Wednesday, April 10, 2013

"Now when the queen of Sheba heard of the fame of Solomon" (I Kings 10:1).

 


  • Description. "Now when the queen of Sheba heard of the fame of Solomon" (I Kings 10:1).
     
    This famous Queen of the Old Testament is also spoken of by Jesus Christ himself (Luke 11:29-32).

    Following Dr. Immanuel Velikovsky, in Ages in Chaos I (though with significant modifications), we identify the biblical 'Queen of the South' with Queen Hatshepsut of Egypt's 18th dynasty.

    {This site has now overflowed into: http://queensouthhatshesput.wordpress.com/}

    Monday, December 10, 2012

    Was Balamon in the Book of Judith the Baal Hamon in Song of Songs?

    
     
     

    ....

    Continuing in Song 8:11-12, we note that these two verses clearly go together (each mentioning Solomon, vineyard, thousand and fruit), though there is dispute as to who is speaking and what is truly being portrayed. Solomon, we are told in verse 11, had a vineyard in Baal Hamon, a name otherwise unknown. In verse 12, Solomon is addressed and mention is made of "my own vineyard." How are we to take these verses?literally or figuratively? And why are they here? As with verses 8-10, this segment that follows seems at first glance to come out of the blue. Yet considering the reflection we have already noted?and the symmetry between this closing section of the Song (8:5-14) and the opening section (1:1?2:7), it is natural and appropriate to look for more of the same.
    Solomon, we should note, is mentioned twice here (8:11-12) and also twice in the opening section (1:1, 5)?both these positions being exactly opposite to three mentions of his name in the central section of the Song concerning the apparent wedding procession (3:7, 9, 11). The word translated "keepers" or "those who tend" (8:11-12), thus appearing twice here in this segment, occurs elsewhere in the Song only in the opening section?in that case also appearing two times together as "keeper" and "kept" (1:6). This former instance is part of the segment that also mentions Solomon (1:5-6). Furthermore, it should be recognized that the word "vineyards" and then "my own vineyard" at the end of 1:6 parallels the two mentions of "vineyard" in 8:11 and "my own vineyard" in 8:12. On top of this, we should observe that 1:6 is also the verse that mentioned the Shulamite's brothers assigning her work?parallel to their authority over her we have already noted in 8:8-9. All of this very strongly indicates that 8:8-12 should all be taken together?as parallel to 1:5-6.
    This can help us to understand what is going on in 8:11-12. In 1:6, the girl was sent by her brothers to work in the sun in literal vineyards?and this prevented her from devoting as much energies as she would have liked to her own personal vineyard, a figurative reference to her own person (her appearance being at issue here). This gives us good reason to see the vineyard of 8:11 literally and the personal vineyard of verse 12 as a figurative reference to the speaker's person. Indeed the vineyard of verse 11, in this parallel, would seem to be one that the girl was sent to work in?followed by reference to her own person in the vineyard of verse 12. However, the related wording between verses 11 and 12 indicate that the vineyard in verse 11 is to be understood figuratively on some level, as we will see. Thus it may be that a literal situation in verse 11 is being used in a symbolic manner.
    A literal interpretation of the vineyard in verse 11 most naturally implies a literal interpretation of Solomon here as well. It does not follow that a poor shepherd or even an average citizen would have a great vineyard leased to keepers who were to bring a return of 1,000 silver coins for the fruit sold. The lord of this vineyard would be a wealthy individual, and King Solomon makes a great deal of sense in that light. Solomon is the likely author of Ecclesiastes, and the writer of that book lists among his great works the planting of vineyards and the making of gardens and orchards with pools and all kinds of fruit trees (2:4-7). That Israelite kings had a penchant for possessing vineyards is also evident in the story of Ahab's desire for Naboth's vineyard in 1 Kings 21. We may also note David's appointment of officials to oversee vineyards and wine production, evidently to supply state needs (1 Chronicles 27:27). Solomon's administration was surely no different in this. So it may well be (putting the whole story together in Song 1:5-6 and 8:8-12) that the king placed one of his vineyards into the care of the Shulamite's brothers and that they delegated some responsibilities to her.
    In this scenario, Baal Hamon in verse 11 would be a literal place?though it is probably also a figurative reference. On the literal side, we should note that even though "Baal-hamon" is not specifically attested to elsewhere, there are other geographic names in Scripture beginning with Baal?for example, Baal-hermon, Baal-meon, Baal-peor, Baal-perazim, Baal-hazor. Some see a resemblance to a place mentioned in the Apocrypha, which is written in Greek: "As pointed out by a number of commentators, Judith 8:3 mentions a place called Balamon, possibly a Greek equivalent to Baal-hamon, which is near Dothan. In this regard, it is interesting that the Septuagint translates the Song of Songs' reference as Beelamon" (New International Commentary on the Old Testament, p. 219, note on Song 8:11). This is the same as "Khirbet Balama, modern Ibleam...about a mile south-west of Janin [in the northern West Bank]....

    ....

    Wednesday, November 28, 2012

    Trove subject: "Hatshepsut"

    


    Taken from: http://trove.nla.gov.au/result?q=%22Hatshepsut%22


    Books

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    1. Hatshepsut : the first woman pharaoh / Susanna Thomas
      Thomas, Susanna
      [ Book : 2003 ]
      Keywords: Hatshepsut Queen of Egypt; Pharaohs - Biography - Juvenile literature.; Egypt - History - Eighteenth dynasty, ca. 1570-1320 B.C - Juvenile literature.

      At University of Sydney
      Hatshepsut : the first woman pharaoh / Susanna Thomas
      This resource is very relevant to your query (score: 38.445)
      This resource is very relevant to your query (score: 38.445)
    2. Hatshepsut
      Wells, Evelyn
      [ Book : 1969 ]
      Keywords: Hatshepsut Queen of Egypt.
      At 4 libraries
      This resource is very relevant to your query (score: 27.067)
      This resource is very relevant to your query (score: 27.067)
    3. National Geographic world history biographies : Hatshepsut
      Galford, Ellen
      [ Book : 2005 ]
      Keywords: Hatshepsut Queen of Egypt; Queens - Egypt - Biography - Juvenile literature.; Egypt - Social life and customs - To 332 B.C - Juvenile literature.
      ... Birth of a princess -- Baby Hatshepsut -- A 4,000-year history -- A royal family -- Gods ...

      At 15 libraries
      National Geographic world history biographies : Hatshepsut
      This resource is very relevant to your query (score: 26.978)
      This resource is very relevant to your query (score: 26.978)
    4. Hatshepsut
      Evelyn Wells
      [ Book : 1969 ]
      Keywords: Hatshepsut, Queen of Egypt
      Read online at Open Library/Internet Archive
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      This resource is very relevant to your query (score: 16.922)
      This resource is very relevant to your query (score: 16.922)
    1. Hatshepsut
      The Columbia Encyclopedia, 6th ed.
      [ Article : 2000 ]
      Keywords: Hatshepsut, Pharaoh of Egypt -- Biography; General interest
      ... Hatshepsut, d. 1468 B.C., queen of ancient Egypt, of the XVIII dynasty; daughter of Thutmose I ...
      View online (conditions apply)
      This resource is very relevant to your query (score: 23.554)
      This resource is very relevant to your query (score: 23.554)
    2. Hatshepsut (1540 B.C.-c. 1481 B.C.).(Narrative biography)
      Encyclopedia of World Biography
      [ Article : 1998 ]
      Keywords: Hatshepsut, Pharaoh of Egypt; General interest
      ... D. M. Dixon BIOGRAPHICAL ESSAY Hatshepsut (1540-1481 BC) was an Egyptian queen ...
      View online (conditions apply)
      This resource is very relevant to your query (score: 1.337)
      This resource is very relevant to your query (score: 1.337)
    3. Hatshepsut. (poem)
      Whitman, Ruth
      Ms. Magazine
      [ Article : 5 versions : 1991-1995 ]
      Keywords: Poetry; Literature/writing; Women's issues/gender studies
      This resource is very relevant to your query (score: 1.295)
      This resource is very relevant to your query (score: 1.295)
    4. Hatshepsut: The Lost Pharaoh of Egypt [Book Review]
      Kingdon, Renee
      Bookseller + Publisher Magazine
      [ Article : 1116-2011 ]
      Keywords: History; Juvenile works; Hatshepsut, Queen of Egypt
      ... Review(s) of: Hatshepsut: The Lost Pharaoh of Egypt, by Carole Wilkinson, Black Dog Books, $14.99 ...
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      This resource is very relevant to your query (score: 1.187)
    1. Hatshepsut : the Queen who would be king / produced and directed by Peter Spry-Leverton
      Discovery Channel School
      [ Video : 3 versions : 2003-2004 ]
      Keywords: Hatshepsut Queen of Egypt.; Pharaohs - Egypt - Biography.; Egypt - History - Eighteenth dynasty, ca. 1570-1320 B.C.
      ... to her dead husband's throne, Queen Hatshepsut did the unthinkable and declared herself king. Learn how she ...
      At 2 libraries
      This resource is very relevant to your query (score: 12.744)
      This resource is very relevant to your query (score: 12.744)
    2. Hatshepsut : the lost pharaoh of Egypt / by Carole Wilkinson
      Wilkinson, Carole, 1950-
      [ Audio book, Book : 5 versions : 2008 ]
      Keywords: Hatshepsut Queen of Egypt; Talking books for children.; Pharaohs - Juvenile literature.
      ... Complete and unabridged. For children. Hatshepsut was just a girl - but when ...

      At University of Sydney
      Hatshepsut : the lost pharaoh of Egypt / by Carole Wilkinson
      This resource is very relevant to your query (score: 5.215)
      This resource is very relevant to your query (score: 5.215)
    3. Great Egyptians : Hatshepsut : The Queen who would be king / produced and directed by Peter Spry-Leverton
      Discovery Channel School
      [ Video : 2004 ]
      Keywords: Hatshepsut Queen of Egypt; Queens - Egypt - Biography.; Egypt - History - Eighteenth dynasty, ca. 1570-1320 B.C.
      ... to her dead husband's throne, Queen Hatshepsut did the unthinkable and declared herself king. Learn how she ...
      At Cairns Libraries
      This resource is likely to be relevant to your query (score: 0.937)
      This resource is likely to be relevant to your query (score: 0.937)
    4. Egypt Says Mummy of Ancient Queen Identified.(15:00-16:00 PM)(Hatshepsut, Queen of Egypt)(Interview)(Broadcast transcript)(Audio file)
      Talk of the Nation
      [ Sound : 2007 ]
      Keywords: Pharaohs -- History; Technology application; Mummies -- Discovery and exploration
      ... and a recently discovered tooth positively identified a mummy as that of Hatshepsut, one of the few female pharaohs who ...
      View online (conditions apply)
      This resource may have relevance to your query (score: 0.775)

    Friday, November 16, 2012

    Moslems Claim to Find Name of Mohammed in Song of Songs


    Muhammad mentioned by name in the Song of Solomon 5:16?

    

    [Professor Lewis was asked to reply to this claim in a popular Muslim propaganda video (available, e.g., here) and gave permission to quote his informal email response on our website.]
     
    Dear Eman,
     
    The Muslim attempt to find "Muhammad" by name in the Song of Solomon 5:16 is a prime example of eisegesis, of reading something entirely out of context into a verse of the Bible.
    The Song of Solomon contains beautiful and sensuous poetry expressing romantic love between a young man (a shepherd 1:7) and.a young woman (a shepherdess 1:8). A key theme is that marriage is a gift from God to be founded on commitment and loyalty.
    The young lady is describing her husband's body in 5:10-16. Is it likely that while enamored of her husband, she would suddenly speak of another man in verse 16?
    Even if some Jewish pronunciations of one of the Hebrew words sounded something like "Muhammed," that is irrelevant because it is not the sound, but the meaning of the word that is significant.
    In that romantic context, the meaning is certainly not about a totally unknown man at the time the Song of Solomon was written (about 960 BC). Muhammad was born ... later ...! He was a man of whom the shepherdess could have had no knowledge whatsoever. And if she did, she would not have mentioned it while making love to another.
    Muslims who allege that the Song mentions Muhammad would not want us to introduce into their writings something entirely foreign and then base major teaching of the Trinity upon that literary distortion. If they would not want Jews or Christians to do that with Muslim writings, they ought not do that to the Song of Solomon.
    If Muslims need this type of fallacious argument, there must be serious concerns about whether Muhammad is a prophet, ...
    How much better for them to trust Jesus of Nazareth who fulfilled the roles of the final prophet, the one and only priest offering himself as the sacrifice for our sins and the king and Lord of all as he triumphed over sin, death and Satan and ascended to heaven where he was given all authority in heaven and earth (Matthew 28:18-20). See the many lines of evidence to support his claims, listed in Matthew 11:2-14; 1 Corinthians 15:1-7; Hebrews 2:1-4. Then read John 20:30-31.
     
    May you be led by the Spirit of truth,
     
    Dr. Gordon Lewis
    Senior Professor of Philosophy and Theology
    Denver Seminary
     
    [Other articles discussing this oft-repeated Muslim claim can be found here.]
     
    ....

    Wednesday, September 19, 2012

    Thutmose III Had Three Syro-Palestinian Wives, Menhet, Menwi and Merti

    File:Jewellry from the Wady Gabbanat el-Qurud tomb of Thutmose III's 3 foreign wives.jpg
     
     
    {AMAIC: As befitting a king who we claim was the son of the Israelite (Palestinian) King Solomon (Thutmose II)}
     
     
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    ....
     
    Their tomb was originally discovered in August 1916 in the desert mountain cliffs in the southwest valley near Luxor and promptly looted by Qurnawi villagers.[5] When the Egyptian antiquities authorities tracked down the burial in September of that year, all that was left at the original site were the objects discarded by the tomb robbers. It is thought that originally there were three intact burials at the site. Only the gold and stone objects had survived as the wood and the mummies and wooden materials had disintegrated due to moisture "from water seeping through the cliffs above."[6] However, most of their surviving funerary remains were tracked down and purchased on the antiquities market at the time and many now reside at the Metropolitan Museum in New York.[7]
    Some of the treasures found within their tomb include gold diadems, gilded gold, toe and feet sandals, gold, carnelian and glass bracelets together with other vessels. Each of their bracelets are inscribed with the cartouche of Thutmose III. Other objects found in the tomb include Hathor decorated gold, silver and glass mirrors. While the collection is impressive, none of their headdresses employed the vulture motif used by more senior queens.[8]
    Like the cliff tomb of Hatshepsut that Howard Carter found in Wady A, the tomb of Thutmose's foreign wives was also cut into a crevice.[9] Its entrance, though, "was cut into a platform about 10 metres from the wady floor, quite like Thutmosis III's tomb in the Valley of the Kings."[10] Menhet, Menwi and Merti's tomb consisted "of a single undecorated chamber--ca. 5 X 7.5 metres, by 1.5 to more than 2 metres high."[11]
     
     
    ....

    Ecclesiastes. A Testament of King Solomon's Repentance

     
     
    {According to the AMAIC, King Solomon was Thutmose II, the husband of Hatshepsut/Sheba}



    ....

    ECCLESIASTES 9

    This chapter actually concludes the part of Ecclesiastes which is the most difficult to understand and interpret. Up to this point Solomon has written a lot of things which, to a Christian, do not make any sense at all. What is the explanation of this? Scholars vary in their explanations; but the conclusion must be; (1) that Solomon is rehearsing the allegations of materialistic unbelievers with a view to refuting them in his conclusion (Ecclesiastes 12:13-14), (2) that he was writing of what he saw `under the sun,' and not of what he believed, or (3) that, "Solomon, for the time being, had abandoned his faith in God, altogether,"F1 and that his words throughout Ecclesiastes thus far indicate that, "Man would not know that there was any fundamental difference between a man and a beast."F2 This writer has been unable to find a convincing answer as to which of these explanations should be adopted.
    Part of the reason for this uncertainty lies in the enigma of Solomon's life. He was a man greatly loved by the Lord, endowed with great wisdom, who prayed a magnificent prayer at the dedication of the Temple, and who was the most honored and glorified person (from the human standpoint) in the whole history of Israel. In spite of this, however, any careful student of God's Word must conclude that the magnitude of Solomon's wickedness was immeasurable. It is this fact that suggests the possibility that Ecclesiastes is generally a statement of Solomon's unbelief; but if that is true, it would mean that the conclusion in Eccl. 12 was later added by an inspired writer, as some scholars affirm (although without any proof whatever). Another explanation of the magnificent "conclusion of the whole matter" (Ecclesiastes 12:13-14) is that Solomon finally came to his senses and returned to the love and service of God. This is the interpretation that seems most logical to this writer.
    "The Jews generally, and also St. Jerome, hold the book to have been written by Solomon following his repentance and restoration from the idolatry into which he had fallen through the influence of the heathen women he had married."F3
    We find it impossible to believe that "all is vanity," a declaration that occurs dozens of times in the book. Nor can it be true that men and animals have the same fate. Who can believe that, "Eat, drink, and be joyful," is, in any sense whatever, the ultimate meaning and employment of life? It is impossible to believe that the "dead know nothing," except in a limited sense. Moses and Elijah stood on the mountain of transfiguration and carried on a conversation with Jesus Christ. Of course, Solomon lived before the magnificent revelation of life and immortality that were brought to mankind in the life and teachings of the Christ; but Solomon's father David certainly would never have said a lot of things that one finds in Ecclesiastes.
    Also, the idea of the hopelessness and futility of life, stressed throughout Ecclesiastes, was by no means accepted by the patriarchs. They most certainly believed in the possibility, if not the certainty, of life after death. Abraham was willing to offer his son Isaac as a sacrifice, because, "He believed that God was able to raise Isaac from the dead" (Hebrews 11:19).
    From all these considerations, this writer favors the view that Solomon indeed repented (even as did Manasseh), and that after his return to God, he was inspired to write this book, and that many of the things written in Ecclesiastes represent views which Solomon once had erroneously received, and which, when he wrote Ecclesiastes, he would reject and outlaw altogether in his conclusion (Ecclesiastes 12:13-14).
    We have previously mentioned Paul's description of his life under the Mosaic Law (Rom. 7), which is analogous to what was probably Solomon's life (and beliefs) prior to his repentance. In all of Ecclesiastes, we should never forget that it was written long ages before the glorious revelation of the New Testament was delivered to mankind, certified and sealed by the death, burial and resurrection of the Son of God.

    ALL IS IN THE HAND OF GOD
    Verse 1
    For all this I laid to my heart, even to explore all this: that the righteous, and the wise, and their works, are in the hand of God; whether it be love or hatred, man knoweth it not; all is before them. The grand truth stated here is that God is in control. Everything that occurs, in the final analysis, happens under the permissive will of God. The meaning of the latter part of this verse is that, "We are unable to discern from that which we may observe taking place in life, which men are living under God's displeasure, and which ones are those whom he loves."F4

    THE SAME FATE COMES TO ALL
    Verses 2-6
    All things come alike to all: there is one event to the righteous and to the wicked; to the good and to the clean and to the unclean; to him that sacrificeth and to him that sacrificeth not; as is the good, so is the sinner; [and] he that sweareth, as he that feareth an oath. This is an evil in all that is done under the sun, that there is one event unto all: yea also, the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that [they go] to the dead. For to him that is joined with all the living there is hope; for a living dog is better than a dead lion. For the living know that they shall die: but the dead know not anything, neither have they any more a reward; for the memory of them is forgotten. As well their love, as their hatred and their envy, is perished long ago; neither have they any more a portion for ever in anything that is done under the sun. We should preface this paragraph with imaginary words from Solomon: "This is the way I viewed things while in rebellion against God." If this should not be considered a valid understanding of the paragraph, then we should limit what is said here as a declaration of the way things appear when they are viewed purely from an earthly and materialistic viewpoint, as characteristic of what is done "under the sun." All things come alike to all(Ecclesiastes 9:2). There is no way that this can be strictly true. True, the event of death comes to all; but this says, all things come alike to all men! They go to the dead(Ecclesiastes 9:3). This, as it stands in the passage, is cited as the end of everything. And, in the earthly sense, of course it is. This is an obstinate fact; but God has placed in man's heart some equally obstinate intuitions that contradict it. He has set eternity in their heart (Ecclesiastes 3:11). And this pushes us toward an answer that lies beyond the pages of Ecclesiastes; and that is, The prospect (even the certainty) of reward and punishment in the world to come.F5 Loader interpreted what is written here as saying that, "Religious and moral qualities of man do not have the weight of a feather in affecting his fate."F6 This might not be the correct understanding of what is written here; but the passage surely allows that as one understanding of it. One thing is sure, "If that is what the text says, it is a lie," and must be understood as the false teaching Ecclesiastes was designed to refute and deny. For the living know that they shall die(Ecclesiastes 9:5). This knowledge on the part of the living is here cited as the one and only reason given in the text that living is any better than being dead. This cannot be true, because the living may still turn to God, obey the holy gospel and attain unto eternal life, whereas that opportunity does not belong to the dead. The incredible pessimism of this passage staggers one's imagination. "Such an alleged `advantage' of living as compared with death only serves to strengthen the emphatic finality of death."F7 But death is not final! "It is appointed unto man once to die, and after this cometh judgment" (Hebrews 9:27). Solomon's conclusion (Ecclesiastes 12:13-14) refutes what is written here. The dead know not anything, neither have they any more a reward(Ecclesiastes 9:5). The Seventh Day Adventists have taken this verse as the proof of their false doctrine that, Resurrection is a restoration to life of the non-existent dead. No soul is conscious after death.F8 But is not this in the Word of God? Certainly, just like the word of Satan is found in the Word of God (Genesis 3:4). It is not written that God said, The dead do not know anything, but that Solomon, one of the wickedest men who ever lived, said it. Even if Solomon believed it, which is questionable, because he might have been recounting his religious philosophy during the times of his apostasy, -- but even if he believed it, it could not possibly be true. The glorious one who is Greater than Solomon gave us the story of the rich man and Lazarus; and the rich man is represented as being, not merely conscious after death, but in terrible pain and anxiety regarding his brethren who had not yet died, but who were living wickedly as he had lived. (See Luke 16:19-31). Oh yes, this is a parable, but it is not a fable; and one of the characteristics of a parable is that it is based upon an event which either happened or could have happened. Jesus never used parables to teach lies to his followers. Also, in Revelation we have this, "I saw underneath the altar the souls of them that had been slain for the Word of God, and for the testimony which they held; and they cried with a great voice, saying, How long, O Master, the holy and true, dost not thou judge and avenge our blood on them that dwell on the earth"?F9 In the light of what the Christ has said, one may safely set aside what the wicked Solomon is here reported in God's Word to have said. The Seventh Day Adventist notion that the resurrection is the creation of the non-existent dead is also an outright contradiction of Christ's declaration that "God is the God of Abraham, and of Isaac, and of Jacob, and that he is the God of the living, not of the dead." (Matthew 22:32). This clearly states that Abraham, Isaac, and Jacob are living (even in the state of death) and that they are not non-existent.

    EAT, DRINK, ETC, FOR TOMORROW YOU DIE
    Verses 7-10
    Go thy way, eat thy bread with joy, and drink thy wine with a merry heart; for God hath already accepted thy works. Let thy garments be always white; and let not thy head lack oil. Live joyfully with the wife whom thou lovest all the days of thy life of vanity, which he hath given thee under the sun, all thy days of vanity: for that is thy portion in life, and in thy labor wherein thou laborest under the sun. Whatsoever thy hand findeth to do, do [it] with thy might; for there is no work, nor device, nor knowledge, nor wisdom, in Sheol, whither thou goest. This, of course, is Epicureanism. "Eat, drink, and be merry, for tomorrow we die." This philosophy is absolutely worthless, unless death is the end of everything. As Paul stated it, "If the dead are not raised up, let us eat and drink, for tomorrow we die" (1 Corinthians 15:32). Solomon has repeatedly advocated this doctrine, not only here, but in Eccl. 1:9; 1:15; 3:1-9; and in Eccl. 3:14-15. This was evidently the position that he accepted during the days of his apostasy. One question that arises from this interpretation is that of whether or not Solomon ever repented and turned to God as the Jews allege that he did. We find no Biblical support of that idea anywhere. Nevertheless, that is a necessary corollary of our interpretation of Ecclesiastes. God hath already accepted thy works(Ecclesiastes 9:7) ... Live joyfully with the wife whom thou lovest. which he (God) hath given thee (Ecclesiastes 9:9). Here we have a glimpse of the penitent and restored Solomon honoring God for his marvelous gifts and praising him for the blessings given to the sons of men, even while he is still relating the stubborn and rebellious things that he had once believed. Note that he referred twice in these few verses to life as vanity. There is also here a favorable mention of marriage and the loving of one wife all the days of thy vanity (Ecclesiastes 9:9), which is surprising enough from an author like Solomon. The great value of Ecclesiastes is that it elaborates fully the absolute worthlessness and vanity of life on earth by any man who lives without the fear of God and submission to the divine authority of our Creator.

    THE RACE IS NOT TO THE SWIFT, NOR THE BATTLE TO THE STRONG
    Verses 11, 12
    I returned, and saw under the sun, that the race is not to the swift, nor the battle to the strong, neither yet bread to the wise, nor yet riches to men of understanding, nor yet favor to men of skill; but time and chance happeneth to them all. For man also knoweth not his time: as the fishes that are taken in an evil net, and as the birds that are caught in the snare, even so are the sons of men snared in an evil time, when it falleth suddenly upon them. This passage, one of the most famous in Ecclesiastes, should be understood as dealing with unexpected exceptions to what may be generally expected. The swift usually win the race, and the battle usually goes to the strong, but not always! It was an untimely rain that defeated Napoleon at Waterloo, and a purposeless bow-shot that slew Ahab. All kinds of happenings may intervene to make:
    The best laid schemes of mice and men
    Gang aft a-gley!
    An' lea'e us naught but grief and pain
    For promised joy.F10
    In the recent Olympic races, the swiftest runner, unanimously favored to win, suffered a fall; and another took the prize.
    In his rebellious days, Solomon looked upon all such disappointments as more proof that, "all is vanity." Incidentally, we have often cited Eccl. 9:11 here as another reason why the righteous sometimes suffer, whereas the wicked sometimes prosper and are honored. This is only one among half a dozen other reasons. Time and chance happeneth to them all(Ecclesiastes 9:11). All kinds of unpredictable and uncontrollable events may, and frequently do, change good fortune into bad fortune, or vice versa. Kidner thought that there was a bare possibility that Paul had this verse in mind when he wrote, So it is not of him that willeth, nor of him that runneth, but of God that hath mercy (Romans 9:16); but he pointed out that, Paul's concept is far different from that here. Paul noted that God has mercy upon all mankind, but there is not a trace of any thought of God's compassion here.F11

    THE POOR WISE MAN WHO DELIVERED A CITY
    Verses 13-15
    I have also seen wisdom under the sun on this wise, and it seemed great unto me: There was a little city, and few men within it; and there came a great king against it, and besieged it, and built great bulwarks against it. Now there was found in it a poor wise man, and he by his wisdom delivered the city; yet no man remembered that same poor man. This incident was evidently included in the book here as another example of the `vanity' which the author found in everything that he saw `under the sun.' Indeed, there is something distressing in this. Look at the monuments men have built all over the world. Whom do they honor? Generally, they honor those who butchered their thousands and tens of thousands on bloody battlefields, but not the wise statesmen who negotiated peace. "How warped are our human value systems! Jesus said, `Blessed are the peacemakers, for they shall be called the sons of God'" (Matthew 5:9)."F12 The sad fact of this little city's true benefactor having been forgotten is only one of a million other similar situations in which there have been gross miscarriages of human justice and even intelligence. Why? The status of our human race is the only explanation that is needed. Our race, which is in rebellion against God, is divinely condemned to death. "Thou shalt surely die" (Genesis 2:17). If one leaves God and his merciful provision for man's redemption out of consideration, our wretched race, wallowing in the miseries, disease and violence which are the fruit of its own wickedness, is indeed `vanity of vanities.' Solomon's analysis of what he saw `under the sun' was profoundly correct, if the observer leaves God out of his analysis, as Solomon was obviously doing in this part of Ecclesiastes.
    ....
    See also the excellent PDF article:

    Did Solomon write Ecclesiastes in repentance?

    Sunday, September 9, 2012

    Influence of Song of Songs on Saint John of the Cross


    ....

    It was during his captivity that Saint John of the Cross composed and committed to memory a poem of 40 stanzas, The Spiritual Canticle of the Soul and the Bridegroom, a dialogue between the bride (the soul) and the bridegroom (Christ), based on the Song of Songs.

    ....


    SONG OF THE SOUL AND THE BRIDEGROOM



    I

    THE BRIDE


    Where have You hidden Yourself,

    And abandoned me in my groaning, O my Beloved?

    You have fled like the hart,

    Having wounded me.

    I ran after You, crying; but You were gone.



    II


    O shepherds, you who go

    Through the sheepcots up the hill,

    If you shall see Him

    Whom I love the most,

    Tell Him I languish, suffer, and die.





    III





    In search of my Love

    I will go over mountains and strands;

    I will gather no flowers,

    I will fear no wild beasts;

    And pass by the mighty and the frontiers.





    IV





    O groves and thickets

    Planted by the hand of the Beloved;

    O verdant meads

    Enameled with flowers,

    Tell me, has He passed by you?





    V

    ANSWER OF THE CREATURES





    A thousand graces diffusing

    He passed through the groves in haste,

    And merely regarding them

    As He passed

    Clothed them with His beauty.





    VI

    THE BRIDE





    Oh! who can heal me?

    Give me at once Yourself,

    Send me no more

    A messenger

    Who cannot tell me what I wish.





    VII





    All they who serve are telling me

    Of Your unnumbered graces;

    And all wound me more and more,

    And something leaves me dying,

    I know not what, of which they are darkly speaking.





    VIII





    But how you persevere, O life,

    Not living where you live;

    The arrows bring death

    Which you receive

    From your conceptions of the Beloved.





    IX





    Why, after wounding

    This heart, have You not healed it?

    And why, after stealing it,

    Have You thus abandoned it,

    And not carried away the stolen prey?





    X





    Quench my troubles,

    For no one else can soothe them;

    And let my eyes behold You,

    For You are their light,

    And I will keep them for You alone.





    XI





    Reveal Your presence,

    And let the vision and Your beauty kill me,

    Behold the malady

    Of love is incurable

    Except in Your presence and before Your face.





    XII





    O crystal well!

    Oh that on Your silvered surface

    You would mirror forth at once

    Those eyes desired

    Which are outlined in my heart!





    XIII





    Turn them away, O my Beloved!

    I am on the wing:





    THE BRIDEGROOM





    Return, My Dove!

    The wounded hart

    Looms on the hill

    In the air of your flight and is refreshed.





    XIV





    My Beloved is the mountains,

    The solitary wooded valleys,

    The strange islands,

    The roaring torrents,

    The whisper of the amorous gales;





    XV





    The tranquil night

    At the approaches of the dawn,

    The silent music,

    The murmuring solitude,

    The supper which revives, and enkindles love.





    XVI





    Catch us the foxes,

    For our vineyard has flourished;

    While of roses

    We make a nosegay,

    And let no one appear on the hill.





    XVII





    O killing north wind, cease!

    Come, south wind, that awakens love!

    Blow through my garden,

    And let its odors flow,

    And the Beloved shall feed among the flowers.





    XVIII





    O nymphs of Judea!

    While amid the flowers and the rose-trees

    The amber sends forth its perfume,

    Tarry in the suburbs,

    And touch not our thresholds.





    XIX





    Hide yourself, O my Beloved!

    Turn Your face to the mountains,

    Do not speak,

    But regard the companions

    Of her who is traveling amidst strange islands.





    XX

    THE BRIDEGROOM





    Light-winged birds,

    Lions, fawns, bounding does,

    Mountains, valleys, strands,

    Waters, winds, heat,

    And the terrors that keep watch by night;





    XXI





    By the soft lyres

    And the siren strains, I adjure you,

    Let your fury cease,

    And touch not the wall,

    That the bride may sleep in greater security.





    XXII





    The bride has entered

    The pleasant and desirable garden,

    And there reposes to her heart's content;

    Her neck reclining

    On the sweet arms of the Beloved.





    XXIII





    Beneath the apple-tree

    There were you betrothed;

    There I gave you My hand,

    And you were redeemed

    Where your mother was corrupted.





    XXIV

    THE BRIDE





    Our bed is of flowers

    By dens of lions encompassed,

    Hung with purple,

    Made in peace,

    And crowned with a thousand shields of gold.





    XXV





    In Your footsteps

    The young ones run Your way;

    At the touch of the fire

    And by the spiced wine,

    The divine balsam flows.





    XXVI





    in the inner cellar

    Of my Beloved have I drunk; and when I went forth

    Over all the plain

    I knew nothing,

    And lost the flock I followed before.





    XXVII





    There He gave me His breasts,

    There He taught me the science full of sweetness.

    And there I gave to Him

    Myself without reserve;

    There I promised to be His bride.





    XXVIII





    My soul is occupied,

    And all my substance in His service;

    Now I guard no flock,

    Nor have I any other employment:

    My sole occupation is love.





    XXIX





    If, then, on the common land

    I am no longer seen or found,

    You will say that I am lost;

    That, being enamored,

    I lost myself; and yet was found.





    XXX





    Of emeralds, and of flowers

    In the early morning gathered,

    We will make the garlands,

    Flowering in Your love,

    And bound together with one hair of my head.





    XXXI





    By that one hair

    You have observed fluttering on my neck,

    And on my neck regarded,

    You were captivated;

    And wounded by one of my eyes.





    XXXII





    When You regarded me,

    Your eyes imprinted in me Your grace:

    For this You loved me again,

    And thereby my eyes merited

    To adore what in You they saw





    XXXIII





    Despise me not,

    For if I was swarthy once

    You can regard me now;

    Since You have regarded me,

    Grace and beauty have You given me.





    XXXIV

    THE BRIDEGROOM





    The little white dove

    Has returned to the ark with the bough;

    And now the turtle-dove

    Its desired mate

    On the green banks has found.





    XXXV





    In solitude she lived,

    And in solitude built her nest;

    And in solitude, alone

    Has the Beloved guided her,

    In solitude also wounded with love.





    XXXVI

    THE BRIDE





    Let us rejoice, O my Beloved!

    Let us go forth to see ourselves in Your beauty,

    To the mountain and the hill,

    Where the pure water flows:

    Let us enter into the heart of the thicket.





    XXXVII





    We shall go at once

    To the deep caverns of the rock

    Which are all secret,

    There we shall enter in

    And taste of the new wine of the pomegranate.





    XXXVIII





    There you will show me

    That which my soul desired;

    And there You will give at once,

    O You, my life!

    That which You gave me the other day.





    XXXIX





    The breathing of the air,

    The song of the sweet nightingale,

    The grove and its beauty

    In the serene night,

    With the flame that consumes, and gives no pains.





    XL





    None saw it;

    Neither did Aminadab appear

    The siege was intermitted,

    And the cavalry dismounted

    At the sight of the waters.



    ....