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 as a component part of the holy incense, Exo 30:34, points to Arabia as the source whence they were obtained. To these two principal spices there is added ממּל (cf. Gen 6:20; Gen 9:2) as an et cetera. רוכל denotes the travelling spice merchants (traders in aromatics), and traders generally. אבקה, which is related to אבק as powder to dust (cf. abacus, a reckoning-table, so named from the sand by means of which arithmetical numbers were reckoned), is the name designating single drugs (i.e., dry wares; cf. the Arab. elixir = ξηρόν).

Verses 7-8
The description of the palanquin now following, one easily attributes to another voice from the midst of the inhabitants of Jerusalem. 7 Lo! Solomon's palanquin,    Threescore heroes are around it,    Of the heroes of Israel, 8 All of them armed with the sword, expert in war. Each with his sword on his thigh,    Against fear in the nights. Since אפּריון, 9a, is not by itself a word clearly intelligible, so as to lead us fully to determine what is here meant by מטּה as distinguished from it, we must let the connection determine. We have before us a figure of that which is called in the post-bibl. Heb. כּלה הכנסת (the bringing-home of the bride). The bridegroom either betook himself to her parents' house and fetched his bride thence, which appears to be the idea lying at the foundation of Ps 45, if, as we believe, the ivory-palaces are those of the king of Israel's house; or she was brought to him in festal procession, and he went forth to meet her, 1 Macc. 9:39 - the prevailing custom, on which the parable of the ten virgins (Matt 25) is founded. Here the bride comes from a great distance; and the difference in rank between the Galilean maid and the king brings this result, that he does not himself go and fetch her, but that she is brought to him. She comes, not as in old times Rebecca did, riding on a camel, but is carried in a mittā, which is surrounded by an escort for protection and as a mark of honour. Her way certainly led through the wilderness, where it was necessary, by a safe convoy, to provide against the possibility (min in mippahad, cf. Isa 4:6; Isa 25:4) of being attacked by robbers; whereas it would be more difficult to understand why the marriage-bed in the palace of the king of peace (1Ch 22:9) should be surrounded by such