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Aug 3, 2016 · Adam recognized Eve as bone of his bone and flesh of his flesh. For this reason a man shall leave his father and his mother, and be joined to his wife; and they shall become one flesh. (Gn 2:23–24) The Song of Solomon (also known as the Song of Songs) celebrates this kind of union: a man and a woman becoming one.
- Song of Solomon is arranged by character. Three parties join the song: 1. The bride, a hard-working shepherd girl with a rough home life (So 1:6)....
- Song of Solomon is one of two books in the Bible that don’t mention God.Solomon uses some really strange analogies in the song of songs to describe...
- It’s possible that the song of songs has always been one grand piece that Solomon wrote. But it’s also possible that Solomon explored and arranged...
- Here’s the basic outline of the book’s progression: 1. Preparation for the wedding (So 1–3) 1. The bride prepares (1–3:5) 2. The groom prepares (3:...
- 1. Proverbs (mostly written by Solomon) 2. Psalms (also a book of song lyrics) 3. Ecclesiastes (also written by Solomon) 4. Lamentations (also a bo...
The Targum on the Song interpreted the book as expressing the gracious love of God toward His people manifested in periods of Hebrew history from the Exodus until the coming of the Messiah (these historical periods were supposedly discernible in the Song of Songs).
- J. Paul Tanner
- 1997
Song of Songs is one of the overtly mystical Biblical texts for the Kabbalah, which gave an esoteric interpretation on all the Hebrew Bible. Following the dissemination of the Zohar in the 13th century, Jewish mysticism took on a metaphorically anthropomorphic erotic element, and Song of Songs is an example of this.
Jun 14, 2004 · In view of the above arguments on authorship, and plausible answers to objections, it seems reasonable to affirm that Song of Songs was written in the tenth century B.C. during Solomon’s reign (between 971 and 931 B.C.)
- Reading Shir Hashirim Allegorically
- Rashi: Peshat and Allegory Intermingled
- Rashbam: Peshat and The Allegory Clearly Delineated
- Ibn Ezra’s Three-Tiered Exegesis
- The Prague Anonymous Peshat Commentary: Solomon and His Favorite Wife
- The Oxford Anonymous Peshat Commentary: The Love of Two Young Lovers
- The End of Peshat
- Rashi’s Method in His Song of Songs Commentary in Practice
Its attribution to King Solomon no doubt contributed to its acceptance and inclusion in the canon, though there must have been some who expressed reservations about it. Very early on, probably sometime in the late Second Temple period, it began to acquire an allegorical meaning, as it invited comparison with other passages in the Prophets which des...
Rashi is the first exegete to interpret the text of the Song on two levels, the literal or contextual and the allegorical. Uniquely here, Rashi begins his commentary to the Song of Songs with a methodological introduction: Despite Rashi’s emphasis on his intention to interpret the text according to its literal meaning, he explicitly acknowledges th...
Rabbi Samuel ben Meir (ca. 1085-ca. 1160), Rashi’s grandson, built on his grandfather’s foundation and applied the peshat method much more systematically and consistently.In his poetic introduction, he gives as his goal: He further explains that for Solomon the Song is about a maiden Rashbam makes no mention of the allegory in his introduction. The...
Rashbam’s Spanish contemporary, Abraham ibn Ezra (1089-1164), authored two commentaries on the Song of Songs, each of which explicated the text rigorously and consistently on three levels, which he called pe‘amim(times): 1. Word meanings and grammatical comments; 2. Mashal, the allegory, the equivalent to the peshat; 3. Nimshal, or the meaning of t...
The increasing focus on peshat seen in Rashi, Rashbam, and Ibn Ezra is taken to its logical conclusion in two anonymous Northern French commentaries from the late twelfth or early thirteenth century, which are totally free of rabbinic allegory and interpret the song solely according to its plain meaning. The first is found in a Prague manuscript (h...
The second commentary is also anonymous and dates from the same period and locale as the Prague Anonymous—Northern France in the late twelfth century. This commentary is more extensive and richer than the Prague commentary and betrays much more about the author’s social and cultural milieu. It was first published by Henry J. Mathews in 1893 from a ...
The trend of peshat exegesis of Rashbam and his school, which combined contextual exegesis with storytelling, was not destined to last very long. By the middle of the thirteenth century the period of peshat had drawn to a close and the Jewish community that produced it, finding itself in an increasingly hostile environment, was withdrawing into its...
Rashi’s statement that the literal meaning of the text may never be overlooked and the book must be explained according to the order of the verses and Sarah Kamin’s highlighting of Rashi’s innovative focus on the literal/contextual meaning, leads to the expectation that Rashi would interpret the Song consistently according to the two methods that h...
Mar 6, 2019 · Outline of the Song of Songs. The bride thinks about Solomon in the palace — Song of Songs 1:1 - 3:5. The bride accepts the betrothal and looks forward to the joys of marriage — Song of Songs 3:6 - 5:1. The bride dreams of losing the groom then finds him - Song of Songs 5:2 — 6:3.
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The Song of Songs is in the Bible. Therefore, the Song of Songs is about God. Consequently, the early church and Jewish rabbis completely allegorized its characters and imagery. At a basic level, Jewish allegory holds that the bridegroom represents God, and the bride represents Israel.
