Most English translations of the Song of Solomon, beginning with the King James Version, adhere to the transliteration of Amana in verse 4:8. Solomon's bride (the Shulamite) is implored by the Beloved (Solomon) to descend with him from the "peak of Amana", as well as Mount Senir and Hermon. The descent is safely through the dens of lions and the presence of leopards. Strong's Concordance lists Amana as number 0594 in the Hebrew Lexicon, with no other instances of Amana in the Old or New Testament.
Christological interpretations of the Song of Solomon are myriad among both Protestant and Catholic theologians with Saint Bernard of Clairveaux interpreting the entire book in these terms. Christological inferences in the context of chapter four of the Song of Solomon suggest a kenotic significance to Amana. The husband (Christ) declares His love for His bride (the Church) throughout chapter four. He (Christ) sees no imperfection in His bride. This is only possible through the descent from heaven through the incarnation and the propitionary death on Calvary, establishing a typology with the Gospels. Amana and the other mountains are allegorical to heaven. The bride's presence at the summit is possible through the acceptance of Christ resulting in as Paul later expressed it in Ephesians 2:6 being simultaneously "seated in the heavenlies" (figuratively) while walking in the world prior to glorification. The descent from Amana is through the dens of lions which are allegorical to the present dangers of the world and suggesting a typology with Christ’s Passion. The descent from Amana safely through the world (and by implication back to heaven [Amana]) is hand in hand with Christ.
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