5. I adjure you, &c. Having expressed her deep attachment to her beloved shepherd, she again adjures the court ladies not to persuade her to love any one else. Comp. ii. 7. The Sept. has again ‏צְבָאוֹת‎, powers, and ‏אֵילוֹת‎, virtues; vide supra, ii. 7. 6. What is that, &c. The situation changes. The state tents have been broken up in the neighbourhood of the Shulamite’s home, and the royal train travels towards Jerusalem. Some of the inhabitants, as they see at a distance the procession almost enveloped in the fragrant cloud of smoke arising from the incense profusely burned, exclaim, “What is that coming up from the country?” “The burning of perfumes in the East, in the preceding part of processions, is both very ancient and very general. Deities (images) were probably the first honoured with this ceremony, and afterwards their supposed vicegerents, human divinities. We have a relic of the same custom still existing among ourselves, in the flowers strewed or borne in public processions, at coronations, &c., and before our great officers of state: as the Lord Chancellor, the Speaker of the House of Commons; and in some corporations, the mace, as an ensign of office, has the same origin, though now reduced to a gilded ornament only.” See Calmet, Dictionary, and Rosenmüller, Orient. iv. 948. ‏מִי‎ is properly used of persons, but also of things, especially when the notion of person or persons is in them, e.g. ‏מִי לְךָ כָּל הַמַּחְנֶה הַזֶּה‎, “What is all this company with thee?” Gen. xxxiii. 8; Mich. i. 5. That this is here the meaning of ‏מִי‎, is evident from the answer, ‏הִנֵּה מִטָּתוֹ‎, Behold, it is the palanquin. ‏מִדְבָּר‎ (from ‏דָבַר‎, to range in order, to guide, to drive flocks), here is not desert, but, as frequently, an uninhabited plain or country, where flocks are tended, in contradistinction to town, where people dwell. Comp. Isa. xlii. 11; Jer. xxiii. 10; Joel ii. 22. ‏תִּימְרוֹת‎, the plur. of ‏תִּמָרָה‎, like ‏צִדְקוֹת‎, from ‏צְדָקָה‎, columns or clouds, only occurs once more, Joel iii. 3, and is most probably derived from ‏תָּמַר‎, to ascend, to rise up like a column or cloud. The ‏י‎ has merely been inserted to help the pronunciation (comp. Exod. xxv. 31; Ps. xix. 4.), and, indeed, nineteen MSS. and originally another omit the ‏י‎, which is undoubtedly the correct reading. The ‏כּ‎ in ‏כְּתִּימְרוֹת‎ signifies as in. Comp. Isa. v. 17; xxix. 7; Gesen. Gram. § 118, 3, Rem. ‏כֹּל‎ is used for a plurality comprising, or consisting of, divers single things or objects, and is to be rendered all kinds. Comp. Lev. xix. 23; Neh. xiii. 16; Fürst, Lexicon, under ‏כֹּל‎ 5; Gesen. § 108, 4, § 111, 1. ‏לְבֹנָה‎ (λίβανος, λιβανωτὸς, arbor thuris, thus), frankincense, so called from its white colour, was early known and extensively used by the Jews (Exod. xxx. 34; Lev. ii. 1, 2; Isa. lxiii. 23) and other nations (Tibull. Lib. Eleg. ii.; Ovid. Trist. Lib. V. Eleg. v. 11) in sacrifices for fumigation.