OT Test 2
erotic poetic Dialogue
Genre of Song of Songs
God's anesthesia for the human predicament (2:24; 3:12, 22; 5:18; 8:15; 9:7-9) statement regarding the little bit of anesthesia to head to their fate with a litte less pain
•Carpe Diem statements -
• Interpretive Keys to the Book his point here seems to be that he can not grasp what the meaning of life is and all of his pursuits have be as disappointing as chasing after the wind- you never going to catch it
"Chasing wind" (throughout 1-6)
" (1:3, 9, 14; 2:11, 17-18, 22; 3:16; 4:1, 3, 7, 15; 5:13, 18; 6:1, 12; 8:9, 15, 17; 9:3; 9:6; 9:9, 11, 13,; 10:5) = 25 close-system --- we are on the earth and God is up there (birth to death our experience
"Under the sun
An inclusio marks the unit (22:23 - for the LORD will plead their case; 23:11 for their Redeemer . . . Will plead their case.) Vv. 22-28 Things that can lead to exploitation of the poor Vv. 29-11 Skillful social interaction with both the rich and the poor Each section closes with a prohibition against moving an ancient boundary (i.e. encroaching on the property of the disadvantaged cf. Deut 19:14; 27:17
10 Sayings about Poverty
"songs" of yearning (Sehnsuchtslieder) •self-descriptions (Selbstschilderung) •tease (Scherzgespräch) •admiration (Bewunderungslied) •description of experience (Erlebnisschilderung) •description of the beloved's physical charms (Beschreibungslied, the Arabic waṣf) • boasting (Prahllied)
7 poem types in Song of Songs
A gentile king whose proverb collection is preserved in Prov 30
Agur -
a repeated word or phrase that serves to link a series of sayings or literary units together. They are especially prevalent in Proverbs where they create chains or clusters of proverbs by means of this linkage.
Catchword -
the antithesis of Lady Wisdom, Dame Folly is a personification of willful, arrogant ignorance. Dame Folly competes with Lady Wisdom for the hearts and minds of young men in Proverbs. I like to call them "the dueling divas of the Book of Proverbs."
Dame Folly -
petiy - The simple minded/gullible (14:15; 22:3) kәsiyl - Stubborn and impatient, incapable of instruction or correction (13:20; 14:7-8;15:2, 14; 17:10,16, 24; 18:6; 26:7-9,11) Nabal - Very similar to kәsiyl but even more hardened. Someone demonstrating malicious antagonism toward God or his messiah (cf. 1 Sam 25:25; 26:21; Ps 14:1; 53:1, note the intensive parallelism of Prov 17:21) lets - scoffer (Prov 9:7-12; 14:6; 15:12; 19:25). Very similar to Nabal but w/o the political/messianic associations.
Degrees of Folly in Proverbs
A description of a likely scenario told in story form for the purpose of commending or condemning a course of action (cf. e.g. Prov. 7:6-23)
Didactive narrative -
•If you are innocent you will be restored (4:1-11) •Can a human be more righteous than God? - God cannot be in the wrong therefore you must be. •If I were you I would repent even if I didn't understand my sin (5:8-11)
Eliphaz' theology of retribution
Prov 1-9:
Father to Son
It is the foundational principle in the introduction (1:1-7). It closes the first collection (9:10) It introduces the second half of the second collection (15:30-33) It concludes the book 31:30 It punctuates the proverbs 20 times throughout all of the collections. A key to wisdom is knowing whom to fear
Fear God as Frame work
Relying on human wisdom = evil. It is choosing the fruit of the knowledge of good and evil. Fearing YHWH = relying on His revealed wisdom and rejecting the evil of independence and self-sufficiency. Prov 8:13 The fear of the LORD is hatred of evil. Pride and arrogance and the way of evil and perverted speech I hate.
Fear of YHWH = Rejection of Evil
When one fears God he need fear nothing else. provides security because it is knowledge of ultimate reality. 27 The fear of the LORD is a fountain of life, so that one may avoid the snares of death. Prov 19:23 The fear of the LORD is life indeed; filled with it one rests secure and suffers no harm.
Fear of YHWH = Security
It is the opposite of hard-heartedness. It is responsiveness to God's correction that allows God to be gentle in His guidance (Psalm 19:7-9). Receptivity and acceptance of correction is the key to wisdom (James 1:19-21).
Fear of YHWH = Sensitivity to God's will
. This reverence and humility produce skill in living in God's world. Knowledge of finite things reduces mystery and fear but knowledge of the infinite increases mystery and fear. Prov 2:1-5 My child, if you accept my words and treasure up my commandments within you,
Fear of YHWH = Wisdom
The Egyptian notion of ma'at - the order governing the world. Ma'at was actually a deity - the female personification of the universal order without which the world would perish. Lady Wisdom may be partially modeled after this Egyptian deity but without deification (especially in Prov 8). She was also wife of Thoth - god of wisdom Wisdom/Fear is discerning and submitting to this divine order (Prov 28:2).
Fear, Wisdom, and Order
- a literary figure who introduces the main content of a book or story and who may reappear at the end to evaluate the book's contents. Such a figure introduces the main speaker in Ecclesaistes and evaluates this speakers wisdom in the final verses of the book.
Frame narrator
Hebrew word for "futility" (literally "breath, vapor, wind") appearing frequently in Ecclesiastes. In fact, this word serves as the theme of Qoheleth's speeches.
Hevel -
- The meaning of hevel (1:2, 14, 2:1, 11, 15, 17, 19, 21, 23, 26; 3:19; 4:4, 7, 16; 5:6, 9; 6:2, 4, 9, 11; 7:6, 15; 8:10, 14; 9:9; 11:8, 10; 12:8) - 28 breath or wind ( abel's name) breath or wind associated with Idolatry of something that is always false (absurd) some take it as the fleeting of life ( problem applying it in all cases doesn't make sense) others try to say it as mystery ( identified with chasing of the wind ) elusive because human wisdom has not clearfied these issues for me all is futility
Hevel Hevelim
a famous collection of 30 Egyptian wisdom sayings (New Kingdom, 1558 - 1085 BC) that finds a close parallel in Proverbs 22:17 - 23:11
Instruction of Amenemope -
a form of wisdom literature consisting of extended sayings directed to the young and inexperienced characterized by commands, motivations for keeping the commands, and promises of reward/blessing for keeping the commands. This form is common in both Egyptian and Mesopotamian wisdom traditions. Proverbs 1 - 9 consists almost entirely of lengthy instructions that a father shares with his son.
Instructions -
Emphasis on fearing God The antithesis of the two women: Lady Wisdom (the ideal wife) and Dame Folly (the seductress) Tensions between individual proverbs Repeated proverbs The limitations of humans wisdom & the need for revelation (Prov 3:5-8; 30:1-6) Proverbs structured like a house with 7 pillars
Interpretive Keys to Proverbs
An intensification occurs in vv 17-18 Ear Mind/will Belly Lips Ultimate purpose expressed in v. 19 that your trust might be in the LORD. 30 sayings - 30 was a holy number in Egypt and throughout ANE signifying complete and perfect teaching ( Second purpose expressed in verse 21 - to prepare the son to be a reliable emissary/worker Sayings lay a foundation for accurately interpreting and responding to the world thus preparing one for accountability.
Introduction of Sayings of the wise
a personification of wisdom frequently employed as a literary device in proverbs. Many believe that this personification was inspired by the Egyptian concept/goddess Ma'at.
Lady Wisdom -
personification of Wisdom as a woman offering lifelong, exclusive companionship She first appears in 1:20-33 as a confirming voice to the Father's instruction. The seductress first appears in 7:1-27 She is contrasted with wisdom in 8:1-36 The two hold rival feasts in 9:1-18 Proverbs closes with the poem praising the ideal wife - an incarnation of Lady Wisdom
Lady Wisdom vs. Dame Folly
A gentile king whose proverb collection is preserved in Prov 31
Lemuel -
wife of Thoth and emodiment of the Egyptian concept of order and justice. Many of her qualities parallel descriptions of Lady Wisdom in Proverbs. The concept that Ma'at embodies is foundational to the social structure of much of the ANE and is either assumed or challenged in Israelite wisdom literature.
Ma'at -
A Hebrew term that can be translated "proverb" or "parable." It is a broad designation for all pithy, clever wisdom sayings that employ sophisticated rhetoric and literary devices. The title of Proverbs in Hebrew is the plural of this noun "Mishley Shlomo" (Proverbs of Solomon)
Mashal -
a proverb that employs numbers, usually in an escalating fashion as a means of conveying its point. E.g. "Six things the LORD hates, indeed seven are an abomination."
Numerical saying -
as an interpretive frame Limitations of human wisdom The value of contentment/moderation Use of power to establish justice for the disenfranchised. Invitation to embrace Lady Wisdom/ virtuous bride Fear of YHWH
Prov 1-9 & 30-31
Cervantes cleverly defined it as "a short saying based on long experience." A brief wisdom saying based on observation and expressed in a memorable form. Every culture has them but they seldom translate well. A proverb is like an inside joke. Only those belonging to the proverb's native culture usually fully appreciate its meaning and rhetorical impact. (Synonyms often found in literature dealing with Proverbs: Adage, aphorism, apothegm, sentence saying)
Proverb -
Songs of the Harper Egyptian secular songs Questioned the afterlife and emphasized enjoyment of life in the present ) Grave biographies First person placed in mouth of deceased Addressed to visitors to the tomb Autobiographical narrative, ethical maxims, exhortations Royal Testaments - instructions from deceased rulers to their successors "The Instruction for King Merikare" and "Instruction of Amenemhet"
Qoheleth in Its ANE Setting
Death. Nothing we do has lasting value (2:14-17; 18-21) We have no control over life's "times" (8:7; 9:11; 10:14) It is best not to think about life's futility so that one can enjoy what limited pleasures life affords before death renders everything meaningless (2:24-26;
Quheleth's Two factors result in the ultimate frustration of life
Same proverb repeated in different section/context reflects proverbs flexibility and polyvalence. 14:12/16:25 18:8/26:22 6:10-11; 24:33-34 10:1/15:20 11:1/20:23 10:2/11:4
Repeated Proverbs
a question posed not for the purpose of receiving information, but for the purpose of indirectly making a point. It invites the reader/listener to ponder the question posed for the truth to which it points.
Rhetorical Question -
Father's advice to his son - avoid the adulteress (Prov 5:1-14) Enjoy sex with your own spouse (Prov 5:15-19) Water imagery Public water fountain vs. Your own well Fauna imagery - an amorous doe Sex requires wisdom and discipline in order to enjoy all of its blessings. Sex is a skill requiring thought and practice.
SEX IN THE WISDOM LIT
Fear of God =
Sensitivity to God's Will Rejection of Evil Wisdom Security
1 Exhortations to Embrace Wisdom Prov. 1-9 2 Prov. of Solomon Prov 10:1-22:16 3 Sayings of Wise : Prov 22:17 -24:22 - 4 Further sayings of the wise 24:23-34 5 More Pvbs of Solomon 25:1-29:27 6 Sayings of Agur 30:1-33 7 Sayings of Lemuel 31:1-31
Seven Pillars of Proverbs ( Books )
Garden imagery - a return to Eden Floral imagery - female sexuality (2:1-2) Fauna imagery - male sexuality (2:9) Bounding over mountains = undeterred by obstacles (Song 2:8) Outdoor setting - no shame (Gen. 2:23-25; Song 7:11-14) The cover of foliage - protection from voyeurism (Song 1:12-17; 8:5) Wine, fruit, raisin-cakes - a feast of love, an erotic banquet employing all of the senses. Suggestive but discreet. Holistic and not reductionistic Wasfs Wasf = a sensual description of the lover's body from head to toe. Included in Syrian wedding ceremonies Four occur in Song of Songs 4:1-8, 12-16 (woman) 5:10-16 (man) 6:4-6 (woman) 7:2-8 (woman)
Sex in Song of Songs
- Israel's third king who presided over a golden age of cultural achievement and imperial expansion. He is also the patron of Israel's wisdom tradition credit with collecting and composing many of the proverbs found in the Book of Proverbs
Solomon
oppositions Righteous/wicked Wise/foolish Diligent/lazy
Solomon 1A focuses on the following
15:30-16:15 = introduction Starts with theme of accepting instruction. 16:1 introduces God as intimately involved in human affairs. 16:9 shows the balance of human free will and divine sovereignty 16:10 illustrates role of king in 1B Compare 11:1 to 16:11 16:10-15 Divine blessing and wrath mediated through his Messiah. Solomon 1B Wise vs. Foolish Speech (16:16-30; 18:1-21; 20:12-19) The Splendid Crown of Old Age through Righteousness (16:31-17:6) Wealth & Wisdom in the Court and in the Home (18:22-19:23) The Punishment of Fools (19:23-20:11) Trusting YHWH to avenge wrongs through his king (20:20-28) YHWH's orchestration of all things towards righteousness and justice (20:29-21:31) Wisdom, wealth & poverty (22:1-16)
Solomon 1B
proper relationships between kings and subjects
Solomon 1B focuses on
Court Hierarchy & Conflict of the Righteous and the Wicked (25:1-27) Seven Perverted Types of Humanity (25:28-26:28) Fool Sluggard Hothead Busybody Mischief Maker Slanderer Ruthless Enemy Friends and Friendship (27:1-22) Maintaining flocks and herds (27:23-27) 2 (Prov 25:1-29:27)
Solomon 2
is a kind of manual for future monarchs (B. V. Malchow)
Solomon 2 Focus
Whole unit framed by the inclusion "that your trust might be in the LORD" (22:19) and "fear the LORD" (24:22). 22:17-21 Introduction 22:22-23:11 A decalogue of sayings about wealth (sayings 2-11) 23:12-24:2 The Obedient Son (sayings 12-20) 24:3-12 Wisdom is your Strength in Distressing Times (sayings 21-25) 24:13-22 Warning: Avoid the Wicked (sayings 26-30)
Structure of Sayings of the Wise
Heading - 10:1a sets this off from 1-9 Another heading at 22:17 indicates new section. Change form - lengthy poems give way to aphorisms in form of a bicolon. Divides into two halves: A (10-15) & B (16:1-22:16) (So Udo Skladny) Solomon 1A dominated by antithetic parallelism carrying out contrast of Prov 9. Solomon 1B breaks into numerous types of parallelism. 1A treats wisdom as an ethical rather than intellectual reality 1A operates broadly on a character-fate nexus rather than narrowly on a deed-consequence nexus (as typical of 1B). 1B focuses on life in the royal court. Royal king elevated as God's representative. 1B emphasizes differences between human and divine righteousness. 1B focuses more on God's intimate involvement in the outworking of our lives. 1B defines wisdom as wit and cunning 15:30-16:15 illustrative of differences between A & B. An introduction to B
Structure of Solomon 1
If individual proverbs are read in isolation they lead to distortion. Proverbs guards against this through the use of antitheses. See for example the balance struck by 18:10-11 The best example is 26:4-5 Another good example are statements regarding poverty (10:4; 13:18; 14:23; 14:31; 17:5)
Tensions Between Proverbs
" (22:17-24:22) lacks an editorial introduction. The imperative of 22:17 recalls the intros to the father's discourses in Prov 1-9 (cf. 23:15,19,22,26; 24:13,21) Use of imperatives, extended sayings with motive clauses. Editorial intro starts 4th collection at 24:22 Similarities of unit with Amenemope confirms its status as an independent section.
The "Sayings of the Wise
Wisdom without Revelation is Nothing but Sorrow
The Theology of Ecclesiastes
Qoheleth's frustration (Romans 1:21; 8:20; 1 Cor 3:20; 15:17; 1 Pet 1:18). The NT deals with the problem of the distance/transcendence of God (Eccl 5:1; John 1:14). The NT resolves the absurdity of "herding after the wind" (Romans 8:14; Gal. 5:8).
The theme of futility - the NT answers
•Frame narrator is critical of Qoheleth's teaching (12:8-14) - discuss yoter 12:12 •Qoheleth correctly and poignantly identified the results of the Fall. His diatribe is valuable for its honest, accurate assessment of life in a fallen world. •Qoheleth incorrectly concludes that the futility of life in a fallen world is ultimate and final. •Frame narrator = canonical voice of the book. He warns his son of Qoheleth's teaching acknowledging the legitimacy of his observations but challenging his conclusion. 1 Peter 1:18. knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, ... •Frame narrator agrees that life under the sun has been frustrated by the fall. •He adds, however, that a revealed divine order exists that will prevail over evil and frustration. •Qoheleth denies that the Day of the LORD will come, bringing a Messiah who will bring justice (Isa 42). •The frame narrator, however, affirms the Day of the LORD. Therefore there IS a point to the healthy fear of God.
Theology of Ecclesiastes
One must distinguish Qoheleth's theology from the books canonical theology Qoheleth never refers to God by his covenant name. God exercises his sovereignty arbitrarily and tyrannically Qoheleth appears to have a skewed view of the "fear of God" ( Qoheleth sees no justice in this life nor in the next ( Qoheleth is fatalistic believing that God is unmoved by human petitions (6:10) Qoheleth is suspicious of God. He seems to think that the only reliable basis of knowledge is his own perception He talks only to himself, never to God The implication is a rejection of revelation in favor of relying on one's own experience Perhaps the clearest expression of Qoheleth's frustration with God occurs in 3:10. Qoheleth is unable to work in faith, trusting God with the outcome (2:18-26)
Theology of Qoheleth
Frame narrator is critical of Qoheleth's teaching (12:8-14) Qoheleth correctly and poignantly identified the results of the Fall. His diatribe is valuable for its honest, accurate assessment of life in a fallen world. Qoheleth incorrectly concludes that the futility of life in a fallen world is ultimate and final. Frame narrator = canonical voice of the book. He warns his son of Qoheleth's teaching acknowledging the legitimacy of his observations but challenging his conclusion. Theology of the Book Frame narrator agrees that life under the sun has been frustrated by the fall. He adds, however, that a revealed divine order exists that will prevail over evil and frustration. Qoheleth denies that the Day of the LORD will come, bringing a Messiah who will bring justice (Isa 42). The frame narrator, however, affirms the Day of the LORD. Therefore there IS a point to the healthy fear of God.
Theology of the Book
judicial theory - the wrath of God had to be appeased by the death of Jesus subjective - Jesus;' death is an example for us ---to move us to imitate is act of selflessness and adopt a cruciform life- but nothing object if taking place there christ ( listen too ) when jesus went to cross he was in warfare with the devil...and devil feel for the trap and was insnared YB suggestion to Add new theory - what about the futility of life - but he makes this life important by attaching it to the one to come - John is insistent on this ...eternal life is now, begins when we accept the Cross - begins moment we unite with Christ in Baptism - Cross is the solution to futility
Theories of atonement
• •Death. Nothing we do has lasting value (2:14-17; 18-21) •We have no control over life's "times" (8:7; 9:11; 10:14)
Two factors result in the ultimate frustration of life - acc. to Qoheleth
an erotic poem that describes the physical features of one's lover from head to toe or vice versa in highly symbolic, metaphorical language. Two good examples occur in Song of Songs 4:1-7; 5:10-16
Wasf -
a sensual description of the lover's body from head to toe. Included in Syrian wedding ceremonies Four occur in Song of Songs
Wasf =
•Qoheleth never refers to God by his covenant name. •God exercises his sovereignty arbitrarily and tyrannically (3:9-18; 7:13-14; 8:16-9:1; 11:5). •Qoheleth appears to have a skewed view of the "fear of God" (5:7; 7:15-18; 8:12-13) •Qoheleth sees no justice in this life nor in the next (4:1-3; 7:15-18; 8:14; 9:1-12). •Qoheleth is fatalistic believing that God is unmoved by human petitions (6:10) •Qoheleth is suspicious of God. •He seems to think that the only reliable basis of knowledge is his own perception (cf. 2:13; 2:24; 3:16; 3:22; 4:1,4,7,15; 8:10,17; 9:11). •He talks only to himself, never to God (1:16; 2:1; 3:17-18). •The implication is a rejection of revelation in favor of relying on one's own experience (cf. Prov 3:5-6). •Perhaps the clearest expression of Qoheleth's frustration with God occurs in 3:10. Qoheleth is unable to work in faith, trusting God with the outcome
What are Qoheleth's frustrations
Qoheleth's Frame: Futile! Utterly Futile! (1:2; 12:8) "Futility" occurs 26x throughout the book Six "Carpe Diem" texts (2:24; 3:12, 22; 5:18; 8:15; 9:7-9) The same fate awaits all regardless of morality or wisdom (9:1-3) Moderation in all things, including morality! (7:15-18) 12:1 "Appreciate your health in the days of your youth." Not "Remember your creator"
What are the Key texts of Ecclesiasties
Refrain - Warning to Daughters of Jerusalem 2:7; 3:5; 8:4 Love-making is a serious undertaking appropriate only when love has reached maturity and the lovers have accepted responsibility for each other. Refrain - Mutual Surrender 2:16; 6:3; 7:11 Each time a little different with emphasis shifting from the woman's possession of the man to her voluntary surrender to him Final occurrence reverses Gen. 2:16b
What are the Two refrains in Song of Songs
The danger of misreading Proverbs Job demonstrates the folly of misapplying proverbs and uncritically embracing conventional wisdom. Ecclesiastes demonstrates the bitterness and unbelief that results when false expectations based on a misreading of proverbs are dashed. Empiricism vs. reasoned, seeking faith Wisdom literature does not impart wisdom, it develops it within us. Wisdom is not a free download. It is the result of mental & moral exercise.
What is Wisdom gone wrong
Frame 1:1-11; 12:9-14 Introduction to both subsections - life is nothing but frustration, sorrow, and pain (1:12-18) Section 1: What gain is there in chasing after wind? (2:1-6:9) Both sections contain 111 verses (37x3) Both sections contain distinct catch phrases Section 2: Can a person discover or know anything? (6:10-11:8) 11:9-12:7 How Fleeting is Youth
What is the Structure of Qoheleth
Amenemope
What sayings compare to the sayings of the wise
he remembers his conviction. •He knows he has a living redeemer who will vindicate him on earth. •He knows he will see him in his flesh (i.e. he anticipates vindication before death which in fact happens).
When Job finds his confidence he remembers ....
YHWH in the midst of the Storm threatening Manifestation of Chaos in the Cosmos in can bring devastation --- an area that is out of mans control =YHWH tacit admission that he was responsible for the death of Job's children •YHWH appears in storm theophany as at Sinai •Significance of the symbolism of YHWH in the midst of the storm (Ps. 57:1; Isa. 4:6) •Storm as a symbol of chaos - does YHWH inhabit the chaos? Can chaos be his instrument? •Deus absconditus - God hidden in suffering. Suffering as the way to knowing him truly (cf. Phil. 3) God is a shelter during the storm...they have is presence Chaos can be his instrument
YHWH in the midst of the STORM
•Who are you? Identity and human dignity He is in no position to be calling God to court. •Where were you? Duration, finitude, intentionality of the creation of humanity you weren't there •Are you able? Human weakness/human dominion an invitation to compete with God. •On one level questions are rhetorical designed to humble Job •On another level questions are genuinely existential designed to invite Job into partnership with God in exercising dominion over an unfinished cosmos. - fear me and challenge creation •Is Job's suffering preparation for vocation?
YHWH's three questions to Job
over simplistic view of the deed/consequence nexus - but Quhalet made the mistake but it was more fatalistic to his faith , he became in bittered - and everything seemed meaningless to him it appears to Q that he deals everyone the same hand with the death card
how did Qoheleth share the same perspective as Job's 3 friends
Restatement of Qoheleth's conclusion (12:8) Acknowledgment of Qoheleth's wisdom Taught many people useful things Made many legitimate observations Provided helpful critiques of conventional wisdom His words offer needed discipline Warning of the dangers of wisdom w/o revelation 12:12 "Furthermore, of these beware!" Qoheleth's wrong conclusion FN's modified conclusion - It still makes sense to fear God
how is the Eilogue understood
10
how many discrete units in song of Songs
•Frame 1:1-11; 12:9-14 •Introduction to both subsections - life is nothing but frustration, sorrow, and pain (1:12-18) •Section 1: What gain is there in chasing after wind? (2:1-6:9) - Yitrhon / chasing •Both sections contain 111 verses (37x3) question of value •Both sections contain distinct catch phrases •Section 2: Can a person discover or know anything? (6:10-11:8) - more hodge podge question of epistemology - how can we know 11:9-12:7 How Fleeting is Youth - idolizing youth -
structure of Qoheleth
(1:3; 2:11, 13; 3:9; 5:8, 15; 7:12; 10:10) - Yithron - cost benefit
the question of profit
job wants God to with draw hand from him - give me some relief - let not dread of you terrify me
what are Job's 2 requests he makes for God's appearance
oman's warning to the "daughters of Jerusalem" (2:7; 3:5; 5:8?; 8:4); Expression of mutual submission (2:16; 6:3; 7:10).
what are the two refrains in Song of Songs
