892–942. From the Chaldee paraphrase to R. Saadias Gaon, a period of about 350 years, thick darkness covers the annals of Jewish literature. With him, however, a new epoch begins to dawn. Saadias was born at Pithom, in Egypt, about the year 892, and died in the year 942. He was “Gaon,” or spiritual head of the Jews in Babylon, and is well known by his translation of the Bible into Arabic, the Pentateuch of which is inserted in Walton’s Polyglott. [41] Among the many philosophical and exegetical works this eminent man bequeathed to posterity, is a commentary on the Song of Songs, which was originally written in Arabic, and was translated into Hebrew by some unknown individual. This work is exceedingly rare, and I have happily found a copy of the original Constantinople edition in the British Museum, of which Dukes was not aware when he wrote his “Literarische Mittheilungen.” The view that Saadias takes is that “Solomon relates in it the history of the Jews, beginning with their Exodus from Egypt, and extending it beyond the coming of the Messiah.” Thus far he agrees with the Targum, but his commentary on the text is entirely at variance with that paraphrase. According to Saadias, Ch. i. 2–iii. 5, describes the bondage of Israel in Egypt, their liberation, the giving of the Law, the battles with Sihon, Og, and the King of Aroar, the wrath of God at the time of the spies, &c. Ch. iii. 6–iv. 7, describes the erection of the Tabernacle, the various journeys in the wilderness, the high position of Moses and Aaron, &c. Hitherto Israel has been called by the appellation my loved one, for they had not as yet entered Canaan; henceforth they are called bride (‏כלה‎), because God takes them into the promised land; just as a bridegroom calls his loved one bride, when he takes her home. Ch. iv. 8–v. 1, describes Israel’s entrance into Canaan, the building of the first Temple, the separation of Judah and Israel, the Shechinah departing from Israel and abiding with Judah, and the people coming up to Jerusalem to the three great festivals. Ch. v. 2–vi. 3, describes the rebellion of Israel and Ahaz, God sending prophets to warn them to repent, the destruction of the Temple, the Babylonian captivity, Israel’s liberation, the building of the second Temple, and the covenant of God with his repenting people. Ch. vi. 4–ix. describes the twofold condition of the people that returned from Babylon, some of whom were godly, while others took strange women, forgot the holy language, and were therefore called ‏שחר‎ dawn, being neither real light nor real darkness, neither pious nor wicked. Ch. vi. 10–vii. 9, refers to the present dispersion, in which the Jews, though being many days without a king, without a priest, &c., say we still live in the fear of God, and are His. Ch. vii. 12–viii. 4, refers to the sufferings of the Messiah ben Joseph, the manifestation of the Messiah ben David, the obedience of Israel to God in those days, and to the Lord’s