By Edmée Kingsmill
ISBN-10: 0199577242
ISBN-13: 9780199577248
Sleek biblical scholarship translates the tune as a suite of affection lyrics. For Edmée Kingsmill, to the contrary, the essence of the tune is mystical. A central quandary of this examine, despite the fact that, is to discover the connection among the 117 verses of the music and people biblical books to which they element. underneath the metaphors a community of allusions is being woven, conveying an image contrary to that we discover within the prophets who, faced with the continuous 'adultery' of Israel, poured forth their condemnations with unwearying ardour.
In dramatic distinction, the tune offers a paradisal photo: 'For, lo, the wintry weather is earlier, the rain is over and long past. The plant life seem within the land, and the time of making a song is come' (Song 2: 11-12). hence, in offering the precise, the goal of the Song's writer is proven to be encouragement. The inclusion of this poem within the biblical canon is known, for this reason, to be primary to the aim of the biblical literature: to convey everyone to like the God of affection.
The ebook is in elements. the 1st and longer half is anxious with subject matters, together with the connection of the track to the early Jewish mystical literature. the second one half is a brief statement meant for the reader drawn to the textual content up to within the comparable inquiries to which the textual content provides upward thrust.
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Extra resources for The Song of Songs and the Eros of God: A Study in Biblical Intertextuality
Sample text
61 In England, analogous to the German Pietists, the success of the Wesleys owed much to the bridal strand, the hymns of Charles (1707–88) especially being redolent with desire and the longing for union with the beloved Saviour. 62 In America the Song continued to provide a favourite basis for spiritual writing by New England Puritans,63 and much more might be adduced on the Protestant side. 59 60 61 1974: 18. 1869: xxxix. 1911: 11. See A. M. Allchin 1987 and 2005. 63 See Ann Matter 1990: 186, and 197 n.
The more recent compilation in three volumes by Isaiah Tishby (1989) hardly cites the Song at all. 40 I recall Professor Barton telling me that he had heard someone on the radio quoting a saying to the effect that the world is divided into two types of people: one type believes that the world is divided into two types of people; the other type does not! I apologize to those who belong in the latter category, namely, according to my distinction, ‘Friends’. Introduction 17 5. The ‘Bride’ and ‘Friend’ distinction All things are twofold, one opposite the other, and he has made nothing incomplete.
This is, in any case, the view of the present commentator in regard to Rabbinic interpretations of the Song. They are fascinating, as Daniel Boyarin shows in his profound exposition of Rabbinic motivation, and brilliantly constructed in relation to the great themes of the crossing of the Red Sea and the giving of the Torah at Sinai––the two places at which the Song is argued to have been delivered to Israel, R. Eliezer favouring the Red Sea and R. Akiva, Mount Sinai. But there is a huge shift of focus from the original motivation for the writing of the Song to its use in providing a midrash to the Torah.
The Song of Songs and the Eros of God: A Study in Biblical Intertextuality by Edmée Kingsmill
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