|
Bible Forum is a wonderful resource for
anyone interested in Bible study. Each month we
feature a book of the Bible (in order) by Bible
scholar and lecturer, Mary Jane Chapin Chaignot.
This month's entry is the Book
of Ecclesiastes, which is generally classified
as Wisdom Literature, along with Job and Proverbs.
They are all found in the third division, known
as The Writings. Ecclesiastes displays a skepticism
and dry wit more often found in Philosophical
rather than religious works. It is an attempt
to find the meaning of life through an experiential
view of the world based on reason. This month
we are also examining the Song
of Songs, which is sometimes titled the
Song of Solomon. Though comprised of less than
two hundred verses, this book has always been
an enigma. It consists of love lyrics common to
ancient Egyptian literature. It appeals to and
celebrates the power of love. If you would like
to read some of the history previous to this selection,
you can find the earlier books in our archives.
The Bible Time-Line in Teaching the Bible is another
quick reference for locating individuals or specific
books. We encourage readers to share their Bible
Study success stories on this site. Email us at
overview@biblewise.com
to be included on next month's site.
Song of Songs (Solomon)
The title of this book, Solomon's Song of Songs,
is derived from a literal translation of the first
two words. To say in Hebrew "Song of Songs"
is to express a superlative, essentially saying
that this is the greatest of all songs. Rabbi
Akiba was to have said, "All the Writings
are holy, but the Song of Songs is the Holy of
Holies." This would be a measure of its traditional
importance and, indeed, it is read during one
of the major Jewish Festivals (the eighth day
of Passover).
The earliest interpretations of the Song of Songs
considered it to be an allegory. The events were
not real but are a metaphor intended to convey
a particular spiritual truth. The real meaning
is not on the surface or in the literal words,
but from this celebration of human love is derived
a deeper, hidden significance. From a Jewish perspective,
the words are about a bridegroom and a bride that
signify the relationship of God to Israel. Their
love is an allegory of the covenant that binds
God and Israel. From a Christian perspective,
it is the story of Christ and his church. Some
have even identified the "bride" as
being the Virgin Mary.
But most modern scholars are less likely to accept
such an interpretation, saying that, first of
all, there is nothing in the poem to suggest it
is an allegory. And if that had been the author's
intention, it is devoid of any clues that would
aid its interpretation. As a result, each interpreter
could find whatever he or she was looking for
in the text. Such findings are limited only by
one's imaginations -- and have led to amazing
claims. Secondly, the place and people references
are not used in an allegorical manner. The references
are real - names, like Solomon and Jerusalem,
not Prince Charming or Mr. World. It is not likely
that these are to be used as metaphors, but that
they reflect real experiences.
So if it isn't an allegory, what is it? Some have
suggested it is a drama. But the little book doesn't
really have a clear storyline like a good drama
should - at least not one that people can agree
on. Scholars can't even agree on the number of
speakers. Their guesses range from two to four
speakers, each with obviously different scenarios.
One suggestion is that it's the story of a simple
country girl, smitten by her young shepherd boy,
but whisked away by Solomon to his harem. At the
end, she returns to her first love and all is
well. Needless to say, the drama argument isn't
too convincing. Nor is the claim that it reflects
ancient marriage rites.
Though some of these strands may be present in
the work, most scholars tend toward a literal
interpretation. Primarily, the Song of Songs is
a collection of love poems. Scholars argue whether
it is one continuous dramatic poem or a series
of originally independent songs. Either way, they
concur that love poetry exists among all the literature
of ancient (as well as modern) societies. Some
scholars insist that it is describing an ideal
marriage and the sexual relationship that is part
of that marriage. But, interestingly, it makes
no reference to procreation. It only says that
sexual love is normal and good and should be pleasurable
to both parties, making it an ode to human love.
Others point out that it is unlikely that the
couple is married. They have to part in the morning
and the woman has a lot of trouble with her brothers
and guards in the city. Also, most of the action
takes place out of doors. These are issues that
lovers might have to confront, but not married
people. This is not to say that the Song condones
or encourages sex outside the bonds of marriage,
it just doesn't address it as an issue.
There are some other major omissions as well.
For example, there are no direct references to
God and, in fact, when the daughters of Jerusalem
take an oath, they do so by gazelles and hinds.
It does not mention the Torah, God's covenant,
or any of His saving acts. These omissions raise
the question as to how it became part of the canon.
Although the earlier statement by Rabbi Akiba
is thought to be a rebuke to those who questioned
its inclusion in the canon, there is no actual
record of any doubts. And by Jesus' time in the
first century, it was accepted without question.
(No doubt its Solomonic authorship had something
to do with that. The first line claims that it
was written by Solomon, but since the first speaker
is female, that is not too likely.) In its defense,
the book does speak of Jerusalem and kingship
-- it even mentions David by name. But had this
book been found in some dusty corner, it would
probably have been considered a secular book and
not much else. Although in antiquity, there was
no such distinction between the sacred and the
secular. God was simply involved in every aspect
of their lives. But the fact remains that The
Song of Songs is part of the canon. The words
are about human love. But the beauty and mystery
of that love stems from the Creator who is the
very source of love and is love. From that standpoint,
it is rooted in God's words at creation where
He decreed everything to be "good."
The many segments of the book can be divided
into five main categories. Each category shows
how the poem functions. One category is labeled
description, wherein a variety of images
are used to describe physical beauty. One Arabic
type (the wasf) describes parts of the
body from top to bottom using architectural, military,
or nature images. Encounter poems describe
the sexual meetings of the lovers. These might
be current or past. These sexual encounters are
often illustrated through images of eating or
drinking. Seeking poems portray the lovers
looking for each other both inside and outside
the city. Sometimes they find each other; sometimes
they don't. Closely related to this are the beckoning
poems, where desire is expressed. And lastly,
there are poems of affirmation, oftentimes
in the presence of barriers or obstacles to their
love. These challenges can come in the form of
family interference as well as societal. Despite
these confrontations, the lovers insist on their
right to have a relationship. 1
In the Hebrew Bible, the Song of Songs is in
the third section, known as the Writings. It is
one of a group of books known as the Five Scrolls
(the other four being Ruth, Ecclesiastes, Lamentations,
and Esther) that are read in public at annual
festivals. In the Septuagint and the Vulgate,
it is part of the Solomonic works.
Scholars do not agree on any specific divisions.
|
