She affirms its preciousness: All that one possesses cannot purchase it, nor (alternatively) should it be exchanged for it (8:7b).
She hints, without saying so explicitly (see the last NIV text note on 8:6), that it is the Lord's gift.
Such marital love is designed by the Creator-King to come to natural expression within his realm.
No one who reads the Song with care can question the artistry of the poet.
The Bible speaks of both wisdom and love as gifts of God, to be received with gratitude and celebration.
This understanding of the Song contrasts with the long-held view that the Song is an allegory of the love relationship between God and Israel, or between Christ and the church, or between Christ and the soul (the NT nowhere quotes from or even alludes to the Song).
It is also distinct from more modern interpretations of the Song, such as that which sees it as a poetic drama celebrating the triumph of a maiden's pure, spontaneous love for her rustic shepherd lover over the courtly blandishments of Solomon, who sought to win her for his royal harem.
The closest parallels appear to be those found in Proverbs (see Pr -20; -29; 7:6-23). the descriptions of wisdom found in Pr 1-9 and Job 28) seems to confirm that the Song belongs to Biblical wisdom literature and that it is wisdom's description of an amorous relationship.
King David ranks with the great patriarchs of the Old Testament in many ways.
At the time of Christ, a synonym for "Messiah" was "Son of David" (Mat.
This last segment (8:8-14) is in some sense also a return to the beginning, as references to the beloved's brothers, to her vineyard and to Solomon (the king) link 8:8-12 with 1:2-6.
In this song of love the voice of the beloved is dominant.
Verse 1 appears to ascribe authorship to Solomon (see note on 1:1; but see also Title above). In fact, mention of Tirzah and Jerusalem in one breath (6:4; see note there) has been used to prove a date prior to King Omri (885-874 b.c.; see 1Ki -24), though the reason for Tirzah's mention is not clear.