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INTRODUCTION TO THE SONG OF SONGS STATUS AMONG THE JEWS The Jewish faith has handed down the Old Testament books to the Christian Church, and Song of Songs is no exception. This book holds a special status among the other books because of its symbolic style announcing the mutual love between God and His Church, or between God and the human soul as a member of the Church. The Hebrew edition of the Torah, which Ezra the scribe gathered in the fifth century B.C., contained this book. Like the other books of the Septuagint, it was translated into Greek in the third century B.C., without any doubt of its spiritual meanings. During the time of our Lord Jesus Christ, Rabbi Shammai tried to exclude Song of Songs from the Holy Bible because of his desire to interpret the book literally. However, the canonicity of this book was confirmed by both the Jewish Traditional Hillel School and the council at Jamnia1 (95-100 A.D.). In the year 135 A.D., Rabbi Akiba emphasized the importance of this book. He said, “The book is all holy; in fact, the book of Song of Songs is the holiest book. The whole world did not give us a more important book.” In the Targum (means ‘translation’), “The songs and chants which Solomon, the prophet and king of Israel, had uttered through the Holy Spirit before God, were ten, but this song was the best.” The Midrash emphasized that: “The book of Song of Songs is the best song presented to God through the Holy Spirit. It is a song which God praises us and we praise Him!” DIVINE INSPIRATION Perhaps some may wonder why the divine inspiration used this courting style to express the mutual love between God and His Church. Through the divine inspiration, God speaks to us with the same style in a colloquial manner. Moreover, He also uses the same expressions we use, so that the inspiration is not foreign to us. For example, although the Bible mentions that at certain times the Lord became angry, relentless and sorrowful, God cannot become angry (because He is full of love), relentless (because He is all-knowing) or sorrowful (because He does not suffer). However, when the Bible discusses the wrath of God, He wants to declare to us that when we sin, we fall under God’s judgment. Such action is the natural consequence of our sins because we stray from God’s love. In the same manner, the divine inspiration uses human expressions. “The eyes of the Lord are on the righteous, and His ears are open to their cry. The face of the Lord is against those who do evil” (Ps. 34:15-16). Does this mean that God has physical features? Here, the Psalmist talks about God’s care for us with the same language we use! Also, when the Holy Bible mentions God’s throne, does this mean 1 James Hastings: Dictionary of the Bible, N.Y., p. 930. 2 When the Jews came back from the Babylonian captivity, they were unable to understand the Hebrew language of their fathers. Therefore, some of the books of the Bible were orally translated into Aramaic, and then the Aramaic was translated in writing and was called “Targum.” 3 The Midrash: This name is derived from the Hebrew verb “darash” or “daras” which means “investigate” or “search out,” i.e. to. discover or develop a thought not apparent on the surface. In the rabbinical literature, Midrash means the study of the sacred text in general, but more particularly a commentary, or an explanation of a homiletic character. (See our book: “Tradition and Orthodoxy.” 1979, ch. 8, p. 29. (in Arabic) 6 that God has a limited throne to sit upon? All these were written so we may understand God’s kingdom, glory, and splendor, according to our language and human expressions! The divine inspiration speaks to us in a similar manner about the deepest part of our spiritual life: our unity with God through the mysterious spiritual love. Therefore, He uses human language in expressing love between a bride and groom. Our relationship with Him is not based on carnal love but on symbols that carry the depth of the mysteries of this unutterable love. This figurative style of writing is not unique, for all the Gentiles have used it in their writings on the divine passion. The soul is embraced in God’s bosom to live with Him and to satisfy all her needs. This interpretation of the divine love as a spiritual marital love that binds the soul with God is not strange in the Bible, but has been used by both the prophets of the Old Testament as well as the Disciples of the New Testament. We shall see this when we discuss the “The HeavenlyWedding Banquet.” NOT ABOUT CARNAL LOVE The expression of this book cannot be applied to the carnal love, and it cannot agree with what some have said that it is a song which Solomon sung when he married Pharaoh’s daughter. Here are some examples: 1  “Let Him kiss me with the kisses of His mouth, for Your love is better than wine” (Song 1:2). Thus the bride is communing with her Groom, but she asks for the kisses of someone else’s mouth (“his mouth”). However, she declares that his love (“your love”) is better than wine. How can a bride ask that someone else beside her groom kiss her, while she is communing with her groom? This is impossible to be applied to the carnal love. This is the conversing of the Church with her Bridegroom, the Lord Jesus Christ. She asks for the kisses of the Father (i.e., His plan for salvation), which was fulfilled through the practical love of the Son. For the Bible says, “The Only-Begotten Son, who is in the bosom of the Father, He has declared Him” (John 1:18).  “Because of the fragrance of Your good ointments, Your name is ointment poured forth; therefore, the virgins love You” (Song 1:3). The bride adores the fragrance of her bridegroom and that his name is ointment poured forth. She declares that the virgins love him. How can a bride rejoice when the other virgins love her bridegroom? The bride here again symbolizes the Church, who wants all believers (all virgins), to love her Bridegroom.  “Lead me away! We will run after You” (Song 1:4). After she started talking in a singular form, she switched to the plural form. Is the speaker here singular or plural? If they were a group, then how can they meet and make love with only one? How can a bride ask her bridegroom to lead her, but take others with her to make love to him? From these examples, we discover that this book was not meant to express physical love between a bride and her bridegroom, but rather it explains a divine love binding God with His Church. AUTHOR AND TITLE Solomon wrote this book, and he also wrote many songs (1 Kings 4:32). This book was named “Song of Songs” to show that repeating the word “song” refers to its superiority over the other songs. This resembles the similar phrases such as “King of kings,” “Lord of lords,” “Holy of holies,” “Sabbath of Sabbaths,” “Heaven of 1 Fr. Abdel-Messih El-Nekhely: “Lights on the Song of Songs.” p. 22-23 (in Arabic) 7 heavens,” “vanity of vanities,” “slave of slaves,” etc.1 CHARACTERISTICS 1. Song of Songs and Ecclesiastes After Solomon wrote the book of Ecclesiastes, and recognized the reality that the earthly life is “vanity of vanities,” he then experienced the heavenly life and described it as the “Song of songs.” In the book of Ecclesiastes, Solomon declared that abundance of knowledge does not satisfy the soul. In Song of Songs, the soul is completely satisfied with the divine love and does not need anything else besides Him. In the book of Ecclesiastes, Solomon mentioned that there is nothing new under the sun, but in the book of Song of Songs the soul, entering God’s bosom, opens new horizons. 2. Allegorical Interpretation The Jews understood that this book symbolizes the relationship between God (the Bridegroom) with His people (the bride), until the coming of the Messiah. The Christians understood that this book represents the relationship between the Messiah the Savior and His bride, the Church. The Christians took three approaches in explaining the symbolic interpretations of this book, and all these approaches compliment and supplement one another. These are:  Origen, St. Jerome, St. Augustine and others see that this book refers to the relationship between the Lord Jesus Christ and His Church (i.e., the community of believers).  St. Gregory of Nyssa and Bernard of Clairvaux relate that this book expresses the relationship between the Lord Christ and the human soul, on a personal level. Origen took this approach for his interpretation, along with the previous approach.2  Some Catholics interpret this book as addressing the divine incarnation, and relate the bride to being the Virgin St. Mary, the Theotokos. Truly, since the believer tastes the mutual love between God and the catholic (universal) Church, he sees it as a personal love touching his life personally. The relationship that binds God with His community confirms the relationship between God and the human soul, not as an individual relationship where one is isolated away from the community, but a personal relationship where the individual is a member in the community. St. Mary represents the catholic (universal) Church as a perfect member.3 If some interpret this book as a love relationship between the Lord Jesus and St. Virgin Mary, this is because she has enjoyed God’s love as one of us, but at a different level! THE SEVEN SONGS Origen sees that the believer sings many songs when forsaking this world and entering the Heavenly Jerusalem. When he settles in the bosom of the Eternal Bridegroom in the heavenly chamber, he then sings the Song of Songs. The songs that he had sung on the way are as follows: 1. The soul, crossing the Red Sea with the Israelites, says: “I will sing to the Lord for he has triumphed gloriously! The horse and its rider He has thrown into the sea! 1 Rev. 7:14, 19:16,; 1Tim. 6:15; Eccl. 1:2; Deut. 10:17; Gen. 9:35 2 Origen: Commentary on Song of Songs, Prol. 1. 2 The author: St. Mary in the Orthodox Concept, 1978, p. 50 (in Arabic). 8 The Lord is my strength and song, and He has become my salvation…” (Ex. 15:1,2). Origen comments on this song saying, [If you are singing this first song, yet you have to know that the road is still long to reach the Song of Songs.1] This is the first song that the soul sings when entering the water of baptism. Then one realizes that “God” is the source of her strength, salvation and victory over the devil and his army. Through baptism, she becomes His daughter under His care, and He is the One who grants her His Holy Spirit to accomplish her salvation. That is why the Church has put this song as a basic part of the daily praise. It reminds her children of the day of their baptism when they were freed from the slavery of sin to enjoy the adoption of God. Then, they are assured of their victory over the powers of darkness and witness to their Lord and Savior! 2. Origen explains that we sing the second song, in this spiritual journey, at the well, which the chiefs had dug in the wilderness,2 when the Lord told Moses, “Gather the people together, and I will give them water” (Num. 21:16). Then Israel sang this song: “Spring up, O well! All of you sing to it, the well the leaders sank, dug by the nation’s nobles, by the lawgiver, with their staves” (Num. 21:17- 18). This is the song of a soul that accepts God Himself through the church leaders, the fountains of living water. The wells of the fathers or the leaders are a gift from God Himself, as the Lord’s saying to Moses, “Give them water.” However, those who dig these wells are the leaders, that is, those working in the Lord’s vine. 3. We sing the third song when we stand with Moses the Prophet on the banks of the Jordan and hear him singing: “Give ear O heavens and I will speak; and hear O earth, the words of my mouth. Let my teaching drop as the rain, my speech as still as the dew, as raindrops on the tender herb, and as showers on the grass… As an eagle stirs up its nest, hovers over its young, spreading its wings, taking them up, carrying them on its wings, so the Lord led him and there was no foreign god with him. He made him ride in the heights of the earth that he may eat the produce of the fields; He made him draw honey from the rock, and oil from the flinty rock; curds from the cattle, and milk of the flock, with fat of lambs; and rams of the breed of Bashan and goats with the choicest wheat; and you drank wine, the blood of grapes” (Deut. 32:1-2, 11-14). This is the song of the one who has realized God’s care in the wilderness. He accompanies the soul as a father who accompanies his children on the road; He leads her and cares for all her material and spiritual needs. The soul sees Him as an eagle that hovers over its young children by spanning its wings to protect its young. He is compassionate toward her and carries her over His shoulders, giving her all His care so that she does not need anything but Him. He satisfies her amidst the wilderness, so He can extract honey from the rock and oil from the flinty rock, that is, He does the impossible! 4. Origen relates about the fourth song during the spiritual struggle saying, [You have to struggle under the leadership of Joshua and reign over the holy land as an inheritance to you. Deborah becomes your judge, for ‘Deborah’ means ‘bee,’ so that your lips may utter the praise that was mentioned in the book of Judges.3] We sing this praise during our spiritual strife, so we may become like a bee, until we inherit the kingdom of heaven saying, “I, even I, will sing to the Lord; I will sing praise to the Lord…The mountains gushed before the Lord” (Jud. 5:1, 3). The 1 Origen: On Song of Songs, Homily 1. 2 Origen: On Song of Songs, Homily 1. 3 Origen: On Song of Songs, Homily 1. 9 Lord gushes the mountains during our spiritual strife and opens the door to heaven so we may enter with joy and inherit it forever. 5. The fifth song is the one that David had uttered when he was escaping from his enemies, for he said, “The Lord is my strength and song, and He has become my salvation” (Ps. 118:14). Thus, the soul reigns with King David when she subdues all the powers of the devil by God, her refuge, power and salvation. As David succeeded to the throne of Saul, we also take the place of the devil before his fall, for he was the greatest heavenly host. 6. When one discovers the mysteries of the kingdom, one sings with the prophets like in the sixth song saying, “Now, let me sing to my Well-beloved a song of my Beloved regarding His vineyard” (Is. 5:1). 7. Finally, the seventh song is the Song of Songs which the soul utters when she enters in the presence of the Heavenly Bridegroom and stays with Him in His heavenly chamber face to face. Briefly, we can say that Origen saw the soul singing continuously seven songs: a. She comes out of the baptismal font to become a child of God. b. She drinks from the fountains of God which is flowing in His Church. c. She feels God’s continuous care in the wilderness. d. She praises Him while struggling like a bee. e. She sings because of her victory over the devil and she reigns with the Lord. f. She sings with the prophets when she feels the mysteries of the eternal heavenly life. g. She sings the Song of Songs before her Heavenly Bridegroom. 4. This book was read on the eighth day after the celebration of the Passover1, being the song of eternal love offered to God, or the song that binds God with the believers who enjoyed the salvation through the blood. The eighth day refers to the day after the seven days of the week, that is, the new life, or the life to come in Christ, our true Passover. This song is a prophecy about the true Passover, who delivers us from death and enters us to His chamber “the heaven of heavens,” a chaste virgin, eternally united with Him. Truly, this book is an excellent symphony, which the soul sings, after leaving the captivity of this world and the dominion of the true Pharaoh, “the devil.” She enters the Heavenly Jerusalem in the liberty of the glory of God’s children, leaning on the bosom of her Lord. That is why this book does not mention any of the commandments or teachings, but it is all about the mystery of the eternal love and the life with the Heavenly Bridegroom. It is the symphony of the heart united with its Savior! It is a unique song in its kind and meaning. Anyone, sanctified with the blood of the Lamb, sings this song, entering with intimacy with the holy of holies, without any routine or formalities, until he rests in the bosom of the Father, above all material and physical thoughts to the true spiritual thought. St. Gregory of Nyssa, said: [In this book, the Word commands us not to think of carnal matters, even if we are in the flesh, but to ascend to the Spirit, so that all the love expressions are like pure offerings presented to the good Lord, who surpasses all understanding, and whom we find all sweetness, love and desire.” “THE BOOK FOR THE MATURE” The book of Song of Songs is the song of the divine love, recorded with courting symbols, carrying deeper heavenly meanings, which are sung by those who 1 J. Daniélou: The Bible and The Liturgy; The New Westminster Dictionary of the Bible. 10 have matured spiritually and who have crossed from the cares of this world to live by the Spirit. That is why Origen calls this book, “the book for the mature,” saying, [The solid food is for the mature, who can discern; however, the children in faith find their food in other books of the word of God. It is very dangerous if the carnal people read this book! It is very risky for a carnal person to accept the language of love in purity. My advice, for those who are still in the darkness of the flesh, is not to read this book. The Hebrew people were correct when they forbade the reading of this book, as well as some other excerpts of the Old Testament, to those who have not yet attained perfection1.] When St. Gregory talked about this book he said, [I talk about the mystery of the Song of Songs to you because you have been transferred to the divine matters. Come and enter His undefiled marital chamber, you, who have put on the white clothes of purity! Some do not put on the clothes of pure conscience befitting the divine bride because they are occupied with their thoughts and degrade the pure words of the Bridegroom to their carnal desires, and it becomes a disgrace2.] St. Paphnutius, one of the desert fathers of Egypt, explains that there are three ascetic levels in the books of Solomon the wise, which lifts the person to the life of love and unity with the Lord. He said: [The book of Proverbs corresponds to the first kind of asceticism, where one subdues the desires of the flesh and all the temporal sins. The second kind corresponds to the book of Ecclesiastes, where he declares that everything that happens under the sun is vain. The third kind corresponds to the book of Song of Songs, where one is elevated above the visible matters and reflects on the heavenly matters, and is attached to the word of God.”3] THE BOOK OF HEAVENLY WEDDING When discussing the wedding, we should not be confined to the physical marriage between two people, for marriage is a deep mystical union in which unlimited love extends beyond carnal matters. In the spiritual marriage, the soul accepts her Lord as her Bridegroom, who embraces her to unite with Him! In the Old Testament, the prophets understood the covenant between God and His people as a marital covenant. Isaiah the Prophet said, “For the Lord delights in you… As the bridegroom rejoices over the bride, so shall your God rejoice over you” (Is. 62:4-5). Hosea the Prophet also said, “And it shall be in that day, says the Lord, that you will call me ‘My Husband,’ and no longer call Me ‘My Master’… I will betroth you to Me forever; yes I will betroth you to Me in righteousness and justice, in loving kindness and mercy. I will betroth you to Me in faithfulness and you shall know the Lord” (Hos. 2:16, 19-20). Similar statements are found in Exodus 45, Jeremiah 2:2 and Ezekiel 16:7-14. This is the marital union that the prophets have foretold of. It was a symbol of the more perfect union achieved by the Logos (Divine Word) in the fullness of time. The book of the Song of Songs is the book of the heavenly marriage, where God’s eternal will toward man was fulfilled. It is a prophecy of the sacrament of eternal matrimony, where the Church, which extends from Adam to the end of ages, is the holy Bride. John the Baptist looked at this marriage saying: “He who has the bride is the Bridegroom” (John 3:29). This is the purpose of the mission of the apostles. St. Paul said, “For I am jealous for you with godly jealousy. For I have betrothed you to One 1 Origen: Song of Songs, translated by Dr. Ragheb Abd-el-Nour, El-Keraza Magazine, year 1, issue 2 2 Commentary on Song of Songs, Sermon 1. 3 John Cassian, Conferences, 3. 11 husband that I may present you as a chaste virgin to Christ” (2 Cor. 11:2). “This is a great mystery, but I speak concerning Christ and the Church” (Eph. 5:32). In the Book of Revelation, St. John the Beloved witnessed the eternal marriage. “Then, I, John, saw the holy city, New Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband” (Rev. 21:2). He also heard a multitude crying, “Alleluia! For the Lord God Omnipotent reigns! Let us be glad and rejoice and give Him glory, for the marriage of the Lamb has come, and His wife has made herself ready. And to her it was granted to be arrayed in fine linen…” (Rev. 19: 6-8). Finally, he writes, “And the Spirit and the bride say, ‘Come’” (Rev. 22:17).1 In the book of Song of Songs, we journey into eternity and practice the language of the heavenly love. We find a dialogue between the Messiah, the Bridegroom, and His Bride: the catholic (universal) and apostolic Church, or every soul united with Him as a living member in this Church. This dialogue reveals the mutual love between the two partners: God and man. Each one seeks the other until they find true rest in the shared ownership, which each one presents to the other. THE BOOK OF THE CHURCH SACRAMENTS2 This book carries a true prophecy about God’s mystical works in His Church. The early Church Fathers interpreted it in a way through which we can understand the sacraments. The sacrament of Baptism is the sacrament of the spiritual matrimony with the Crucified and Risen Messiah, fulfilled by the Holy Spirit. St. Cyril of Jerusalem explained that the baptismal font refers to the chamber of the Groom3. St. Didymus the Blind wrote, [The One who created the soul accepts her as a bride in the baptismal font.4] St. Gregory of Nazianzus tells those who are coming for baptism, [I want to proclaim to you one thing: your condition after baptism before the great sanctuary is an example for the glory to come. The praises, with which they welcome you, are preparations for the praises of heaven! The torches, which they light, are the mystery of enlightenment, with whom they welcome the Bridegroom!5 When the soul enters the mystery of spiritual matrimony in baptism, the angels see her in the wedding garment and sing, “Who is this coming up from the wilderness, white?” (Song 8:5, LXX). In this book we also can understand the sacrament of Confirmation, where the Bridegroom seals the heart of His bride with His seal, so that she may be ready by the Holy Spirit for the eternal wedding. Finally, in this book we hear a divine calling to enjoy the sacrament of Eucharist, the wedding banquet. St. Cyril of Jerusalem said, [Christ grants His children to enjoy His Body and Blood.] THE BOOK OF SPIRITUAL VIRGINITY Since this book describes the spiritual marriage of the Lord Christ, the Virgin, with His virgin Church, some of the Early Fathers call Song of Songs the book of “the mystery of virginity,” where the virgin soul is satisfied with the Virgin Bridegroom. She does not need anything besides Him, not even the temporary 1 See Matt. 9:15, Jn. 3:29, Eph. 5:23-27. 2 J. Daniélou: The Bible and the Liturgy. The Author: Christ in the Eucharist, 1973, p. 188-193 (in Arabic). 3 See, St. Cyril of Jerusalem: Catechetical Lectures, 3:2. 4 On the Holy Trinity. 5 St. Gregory of Nazianzus, Oration on the Holy Baptism, 46 12 marriage. She does not despise marriage, but desires a different kind of marriage: one that is on a much greater and eternal level! Many Church Fathers used some of the statements in this book to praise virginity and the virgins. Here is an excerpt from the words of St. Jerome against Jovinian, who despised virginity. St. Jerome declared the honor of virginity, witnessing with the Holy Bible. When he came to the book of the Song of Songs, he saw it as the book of virginity, for he related the Gospel with virginity and the Mosaic Law with the chastity of marriage. In his opinion, this book declared that the season of winter had passed. This was the fulfillment of the search of the Law for chastity through the holy marriage. The time for spring had come where the flowers of virginity, as a fruit of the gospel. He praised virginity, saying, [I look at the book of Song of Songs. Our foe thought that this book discusses marriage, but I clarify how this book contained the mysteries of virginity.1] Let us hear what was said to the bride before the Bridegroom came to the earth, suffered and rose: “We will make you ornaments of gold with studs of silver. While the King is at His table…” (Song 1:11-12). Before the Lord’s resurrection and the light of the Gospel, the Church did not have the gold (virginity), but had a form of gold (chaste marriage). She had many kinds of ornaments of silver: like the widows and chaste married couples. The Bridegroom answered the bride saying that the shadows of the old Law had passed away, and the truth of the Gospel had come. He said, “Rise up, My love, My fair one, and come away, for lo the winter is past, the rain is over and gone” (Song 2:10-11). Once more, he talks about the Gospel and virginity saying, “The flowers appear on the earth; the time of singing has come… The fig tree puts forth her green figs, and the vines with the tender grapes” (Song 2:12-13). Isn’t this clear that he wants to say that, “…the time is short, so that from now on even those who have wives should be as though they had none” (1 Cor. 7:29)? Very clearly, he declares purity by saying, “The voice of the turtledove is heard in our land” (Song 2:12). Since the turtledove is purest of all birds and lives in high places, it is a symbol of the Savior. “Rise up, My love, My fair one, and come away! O My dove in the clefts of the rock, in the secret places of the cliff, let Me see your face, let Me hear your voice; for your voice is sweet, and your face is lovely” (Song 2:13,14). The Bridegroom says, “If you hide your face like Moses and veil yourself with the Law, I cannot see your face nor hear your voice… ‘Even though you make many prayers, I will not hear.’ But now, look at My glory with an unveiled face, so you may hide in the clefts of the rock and in the secret niches of the cliff” (Is. 1:15). Hearing this, the bride reveals the mysteries of purity by saying: “My Beloved is mine, and I am His” (Song 2:16). The source of her purity is her Shepherd, who cares for the pure virgins. He says, “I will go my way to the mountain of myrrh” (Is. 1:15), to those who mortified their bodies, and “to the hill of frankincense” to the pure virgins. The Bridegroom continues by saying, “I have drunk My wine with My milk. Eat O friends! Drink, yes, drink deeply, O beloved ones!” (Song 5:1). It was said that the apostles were filled with new wine not old wine (Matt. 4:17). The new wine is put into new wineskins, for they served in the newness of the Spirit and not in the oldness of the letter (Rom. 7:6). When this wine is drunk, the youth become thirsty for virginity and filled with the spirit of chastity. 1 Against Jovinian 1:30,31. 13 “My Beloved is white and ruddy” (Song 5:10). He is white due to virginity, and ruddy (red) due to martyrdom. Thus, the time is not enough to explain the book and clarify all the mysteries of virginity, as mentioned in the book of Song of Songs. CHRIST IN THE BOOK OF SONG OF SONGS Studying this book, we do not stop at the basic text, but go into the depth to meet God, the Logos Himself. We see our Christ clearly, living and desiring to unite with us to live by Him and with Him forever. St. Gregory said, [In the art of painting, one does not look merely at the colors, but looks deeply to the picture which the artist painted with these colors. In the same manner, when studying the Bible, we should not stop at just looking at the colors, but we should look to the form of the King which is expressed by the words. The colors here are the words carrying mysterious meanings like what was mentioned in this book as the mouth, kisses, myrrh, wine, members of the body, the bed and the maids etc. However, the forms, which these words expressed, are as follows: perfection and virginity, unity with God, punishment for evil, reward for everything good.] CHARACTERS IN THE BOOK The main characters in this book include: 1. The bridegroom, who is the Lord Jesus Christ who betrothed the Church as a holy bride for Him (Eph. 5:27). 2. The bride, the catholic (universal) Church, or the believer as a living member in the Church. She is also called “The Shulamite.” 3. The virgins, who, according to Origen, are the believers who have not yet attained spiritual depth, but have achieved some progress on the road to salvation. 4. The daughters of Jerusalem, representing the Jews who should have preached the Messiah, the Savior of the world. 5. The friends of the bridegroom, or the angels who attained the perfect man (Eph. 4:13). 6. The young sister represents humanity who needs the Lord Jesus Christ to serve and care for her. DIVISIONS OF THE BOOK This book is the book of deep love, or the book of the heart. Although it does not require any specific divisions because it carries the unity of mutual love, the book is divided into six sections for the sake of simplicity. I. The Personality of the Bridegroom A. The Suffering Messiah [1: 2-6] B. The Messiah as the Shepherd [1: 7-12] C. The Messiah as the King [1: 12-16] D. The Messiah as the Beloved [2: 1-7] II. The Fiancé Seeks His Beloved A. He Himself Descends to Her [2: 8-14] B. He Warns Her from the Deceivers [2: 15] C. The Wedding Banquet [2: 16-17 and chapter3] III. Heavenly Matrimony A. The Beautiful Risen Bride [4: 1-15] B. The Bride Speaks with her Bridegroom [4: 16] IV. Marital Life 14 A. The Beginning of Marital Life [5: 1] B. The Shadows of Marital Life [5: 2-3] C. Love is Regained by the Cross [5: 4-9] V. Mutual Marital Love A. The Bride Praises Her Bridegroom [5:10-16] B. Conversation in the Garden [chapter 6] C. His Description of the “Shulamite” Bride [chapter 7] VI. The Working Bride [chapter 8]