Cânticos 1

Cânticos 1

Sproul - Let him kiss me with the kisses of his mouth—for your love is more delightful than wine. [Song of Songs 1:1–2] The Song of Songs, also called “Canticles” or the “Song of Solomon,” has a history of controversy. It is clearly a song about love between a man and a woman, including the physical dimension. Indeed, it celebrates the joys of the marital relationship. Some have questioned whether it belongs in the Bible. It does not seem to be spiritual enough to be included in the canon of Scripture; indeed, some of its intimate language seems downright embarrassing. Early Jewish expositors decided that the Song was really applying romantic love to the relationship between Yahweh and Israel. According to them, the marriage of the Lord and his people was set forth in the book as an allegory. Early Christian expositors continued to look at the book allegorically, seeing in it a symbolic description of Christ’s love for his church, and hers for him. But, while certainly the Song can be applied in a general way to the relationship of Christ to his bride, there is no reason to believe that such a symbolic application is the book’s primary focus. One of the worst influences of pagan philosophy on the early church was the idea that sexual love is always tainted with evil. Perpetual virginity came to be prized more than marriage. This departs from the Bible, where virginity is a gift to be given to the beloved on the wedding night. Many in the church came to believe that sexual expression, even in marriage, is sinful and should be endured only for the sake of having children. Naturally, the Song of Songs, which celebrates the joy of physical love, had to be reinterpreted by those whose view of sexuality was so narrow. According to the Bible, however, the marital relationship in all of its aspects, including the physical, is a great gift of God. It is not to be despised, but enjoyed. Genesis 2 explicitly says that it was “not good” for the man to be without a wife. From the biblical perspective, marriage is good, including sexual union within marriage. Therefore, we should not be surprised to find a book in the Bible that celebrates this benefit of God’s grace to his children. Coram Deo - The Song of Songs can help us have a healthy view of the goodness of romance in courtship and marriage. If you are married, consider doing a study of the book with your spouse. If you are single, read it with the view of preparing to commit yourself totally to the one God might give to you in marriage. Has Western culture’s abuse of human sexuality affected your perception of the good relationship between a man and a woman? (Tabletalk ) Shulammite (or young woman) Song 1:5 "I am black but lovely, O daughters of Jerusalem (picture), Like the tents of Kedar, Like the curtains of Solomon. KJV Song of Solomon 1:5 I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. NKJ Song of Solomon 1:5 I am dark, but lovely, O daughters of Jerusalem, Like the tents of Kedar, Like the curtains of Solomon. NET Song of Solomon 1:5 I am dark but lovely, O maidens of Jerusalem, dark like the tents of Qedar, lovely like the tent curtains of Salmah. BGT Song of Solomon 1:5 μέλαινά εἰμι καὶ καλή θυγατέρες Ιερουσαλημ ὡς σκηνώματα Κηδαρ ὡς δέρρεις Σαλωμων LXE Song of Solomon 1:5 I am black, but beautiful, ye daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. CSB Song of Solomon 1:5 Daughters of Jerusalem, I am dark like the tents of Kedar, yet lovely like the curtains of Solomon. ESV Song of Solomon 1:5 I am very dark, but lovely, O daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon. NIV Song of Solomon 1:5 Dark am I, yet lovely, O daughters of Jerusalem, dark like the tents of Kedar, like the tent curtains of Solomon. NLT Song of Solomon 1:5 I am dark but beautiful, O women of Jerusalem-- dark as the tents of Kedar, dark as the curtains of Solomon's tents. YLT Song of Solomon 1:5 Dark am I, and comely, daughters of Jerusalem, As tents of Kedar, as curtains of Solomon. NJB Song of Solomon 1:5 BELOVED: I am black but lovely, daughters of Jerusalem, like the tents of Kedar, like the pavilions of Salmah. NRS Song of Solomon 1:5 I am black and beautiful, O daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon. RSV Song of Solomon 1:5 I am very dark, but comely, O daughters of Jerusalem, like the tents of Kedar, like the curtains of Solomon. NAB Song of Solomon 1:5 B I am as dark-- but lovely, O daughters of Jerusalem- As the tents of Kedar, as the curtains of Salma. GWN Song of Solomon 1:5 Young women of Jerusalem, I am dark and lovely like Kedar's tents, like Solomon's curtains. BLACK BUT BEAUTIFUL Black but lovely...like the tents of Kedar - Here she seems self conscious as she describes her dark complexion which is the result of exposure to the sun during the days in which she worked in her family vineyard under the supervision of her brothers (in contrast to the typical lady of the court). Nevertheless, she remains confident about her own loveliness. The Kedar describes a territory SE of Damascus (cf. Ge 25:13; Isa. 60:7) where the nomadic Bedouin roamed and made tents out of the hair of black goats. NET Note on Kedar (Qedar) - The comparison of her dark, outdoors appearance to the "tents of Qedar" is quite fitting for two reasons. First, the name "Qedar" refers to an ancient Arabian tribe of bedouin who lived in tents and inhabited a region in northern Arabia. Their tents were traditionally woven from the wool of black goats. They were not beautiful to look at; they were rough, rustic, rugged, and weather-beaten. Second, the terms shekhorah, ("black") and qedar ("Qedar") create a wordplay because the root qadar means "dark, dirty". The point of the comparison is that the Beloved had dark skin and a rugged outdoors appearance because she had been forced to work outdoors, and so her skin had become dark as Song 1:6 states. Temper Longman III - Kedar is a tribe of nomads from the Syro-Arabian desert, mentioned often in the Bible (Gen 25:13; Jer 49:28–29). We have no other indication of the color of their tents, but the passage here suggests that they were widely known as being dark in color, perhaps woven from brown or black goat hair, as some modern Bedouin tents are. The same could be said of the curtains of Solomon’s tents.....This poem is a self-description by the woman. She presents an apology for her appearance and explains why she has come to look the way she does. Her skin is, at least from her perspective, unattractively darkened by exposure to the sun (for a contrary viewpoint, see Pope 1978:322). This state of affairs has been brought about by her brothers, who have forced her to labor in the vineyards. They have so forced her because they were angry with her, but the text does not tell us why. Brothers played a large role in their sisters’ marriage arrangements, according to ancient Near Eastern and biblical custom (cf. Gen 34). They may be angry about what they might consider their sister’s rather forward relationship with the man (cf. Song8:8–10). (See Job, Ecclesiastes, Song of Songs - Page 348) What is the significance of Kedar in the Bible? | GotQuestions.org Song 1:5 - Tent Material Picture: Tent Material The Bedouin's home is his tent, which is made of black goat's hair. He calls it beit sha'ar , i.e., "house of hair." It is made of coarse, heavy fabric, and serves to protect the family in winter from the cold winds; in the summer the sides are usually lifted, and the tent serves as a sunshade. This goat's hair cloth that is used in making these tents is porous when it is dry, but becomes waterproof after the first rains have shrunk it together. The Song of Solomon refers to these black goat's hair tents thus: "I am black, but comely, O ye daughters of Jerusalem, as the tents of Kedar" (Cant 1:5). Manners and Customs of Bible Lands Bob