Bible study course
An advanced, collegiate, four-lesson academic study of the Book of Song of Solomon (Song of Songs), examining the superlative title Shir ha-Shirim, the historical hermeneutical traditions (allegorical, typological, and literal covenantal), the passionate yearning for the kisses of his mouth, the sunburned vineyard maiden who is dark yet lovely as the curtains of Solomon, the pastoral dialogue of the shepherd lover, the recurring refrain of holy restraint, the springtime awakening with the voice of the turtledove, the mandate to catch the little foxes that spoil the blooming vineyards, the reciprocal covenant formula ("My beloved is mine, and I am his"), the royal wedding procession guarded by sixty sword-bearing champions of Israel, the anatomical waṣf praising bridal beauty, the tender address "my sister, my bride", the sacred sanctuary of the garden locked and fountain sealed, the awakening of north and south winds for the consummation feast, the painful nocturnal fracture of hesitation and withdrawal, the restoration through praising the beloved as altogether lovely, the dance of the Shulammite, and the eternal climax: the seal upon the heart, love as strong as death, and the unquenchable flame of Yahweh.
An academic exegesis of Song of Solomon 1:1 to 2:7, analyzing the superlative superscription (Shir ha-Shirim, the Song of Songs), the passionate yearning of the bride for the kisses of his mouth (yishakeni mi-neshiqot pihu), the contrast between self conscious sunburn from forced vineyard labor and inner regal dignity ("dark am I yet lovely as the tents of Kedar"), the pastoral dialogue between the shepherd lover and the maiden, the praise of royal beauty compared to a mare among Pharaoh chariots, the sweet fragrance of spikenard and myrrh, the bed of green cedars, and the pivotal recurring refrain of holy restraint: "Do not stir up or awaken love until it pleases."
An academic exegesis of Song of Solomon 2:8 to 3:5, analyzing the thrilling arrival of the lover leaping upon the mountains and bounding over the hills like a gazelle or young stag, the lyric springtime summons ("Arise, my love, my beautiful one, and come away, for behold, the winter is past, the rain is over and gone"), the voice of the turtledove in the land, the hidden dove in the clefts of the rock (yonati be-khagvei ha-sela), the enigmatic warning to catch the little foxes (shualim qetannim) that ruin flowering vineyards, the triumphant covenant confession ("My beloved is mine, and I am his", Dodi li va-ani lo), the nocturnal anxiety and frantic search for the beloved in the city streets, and the safe arrival in her mother house.
An academic exegesis of Song of Solomon 3:6 to 5:1, analyzing the magnificent wedding procession advancing from the wilderness like columns of smoke perfumed with myrrh and frankincense, Solomon royal palanquin (appiryon) guarded by sixty valiant warriors (gibborim) bearing swords against nocturnal terrors, the bridal coronation, the lover exquisite waṣf describing the physical beauty of his bride (eyes like doves, hair like goats on Gilead, teeth like washed sheep, lips like scarlet ribbon, neck like the tower of David), the tender address "My sister, my bride" (akhoti khallah), the metaphor of the garden locked and fountain sealed (gan naul, mayan khatum), the prayer summoning north and south winds to awaken spices, and the divine endorsement of the wedding feast.
An academic exegesis of Song of Solomon 5:2 to 8:14, analyzing the painful marital crisis of hesitation, withdrawal, and wounded searching in the night ("I slept, but my heart was awake"), the brutal encounter with city watchmen, the daughters inquiry ("What is your beloved more than another beloved?"), the bride magnificent ten-part waṣf praising her lover as radiant and ruddy, chief among ten thousand, and altogether lovely (kullo makhmaddim), the reconciliation and triumphant dance of the Shulammite (the dance of Mahanaim), the theological climax of the entire book in Song 8:6 to 7: the seal upon the heart and arm (simeni kha-khotam), love as strong as death (azzah kha-mavet ahavah), unyielding as Sheol, a flame of Yahweh (shalhebetyah) that many waters cannot quench, and the final longing for the beloved to make haste upon the spice mountains.