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What Does the Deer Have in Common with Humans? More About Solomon


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What Does the Deer Have in Common with Humans? More About Solomon

Was Solomon Black?  Part II

 

 

view-on-hermon-mountain-winter-260nw-102

 

Mt. Hermon

 

 

This is part II of an earlier research about the Book of SONG OF SOLOMON. This song written by Solomon also included the written account of the maiden, the Black skinned virgin. This canticle authored by Solomon and this maiden was so incredible that, obviously, the priesthood had it published to become part of the Holy Bible. So, in order to even understand a little of the genius of Solomon, there needs to be some background history to also consider. First of all, as revealed later in this very book, the maiden that also wrote her assessment of Solomon, of whom she clearly loved intensely, wrote later in time and she wrote from her memory about the days in how Solomon pursued her and how, in turn, she responded to his advances. But before the story of this song began, however, as revealed later in the book of SONG OF SOLOMON [i.e., SONG OF SONGS], Solomon first came to know about this girl much earlier because she was the very virgin that was found and brought into the bedroom of David, the king of Israel, to be a nurse. So, in the SONG OF SOLOMON 6:13, and in the Cambridge Concordance of this scripture, it has been revealed that this Black girl was the very same Shulamite virgin [i.e., Shunammite], named Abishag. More importantly too, after the death of David, she became the very wife of Solomon and not only did Solomon pursue her intensely but, Solomon gave her such an incredible and extravagant audience, whereby the people gazed upon an extraordinary event of Solomon and Abishag, so much so that this event continued to be in the minds of many people for years to come. Furthermore, this awe-inspiring extravaganza that culminated in a banquet hall and that was captured in the writing became so popular that it would also become the very modern-day back story of Cinderella. Just as part of the story in the fairytale of Cinderella included too, the presence of some oppressive relations had been written about in the book SONG OF SOLOMON. The virgin Abishag gave her account of how her relatives had oppressed and made her work for others under the intensity of the sun to the point in which she became darkened to become very black skinned. However, what many Black Christians have not been able to understand was that not only was this girl black skinned, but Solomon reveals in this very book in the Holy Bible that he too was just as black as she had been. Furthermore, this song includes the presence of the deer that explains an important theme of this book.

 

 

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Part of the confusion about this book in the bible has to do with the very first chapter and the many mistranslations in order to thwart the very message of Colorism. In the King James Version, the message becomes obvious because the maiden’s skin color has been anchored with, not one, but two metaphors, nevertheless, this scripture has been blatantly blasphemed by many authors and of other mistranslations. In some renditions the entire verse has been changed from the girl becoming completely ‘black skinned due to the sun’ to being only ‘tanned skinned’ or ‘dark skinned’ of which introduces confusion as to the true connection to her being African typed. The black skin of the maiden has been compared, not only to ‘the tents of Kedar’ but also to ‘the curtains of Solomon’, nevertheless, many other translations have completely extracted these metaphors in order to introduce White Supremacy and Colorism, the very message conveyed in the entire book by Solomon! In the very first scriptures, the story introduces that the maiden has been oppressed due to issues of Colorism and this message connects the entire book as it relates to the future prophecy of Israel and the coming of the ‘greatest beloved’ and the perfection of the temple and the Church of God. Therefore, if this metaphor of the black skinned virgin has been debauched, then the rest of the mistranslations of this book should become obvious and discarded especially because, Solomon later writes in depth about this maidens’ other physical qualities that connect to the traits of her being ethnic and therefore, these scriptures also become ridiculously mistranslated with the attempt to blot out the distinct ethnicity of the Original Israelites that Solomon indeed outlines in his book.

 

This revelation that Solomon made about himself has been, mostly, completely missed because many Black Christians today are not taught in the Church about the reality of the issue of Colorism in any association with a creator. It has been a taboo subject due to the works of the Anti-Christ but captured right in the book of SONG OF SOLOMON, amazingly and with an ingenious approach, the author Solomon deals with this forbidden subject and anchors it with a scientific aspect. However too, the scripts have been sealed up for a time. Therefore, many Black Christians do not realize the brilliance in Solomon in how he not only wrote about the reality of Colorism as it was part of the Israelites communities but, he also sealed up the scriptures in order to confirm deep truths even amidst the adversary’s attempt to suppress the truth. And one main reason that Solomon may have had a deep insight into this kind of oppression was that he knew about it firsthand. Solomon was, not only the son of a very wise king that dealt with Colorism, but Solomon also became a very wise king and prophet himself. And so, when David, the king of Israel became old and his body could not keep heat, according to scripture, a party was organized to seek a young virgin to be able to warm the body of David as he slept. Therefore, it seems apparent that some of the kings’ sons, such as Solomon, may have been part of this entourage of men that went about the country to look for a young Israelite virgin and this would be the background story of how Abishag came to meet Solomon. Therefore, Solomon was obviously part of a group of Israelite shepherds assigned to that region in Lebanon, near to the coast of the Mediterranean Sea, in a country called Sharon and these men struck their tents and kept their flocks for a season. So, the co-author in SONG OF SOLOMON, Abishag gives her account of those early days when she first saw Solomon rise to become the king of Israel:

 

 

7] Tell me, O thou whom my soul loveth, where thou feedest,

where thou makest thy flock to rest at noon: for why should I

be as one that turneth aside by the flocks of thy companions?
[8] If thou know not, O thou fairest among women, go thy

way forth by the footsteps of the flock, and feed thy kids

beside the shepherds' tents. SONG OF SOLOMON 1:7-8.

 

 

Verse 7 and 8 tells of the maiden going out and getting the nerves up to meet the shepherd of her desire, Solomon, and then he welcomes her advances:

 

 

[12] While the king sitteth at his table, my spikenard

sendeth forth the smell thereof.

SONG OF SOLOMON 1:12.

 

[4] He brought me to the banqueting house,

and his banner over me was love.

SONG OF SOLOMON 1:4.

 

 

She refers to Solomon as ‘a king’ of which implies that he now has become the king! She has been welcomed into his realm and she sits at a banquet table and describes how she has been perfumed and made an appeal to the king. She blushes in her description of how Solomon gave her all of his attention.

 

 

[1] I am the rose of Sharon, and the lily of the valleys.

SONG OF SOLOMON 2:1.

[2] As the lily among thorns, so is my love among the daughters.
[3] As the apple tree among the trees of the wood, so is my beloved among the sons.

I sat down under his shadow with great delight, and his fruit was sweet to my taste.

SONG OF SOLOMON 2:2-3.

 

 

Eventually, the poem shows that there are at least two authors, the couple, and the scriptural verses are like ‘quotes’ in that they trade verses and express how they feel about each other. In verse one of chapter two (2), Abishag replies that she ‘is the rose of Sharon and this quality that she reveals was one major personality trait that Solomon writes made him attracted to her. The maiden basically reaches out to him and shares with him how she has been oppressed but then she toughens up and tells him how she feels about the mistreatment of being spawned because she’s black skinned. She tells Solomon that she has confidence in herself and with boldness, she describes herself as ‘the rose of Sharon’ no matter what her relatives thought of her. And so, Solomon heard her defense loud and clear! He then writes vividly and from a male’s point-of-view that he agrees with her and throughout this poetic song, Solomon describes her as being a perfect creation. Astonishingly, Solomon interweaved his love and also, the consummation of their union, and equated this union to the very consummation of the temple of God and the prophecy of the coming of Jesus Christ, of whom Solomon defines as being the Greatest [i.e., chiefest] Beloved.

 

Solomon wrote this song when he was older and writes about the issue of Colorism that was not only an affliction in Israel, but it had been a contentious issue in the African world for hundreds and thousands of years as well. However, Solomon also wrote about the surprise behavior of his own mother and the selfish nature of iniquity that did pervade in many Black women too. Ironically, the negative reaction that his own mother exhibited against the young maiden shocked Solomon. Because Bathsheba took the opportunity with an attempt to dominate over her son from a matriarchal position and she gave out a decree that was almost like, a death sentence for the young maiden Abishag. Therefore, Solomon intervened to save her life. Bathsheba was earlier approached by Solomon’s older brother who had an hidden agenda against both Solomon and Bathsheba, but he flattered Bathsheba in his attempt to undermine his younger brother Solomon. Due to the petition put forth by Solomon’s brother, Adonijah, therefore, the Queen of Israel, Bathsheba, ordered Solomon to give the black girl to Adonijah and thus, throw the virgin’s life away as if she had no human value, like enslavement. But afterwards, Solomon approached this maiden with respect and courtship and, she made her own choices. Abishag loved Solomon all the more:

 

 

[7] I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that

ye stir not up, nor awake my love, till he please. [8] The voice of my beloved! behold, he cometh

leaping upon the mountains, skipping upon the hills. [9] My beloved is like a roe or a young hart:

behold, he standeth behind our wall, he looketh forth at the windows, shewing himself through

the lattice. [10] My beloved spake, and said unto me, Rise up, my love, my fair one, and come away.

SONG OF SOLOMON 2:7-10.

 

 

Solomon pursued that girl intensely and she fell for him completely. In the previous verses, she writes about this pursuit and courtship and further writes about how Solomon came to visit her in her mother’s house. She writes about how the other shepherds were with him and were his bodyguards. She writes about how Solomon came to her house, and she gazed upon him as he appeared through the lattice. She writes later about how the other shepherds stood post as Solomon came inside of her house and also at his dwelling places, in his chambers and in his palace. She writes how Solomon fell asleep in her mother’s house at one visit, as the warriors stood post all night as bodyguards. Ah! Solomon bedazzled her! Most importantly, these scriptures in Chapter two begin to introduce how the science and nature of ‘the deer family’ has been intertwined in the song to define the identity of Solomon. The ‘roe’ mentioned would be a deer, male or female, however, ‘the hart’ would be a mature male dear about five (5) years old and the next verses show how the male and female has matured and now the time became ripe to take the relationship to another level:

 


[11] For, lo, the winter is past, the rain is over and gone;
[12] The flowers appear on the earth; the time of the singing of birds is come, and the voice

of the turtle is heard in our land;
[13] The fig tree putteth forth her green figs, and the vines with the tender grape give a good

smell. Arise, my love, my fair one, and come away. SONG OF SOLOMON 2:11-13.

 

 mount-hermon-israel-picture-id175427863?

 

Mt Hermon 

 

[8] Come with me from Lebanon, my spouse, with me

from Lebanon: look from the top of Amana, from the

top of Shenir and Hermon, from the lions' dens,

from the mountains of the leopards. SONG OF SOLOMON 4:8.
 

 

Now, in the following chapters and throughout the rest of the book, a repetition of the mature female deer, the hind [i.e., also Doe, or Roe deer] and the mature male deer, the hart [i.e., buck, Roe, Roebuck, or stag] defines the presence and identity of the couple. More strategically would be the deeper reason tied to science as to the revelation of why the deer was equated to reveal more about the physical identity of couple. Repeatedly throughout the book the verses reveal details about the ROE DEER FAMILY and applies it to several scriptures:

 

[7] I charge you, O ye daughters of Jerusalem,

by the roes, and by the hinds of the field, that

ye stir not up, nor awake my love, till he please.

 

[16] My beloved is mine, and I am his: he feedeth

among the lilies. [17] Until the day break, and the

shadows flee away, turn, my beloved, and be thou

like a roe or a young hart upon the mountains of

Bether. SONG OF SOLOMON 2:7, 16-17.

 

 

[5] Thy two breasts are like two young roes

that are twins, which feed among

the lilies.

 

[9] Thou hast ravished my heart, my sister, my

spouse; thou hast ravished my heart with one of thine

eyes, with one chain of thy neck. SONG OF SOLOMON 4:5, 9.

 

 

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Fawn Twins

 

*****My Note: The two twin fawns, male and female, are in the field together; they feed together

 

[3] I am my beloved's, and my beloved is mine:

he feedeth among the lilies.

SONG OF SOLOMON 6:3.

 

 

More and more depth become added to the story, more and more information has been given to reveal the deeper message about the couple in correlation to the science and nature of the male and female roe deer. Therefore, in verse six (6) “he feedeth among the lilies”, further defines the theme as it adds to earlier verses. So, the verse in Chapter four (4) and verse five (5) ‘two young roes that are twins which feed amongst the lilies’ carries a dual theme and the phrase ‘feedeth among the lilies’ becomes a repetitive aspect to reenforce the deeper meaning. One theme would be the continued description of physical attributes of the maiden’s body, namely her breasts and another theme become an analogy. Again, this key verse becomes repeated and added to it for more definition. So, the verses, ‘two young roes that are twins’ and ‘be thou like a roe or a young hart now, reveals more in that one of the twin roes would be equated to the very beloved as a young hart that also feeds amongst the lilies! Therefore, what has been revealed would be that Solomon’s identity would be as ‘a twin’ to the maiden’s identity! Solomon’s maternal origins come from the same ethnic foundation as the maiden, and of which gave him the same black skin as well. To feed amongst the lilies, therefore, refers to Solomon being nurtured from the same origin! Both of the two young roes, the hind and the hart, were twins that fed amongst the lilies. This revelation would also support why, indeed, this young black girl was chosen to be the nurse for Solomon’s very father! And the scriptures also reveal that the people of Israel received this union and the Black beauty, Abishag, in a very positive light. And so, to enhance this revelation of Solomon’s physical appearance as being the same as the maiden’s therefore, Solomon begins to write and refer to her as “my sister”. Moreso, the turning verse comes in the last chapter eight (8) when Abishag adds a confirmation:

 

 

[1] O that thou wert as my brother, that sucked

the breasts of my mother! when I should find thee

without, I would kiss thee; yea, I should not be despised.

SONG OF SOLOMON 8:1.

 

The maiden refers to Solomon as being like her brother and confirms the earlier message; ‘O that thou wert as my brother, that sucked the breast of my mother!’ She conveys that because Solomon was not her actual brother, other young girls (young hinds of the field) were jealous of her because of the attention she had gotten from Solomon, however, in this very verse, she likens Solomon’s physical appearance to her brother! So then, the deeper theme of the entire book revolves around the maternal origins of the couple that becomes a vital aspect in the building of the kingdom of Israel and of the temple of God. So, the verses about the roe deer completely connects the theme in this book in relation to the physical identity of the couple that also connects Solomon, the king of Israel to his maternal origin. Therefore, the pivotal point would be when the maiden refers Solomon to being ‘as her brother that sucks from the breast of her mother’ and the further revelation about the science of the deer family expounds upon this theme in the association of the couple being as twins.

 

Because of the anatomy of the double uteri of the female hind, she mostly always gives birth to fraternal twins, one being a male and the other a female. This would be a scientific observance that has been known for thousands and thousands of years. To my surprise, I myself did witness this site, two subadult deer feeding together and at the time, I was amazed to see the little antlers of one but not of the other and after research, I understand! However, another astonishing aspect of the deer in comparison to human reproduction would be that it also corresponds to an additional scientific aspect in how the deer reproduction of twins correlates to very early modern human reproductive patterns.  Like the roe deer, and in some human cultures, twinning becomes a common genetic factor. In certain cultures, like the Yoruba of North Africa, some cultures in India and even in a strand of Hebrew Israelites, etc., twinning was common and connects to a genetic reproductive pattern of early mankind for some particular reasons. So, this subject about twins opens the door to more biblical scriptures that reveal unique aspects about twinning. However, at rare times due to the diet and climate, a roe deer can give birth to just one, three or even more rare, some have been known to give birth to as much as five fawns at one time. Another rare event would be that a doe can also give birth to fraternal twins of the same sex. Nevertheless, in nature, a doe mostly always gives birth in the springtime to fraternal twins of both genders.

 

 

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Mama and her piebald fawns

 

 

When it comes to white-tailed deer, twins are the norm. 

Deer have a two-horned uterus which allows the bearing of twins quite easily,

said Jeannine Fleegle, deer and elk biologist with the Pennsylvania Game Commission.

 

Since they are from separate eggs, they are fraternal, not identical, twins.

 https://www.jsonline.com/story/sports/outdoors/2021/05/14/white-tailed-deer-fawns-born-across-wisconsin-spring/5080536001/

 

 

whitetailed-deer-buck-and-doe-in-snowy-f

 

[5] I am black, but comely, O ye daughters of Jerusalem,

as the tents of Kedar, as the curtains of Solomon.

Song of Solomon 1:5.

 

************ As the curtains of Solomon! ************

 

Lastly, upon a deeper understanding of the book of SONGS OF SOLOMON as a whole, and going back to the beginning, it should now become clear of the deeper meaning of the phrases, ‘as the tents of Kedar’ and also, ‘as the curtains of Solomon’. The words, ‘tent’ and ‘curtain’ in context refers to ‘genetics and reproduction’ and symbolizes a culture of people, the womb and coming through the birth canal. In another earlier scripture in GENESIS 9:27, the phrase ‘God shall enlarge Japheth, and he shall dwell in the tents of Shem; …’ likewise, refers to reproduction of which the ancient Cleomene Egyptians are one of many distinct kinds of Egyptian-typed people that do show this kind of Khety and Semitic admixture of genetic history. And so, the reference to the maiden being as ‘black as the tents of Kedar’ has a popular definition of being like the tents used by an ancient people known as the Kedarites and this may be true, however, the scriptures actually refer to the phenotypic trait of most of the Kedarite people. They were a people known to be very black. Therefore, now the phrase ‘as black as the curtains of Solomon’ should be obvious. The word choice ‘curtain’ refers to ‘genetics’ too, however, it would reflect a more streamlined revelation and not the whole Israelite people but just one aspect. Expressly though, this revelation about Solomon does not equate to the Original Israelite people not being African-typed. However, as the Israelite people had a problem with issues of Colorism revealed in the very book, then the word ‘curtain’ refers to one unique trait about of Solomon, that of his maternal origins. Ultimately then, Solomons mother’s people and his grandfather Ammiel, were a predominantly black skinned people of that region in the Mediterranean world. Cont. part III conclusion.

 

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Mt Carmel, Lebanon  

 

[5] Thine head upon thee is like Carmel,

and the hair of thine head like purple; the king

is held in the galleries. SONG OF SOLOMON 7:5.

 

 

[2] It shall blossom abundantly, and rejoice even with joy

and singing: the glory of Lebanon shall be given unto it,

the excellency of Carmel and Sharon, they shall see

the glory of the LORD, and the excellency of our God. ISAIAH 35:2.

 

 

 

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