The poem proper begins with the woman's expression of desire for her lover and her self-description to the "daughters of Jerusalem": she insists on her sun-born blackness, likening it to the "tents of Kedar" (nomads) and the "curtains of Solomon". The introduction calls the poem "the song of songs", a construction commonly used in Scriptural Hebrew to show something as the greatest and most beautiful of its class (as in Holy of Holies). Observers describe the woman's beauty (6:13–8:4).The man describes his lover, who visits him (6:5–12).The woman addresses the daughters of Jerusalem (5:2–6:4).The man describes his lover's beauty (4:1–5:1).Sighting a royal wedding procession (3:6–11).The woman addresses the daughters of Zion (3:1–5).The woman recalls a visit from her lover (2:8–17).must therefore be taken as indicative, rather than determinative: Beyond this, however, there appears to be little agreement: attempts to find a chiastic structure have not been compelling, and attempts to analyse it into units have used different methods and arrived at differing results. There is widespread consensus that, although the book has no plot, it does have what can be called a framework, as indicated by the links between its beginning and end. Jewish tradition reads it as an allegory of the relationship between God and Israel Christianity, as an allegory of Christ and his bride, the Church. In modern Judaism the Song is read on the Sabbath during the Passover, which marks the beginning of the grain-harvest as well as commemorating the Exodus from Biblical Egypt. Scholars differ on when it was written, with estimates ranging from the 10th to 2nd century BCE, with an analysis of the language used suggesting the 3rd century. The women of Jerusalem form a chorus to the lovers, functioning as an audience whose participation in the lovers' erotic encounters facilitates the participation of the reader. The two are in harmony, each desiring the other and rejoicing in sexual intimacy. It is unique within the Hebrew Bible: it shows no interest in Law or Covenant or the God of Israel, nor does it teach or explore wisdom like Proverbs or Ecclesiastes (although it does have some affinities to wisdom literature, as the ascription to the 10th century BCE King of Israel Solomon indicates) instead, it celebrates sexual love, giving "the voices of two lovers, praising each other, yearning for each other, proffering invitations to enjoy". Âisma āismátōn, Koine Greek pronunciation: Latin: Canticum canticōrum, Ecclesiastical Latin: ), also Song of Solomon, Canticle of Canticles, or Canticles, is one of the megillot (scrolls) found in the last section of the Tanakh, known as the Ketuvim (or "Writings"). Song of Songs (Cantique des Cantiques) by Gustave Moreau, 1893
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