The Book of Ecclesiastes and the Song of Solomon

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The Book of Ecclesiastes and the Song of Solomon

• Trinity Theological Seminary of South Florida
• Lecture and Study

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The Book of Ecclesiastes and the Song of Solomon

• This course is a study of the Book of
  Ecclesiastes and the Song of Solomon. This
  lecture is of the Study of the content of these
  two books of the Old Testament.

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The Book of Ecclesiastes

• Considerations
• OT book of Wisdom Literature. Ecclesiastes is
  philosophical in character, posing deep questions
  about the meaning and nature of human existence.
• Ecclesiastes is the Greek title for the book
  and has come into English from the Septuagint
  (Greek translation of the OT). In keeping with an
  early Jewish practice of adopting the first few
  words of a book as the title, the Hebrew title of
  Ecclesiastes is The Words of Koheleth, the Son
  of David, King in Jerusalem. It is also known
  simply as Koheleth.
• The term Koheleth is the authors title for
  himself throughout the book (Ecclesiastes 11-2,
  12 727 128-10). It is the Hebrew participial
  form of a verb meaning to assemble, and thus it
  seems to designate one who speaks in an assembly.
  The word has often been translated the Preacher
  in English. Because of the philosophical nature
  of the book, however, the title possibly
  indicates the authors function or station as a
  leader in the community of wise men.

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The Book of Ecclesiastes

• 11 The words of . . .Such superscriptions are
  common in wisdom (Proverbs 11 251 301) and
  prophetic literature (Isaiah 11 Jeremiah 11).
  wordsin this context proverbial wisdom words
  (cf. 129, 10), but it may also refer to the
  deeds and events which are described in the book
  (Crenshaw). PreacherHebrew, qoheleth, meaning
  assembler, one who gathers the congregation
  together (cf. 1 Kings 8). The Septuagint
  translated the term as ekklesiastes in Greek,
  from which the English title of the book is
  derived. The author uses it as a proper name
  Qohelet (cf. 112). son of DavidSon of often
  means having the qualities of (e.g., sons of
  Thunder, sons of the prophets) or descendant of
  Christ as the son of David (Matthew 11). Many
  think this identification refers to Solomon
  because of his gift (1 Kings 3) and intense
  pursuit of wisdom (117), which is consistent
  with the ethos of the book.

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The Book of Ecclesiastes

• AUTHOR
• The authorship of Ecclesiastes presents complex
  questions, on which biblical scholars disagree.
  Early Jewish tradition was divided over the
  issue, ascribing the book to King Hezekiah and
  his school, as well as to King Solomon.
• Internal evidence is often appealed to for
  support of Solomon as the author of Ecclesiastes.
  The first verse ascribes the authorship of the
  book to the son of David. Other passages (e.g.,
  116-17 26-7) also seem to refer to Solomon,
  who succeeded David as king of the united kingdom
  of Israel. Those who reject Solomonic authorship
  interpret such references as literary devices,
  written by a later unknown author in order to use
  Solomons devotion to wisdom as a context for his
  own ideas about lifes purpose and meaning.
• A number of passages in the book have been
  appealed to in support of non-Solomonic
  authorship. Some scholars allege that if the book
  had been written by Solomon, he would not have
  used the past tense about his reign over Israel
  in Jerusalem (112). Proponents of Solomonic
  authorship point out, however, that the Hebrew
  verb was can also mean became, thus stating
  that Solomon had become king in Jerusalem.
• It is also alleged that 116 supports a date of
  writing by an author who lived much later than
  Solomon. They say that Solomon could not have
  said that he was wiser than all who were over
  Jerusalem before me, for that would point to a
  long succession of kings before him. But the
  author may have meant prominent wise men rather
  than kings (see 1 Kings 431).

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The Book of Ecclesiastes

• One of the chief difficulties with Solomonic
  authorship is the fact that OT history does not
  record a period of spiritual revival in Solomons
  life as a context for the book of Ecclesiastes.
  That is not a conclusive argument, however, for
  the thoughts recorded in the book are intensely
  personal in nature. The historical books of the
  OT deal primarily with historical developments,
  mentioning personal aspects of human life only
  where they bear upon Gods purposes as reflected
  in the national history. It would, in fact, be
  surprising if the extremely personal struggles
  recorded in Ecclesiastes were cited by the
  historical writers.
• The question of authorship is a difficult one,
  but there seems to be no conclusive evidence
  against Solomon as the author of Ecclesiastes.

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The Book of Ecclesiastes

• DATE
• The majority of scholars who hold to the
  Solomonic authorship of Ecclesiastes date the
  book in Solomons final years as king (c. 940
  BC). The book would then have been written in the
  golden era of Israelite wisdom, by one of the
  foremost proponents of wisdom teaching.
• Those who deny Solomonic authorship disagree
  among themselves as to when the book was written,
  but most date it in the postexilic period. A
  Maccabean date (c. 165 BC) is difficult to
  maintain, because fragments of the book, dated in
  the second century BC, have been found at the
  Dead Sea site of Qumran. Also, the apocryphal
  book of Ecclesiasticus, probably written in the
  early second century BC, was heavily influenced
  by Ecclesiastes. Such factors would allow little
  time for the writing and circulation of the book
  in the Maccabean period.
• A number of conservative scholars, such as Franz
  Delitzsch and E. J. Young, have assigned a
  fifth-century BC date to the book. Many others
  consider it a third-century BC document.

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The Book of Ecclesiastes

• INTERNAL EVIDENCE
• Attempts have been made to determine the date of
  the book of Ecclesiastes from alleged historical
  allusions. But the somewhat gloomy observations
  found in such passages as 12-11 and 31-15 need
  be nothing more than the authors conclusions
  about the emptiness of life. They do not
  necessarily indicate that the book was written in
  a time of national decline or social decay within
  Israel, a time that would not fit with the reign
  of Solomon.
• It is also alleged that the book contains
  allusions to Greek philosophical concepts. That
  would indicate that it was written sometime after
  the Hellenization of the Syro-Palestinian world
  effected by the conquests of Alexander the Great
  (356323 BC).
• One of those philosophical concepts is the
  golden mean propounded by Aristotle. The golden
  mean calls for avoiding extremes in the pursuit
  of satisfaction in life, and it is reflected in
  Ecclesiastes 714-18. The same concept is found
  in Egyptian wisdom literature (Instruction of
  Amen-em-opet 9.14), as well as in Aramaic wisdom
  literature. In one of the finest examples of
  Aramaic wisdom, The Words of Ahiqar, the golden
  mean is expressed in the words Be not (too)
  sweet, lest they swallow you be not (too)
  bitter lest they spit you out. But the golden
  mean concept need not indicate one particular
  period of thought it may simply represent a
  basic kind of wisdom shared by people of all
  times and all ethnic backgrounds.

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The Book of Ecclesiastes

• LINGUISTIC CONSIDERATIONS
• The most critical issue in dating Ecclesiastes is
  the nature of the books language. The Hebrew of
  Ecclesiastes is unique, differing stylistically
  and linguistically from such fifth-century OT
  books as Ezra, Nehemiah, and Zechariah.
• Some scholars maintain that the language of
  Ecclesiastes was heavily influenced by Aramaic,
  and thus the book was written at a time when the
  Aramaic language was influential in the
  Hebrew-speaking world. Others have argued that
  the peculiarities of the Hebrew should be
  understood as affinities with Canaanite-Phoenician
  dialects.
• It is often asserted that the Hebrew of the book
  is similar to later Mishnaic Hebrew, particularly
  in its use of the relative pronoun. Yet the
  language of Ecclesiastes is dissimilar to the
  Mishnah in other ways.
• The linguistic evidence could point to a late
  date for the book, but it is also possible that
  Solomon wrote in a literary style that was
  heavily influenced by Phoenician literature. Such
  a style may have become a standard for the
  literary genre into which Ecclesiastes falls.
  During the reign of Solomon, contacts between
  Palestine and Phoenicia were quite common.

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The Book of Ecclesiastes

• PURPOSE AND THEOLOGICAL TEACHING
• The book of Ecclesiastes demonstrates the
  meaninglessness of a worldview that does not
  press beyond the limits of human experience to
  include God. It seeks to show that meaningful
  satisfaction may be attained in a universe that
  seems to be nothing more than a succession of
  wearying cyclesa universe into which people are
  locked with no apparent means of escape.
  According to Koheleth, freedom can be achieved by
  fearing God and believing that God will
  ultimately judge everything fairly. Thus, life
  has a goal and purpose that it will reach,
  although in the course of history and the
  processes of the physical world, it may not look
  that way.
• The books chief theological tenet is that God is
  not disinterested in the course of human events
  with its gross injustices. He will judge every
  deed. Life, therefore, has a purpose, and human
  deeds have meaning.
• Koheleth is often accused of having a pessimistic
  view of life. One cannot read such passages as
  112-14, 18 and 21-9, 18-23 without feeling his
  helplessness as he viewed what seemed an empty
  existence. But Koheleths pessimism had to do
  with life apart from God. To him such a life had
  no meaning.
• A positive good emerges from the book, however,
  even though it is often overlooked. Koheleth
  speaks in terms of absolutes as he spins his
  argument. There is an absolute good for people as
  they live in a seemingly meaningless world. That
  good is the enjoyment of Gods gifts to his
  people. Thus Koheleth is not an utter pessimist.
  When he lifts the horizons of his worldview to
  include the hand of God at work in the world, he
  becomes an optimist. But when he looks at life
  without God, he is pessimistic, for such a view
  offers only despair.
• Koheleths theology of contentment is clear in
  such passages as 224-25, 310-13, and 322. The
  first passage seems to express a hedonistic view
  of life, making eating and drinking the main
  purpose. The expression eat and drink is a
  Semitic idiom that seems to express the everyday
  routines of life (cf. Jeremiah 2215 Luke
  1727-28). Koheleths use of the phrase, then,
  simply means that one should enjoy Gods
  providence. Life is meant to be enjoyed, not
  endured.

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The Book of Ecclesiastes

• In 310-13 Koheleth sets forth the great enigma
  of humankind God has put the knowledge of
  eternity in the human mind. That is, he has made
  the mind able to go beyond the limits of physical
  existence. Yet even that ability to conceptualize
  the eternal does not explain all of Gods
  purposes. Therefore, it is good for a person
  simply to accept human limitation and enjoy
  whatever knowledge God gives.
• Ecclesiastes 31643 is a difficult section of
  the book. There Koheleth observes the inequities
  of life and concludes that God allows such things
  for the purpose of sifting people to show them
  that they are no more than animals. The same
  principle appears in 811, where Koheleth
  observes that when evil goes unpunished, the
  wicked are encouraged to continue to do evil. In
  318 he asserts that injustice is present in the
  world to distinguish the good from the wicked.
  The Hebrew in that assertion should be translated
  in and of themselves. That is, viewed alone,
  apart from God, humankind is no better than
  animals. If one adopts a worldview that omits
  God, there can be no way of knowing what lies
  beyond the grave (321). The inequities that
  Koheleth observes will be corrected only in the
  Day of Judgment. Thus, it is best for a person to
  be content with Gods providence and not to be
  anxious about tomorrow (322).

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The Book of Ecclesiastes

• The key to understanding the book of Ecclesiastes
  is the recurring phrase under the sun. That
  phrase defines Koheleths perspective. He is not
  judging all human experience as vain. Rather, he
  is observing life under the sun, or apart from
  God, as vain. The apostle Paul rendered the same
  verdict on the created world in Romans 820-23,
  but he went on to say that God uses all things in
  his world to work out good results for his people
  (Romans 828). Koheleths viewpoint is similarly
  helpful.
• Koheleth has often been interpreted as expressing
  an Epicurean view of life, that eating and
  drinking are humanitys highest good. In 21-8,
  however, he tests pleasure and finds it futile.
  He concludes that pleasure is not an absolute
  good. The passages that speak of eating and
  drinking refer only to the enjoyment of those
  good and necessary things that come from Gods
  hand.

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The Book of Ecclesiastes

• CONTENT
• THE VANITY OF THE CYCLE OF HISTORY AND NATURE
• (11-11)
• Koheleth begins his recital of the vanity of life
  by observing its emptiness and the apparent lack
  of purpose in the processes of nature. Human toil
  is fruitless (13), and the endless cycle of life
  and history is meaningless (14-11).
• THE VANITY OF KOHELETHS OWN EXPERIENCE
  (112226)
• In this dramatic section Koheleth looks back to
  observe the futility of aspects of his life that
  some might have regarded as possessing great
  value. He recalls his search for wisdom, but
  pronounces human philosophy futile (112-18). His
  search for pleasure (21-11) also ended in
  futility. In the light of this conclusion,
  Koheleth hardly sets forth the attainment of
  pleasure as lifes highest good. The search for
  valid philosophical verities is wearisome and
  futile in its outcome (verses 12-17). Human toil
  is also vain (verses 18-23), because one can
  never be sure who will inherit the reward of
  ones toil (verse 21). Koheleth concludes that
  the greatest good is to accept Gods providence
  joyfully (verses 24-26), an optimistic note in
  his message.

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The Book of Ecclesiastes

• THE PLIGHT OF HUMANITY APART FROM GOD (31-22)
• Koheleths familiar statement that everything in
  life has its time (31-9) has often been
  interpreted as crassly fatalistic. But those
  verses more probably set forth the unalterability
  of lifes circumstances. Humankind is locked into
  a continuum from which there is no escape, yet
  people are able to think in terms that go beyond
  the physical (verse 11). That is the enigma of
  humankind. Viewed apart from God, people really
  are no better than animals (verses 19-20).
• CONCLUSIONS RESULTING FROM KOHELETHS
  OBSERVATIONS (41-16)
• The author begins with a gloomy outlook on life
  (41-3) but goes on to draw conclusions of
  permanent value. He points out, for example, that
  lifes difficulties are better faced with a
  partner than alone (verses 9-12).
• THE VANITY OF LIVING ONLY FOR ONESELF (51612)
• Koheleth gives a powerful denunciation of a
  self-seeking life by focusing on God (51-2,
  4-6). His condemnation of the misuse of riches
  and his concern for the poor (5869) are themes
  later emphasized in the NT.

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The Book of Ecclesiastes

• WISDOM FOR LIVING (71817)
• This fine example of OT Wisdom Literature uses a
  proverbial pattern (71-13) and personal
  references (verses 23-29) to give insight into
  how one may find true satisfaction. The whole
  passage upholds the virtue of godly wisdom.
  Koheleths theology of contentment underlies his
  observation that God is the source of adversity
  as well as prosperity (verse 14). He affirms that
  one should accept both as coming from God.
  Applying wisdom to governmental authority
  (82-9), Koheleth counsels the reader to obey the
  authorities. The apostle Paul gave the same
  advice in Romans 13. Koheleth strikes an
  optimistic note (Ecclesiastes 813), exalting the
  fear of God. The author is not totally
  pessimistic, for he shows that fearing God leads
  to genuine satisfaction.
• OBSERVATIONS ON LIFES SEEMING INJUSTICES
  (91-18)
• Under the sun, that is, apart from God, there
  are no apparent differences among human beings
  (91-6, 11-12). Great deeds often go unnoticed
  and unthanked (verses 13-16). A person should
  nonetheless be content, for life does offer
  certain benefits (verses 7-10).

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The Book of Ecclesiastes

• WISDOM AND FOLLY (101-20)
• Wisdom in the OT basically means knowing God, and
  folly is rejection of God. Koheleth shows how
  wisdom can lead to honor and satisfaction, and
  folly can lead to ruin.
• KOHELETHS CONCLUSIONFEAR GOD (1111214)
• The book of Ecclesiastes began with a
  pronouncement of vanity on all creation, and it
  ends with Koheleth looking beyond his gloomy
  vistas to see God. Chapter 11 begins with a
  statement of human inability to understand the
  ways of God. Though people are meant to enjoy
  life, they must remember that the future will
  bring Gods judgment (119-10). After giving a
  beautiful description of old age (121-8) and
  encouraging the reader to fear God in youth,
  Koheleth states his conclusion. A persons whole
  duty is to fear God (verses 13-14). The pleasure
  of youth will burst like a bubble and, without
  God, one will finally have nothing. Satisfaction
  can come only as one fears God. Life without God
  is the ultimate vanity.

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SONG OF SOLOMON

• SONG OF SOLOMON
• Short OT book (eight chapters) containing only
  poetry. Its beautiful poetic passages describe
  the many dimensions of human love there is
  little in this book that is explicitly religious.
  In addition to the popular title, the book is
  sometimes referred to as the Song of Songs.
  This is the most literal translation of the short
  title of the book in the original language and
  means the best of all possible songs. Some
  writers also entitle the book Canticles this
  title is based on the name of the Latin version
  of the book, Canticum Canticorum.

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SONG OF SOLOMON

• AUTHOR
• There was an old tradition among the Jews that
  King Solomon (c. 970930 BC) wrote the Song of
  Songs. This view is based on one of several
  possible translations of the first verse of the
  Song Solomons song of songs (11, NLT). This
  view could be correct, though there cannot be
  absolute certainty, for the last words of the
  verse in the original language could be
  translated in various ways. An English
  translation that preserves the ambiguity of the
  original would be The song of songs, which is
  Solomons (KJV) the last words could mean that
  Solomon was author, but equally they could
  indicate that the song was dedicated to Solomon
  or written for Solomon. As is often the case
  with the OT writings, authorship cannot be known
  with absolute certainty.

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SONG OF SOLOMON

• DATE
• It follows that if the authorship is uncertain,
  there must also be uncertainty concerning the
  date at which the song was written. If Solomon
  was the author, it was written during the latter
  half of the tenth century BC. If he was not the
  author, then the song was probably written at a
  later date. But the contents indicate that the
  song must have been written and completed at some
  point during the Hebrew monarchy (before 586 BC).
  For those who do not accept Solomon as author,
  the precise date will depend to some extent upon
  the theory that is adopted concerning the
  interpretation of the song. If the song is an
  anthology of Israelite love poetry, then the many
  poems making up the song would have been written
  at different dates and gathered together into a
  single volume toward the end of the Hebrew
  monarchy.

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SONG OF SOLOMON

• VARIOUS INTERPRETATIONS
• There are two major difficulties in interpreting
  this book. First, the song appears to be secular
  in its present form and Gods name does not
  appear the only exception to this statement is
  in 86, where some English versions translate the
  text to show Gods name, though the original text
  uses the name in an unusual (adjectival) sense.
  The second problem is that, taken at face value,
  the song contains only secular poetry of human
  love. What is the theological significance of
  love poetry? These and other difficulties have
  led to a multitude of different interpretations
  of the song. A brief survey of some of the most
  significant interpretations will clarify not only
  the problem of understanding the book but also
  its content and meaning.

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SONG OF SOLOMON

• THE SONG AS AN ALLEGORY
• One of the oldest interpretations of the song
  sees it as an allegory. This view was held by
  both Jewish and Christian scholars from an early
  date. The description of human love in the song
  is seen as an allegory of the love between Christ
  and the church. Augustine of Hippo (AD 354430)
  believed that the marriage referred to in the
  song was an allegory of the marriage between
  Christ and the church.
• This theory was valued for a long time. It
  influenced the translators of the KJV. They added
  chapter headings to their translations as an aid
  to readers in understanding the Bible. For
  example, at the beginning of the first chapter of
  the Song of Solomon, they wrote, 1. The Churchs
  love unto Christ, 5. She confesseth her
  deformity, 7. and prayeth to be directed to his
  flock. It is important to stress, however, that
  the Hebrew text does not mention Christ or the
  church. The headings represent the understanding
  of the translators, not the content of the
  original Hebrew.

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SONG OF SOLOMON

• THE SONG AS A DRAMA
• The view that the song is a drama is also an old
  one. Those who hold this theory begin by noting
  that there are several speakers or actors.
  Perhaps, then, the song is the script of an
  ancient dramatic play.
• This theory has some strong points. In the
  manuscript of an ancient Greek translation of the
  OT, headings have been added to the Song of
  Solomon that identify the speakers. The cast
  includes bride, bridegroom, and companions.
  However, the headings were probably not a part of
  the original Hebrew text. They reflect the
  interpretation of the early Greek translators.
• There is one major difficulty with this theory
  there is no clear evidence that drama was a form
  of art used by the Hebrews. Although drama was
  common among the Greeks, it does not appear to
  have been employed in the Near East. It is
  possible, however, to suggest a slight variation
  to the drama theory. Perhaps the Song of Solomon
  is not a drama but simply dramatic poetry,
  similar to the book of Job. This possibility is
  more plausible, but it too has difficulties. A
  story or plot would be expected for either drama
  or dramatic poetry, but it is not clear that
  there is a story.
• According to one interpretation, the story might
  go as follows. The song tells the story of true
  love. A maiden was in love with a shepherd lad.
  King Solomon, however, fell in love with the
  maiden and took her to his palace. There he tried
  to win her love with beautiful words but failed.
  She remained faithful to the shepherd lad whom
  she loved. Failing to win her, Solomon released
  her and allowed her to return to her true lover.
  The story is beautiful and simple, but it is not
  easy to see in the text without added headings
  and explanations. Other interpreters have
  discerned a quite different story in the Song of
  Solomon. In conclusion, it is not absolutely
  clear that there is a single story being told.

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SONG OF SOLOMON

• THE SONG AS REFLECTING A FERTILITY CULT
• Some modern scholars claim that the origin of the
  Song of Solomon is to be found in the fertility
  cults of the ancient Near East. In ancient
  fertility cults there was great emphasis on the
  fertility of the land, which would be seen in
  bountiful harvests. The cults were designed to
  ensure that the land remained fertile. They were
  accompanied by a mythology describing the gods
  responsible for fertility. This mythology
  included love poetry about the gods, and the
  poetry has some similarity to the Song of
  Solomon.
• The theory might go like this Originally the
  Hebrews also had a fertility cult. The Song of
  Solomon contains the love poetry associated with
  that cult. Later, the mythological references
  were omitted, so that the present song looks like
  secular love poetry.
• The main difficulty with this theory is the lack
  of any firm evidence. There is no reference to
  God or any other gods in the Song of Solomon.
  There is no reference to a fertility cult or any
  other kind of cult. If the theory has some
  validity to it, the evidence no longer exists.

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SONG OF SOLOMON

• THE SONG AS A COLLECTION OF POEMS
• This last, most probable theory of interpretation
  involves two basic principles. First, the song is
  to be interpreted literally it is what it seems
  to bepoetry celebrating human love. Second, the
  Song of Solomon is a collection, not a single
  piece
• of poetry. Just as the book of Psalms contains
  songs, hymns, and prayers from many different
  periods of Israels history, so too the Song of
  Solomon contains poetry from different periods
  and different authors. The common theme joining
  all the passages together is human love. Opinions
  differ concerning where one
• song ends and the next begins. There may be as
  many as 29 songs in the book, some consisting of
  only one verse and others much longer.

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SONG OF SOLOMON

• PURPOSE AND THEOLOGICAL TEACHING
• If the Song of Solomon is primarily an anthology
  of the poetry of human love, what is its
  significance as a biblical book? What are its
  theological implications? First, the presence of
  the song in the Bible provides a valuable insight
  concerning human love. The love between a man and
  a woman is a noble and beautiful thing it is a
  gift of God. It is characterized by a certain
  mystery and cannot be bought. But because human
  love is a beautiful and noble thing, it can
  easily be debased. In the modern world, the Song
  of Solomon provides a proper perspective and a
  balanced view of human love. Further, a high
  value of human love is essential. Since human
  love and marriage are employed in the Bible as an
  analogy of Gods love for humanity, love in
  itself must be good and pure.

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SONG OF SOLOMON

• CONTENT
• THE WOMAN SINGS HER LOVE SONG (12-7)
• In each of the songs, the reader is like an
  eavesdropper listening to the words of love
  spoken, sometimes privately and sometimes to the
  beloved one. The opening song is a song of
  praise, rejoicing in love and delighting in a
  particular loved one Let him kiss me with the
  kisses of his mouthfor your love is more
  delightful than wine (verse 2, NIV). This song,
  as many others, is characterized by a country
  setting, here highlighted by a contrast with the
  city. The young woman is from the country and
  tanned from working in the open air it makes her
  self-conscious among the city women of Jerusalem.
  But love overpowers self-consciousness, and it is
  in the country that she will meet her lover.

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SONG OF SOLOMON

• THE KING CONVERSES WITH THE WOMAN (1827)
• In this passage, both the man and the woman are
  talking, though it is not a conversation in the
  normal sense. They are talking about each other,
  rather than to each other, and the beauty of both
  the man and the woman emerges, not in an abstract
  sense, but through the eyes of the beholder.
  Though beauty may perhaps be defined in an
  abstract sense, the beauty perceived by lovers is
  of a different kind it is rooted in the lovers
  perception of the loved one and in the
  relationship of love that acts like a lens to
  focus that perception.

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SONG OF SOLOMON

• A SONG OF SPRINGTIME (28-13)
• This beautiful song describes the young maiden
  watching her beloved come to her. He calls her to
  join him in the countryside, where the winter has
  passed and the new life of spring can be seen in
  the land. The beauty of young love is here
  likened to the blossoming forth of fresh life and
  fragrance that characterizes Palestine in spring.

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SONG OF SOLOMON

• THE WOMAN SEARCHES FOR HER LOVED ONE (21435)
• Now the woman sings and a new dimension of her
  love emerges from the words of her song. Love is
  full when the partners are together, but
  separation creates sorrow and loneliness. The
  words of the maiden evoke the desperation of
  separated lovers, a desperation that could only
  be dissipated when she held her lover again and
  would not let him go (34).

30
SONG OF SOLOMON

• THE KINGS WEDDING PROCESSION (36-11)
• The song begins with a description of the
  approach of the royal wedding procession, a
  palanquin surrounded by men of war. The king
  approaches the city for his wedding, and the
  young girls of the city go out to greet him. The
  song can be compared with Psalm 45, another
  wedding song.

31
SONG OF SOLOMON

• THE WOMANS BEAUTY, LIKE A GARDEN (4151)
• In sumptuous language, the man describes his
  maidens beauty. To the modern reader, the
  language is sometimes strange your neck is like
  the tower of David (44, RSV). But the
  strangeness lies principally in our unfamiliarity
  with the ancient metaphors. Nonetheless, much of
  the language here draws upon the imagery of
  nature and wildlife, which can be appreciated by
  all. Again, beauty is not described merely as
  something aesthetic, for it is intimately tied to
  the relationship of love How delightful is your
  love, my sister, my bride! How much more pleasing
  is your love than wine (verse 10, NIV). And
  again, the maidens beauty is not simply to be
  admired it is to be given to the beloved. So
  when the man stops his words of adoration, the
  woman offers herself to him (verse 16) and he
  accepts (51).

32
SONG OF SOLOMON

• THE WOMAN SPEAKS OF HER BELOVED (5263)
• In this song, the woman is talking with other
  women, and the man is not present. As she speaks
  about her lover, there is a change from words
  expressing a sense of loneliness and separation
  (54-8) to a resurgence of delight as she
  contemplates her loved one. The sorrow of
  separation from her beloved is dispelled as she
  recounts to them the handsomeness of her man
  (verses 10-16).

33
SONG OF SOLOMON

• THE MAN SPEAKS OF HIS LOVED ONES BEAUTY
  (6479)
• This long passage may contain more than a single
  song there are words from the man, the maiden,
  and the female companions. The principal theme is
  further description by the man of his beloveds
  beauty (64-10 71-9), a theme already known
  from an earlier passage (4151). Each part of
  the maidens body is exquisitely beautiful in the
  eyes of the one who loves her.

34
SONG OF SOLOMON

• THE WOMAN AND THE MAN REFLECT UPON LOVE
  (710814)
• Both partners speak in this complex passage,
  which may contain a number of short love songs.
  While some parts are difficult to interpret
  (especially 88-14), other verses reveal in the
  most profound language the meaning of love. Love,
  that most powerful of all human relationships,
  creates a sense of mutual belonging and mutual
  possession I belong to my lover, and his desire
  is for me (710, NIV). And later, the girl
  speaks of love with words that convey one of the
  most powerful understandings of love in the
  entire Bible For love is as strong as death. .
  . . Many waters cannot quench love rivers cannot
  wash it away. If one were to give all the wealth
  of his house for love, it would be utterly
  scorned (86-7, NIV).

35
The Book of Ecclesiastes and the Song of Solomon

• This is the end of this lecture format.
• Complete the Assignment on Ecclesiastes and the
  Song of Solomon. Use the KJV of the Bible. A link
  is attached to the assignment for reading. Once
  finished with the assignment, complete a 1,000
  word essay contrasting the similarities and
  differences in both Ecclesiastes and the Song of
  Solomon.

36
The Book of Ecclesiastes and the Song of Solomon

• References
• Illumina Bible, Bible Dictionary,
• New International Version Bible
• King James Version Bible
• Revised Standard Version Bible