Others, however, with less probability, explain these words to mean wine of so excellent a flavour, as to induce those who have indulged in it to dream of it, and converse about it; or wine so delicious and tempting that it leads to excess, in consequence of which the drinkers fall asleep, and then either disclose the subject of their dream, or mutter unintelligible words. ‏דּוֹבֵב‎ is not gently flowing, suffusing (Ewald, Döpke, Gesenius, De Wette, Lee, Magnus, Noyes, Meier, Philippson, Hitzig, &c.), but causing to speak (Vulg., Rashi, Ibn Ezra, Rashbam, Mendelssohn, Kleuker, Hengstenberg, Fürst, Delitzsch, &c.) This is corroborated by the derivative ‏דִּבָּה‎, which primarily means something spoken, a report, either good or bad, as is evident from Gen. xxvii. 2; Numb. xiv. 37, where the adjective ‏רָעֳה‎, evil, is joined to it; and from Ezek. xxxvi. 3, where it stands in parallelism with ‏שְׂפַת לָשׁוֹן‎, and by the frequent usage in the Talmud and other Hebrew writers of the word ‏דָּבַב‎, for speaking. ‏דּוֹבֵב‎ is the Poel of ‏דָּבַב‎, a form frequently used in verbs ‏ע״ע‎ (comp. ‏הֹולֵל‎, Eccl. vii. 7; ‏סוֹבֵב‎, Ps. lix. 7; Gesen. § 67, 8), and, like the Piel, is often the causative of Kal, Gesen. § 55, 1. The Sept., Vulg., Sym., Syr., read ‏שְׂפָתַיִﬦ וְשִׁנַּיִﬦ‎, the lips and the teeth, instead of ‏שִׂפְתֵי יְשֵׁנִיﬦ‎; but this is neither supported by MSS., nor yields a better sense. 10. I belong to my beloved, &c. The Shulamite gently but decidedly refuses the wishes of the king, declaring that her affections are fixed on one whom she ardently loves, and on whom alone it is her sacred duty to look. Even Ibn Ezra and Rashbam, though explaining it differently, admit that the maiden here refuses the petitioner of the last verse on the plea that she belonged to her beloved. ‏עָלַי‎, lit. on me, i.e. it is upon me as a duty. ‏עַל‎ is frequently used to denote duty or obligation, which rests upon one like a burden, and must be discharged. Thus ‏עָלַי לָתֵת‎, “it was my duty to give,” 2 Sam. xviii. 11; ‏זִבְחֵי שְׁלָמִיﬦ עָלַי‎, “peace-offerings are due from me,” Prov. vii. 14; Gesen. Lexicon, ‏עַל‎ A. 1, α γ. Ewald, § 217, 4 γ. The suffix in ‏תְּשׁוּקָתוֹ‎ expresses the object, i.e. the desire for him. This is often the case; comp. ‏יִרְאָתוֹ‎, his fear, i.e. the fear for him, Exod. xx. 20; Gesen. § 121, 5; Ewald, § 286 b. We thus obtain the same sense of this clause which Hodgson gives it, without changing the words into ‏זעליו תשוקתי‎, upon the slender authority of one MS. to support the first, and three MSS. to support the second alteration.