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 and have their proper posts on the walls to watch those who approach the city and depart from it (cf. Isa 62:6). These rough, regardless men, - her story returns at the close like a palindrome to those previously named, - who judge only according to that which is external, and have neither an eye nor a heart for the sorrow of a loving soul, struck (הכה, from נכה, to pierce, hit, strike) and wounded (פּצע, R. פץ, to divide, to inflict wounds in the flesh) the royal spouse as a common woman, and so treated her, that, in order to escape being made a prisoner, she was constrained to leave her upper robe in their hands (Gen 39:12). This upper robe, not the veil which at Sol 4:1, Sol 4:3 we found was called tsammā, is called רדיד. Aben Ezra compares with it the Arab. ridâ, a plaid-like over-garment, which was thrown over the shoulders and veiled the upper parts of the body. But the words have not the same derivation. The ridâ has its name from its reaching downward, - probably from the circumstance that, originally, it hung down to the feet, so that one could tread on it; but the (Heb.) redid (in Syr. the dalmatica of the deacons), from רדד, Hiph., 1Ki 6:32, Targ., Talm., Syr., רדד, to make broad and thin, as expansum, i.e., a thin and light upper robe, viz., over the cuttoněth, 3a. The lxx suitably translates it here and at Gen 24:65 (hatstsaiph, from tsa'aph, to lay together, to fold, to make double or many-fold) by θέριστρον, a summer overdress. A modern painter, who represents Shulamith as stripped naked by the watchmen, follows his own sensual taste, without being able to distinguish between tunica and pallium; for neither Luther, who renders by schleier (veil), nor Jerome, who has pallium (cf. the saying of Plautus: tunica propior pallio est), gives any countenance to such a freak of imagination. The city watchmen tore from off her the upper garment, without knowing and without caring to know what might be the motive and the aim of this her nocturnal walk.

Verse 8
All this Shulamith dreamed; but the painful feeling of repentance, of separation and misapprehension, which the dream left behind, entered as deeply into her soul as if it had been an actual external experience. Therefore she besought the daughters of Jerusalem: 8 I adjure you, ye daughters of Jerusalem,    If ye find my beloved, -    What shall ye then say to him? “That I am sick of love.” That אם is here not to be interpreted as the negative particle of