wife; nay, at the conclusion we even find the beloved reproving her, saying, “Neighbours hear thy voice,” it being improper for a woman to let her voice be heard by young men, for there is dishonour in a woman’s voice. He therefore asks her to let her voice be heard by him only, and not by others. But she boldly replied, “Haste, my beloved, and be like the gazelle or the young fawn upon the mountains of aromatics;” as if the neighbours were her husbands, and her husband a paramour who must conceal himself, and run away, lest they meet him. This section also is subdivided into two parts: the first is from v. 2 to viii. 5, and the second from viii. 5, to the end of the book; the second part being epexegetical of the first. The above is the division of the Book in accordance with the learned, who wrote expositions on it. This union of the active with the passive intellect is represented by the sincere and ardent attachment formed between a humble shepherd and shepherdess, the literal history of which Immanuel beautifully explains before he attempts to palm upon it his philosophical theory. It is of importance to notice, that this distinguished poet also takes the hero and heroine of the plot to be a shepherd and a shepherdess, and regards Solomon as a separate person, whom the rustic maiden adduces in illustration of her deep and sincere love to her shepherd, affirming, that if this great king were to bring her into his court, and offer her all its grandeur and luxuries, she would still rejoice in her humble lover. The commentary contains valuable philological remarks, and excellent explanations of some of the poetical similes. Pity it has never been published. 1288–1370. Levi ben Gershon, also called Leon de Banolas and Ralbag, a learned and influential expositor, who was born in 1288, and died about 1370 [60], defends the same philosophical theory. His commentary, which is very lengthy, is published in the Amsterdam Rabbinical Bible 1724. It will be remembered, that allusion has been made by preceding commentators, to some who rejected the allegorical interpretation, and took this book in its literal sense. A manuscript commentary, in the possession of the Bodleian Library, Oxford, Oppenheim Collection, No. 625, interprets this Song as celebrating the virtuous love contracted between a humble shepherd and shepherdess; and likewise regards Solomon as a distinct person, whom the shepherdess adduces in illustration of her deep and sincere attachment to her beloved, affirming, that if this great king were to offer her all the splendour and luxury of his court to transfer her affections, she would spurn all, and remain faithful to her humble shepherd.