In Depth Study: Chapters 1 and 2
Part One: we we take a look at others who looked at the book.
Part Three A review and analysis.
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Chapter 1, verse 1
The "shiyr" (song) 'of' "shiyr" (song(s)) "asher" (which / that / etc) "Sheomoh" (Solomon)
For the record, the original text, as seen in what was found with the Dead Sea Scrolls that were mentioned and linked in the overview essay, does not contain identifiers for the various speakers, leading to some passages being attributed to different individuals or groups. While most translations and presentations agree, not all do, and some of the differences are interesting. We will take the text as it comes, and mention who the consensus says said what with the set of verses, you'll see. However, the attributions Are Not in the Text. Does it matter? Probably not, but it is interesting.
Also, as we will see almost immediately, many of the central ideas of the various statements are repeated for emphasis in the Hebrew. Something not usually done in English.
2 - 3 the Woman / Bride....
Verses, then discussion.
Let him "nashaq" (kiss / (the idea includes 'gently touch') 'me' "neshiqah" (kiss / kisses (different form of same word)) of 'his' "peh" (mouth) "ki" (for / because / surely) "towb" (good / pleasant / agreeable / etc (includes the idea of 'precious')) "dod" (love / beloved (includes the idea of 'family') this word is used almost forty times in the Song!) than "yayin" (wine / banquet (with wine) / intoxicating). For "reyach" (fragrance / scent / odor) "shemen" (oil / ointment / perfume) for "towb" (good / pleasant...) is "shemen" (oil / ointment ...) "ruq" (poured out / emptied / made bare), your "shem" (name / renown / fame) "al" (upon / over / on) this do "almah" (young women / maidens) "aheb" (love / 'have affection for').
As you can see, this form of poetry is given to repetition and talking around the subject. So let's just dispense with everything mentioned in the previous essay where various dry-mouthed individuals saw everything through a massive dose of Puritanism. You can easily imagine some Emeritus Professor of the Old Testament telling the translators of one of the newer editions of the Bible... "I don't care about the Hebrew, I know what it is supposed to say."
First off, is 'the woman' talking about an 'air kiss' or something on her cheek like you see on a Hollywood award's show? No. Most likely this is something a bit more intimate than that, and probably involves much closer contact, including a sexual position that would explain his 'pouring out' his 'pleasant ointment' while he is kissing her in an 'intoxicating' way. That covers the meaning without engaging in some impressive gymnastics with the language.
And we'll say it. This could well be indicating the old 'numerical' position of mutual simultaneous oral sex.
Why doesn't anybody else see that in the text? Because they don't want to. We will refer you back to our opening essay. If, as we proposed, this text is a bit of 'dinner theater' for the aristocracy of Babylon during the Exile, that opening statement would have brought cheers from the crowd and made them pay attention to the rest of it with broad smiles and occasionally throwing coins at the actors. Which is the point of doing it, right? And remember, back then, the 'pretty young woman' would have been played by a 'pretty young man'.
And then somebody just said, "but that is so improper, so dirty..."
Oh? Exactly how is the physical expression of human love between consenting adults 'improper' or 'dirty'? ( ... and you don't need to read any more. You have been warned.)
Moving on.
4 the Friends / 'women's chorus'
Verse, then discussion.
"mashak" (draw / continue) "achar" (behind / after) me, we "ruts" (run / to run / rush / make haste), "bo" (to come / to go / enter (includes: fetch / lead)) the "melek" (king / royal) me "cheder" (inner room / private chamber (implies 'bedroom')). We "gil" (rejoice / exult / be glad) 'in you' "zakar" (remember / recall) your "dod" (love / beloved) 'more than' "yayin" (wine...), the "meshar" (fair / upright / equal (includes idea of: right)) "aheb" (love).
Here's our first clue as to what's going on. The local ladies have experience with the 'king' in his chamber, apparently with little to no choice in the matter, and some urgency behind it. They are happy for the woman that she has a true love with somebody of her own social standing.
5 - 7 the Woman / the Bride / the Beloved
Verses, then discussion.
"shachor" (black / dusky) "ani" (I / me) 'am', "naveh" (lovely / beautiful (includes: suitable)), O "bath" (daughter / granddaughter) of "Yerushalaim / Yerushalayim" (Jerusalem), "ohel" (tents (implies: 'as seen from a distance')) of "Qedar" (Kedar (Ishmaelites from Genesis 25:13, today - the Bedouin)), as "yeriah" (curtains / coverings) of "Sheomoh" (Solomon).
"al" (no / nothing) "raah" (see / seen / look / etc) "shecharchoreth" (dark complexion / blackness (some translations: swarthy)) "shazaph" (burned / scorched) the "shemesh" (sun / daylight / brightness) "ben" (children) of my "em" (mother) were "charar" ('hot with anger') in they "sum" (make / put) me "natar" (keep / guard / maintain) of "kerem" (vineyards), my own vineyard "lo" (not) "natar" (keep / guard...). "nagad" (announce / tell / make known) "aheb" (to love / affection for) me, my "nephesh" (soul / inner being / mind) "ek" (how / where) you make me "rabats" (rest / recline / lie down (same word from Psalm 23)) "tsohar" (noon / midday (also 'window')). "mah / ma / meh" (why / how) should I "hayah" (become / happen) "atah" (cover / wrap / 'put on a covering') by the "ader" (flock / herd) of your "chaber" (companions / associates)
Here, after her initial speech that gets everybody to hang on her every word, the woman describes herself, and gives us a bit of her history. And, this is also a clue that this is for an 'out of town' audience that isn't familiar with the locals in Judea.
She says she is dark complected, but, at the time, everybody from that area leaned toward that end of the spectrum. So she must have been darker complected than the average Canaanite / Hebrew. Whether or not she was Black black, as in a Nubian, is a possibility, but there is no way to confirm that. We also find out that she was from a family of farmers. Specifically, vine tenders. And it does not directly imply whether her family owned the vines, only that they 'guarded' (preventing theft of the fruit and sabotage of the crop by competitors) and took care of them. Which explains how she met the boyfriend who fed her inner being when he 'made her relax'. And yes, that's what it says, go back and read the source text coming out of the Hebrew on the Interlinear again. There is no mention of a herd of anything in the text at this point, the sheep show up in a moment when she asks why she should get dressed when the other herdsmen are around.
And that is something else that everybody this side of the Old Jewish Masters arguing every point in the Babylonian Talmud all the way through today's TV preachers will maintain that all nudity is ( _insert negative expression here_ ), including a sin unless you happen to be taking a shower. And this writer has heard a somewhat exasperated Sunday School Teacher, who was also a member of the board of a local church, proclaim in a study group that was, at the time, discussing King David's (a man after God's own heart) choice of wardrobe for his Ark of the Covenant dance routine (see 2 Samuel 6). They proclaimed: "... but it isn't natural."
To which we replied: "Which was created by God? Your body, or your shirt and pants?"
(There's a reason most Sunday School Teachers, and Church Board Members, don't like The Desk. And we're amazingly OK with that.)
From the text here, and coming up, it would seem that at least the Shepherd, and perhaps the King, had seen the woman in her 'birthday suit', and liked what they saw, and were able to describe the beauty of the woman in quite exquisite poetical language. And nobody involved felt any shame in it.
Now as to why the majority of translators and commentators have said just about everything else instead of that, we'll leave to your imagination to answer. We think you know where we stand on it.
8 - 10 The Friends -or in other versions- The Man / 'Solomon' / Bridegroom / the Lover (in one version: He (which may indicate it is one of the few statements by the Shepherd))
Verses, then discussion.
"im" (though / whether / if / since) "lo" (not / no), you "yada" (know / understand / acknowledge) you are "yapheh" (beautiful (the same word was used by Abram to describe Sarah when he thought his first best course of action was to lie to the king, see Genesis 12: 11. It is also the term used for Esther in chapter 2 of her book. And, in the Song, it is used Fourteen times!)) of/among (ishshah) (women), "yatsa" (go out / depart / etc) "aqeb" ('on the heels' / 'in the footprints of' / steps) of "tson" (flock / herd), and "ra'ah" (tend / pasture/ feed) 'your' "gediyyah" (young goats) by the "mishkan" (tent / dwelling place) of the "ra'ah" (shepherd / keeper).
"susah" (horse / horses (may also mean 'a mare', but the term is indistinct - this is the only use of this word in OT, the root word means 'horse')) with / in the "rekeb" (chariot / charioteer) of Pharaoh. I "damah" (compare) you. My "rayah" (friend / 'darling' / 'love' (the term is used in Judges 11:37 without the endearment)), are "naah" (lovely / beautiful) "lechi" (cheeks / jawline) "tor" (succession / border / standard ('something on a string')) your "tsavvar" (neck) with "charuz" (beads / 'a string of beads' (only use in OT)).
Some of what this section means depends on exactly who is saying it. The woman had just told the 'women of Jerusalem' that she was pretty. So why would they say that she doesn't know she is good looking. But then if it was the king, how would he know about her going out to tend the baby goats?
The statement about the horses of Pharaoh is one of the descriptions in the Song that can mean just about anything. If, and that is a BIG IF, the term actually means a mare, a female horse, then that could imply that the woman's beauty is as disruptive as a female horse among the stallions of the army. Something that can be related with a quote like:
11 Some Translations have this line as part of 'the Man's' speech above, others label it as being from the 'Friends'.
Verse, then discussion.
"tor" (succession / border ('something on a string')) "zahab" (gold) 'we' "asah" (make / accomplish) "im" (with / among) "nequddah" (points / spots) "keseph" (silver).
Whoever it is, is talking about giving her earrings of gold 'dangles' with silver posts, although the king probably wouldn't be making any jewelry, he could 'have it made' for her.
12 - 14 The Woman (some translations, including the NASB, have twelve as a stand alone verse, perhaps indicating the passage of time.)
Verses, then discussion.
"ad" (while / during) the "melek" (king) 'reclines' at "mesab / mesibbim / mesibboth" (around 'as at a table'), "nerd" (spikenard (the same perfume seen in Matthew 26, Mark 14, and John 12)) "nathan" (gives) its "reyach" (scent / fragrance / etc). A "tsrowr" (bundle / parcel) of "mor" (myrrh) is "dod" (love / beloved) "ben" (between / among) my "shad" (breasts) "luwn" (remain / abide). A "eshkol" (cluster / bunch) "kopher" (camphor (from the cinnamon tree) or the dye from the henna plant, ancient references sometimes meant both, see link below) / ransom (price for a life)) "dod" (love / beloved) "kerem" (vineyard) of Engedi (the historic spring on the south-western coast of the Dead Sea).
The image of the king at table is our introduction in the text to the regal surroundings brought up by the name used earlier, Solomon. We should note for historical accuracy that, at the time, polite society didn't 'sit' at the dinner table, as in the KJV, they reclined, usually on their left elbow, and ate with their right hand. See link below for more.
The Spikenard, or even just Nard, referenced in the text is a flowering plant Nardostachys that is native to the Himalayan region of Asia (note, this is not the similarly named American Spikenard, native to North American forests). The oil derived from the central root of the plant has been used as a medicine and perfume since ancient times. Disreputable sources blend true nard with oils derived from everything from other members of the honeysuckle family to lavender for fun and profit.
The reference to a 'bundle of myrrh' is how precious she sees her beloved, and she desires to keep him as close as possible. Myrrh has always been of high value as a medicine, and as an aphrodisiac (as several other items on this list were as well). The words for "all night" are not in the Hebrew, she is going to keep him 'between her breasts' and close to her heart, forever. The image with the camphor and/ or henna and the Engedi oasis (which, while important, was a long way from anywhere else, see link below.) implies a choice location with something valuable, and loved... where they may be left alone.
15 the Man
Verse, then discussion.
"hen" (behold / even) you are "yapheh" (beautiful....), my "rayah" (friend / 'love')- it is repeated "hen" (behold) you are "yapheh" (beautiful) - "ayin" (eye / appearance) of "yonah" (dove).
.... ok, we're all into excessive compliments, right? But what does this mean? Who knows. Maybe her eyes are as dark as those of the bird. Maybe she didn't like being compared to a herd of horses earlier, whatever. Moving on.
16 the Woman
Verse, then discussion.
"hen" (behold) you are "yapheh" (beautiful), my "dod" (love / beloved), "aph" (indeed / also) "na'iym" (pleasant / delightful)! "aph" (indeed / also) "eres" (bed / couch) is "raanan" (fresh green / flourishing (the idea is always associated with growing things))
Here, she Almost repeats what 'the Man' said, but changes one word, and changes it significantly. He called her 'his friend'... whoever she is talking about, or to, is 'her beloved'. And the comment about the green bed probably isn't talking about the king in the palace, but instead, a 'bed' out in a pasture someplace.
17 the Man / maybe the king
Verse, then discussion.
the "qorah" (roof beam) of "bayith" (house) are "erez" (cedar), the "rahit" (panel / rafter (only use of term in OT)) of "beroth" (cypress / fir).
And now it would seem that he is trying to impress her with wealth and status, after comparing her to a horse and a bird didn't work.
End Chapter 1
Chapter 2, verse 1 the Woman
Verse, then discussion.
"I Am the rose of Sharon, and the lillie of the valleys." (1611 KJV, see link below)
"ani" (I) 'am' the "chabatstseleth" (rose / lily (the word means either)) of Sharon (a fertile area on the Mediterranean Sea, also a plain in Jordan), "shushan / shoshan" (white lily / trumpet shaped flower) of the "emeq" (valley / plain).
This is one of the most famous descriptive phrases in the Bible. And everybody uses it to refer to Christ. Which it can. There will be some that are absolutely shocked to find out it was originally said by the Shepherd's girlfriend and she was talking about herself. And is using the same phrase "I Am" used by GOD in scenes like the Burning Bush in Exodus.
2 the Man
Verse, then discussion.
As "shushan / shoshan" (white lily...) "bayin" (between / among) "choach" (thornbushes), "ken" (thus / so) is my "rayah" (friend / love / darling) "bayin" (between / among) the "bath" (daughters).
It's more interesting to consider what this is saying about the local ladies (including those in the chorus) than what it says about 'the Woman'.
3 - 7 the Woman
Verses, then discussion.
'like / as' "tappuach" (apple tree (yes, they had apples. Ancient seeds have been found preserved in the ruins of Jericho! See link below.)) "ets" (trees (for timber)) 'in the' "ya'ar" (forest), "ken" (thus / so) 'is' "dod" (beloved) "bayin" (between / among) the "ben" (sons). In "tsel" (shade) "chamad" (pleasure / delight) to sit "yashab" (sit / remain) and "peri" (fruit) was "mathoq / mathuq" (sweet pleasant) to my "chek" (palate / mouth / taste). "bo" (to bring / to lead) into "bayith" (house / etc) "yayin" (wine / a banquet 'at which wine is served'), and 'his' "degel" (banner / flag) "al" (over / beside / upon) me "ahabah" (love).
"samak" (sustain / support) me "ashishah" (raisin cake (made by pressing a number of raisins (and/or dried figs and dates) under weights, sometimes augmented with honey or spices, the result was a portable, long lasting, block of nutritionally dense food, that could be eaten as it was, and suitable for soldiers, or shepherds, in the field, or broken up and used as an ingredient in other food preparation. See link below.)) "raphad" (refresh / comfort (as in 'make a bed', see Job 17:13)) me with "tappuach" (apples), for "chalah" (grieved / sick / weak) 'from / of' "ahabah" (love) "ani" (I 'am').
'his' "semovl / semol" (left side / left hand) is "tachath" (beneath / under) 'my' "rosh" (head / top), "yamin" (right side / right hand) "chabaq" (embrace / hold / hug) me.
"shaba" (take an oath / swear (adjure)) 'the / you' "bath" (daughters) Jerusalem, 'by the' "tsbiy" (roebuck / gazelle / (also: splendor / prominence / etc)) "ow" (or) the "ayyalah" (doe / hind / deer) of the "sadeh" (countryside / fields), "im" (whether / if) "ur" (awaken / incite / rouse) "we" (and / or) "im" (whether / if) "ur" (awaken / incite / rouse (repeated for emphasis)) 'my' "ahabah" (love) "ad" (until / long / when) 'he' "chaphets" (desires).
The raisin cake has an interesting history, including a reference in the situation in Hosea 3 : 1 where it was used in the service of other gods, including, perhaps, as an aphrodisiac for the people.
Her mentioning of apples again is intentional. She'd rather be with her love than with the king, and she is 'love sick' thinking about him. We find out why immediately.
The phrase about his left hand being beneath her head is perhaps the most overtly sexual reference in the overall poem that is loaded with such references. While there are those that maintain that his right hand is caressing her cheek, which is nice. But that doesn't typically evoke the level of dramatic emotion we see with her lovesickness. To generate the kind of total devotion we're seeing, it probably takes a bit more stimulation than caressing her cheek. That, and the position being described is probably with both of them horizontal, and in a situation where they can both fully relax.
The overall impression is that the woman and the shepherd had an interesting physical relationship, that may have stopped just short of full consummation, one reason is that birth control was decidedly unreliable at the time, but did result in manually stimulated orgasms that now have her warning the 'daughters of Jerusalem' against stealing her man with an oath. Something she will do several times in the coming chapters. And before the end, she almost exactly restates this phrase after a similar passage.
8 - 13 the Woman - continues
Verses, then discussion.
The "qol" (voice / sound) of my "dod" (beloved / love) "hinneh" (behold / lo) he "bo" (comes / brings) "dalag" (leaps / springs) "al" (on / over / upon) "har" (mountains) "qaphats" (skip / to leap) "al" (on...) the "gibah" (hills). "damah" (like / compare) my "dod" (beloved) "tsbiy" (roebuck / gazelle / (also: splendor / prominence / etc)) or a "opher" (fawn / young 'deer') "ayyal" (stag / hart). "hinneh" (behold), he "amad" (stands / standing) "achar" (behind / beside / etc) "kothel" (walls), "shagach" (gaze at / look intently at) "challon" (window), "tsuwts" (shine / blossom / sparkle (implies something demands to be noticed)) "min / minni" (through / among) the "charakkim" (cracks / fissures / latticework). "anah" (speak / sing / respond) my "dod" (beloved) "amar" (said / saying) to me "qum" (arise / stand / raise up) to me "rayah" (darling / 'girlfriend' / 'love' / etc), "yapheh" (beautiful), and "halak" (come / walk / go).
"ki" (for / because / surely) - the "sethav" (winter / 'the dark season') - "abar" (through / passed / 'gone away'), "geshem" (rain / showers) "chalaph" (pass / gone through) "halak" (to go / move / proceed). "nitstsan" (blossoms (the only use of this form of the word in the OT)) "raah" (to see / view) "erets" (Earth / land / country) - "eth" (time / season) of "zamir" (songs / psalms) "naga" (bring / come / drawn nigh), and "qol" (voice / sound) of the "tor" (turtle dove) is "shama" (heard) in "erets" (Earth / land). "Teenah" (fig tree / fig) puts on "paggah" (unripe figs), and "gephen" (vines) "semadar" (vine blossoms / buds (remember this, it comes up again in a moment)) "nathan" (give) "reyach" (scent / fragrance). "qum" (arise / stand...), "halak" (come ...) my "rayah" (love ...), my "yapheh" (beautiful) 'one', and "halak" (come).
Verse 8 brings us to an interesting question. If the 'lead male' speaker is King Solomon, just how old is he? He has to be older than the shepherd who is out leaping around on the mountains like a roe deer (a small (about three feet / one meter at the shoulder, and 50 - 70 pounds / 22 - 30 kg), agile, and very quick species of deer). And remember, the king is reclining at his table instead of doing the Hebrew version of the opening to The Sound of Music, dancing and singing on the mountains, see link below. According to most guesses, Solomon was about 20, give or take, the text does not definitively say, when he became king, and ruled for 40 years. Again, we don't know at what point in his life this is set, but, given what we see of his life in the castle, he is probably at the height of his reign... before he began the long slow spiral down into disaster, part of which was brought into the palace by foreign women, see 1 Kings 11, that results in his bowing down to idols.
And here we have something the Shepherd says, it is repeated by the woman, but it is his words, asking her to come run off with him. At this point in the story, we don't have her answer.
14 ?The Young Man?
This is one of the few that appears to be from The Shepherd, although it could also be the Woman. Some translations label it as the Bridegroom or as Solomon which doesn't make sense given the context. We'll see that in a moment.
Verse, then discussion.
My "yonah" (dove) in the cracks of the rocks "cether" (hiding place / shelter / secret) of the "madregah" (steep place / cliff) - 'let me' "raah" (see) "mareh" (appearance / form / 'you'), 'let me' "shama" (hear / listen) "qol" (voice / sound) for 'your' "qol" (voice) is "areb" (pleasant / sweet).
If this is the king, he's definitely changed his tone. It is most likely that this is one of few statements from the shepherd himself. As there is no names on the various speaking parts in the Song, we don't know who originally said it, and at least a couple of translations give it to the shepherd, which fits in the story. She had been out in the fields with him, and he wants her to come back there with him. Giving the impression that he is just as lovesick as she is.
15 The Friends - maybe (some translations give it to the king.)
English from the 1611 (see link below), then the verse from the Hebrew and our discussion.
"Take vs the foxes, the litle foxes, that spoile the vines: for our vines haue tender grapes."
This is one of the most famous statements in the OT. People who couldn't find "The Song..." in The Book for a cash prize, have heard versions of it.
"achaz" (seize / grasp / catch) 'us' the "shual" (foxes / jackals (term can mean either: one of the several local species of foxes in the area (most with huge ears), or golden jackals, which have a face like a red fox but are slightly larger.)) the "shual" (foxes / jackals) "qatan" (small / little / young / etc) "chabal" (destroy / corrupt / pervert) "kerem" (vineyard) 'and the' (karem) (vineyard) is in "semadar" (blossom / bud (this form of the word is only used three times in the OT. All three in the Song, two, in this chapter!))
At first brush this statement appears to be a throw away. If it was being done as dinner theater, this might be a bit of comic relief when the chorus reacts in something of a panic, while the main players change costume or the set ninjas run a couple of pieces of furniture out and others into the performance area. But something else may be here just under the surface, especially when you look at the next section, spoken by the woman, and it does lend significantly to the sexual overtones while totally changing the meaning of the 'fox' verse.
It doesn't matter at all which sort of 'wild dog' the verse is talking about, no it doesn't, unless, the 'fox' isn't a dog.....
...... ....but a king!
Hang on to that thought during the next set of verses.
16 - 17 the Woman
Verses, then discussion.
'my' "dod" (beloved / love) is "li" (me / mine) and I 'am' "low" ('his' / for him) 'he is' "ra'ah" (feed / pasture (grazing)) "shushan" (lily / 'trumpet flower'). "ad" (until / while) "puach" (breathe / blow / 'a breeze') "yom" (day / today) "nus" (flee / escape / retreat) "tselel" (shadow / shade), "sabab" (encircle / surround / encompass) "damah" (compare / liken) yourself, my "dod" (beloved) to a "tsbiy" (beautiful / a gazelle) or a "opher" (young roe (hart / deer)) upon "har" (mountain / hills) of Bether (unknown location, see discussion).
The woman states clearly that 'her beloved', the shepherd belongs to her, and that she is the property of her beloved, and he is "grazing among the lilies". Which we've already touched on.... (all double entendre at no extra charge).
Then she describes him escaping from the shadows at dawn and leaping upon the mountains again.
Bether could be Betar (Tel Betar). An absolutely ancient site in the mountains of Judea in today's West Bank just southwest of Jerusalem. It is also known as Khirbet Al-Yahud which means "the ruins of the Jews". Pottery and other relics at the site show it to have been occupied by the Jews from around 800 BC until Rome flattened the place. However, there is some evidence that the area had been settled by the original inhabitants long before.
Today the location is possibly most famous as the site of the UNESCO World Heritage Site known as "Battir's Terrace". See link below.
End Chapter 2
The Word by Word Study: Chapter 3 and 4, Chapters 5 and 6, Chapters 7 and 8.
resources used throughout the study
https://biblehub.com/interlinear/songs/1.htm
https://www.kingjamesbibleonline.org/1611_Song-of-Solomon-Chapter-2/
The full quote is: "Extreme feminine beauty is always disturbing, Madam."
- Commander Spock (Leonard Nimoy) speaking to 'work of art' Droxine (Diana Ewing).
Star Trek: The Original Series, episode "the Cloud Minders", written by Margaret Armen, broadcast February 1969
A review of the episode: https://www.startrek.com/news/lost-trek-history-the-cloud-minders
Other references mentioned above:
"Feasts: Reclined on Couches" https://biblehub.com/topical/naves/f/feasts--reclined_on_couches.htm
They use another name for our 'Nard':
"An Important Indian Traditional Drug of Ayurveda Jatamansi and Its Substitute Bhootkeshi: Chemical Profiling and Antioxidant Activity" https://pmc.ncbi.nlm.nih.gov/articles/PMC3618914/
The En Gedi Nature Reserve:
"Tucked amidst the rugged terrains of the Judean Desert, overlooking the serene Dead Sea, En Gedi Nature Reserve invites explorers from every corner to embrace the wonders of nature. Once a refuge for King David, today’s En Gedi is a symphony of cascading waterfalls, lush greenery, and diverse wildlife."
https://en.parks.org.il/reserve-park/en-gedi-nature-reserve/
A nursery looks at the history of the Apple! https://www.tytyga.com/History-of-Apple-Trees-a/369.htm
About the Raisin Cakes as mentioned above: https://www.biblicaltraining.org/library/raisin-cakes
"Battir’s Terrace - UNESCO’s World Heritage Site:
"This site is located a few kilometres south-west of Jerusalem, in the Central Highlands between Nablus and Hebron. The Battir hill landscape comprises a series of farmed valleys, known as widian, with characteristic stone terraces, some of which are irrigated for market garden production, while others are dry and planted with grapevines and olive trees.
"The agricultural practices that were used to create this living landscape reflect one of the oldest farming methods known to humankind and are an important source of livelihood for local communities." https://whc.unesco.org/en/list/1492/
NOTE: The Discussion presented above is posted as a reference document to begin a conversation of the topic. And that's it. Please accept it at such.
From The Media Desk.