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 and besides, Ewald rightly remarks that Shulamith always uses the word דודי of her beloved, and that the king never uses it in a similar sense. He contends, however, against the idea that Shulamith here interrupts Solomon; for he replies to me (Jahrb. IV 75): “Such interruptions we certainly very frequently find in our ill-formed and dislocated plays; in the Song, however, not a solitary example of this is found, and one ought to hesitate in imagining such a thing.” He prefers the reading לדּודים beloved ones, although possibly לדודי, with î, abbreviated after the popular style of speech from îm, may be the same word. But is this ledodim not a useless addition? Is excellent wine good to the taste of friends merely; and does it linger longer in the palate of those not beloved than of those loving? And is the circumstance that Shulamith interrupts the king, and carried forward his words, not that which frequently also occurs in the Greek drama, as e.g., Eurip. Phoenissae, v. 608? The text as it stands before us requires an interchange of the speakers, and nothing prevents the supposition of such an interchange. In this idea Hengstenberg for once agrees with us. The Lamed in ledodi is meant in the same sense as when the bride drinks to the bridegroom, using the expression ledodi. The Lamed in למישׁרים is that of the defining norm, as the Beth in במי, Pro 23:31, is that of the accompanying circumstance: that which tastes badly sticks in the palate, but that which tastes pleasantly glides down directly and smoothly. But what does the phrase וגו דּובב שׂף mean? The lxx translate by ἱκανούμενος χείλεσί μου καὶ ὀδοῦσιν, “accommodating itself (Sym. προστιθέμενος) to my lips and teeth.” Similarly Jerome (omitting at least the false μου), labiisque et dentibus illius ad ruminandum, in which דּבּה, rumor, for דובב, seems to have led him to ruminare. Equally contrary to the text with Luther's translation: “which to my friend goes smoothly goes, and speaks of the previous year;” a rendering which supposes ישׁנים (as also the Venet.) instead of ישׁנים (good wine which, as it were, tells of former years), and, besides, disregards שׁפתי. The translation: “which comes at unawares upon the lips of the sleepers,” accords with the language (Heiligst., Hitz.). But that gives no meaning, as if one understood by ישׁנים, as Gesen. and Ewald do, una in eodem toro cubantes; but in this case the word ought to have been שׁכבים. Since, besides, such a thing is known as sleeping through drink or speaking in sleep, but not of drinking in sleep, our earlier translation approves itself: which causes the lips of sleepers to speak. This interpretation is also supported by a proverb in the Talm. Jebamoth 97a, ''Jer. Moeed Katan'', iii. 7, etc., which, with reference to the passage under