Between Babel and Beast
(America and Empires in Biblical Perspective)

The Glory of Kings: A Festschrift for James B. Jordan

Fyodor Dostoevsky
(Christian Encounters Series)

Athanasius
(Foundations of Theological Exegesis and Christian Spirituality)

The Four: A Survey of the Gospels

Defending Constantine: The Twilight of an Empire and the Dawn of Christendom

From Behind the Veil: The Epistles of John

Deep Exegesis:The Mystery of Reading Scripture

1 & 2 Kings
Brazos Theological Commentary

The Promise Of His Appearing: An Exposition Of Second Peter

A Great Mystery: Fourteen Wedding Sermons

Deep Comedy: Trinity, Tragedy, And Hope In Western Literature

Miniatures & Morals: The Christian Novels of Jane Austen

The Priesthood of the Plebs: A Theology of Baptism

A Son To Me: An Exposition of 1 & 2 Samuel

From Silence to Song: The Davidic Liturgical Revolution

Ascent to Love: A Guide to Dante's Divine Comedy

Blessed Are the Hungry: Meditations on the Lord's Supper

A House For My Name: A Survey of the Old Testament

Heroes of the City of Man: A Christian Guide to Select Ancient Literature

Brightest Heaven of Invention: A Christian Guide To Six Shakespeare Plays

Wise Words: Family Stories That Bring the Proverbs to Life

The Kingdom and the Power: Rediscovering the Centrality of the Church
“My belived” (dodi) is as a cluster (eshchol) of camphire or henna from the vineyards (Song 1:14). The word eshchol is typically used for bunches of grapes. The dream of the cup-bearer that Joseph interpreted involved wine from eshchols of grapes (Genesis 40:10), and the spies brought back giant clusters of grapes from the land of promise (Numbers 13:23-24). In the Song of Moses, he predicts that the clusters of Israel will become bitter (Deuteronomy 32:32). Elsewhere in the Song, the bride’s breasts are clusters, first of palms and then like grapes (7:7-8). Here the clusters are not clusters of grapes, but they are in a vineyard (v. 14b), and so the simile connects to grapes and wine. The use of that term evokes the scene of the spies in the land, and the promise that the land will produce a super-abundance of good things. Dodi is like a promised land to his bride, as she is later to him. We are back to the opening lines of the poem: His love is better than wine. Between her breasts at night, he is like intoxicating, soothing, comforting wine.
But the clusters in the Song are not clusters of grapes.
They are clusters of kofer. The word is from a root that means essentially “cover.” It can be a literal cover, and is translated as “pitch” or “tar” in some passages, pitch or tar that covers the ark, for instance (Genesis 6:14). Since it means “covering,” it also takes on the connotation of “ransom” (Exodus 21:30; 30:12) or atonement and satisfaction (Numbers 35:31-32). A form of this root is used in the phrase Yom Kippur, which means, most literally, Day of Coverings. It’s the day when the Lord covers the sins of Israel with the blood of a goat and the release of a scapegoat. It’s the day when the “covering” (kapperet) of the ark is spread with blood. It’s the day when the priest takes off his garments of glory and gets re-covered. In the Song and in one other place, it is translated as a reference to a plant (cf. 4:13), a camphire that the Jewish encyclopedia defines as “a shrub growing to a height of between eight and ten feet, and bearing cream-colored and very fragrant flowers.” It was used as a dye for hair and skin and lasted for a few weeks. To say that he is a cluster of camphire is partly to emphasize, again, that he brings a pleasing aroma. The shrub is called a kofer, from kafar, either because the plant itself provided a “covering” since it was so big, or because the dye made from the plant was a “covering” for hair and skin.
Either way, Dodi is compared here to a cluster of covering, a covering cluster. His lover is like wine, and it is also shade, protection, covering, ransom.
posted by Peter J. Leithart on Saturday, June 16, 2012 at 8:58 am
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