving of the Law, the battles with Sihon, Og, and the King of Aroar, the wrath of God at the time of the spies, &c. Ch. iii. 6-iv. 7, describes the erection of the Tabernacle, the various journeys in the wilderness, the high position of Moses and Aaron, &c. Hitherto Israel has been called by the appellation my loved one, for they had not as yet entered Canaan; henceforth they are called bride ([HE:klh]), because God takes them into the promised land; just as a bridegroom calls his loved one bride, when he takes her home. Ch. iv. 8-v. 1, describes Israel's entrance into Canaan, the building of the first Temple, the separation ofdoes not necessarily imply commentaries written before Saadias, but may refer to the opinions of some of his contemporaries. It is, however, probable that the translator of it into Hebrew has omitted some verbal explanations, deeming them unnecessary for his purpose.]
- ↑ Comp. Wolfii Bibl. Rabbin. Vol. i. pp. 932-936; Ewald und Dukes, Beiträge zur Geschichte der Alten Auslegung und Spracherklärung des Alten Testamentes, Zweites Bändchen, p. 5, seqq. We must confess that Dukes' arguments, here produced against the genuineness of this commentary, appear inconclusive. Such an allegorical exposition is just what might have been expected from Saadias, judging from his predilection for Rabbinisms and allegorising, which appears in his translation of the Pentateuch. Moreover, [HE:rbym/ mhhlqym/
