Interestingly, they both use imagery from the Temple.

Beale draws many of his conclusions from the work of H.B. A king, ruler, but in some passages clearly to be translated: emperor. It was John who first used the imagery when he recorded the words of the Baptizer: “He who has the Bride is the Bridegroom, but the friend of the Bridegroom—he who stands and hears Him—rejoices greatly at the Bridegroom’s voice. Lundmon suggests that it is “possible that the account of Mary’s Easter morning experience in John 20 may deliberately have been shaped against the background of the woman singing her song and dreaming her dream in Song of Songs 3:1-4.” Even a cursory reading of Song 3:1-5 and John 20:1-17 leads the reader to marvel at the similarity in the experiences outlines in these two chronologically distanced texts.

>The Songs. Psalm 45 and Isaiah 5 became important guides for the identification of “the Beloved,” and the book of Hosea helped establish the analogy between human love and Divine worship. Do not arouse or awaken love An ode, song, hymn. This architectural imagary denotes her sexual activity, or, so they hope, the lack of it. Owen’s Communion with the Triune God is arguably the most impressive Puritan expressions of a Christological interpretation of the Song. Go instead to my brothers and tell them, ‘I am returning to my Father and your Father, to my God and your God.’. [14]          Puritans expositions of the Song abound. Each of these is a song. Who was and is and is to come E. Daughters of Jerusalem, I charge you Nothing less should be expected from the apex of covenantal revelation. The familiar phraseology of the LXX meets us everywhere, and here and there were observe its peculiar renderings…On the other hand many of the references depart widely from the LXX. Tremper Longman, one of the leading proponents of this view, commenting on Song 8:8-9 notes: The brothers are in the role of the protectors and they ask, “What shall we do?” They want to know what they can do to take care of their sister….They express this in terms of her physical maturity—“her breasts are small.” They want to protect their immature sister…In this context of sexuality and relationship, it is most probably that the day they have in mind is her future wedding day. 2 Chronicles 24:6 And the king called for Jehoiada the chief, and said unto him, Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the collection, according to the commandment of Moses the servant of the LORD, and of the congregation of Israel, for the tabernacle of witness? While other Puritan pastors and theologians drew connections between the Song and Revelation, none were so reflective as that of John Owen and Jonathan Edwards. With all creation I sing praise to the King of kings Or do they mean to teach some other physical or spiritual characteristic of their sister? In Revelation 18.20 someone (the author?) The identification of the Church as Garden-City in the Apocalypse is set fort in its eschatological fulfillment. Despite Beale’s observations concerning allusion to the Song in the Apocalypse, it must be acknowledged that intertextual dependence has been fundamentally ignored in the majority of modern scholarship. 12:39; and 16:4).



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