By Gianni Barbiero
This ebook places ahead an interpretation of the Canticle that is alert to the literal feel of the poem. the writer hence distances himself either from the allegorical interpretation and from an interpretation that's simply secular. in response to the writer, the track bargains a theological imaginative and prescient of human love. Barbiero sees the tune as composed within the 3rd century BC, within the Hellenistic epoch, but in addition as highly depending on the affection poetry of the traditional close to East, relatively that of Egypt. mainly, despite the fact that, the tune used to be composed in discussion with the opposite books of the previous testomony, specially against this with the detrimental view of sexuality which they characterize. The research will pay specific consciousness to the constitution of the poem and of the person cantos: for Barbiero, the tune is a heavily unitary paintings and is simply to be understood as an entire.
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Extra info for Song of Songs: A Close Reading (Supplements to Vetus Testamentum, Volume 144)
Fifty nine The distinction among the white of wool and scarlet is pointed out additionally in Isa 1:18. Like red, scarlet additionally has a sacral connotation: it's used for the curtains of the tabernacle and the vestments of the monks (cf. Exod 25:4; 28:5– 6, 8). however it is, particularly, the color of affection. Scarlet is the color of the prostitute’s gown in Jer 4:30 and Rev 17:3–4. A ‘scarlet thread’ (the similar expression as tune 4:3a) was once tied to the window of the prostitute Rahab (Josh 2:18). the color scarlet is linked to blood, or, in keeping with Philo of Alexandria, fire:60 and because love is a ‘flame of YHWH’ (Song 8:6), one knows the organization among scarlet and love. In v. 3b, the importance of the noun midbār, that's in general rendered with ‘mouth’ (cf. NRS), is disputed, that's, it's understood as part of the physique. however it isn't really transparent, then, what the adaptation is from the ‘lips’ of v. 3a. Structurally, each one a part of the physique is by means of a stich which makes a remark (cf. within the comparable strophe the functionality of v. 3d with appreciate to v. 3c). At v. 3b additionally, accordingly, one could count on no longer a brand new a part of the physique yet whatever which refers back to the ‘lips’ (v. 3a). the traditional models have understood midbār (a hapax within the OT) in a dynamic feel as ‘speech’, using it from the foundation dbr (‘word’). sixty one this is often the main possible answer. sixty two it truly is, for this reason, no longer a brand new a part of the physique, yet a touch upon v. 3a: the ‘lips’ are defined fifty eight As Rudolph emphasises, the color doesn't confer with the ‘lipstick’, yet to the traditional color of the lips (Rudolph , p. 146, contra Ravasi , p. 354). fifty nine Cf. Keel – Küchler – Uehlinger (1984), vol. I, pp. 91–92; Hepper (1992), p. a hundred and seventy. 60 Philo, VitMos 2:88; Josephus, Ant 3:7, 6; Bell 5:5, four. sixty one hence LXX (lalia), Vg (eloquium), the Syriac mmllky. sixty two So too, for instance, Colombo (1975), p. seventy seven (‘your speech’); Garbini (1992), p. 219.