Abstract

Hebrew words for black, dark, and lexemes in the comparisons like tents of ‎Kedar, like ‎curtains of Solomon are decoded as colors and as ‎messages. Black ‎skin is unusual understanding of beauty for the ancient peoples. The ‎love between Solomon ‎and Queen of Sheba and the love between ‎Solomon and Sulamite are sectors of extraordinary respect to the ‎black woman in a text composed to ‎accredit social patriarchal relations. Tabernacle ‎exterior and interior require acceptance of Solomon and black ‎‎Sulamite love as a sacral phenomenon. The distortions that occur in the post-biblical ‎era on ‎Queen of Sheba show that the Biblical text is much more tolerant to women ‎and black ‎people than the social practices. The author comments the century-old case ‎of canonical ‎texts and their application by different people.‎