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 leafed) lily, that is wide-spread in its use in the East; it is not the (five-leafed) rose, which was not transplanted into Palestine until a much later period. In על־שׁשׁנּים Hengstenberg sees a symbolical reference to the “lovely brides” mentioned in the Psalm. Luther, who renders it “concerning the roses,” understands it to mean the rosae futurae of the united church of the future. We would rather say, with Bugenhagen, Joh. Gerhard, and other old expositors, “The heavenly Bridegroom and the spiritual bride, they are the two roses or lilies that are discoursed of in this Psalm.” But the meaning of על־שׁשׁנים must be such as will admit of the inscribed על־שׁוּשׁן עדוּת, Psa 60:1, and עדוּת על־שׁשׁנּים (which is probably all one expression notwithstanding the Athnach), Psa 80:1, being understood after the analogy of it. The preposition על (אל) forbids our thinking of a musical instrument, perhaps lily-shaped bells. There must therefore have been some well-known popular song, which began with the words “A lily is the testimony...” or “Lilies are the testimonies (עדות)...;” and the Psalm is composed and intended to be sung after the melody of this song in praise of the Tôra. It is questionable whether ידידת (Origen ιδιδωθ, Jerome ididoth) in the last designation of the Psalm is to be taken as a collateral form of ידידת (love, and metonymically an object of love, Jer 12:7), or whether we are to explain it after the analogy of צחות, Isa 32:4, and נכחות, Isa 26:10 : it is just on this neuter use of the ''plur. fem''. that the interchange which sometimes occurs of ōth with ūth in an abstract signification (Ew. §165, c) is based. In the former case it ought to be rendered a song of love (Aquila ᾀσμα προσφιλίας); in the latter, a song of that which is beloved, i.e., lovely, or lovable, and this is the more natural rendering. The adjective ידיד signified beloved, or even (Psa 84:2) lovable. It is things that are loved, because exciting love, therefore lovely,