Qnei (Ethiopian metaphor) - an art of glorifying the Lord that is used by the Ethiopian Tewahdo Church in which exaltation analogies are elaborately spun - is not just mere word spinning - it is a language of wisdom. The depth and breadth of its display is spectacular in the bible. Nature and life and the interactions therein and the historical flow of generations are Qnei. For example, Abraham is Qnie for the Father; Yishaq is Qnie for the Son. The Fist Covenant is Qnie for the Second.
King Solomon spoke Qnei and he wrote Mahleye Mahley (Song of Songs) - a dramatic Qnie. Solomon is the wisest person on earth and therefore an attempt for an exhaustive discernment of the depth of his Qneis may require a blessing in the vicinity of Solomon's wisdom, which is not possible, for God had said there will no person be as wise as Solomon. That itself is Qnei. In Song of Songs, layers of metaphor are conveyed and the apparent display is the conversation between the Queen of Azeb and the King. The king is Solomon-the-wise and the Queen is Makada-the-virgin.
The Qnie starts with the person Solomon and himself presented as a Qnei - as a dichotomy of personality. Solomon as a king on the one hand, is the person who loves joy and abundance, who builds great palaces, who owns vast vineyards, who rejoices in beautiful gardens and orchards, who breeds diverse birds and animals, who swims in soothing pools of water, who owns servants, who has singers before him to please him, who receives gifts of gold and of silver from far and near, who has a dozen concubines to keep him warm in which is included the daughter of the Pharaoh of Egypt. This is Solomon the worldly.
On the other hand, Solomon is the son of Dawit, the shepherd, the humble, the God-loving, the God-fearing, the good hearted, the prophet and the ultimate person from whose seed will be born the Savior of the world, the Christ, who will resurrect from the dead starting the Tinsae of Mankind.
The Song of Songs is therefore a story of the Queen of Azeb confronting two persons in one person: Solomon. Solomon tries to make her as one of his concubines who surround him for the love of the materials around Solomon the worldly. He entices her with much comfort, ornaments and flattery. She refuses to be as one of his concubines in his palace. As Solomon himself testifies in the metaphor, she chooses the shepherd, the humble and the good-hearted component in him. In other words, she chooses God over the world. And the Shepherd, which is the substance of Dawit the prophet, went with her to her vineyard - to Ethiopia.
Down the road in time an Arabian tale was conjured up claiming that Solomon sent a genie to diddle the Queen out of her country to Jerusalem and the genie carried her to Solomon to make her a Muslim. This Arabian fairytale is picked by the soothsayers/scholars of Babylon to dispute that the Queen was Makada the Ethiopian. King Solomon being wise described the Queen unmistakably to save all those who have understanding from being bamboozled by any Arabian fairytale. Here is how Solomon described the queen:
"I am black, but comely, O' daughters of Jerusalem, as the tents of Kedar, as the curtains of Solomon. Look not upon me, because I am black, because the sun has looked upon me. My mother's children were angry with me; they made me the keeper of the vineyards; but my own vineyard have I not kept."
That concludes all the hype espousing an Arabian queen. Who can tell who the Queen of Azeb is better than Solomon?
Also, the Queen's words, "my mother's children were angry with me; they made me the keeper of the vineyards; but my own vineyard have I not kept" remarkably agree with the story that was written in the Kibre Negest many centuries later. How she was a virgin and her desires to protect it and how she felt she was obliged to her people who entrusted her, is pretty much evident in the story.
Solomon's Qnei has much more to it, which God will reveal in due time.
What then is the kernel of this story for you?
The Song of Songs of Solomon makes clear that the Queen of the South sought to see wisdom and she found God. Left to choose between joining the company of a gorgeous king in a lavish palace and a shepherd, she chose the latter. Left to choose between a seducing world and God, she picked God. It stands to reason, therefore, that the shepherd Dawit was not retained in the multitude of the concubines of Solomon but only in the fairest among women, Makada, and that the shepherd feeds in the lilies of Makada's abode, which is Tsion, Ethiopia that is.
God, not man, found Ethiopia trustworthy, among the nations, and so, amidst its mountains, He kept the Ark of the Covenant since the time of Makada. Among the nations of the world, it is Ethiopia alone who decreed by official promulgation that it is a Christian nation and that it's King is Eyesus Christos and decreed so for over one thousand five hundred years and until Emperor Hailesselassie declared, "Hager yegara; haimanot yegil". Moa Anbessa Ze'emNegede Yihuda (Lion of Judah) meant the King is Eyesus Christos, not Atse Hailesselasie or Atse Minilik. Kings of men are only placeholders for the true King, the Christ. As her King, God always defended Ethiopia from forces seeking to devour her. God chose Ethiopia among the nations and exclusively bestowed on her the angelic hymnal notes of Saint Yared - the songs of Tsion. Over the years men perverted what was placed by God and instituted their own devices and allowed the corrupt to take the place of the righteous. Where compassion stood now poses overflowing contempt, and the wicked command where His Majesty the Lord once reigned. Ethiopia was a faithful land to the Lord and justness and Righteousness were the norm in it before its kings engaged in whoredom and became companions of the bastardizing Arabs and of the corrupting Europeans, and before its priests became lovers of gifts. More than two hundred fifty years have passed since Ethiopia was defiled and its immaculate ecclesiastical custom stained. The beginnings of corruption in Ethiopia are even older than that. Ethiopians can not corrupt that which is God's and expect to earn dignity in life. More than a century has elapsed since morality was slain in it completely. Today thievery and swindling are the occupation of every person in any trade in the cities. An Ethiopian spends a lifetime vying to sound like a European and every person, man, woman and child, including the priest, would brave too high a strain or a dishonor to get out of Ethiopia and to land on a destination of whoredom and glittering ornaments. After fleeing Ethiopia an Ethiopian can not expect to be respected where he or she lands, for it is corruption and inability that caused the flight in the first place. Ethiopians should go back in time and regain their once upright composure. Like Makada chose the shepherd over the ornament and drew the blessings to her vineyard, and as a bee seeks the sweetish nectar from flowers to make honey, so do Ethiopians need to seek the Lord and embrace that which was prepared for them by God if they wish to regain their dignity. There is no other way.
O' lost child of Tsion, return to her!
Hallowed Be the Lord's Name