Song of Songs Study Guide?

Really?

And just who exactly wrote this Song of Songs study guide (here after referred to SoS SG)? Mark Driscoll? Someone else approved by Mark Driscoll?

I'm trying to get an answer from the random person who copied and pasted it in a comment at Warren Throckmorton's blog. That anonymous person, cn0te1, copied it into the comment section to try to get me to shut up. His/her exact words were, "Please read educate yourself then be quiet." A comma would have helped for clarity. But I'm not here to critique his/her grammar, just his/her foolishness in embracing Driscoll's teachings on the Songs. This post will not contain critique, just his/her comment and perhaps some dividing and labeling for clarity. The critiques will appear in subsequent comments (here after referred to the SoS SGC).

Note: okay, just a little critique right here right now because this cut and paste job is really, really long. Do not feel obligated to read every word of it in order to follow along with my critique unless you want to and/or feel up to the challenge. One reason I suspect that this, so called "Study Guide" is written by Driscoll is because of the style. He goes on about stuff that is mostly innocuous to lull his audience into a false sense of security then throws in a bit of completely unsupportable conjecture. Then at the end, he throws in unsupportable flights of fantasy and expects his hack job to be taken seriously. He expects people to treat it as a piece of enlighten inspiration. The problem is there are people like me who don't trust him since he's a liar, a plagiarist, a cheat, and all around shyster (and yes, I know the German origin for that last word and mean it with all of my heart because that is what he has done to the Songs).

Anyway, here is the comment as it appeared over there, including the belittling, silencing tactic at the beginning from cn0te1 who has had quite enough of me at this point cause I won't stop pointing out that his/her idol is a fraud.
Also I have divided this long piece into 4 parts in order to better dissect this ugly dragon.

Comment from cn0te1:

*****

Please read educate yourself and then be quite!

SONG OF SOLOMON. 6:13

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(Part 1)

(7:1) Encouraged by Shulamith's unassuming answer, the daughters of Jerusalem now give utterance to an entreaty which their astonishment at her beauty suggests to them. 7:1 Come back, come back, O Shulamith!

Come back, come back, that we may look upon thee!

She is now (Song 6:10 ff.) on the way from the garden to the palace. The fourfold "come back" entreats her earnestly, yea, with tears, to return thither with them once more, and for this purpose, that they might find delight in looking up her; for b| chaazaah signifies to sink oneself into a thing, looking at it, to delight (feast) one's eyes in looking on a thing.

Here for the first time Shulamith is addressed by name. But hashuw' cannot be a pure proper name, for the art. is vocat., as e.g., yrw' habat , "O daughter of Jerusalem!" Pure proper names like shlmh are so determ. in themselves that they exclude the article; only such as are at the sametime also nouns, like yar|deen and l|baanown , are susceptible of the article, particularly also of the vocat., Ps 114:5; but cf.

Zech 11:1 with Isa 10:34. Thus hashuw' will be not so much a proper name as a name of descent, as generally nouns in î (with a few exceptions, viz., of ordinal number, haraariy , y|maaniy , etc.) are all gentilicia. The LXX render hshw' by hee Sounami'tis, and this is indeed but another form for hashuwnamiyt, i.e., she who is from Sunem. Thus also was designated the exceedingly beautiful Abishag, 1 Kings 1:3, Elisha's excellent and pious hostess, 2 Kings 4:8 ff.

Sunem was in the tribe of Issachar (Josh 19:18), near to Little Hermon, from which it was separated by a valley, to the south-east of Carmel. This lower Galilean Sunem, which lies south from Nain, south-east from Nazareth, south-west from Tabor, is also called Shulem. Eusebius in his Onomasticon says regarding it: Doubee'm (l. Doulee'm) klee'rou Issa'char kai' nu'n esti' koo'mee Soulee'm k.t.l., i.e., as Jerome translates it: Sunem in tribue Issachar. et usque hodie vicus ostenditur nomine Sulem in quinto miliario montis Thabor contra australum plagam. This placeif found at the present day under the name of Suwlam (Sôlam), at the west end of Jebel ed-Duhi (Little Hermon), not far from the great plain (Jisre'el, now Zer'în), which forms a convenient way of communication between Jordan and the sea-coast, but is yet so hidden in the mountainrange that the Talmud is silent concerning this Sulem, as it is concerning Nazareth. Here was the home of the Shulamitess of the Song. The ancients interpret the name by eireemeu'ousa, or by eskuleume'nee (vid., Lagarde's Onomastica), the former after Aquila and the Quinta, the latter after Symm. The Targum has the interpretation: h' `m b'mwnth hshleemh (vid., Rashi). But the form of the name (the Syr. writes shiyluwmiytaa') is opposed to these allegorical interpretations. Rather it is to be assumed that the poet purposely used, not hshwb', but hshwl', to assimilate her name to that of Solomon; and that it has the parallel meaning of one devoted to Solomon, and thus, as it were, of a passively-applied sh|lowmiyt = Dalo'mee, is the more probable, as the daughters of Jerusalem would scarcely venture thus to address her who was raised to the rank of a princess unless this name accorded with that of Solomon.

Not conscious of the greatness of her beauty, Shulamith asks- 1ba What do you see in Shulamith?

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Part 2

She is not aware that anything particular is to be seen in her; but the daughters of Jerusalem are of a different opinion, and answer this childlike, modest, but so much the more touching question- 1bb As the dance of Mahanaim!

They would thus see in her something like the dance of Manahaaïm. If this be here the name of the Levitical town (now Mahneh) in the tribe ofGad, north of Jabbok, where Ishbosheth resided for two years, and where David was hospitably entertained on his flight from Absalom (Luthr.: "the dance to Mahanaaïm"), then we must suppose in this trans-Jordanic town such a popular festival as was kept in Shiloh, Judg 21:19, and we may compare Abel-meholah = meadow of dancing, the name of Elisha's birth-place (cf. also Herod. i. 16: "To dance the dance of the Arcadian town of Tegea").

But the Song delights in retrospective references to Genesis (cf. Gen 4:11b, 7:11). At 32:3, however, by Mahanaaïm (Note: Böttcher explains Mahanaaïm as a plur.; but the plur. of mchnh is machanowt and machaniym; the plur. termination ajim is limited to mayim and shaamayim .) is meant the double encampment of angels who protected Jacob's two companies (32:8). The town of Mahanaaïm derives its name from this vision of Jacob's. The word, as the name of a town, is always without the article; and here, where it has the article, it is to be understood appellatively. The old translators, in rendering by "the dances of the camps" (Syr., Jerome, choros castrorum, Venet. thi'ason stratope'doon), by which it remains uncertain whether a war-dance or a parade is meant, overlook the dual, and by exchanging mchnayim with machanowt, they obtain a figure which in this connection is incongruous and obscure. But, in truth, the figure is an angelic one. The daughters of Jerusalem wish to see Shulamith dance, and they designate that as an angelic sight. Mahanaaïm became in the post-bibl. dialect a name directly for angels. The dance of angels is only a step beyond the responsive song of the seraphim, Isa 6.

Engelkoere angel-choir and "heavenly host" are associated in the old German poetry. (Note: Vid., Walther von der Vogelweide, 173. 28. The Indian mythology goes farther, and transfers not only the original of the dance, but also of the drama, to heaven; vid., Götting. Anziegen, 1874, p. 106.)

The following description is undeniably that (let one only read how Hitzig in vain seeks to resist this interpretation) of one dancing. In this, according to biblical representation and ancient custom, there is nothing repulsive.

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Part 3

The women of the ransomed people, with Miriam at their head, danced, as did also the women who celebrated David's victory over Goliath (Ex. 15:20; 1 Sam. 18:66). David himself danced (2 Sam 6) before the ark of the covenant. Joy and dancing are, according to Old Testament conception, inseparable (Eccl 3:4); and joy not only as the happy feeling of youthful life, but also spiritual holy joy (Ps 87:7). The dance which the ladies of the court here desire to see, falls under the point of view of a play of rival individual artistes reciprocally acting for the sake of amusement. The play also is capable of moral nobility, if it is enacted within the limits of propriety, at the right time, in the right manner, and if the natural joyfulness, penetrated by intelligence, is consecrated by a spiritual aim.

Thus Shulamith, when she dances, does not then become a Gaditanian (Martial, xiv. 203) or an Alma (the name given in Anterior Asia to thosewomen who go about making it their business to dance mimic and partly lascivious dances); nor does she become a Bajadere (Isa 23:15 f.), (Note: Alma is the Arab. 'ualmah (one skilled, viz., in dancing and jonglerie), and Bajadere is the Portug. softening of baladera, a dancer, from balare (ballare), mediaev. Lat., and then Romanic: to move in a circle, to dance.) as also Miriam, Ex 15:20, Jephthah's daughter, Judg 11:34, the "daughters of Shiloh," Judg 21:21, and the woman of Jerusalem,1 Sam 18:6, did not dishonour themselves by dancing; the dancing of virgins is even a feature of the times after the restoration, Jer 31:13. But that Shulamith actually danced in compliance with the earnest entreaty of thedaughters of Jerusalem, is seen from the following description of her attractions, which begins with her feet and the vibration of her thighs.

After throwing aside her upper garments, so that she had only the light clothing of a shepherdess or vinedresser, Shulamith danced to and fro before the daughters of Jerusalem, and displayed all her attractions before them. Her feet, previously (Song 5:3) naked, or as yet only shod withsandals, she sets forth with the deportment of a prince's daughter. 2a How beautiful are thy steps in the shoes, O prince's daughter!

.....

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Part 4

""Another view is that the word "return" is for "turn round;" that is, "Let us see thee dance, that we may admire the beauty of thy form and movements." This would explain the appropriateness of the bride's reply in the latter haft of the verse. Moreover, the fourfold appeal is scarcely suitable if the bride was only slightly indicating her intention to leave. She would surely not leave hastily, seeing that Solomon is present. The request is not that she may remain, but that they may look upon her. It would be quite fitting in the mouth of lady companions. The whole is doubtless a poetic artifice, as before in the case of the dream, for the purpose of introducing the lovely description of her personal attractions. Plainly she is described as dancing or as if dancing. Delitzsch, however, thinks that the dance is only referred to by the ladies as a comparison; but in that case he certainly leaves unexplained the peculiarity of the description in Song of Solomon 7:1-5, which most naturally is a description of a dancing figure.Verse 13b. - Why will ye look upon the Shulamite as upon the dance of Mahanaim? The Shulamite, in her perfect modesty and humility, not knowing how beautiful she really is, asks why it is that they wish still to gaze upon her, like those that gaze at the dance of Mahanaim, or why they wish her to dance. But at the same moment, with the complaisance of perfect amiability, begins to move - always a pleasure to a lovely maiden - thus filling them with admiration. Mahanaim came in later times to mean "angels," or the "heavenly host" (see Genesis 32:3), but here it is generally thought to be the name of a dance, perhaps one in which the inhabitants of Mahanaim excelled, or one in which angels or hosts were thought to engage. The old translators, the Syriac, Jerome, and the Venetian, render, "the dances of the camps" (choros castrarum, θίωσον στρατοπέδων), possibly a war dance or parade. The word, however, is in the dual. Delitzsch thinks the meaning is a dance as of angels, "only a step beyond the responsive song of the seraphim" (Isaiah 6.). Of course, there can be no objection to the association of angels with the bride, but there is no necessity for it. The word would be, no doubt, familiarly known in the age of Solomon. The sacred dances wore often referred to in Scripture. and there would be nothing degrading to the dignity of the bride in dancing before the ladies and her own husband. "After throwing aside her upper garment, so that she had only the light clothing of a shepherdess or vine dresser, Shulamith danced to and fro before the daughters of Jerusalem, and displayed all her attractions before them.""...Therefore performing a provocative dance!

*****


I can't wait to get into critiquing it. But I have to wait until I have more time on my hands.