|New International Version (©2011)|
Daughters of Jerusalem, I charge you by the gazelles and by the does of the field: Do not arouse or awaken love until it so desires.
New Living Translation (©2007)
Promise me, O women of Jerusalem, by the gazelles and wild deer, not to awaken love until the time is right.
English Standard Version (©2001)
I adjure you, O daughters of Jerusalem, by the gazelles or the does of the field, that you not stir up or awaken love until it pleases.
New American Standard Bible (©1995)
"I adjure you, O daughters of Jerusalem, By the gazelles or by the hinds of the field, That you do not arouse or awaken my love Until she pleases."
King James Bible (Cambridge Ed.)
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.
Holman Christian Standard Bible (©2009)
Young women of Jerusalem, I charge you by the gazelles and the wild does of the field: do not stir up or awaken love until the appropriate time.
International Standard Version (©2012)
Swear to me, young women of Jerusalem, by the gazelles or by the does of the field, that you won't awaken or arouse love before its proper time!
NET Bible (©2006)
I adjure you, O maidens of Jerusalem, by the gazelles and by the young does of the open fields: Do not awaken or arouse love until it pleases!
GOD'S WORD® Translation (©1995)
Young women of Jerusalem, swear to me by the gazelles or by the does in the field that you will not awaken love or arouse love before its proper time.
King James 2000 Bible (©2003)
I charge you, O you daughters of Jerusalem, by the gazelles or by the hinds of the field, that you stir not up, nor awake love, till it pleases.
American King James Version
I charge you, O you daughters of Jerusalem, by the roes, and by the hinds of the field, that you stir not up, nor awake my love, till he please.
American Standard Version
I adjure you, O daughters of Jerusalem, By the roes, or by the hinds of the field, That ye stir not up, nor awake my love, Until he please.
I adjure you, O ye daughters of Jerusalem, by the roes, and the harts of the, fields, that you stir not up, nor make the beloved to awake, till she please.
Darby Bible Translation
I charge you, daughters of Jerusalem, By the gazelles, or by the hinds of the field, That ye stir not up, nor awake my love, till he please.
English Revised Version
I adjure you, O daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awaken love, until it please.
Webster's Bible Translation
I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not, nor awake my love, till he please.
World English Bible
I adjure you, daughters of Jerusalem, by the roes, or by the hinds of the field, that you not stir up, nor awaken love, until it so desires.
Young's Literal Translation
I have adjured you, daughters of Jerusalem, By the roes or by the hinds of the field, Stir not up nor wake the love till she please!
|Matthew Henry's Concise Commentary|
2:1-7 Believers are beautiful, as clothed in the righteousness of Christ; and fragrant, as adorned with the graces of his Spirit; and they thrive under the refreshing beams of the Sun of righteousness. The lily is a very noble plant in the East; it grows to a considerable height, but has a weak stem. The church is weak in herself, yet is strong in Him that supports her. The wicked, the daughters of this world, who have no love to Christ, are as thorns, worthless and useless, noxious and hurtful. Corruptions are thorns in the flesh; but the lily now among thorns, shall be transplanted into that paradise where there is no brier or thorn. The world is a barren tree to the soul; but Christ is a fruitful one. And when poor souls are parched with convictions of sin, with the terrors of the law, or the troubles of this world, weary and heavy laden, they may find rest in Christ. It is not enough to pass by this shadow, but we must sit down under it. Believers have tasted that the Lord Jesus is gracious; his fruits are all the precious privileges of the new covenant, purchased by his blood, and communicated by his Spirit; promises are sweet to a believer, and precepts also. Pardons are sweet, and peace of conscience sweet. If our mouths are out of taste for the pleasures of sin, Divine consolations will be sweet to us. Christ brings the soul to seek and to find comforts through his ordinances, which are as a banqueting-house where his saints feast with him. The love of Christ, manifested by his death, and by his word, is the banner he displays, and believers resort to it. How much better is it with the soul when sick from love to Christ, than when surfeited with the love of this world! And though Christ seemed to have withdrawn, yet he was even then a very present help. All his saints are in his hand, which tenderly holds their aching heads. Finding Christ thus nigh to her, the soul is in great care that her communion with him is not interrupted. We easily grieve the Spirit by wrong tempers. Let those who have comfort, fear sinning it away.
Verse 7. - I adjure you, O daughters of Jerusalem, by the toes, and by the hinds of the field, that ye stir not up, nor awaken love, until it please. The fact that these words occur again in Song of Solomon 3:5 and Song 8:4 shows that they are a kind of chorus or refrain. It is also evident that they are in the lips of Shulamith the bride. Some have suggested that they are uttered by some one else, e.g. the queen-mother subsequently referred to, Solomon himself, the heavenly Bridegroom, the shepherd lover from whom Shulamith had been taken. But all these suggestions are unnecessary and unsupported. The natural and simple view is that the same voice is speaking as in ver. 6. But what is the meaning of this adjuration? Is it merely, "I throw myself on the sympathy you have already expressed"? Ewald well remarks, "In common life people swore by things which belonged to the subject of conversation or were especially dear to the speaker. As, therefore, the warrior swears by his sword; as Mohammed by th e soul, of which he is just about to speak (see Koran, ch. 91:7); so here Shulamith by the lovely gazelles, since she is speaking of love." The Israelites were permitted to adjure by that which is not God, but they would only solemnly swear by God himself. Delitzsch thinks this is the only example of direct adjuration in Scripture without the name of God. The meaning has probably been sought too far away. The bride is perfectly happy, but she is conscious that such exquisite happiness may be disturbed, the dream of her delight broken through. She compares herself to a roe or a gazelle, the most timorous and shy of creatures (see Proverbs 5:19). The Septuagint has a peculiar rendering; which points to a different reading of the orignial ἐν δυναμέσι καὶ ἰσχυσέσι τοῦ ἀγροῦ "by the power and virtues of the field." Perhaps the meaning is the same - By the purity and blessedness of a simple country life, I adjure you not to interfere with the course of true love. It is much debated whether the meaning is, "Do not excite or stir up love," or, "Do not disturb love in its peaceful de light." It certainly must be maintained that by "love" is meant "the lover." The refer once is to the passion of love itself. A similar expression is used of the feeling of jealousy (Isaiah 42:13). The verb עורר (piel) is added to strengthen the idea, and is always used in the sense "to excite or awaken," as Proverbs 10:12 of strife; Psalm 80:3 of strength or power. We must not for a moment think of any artificial excitement of love as referred to. The idea is - See what a blessed thing is pure and natural affection: let not love be forced or unnatural. But there are those who dispute this interpretation. They think that the main idea of the whole poem is not the spontaneity of love, but a commendation of pure and chaste conjugal affection, as opposed to the dissoluteness and sensuality fostered by polygamy. They would therefore take the abstract "love" for the concrete "loved one," as in Song of Solomon 7:6 The bride would not have the beloved one aroused by the intrusion of others; or the word "love" may be taken to mean "the dream of love." Which ever explanation is chosen, the sense is substantially the same - Let me rejoice in my blessedness. The bride is seen at the close of this first part of the poem in the arms of the bridegroom. She is lost in him, and his happiness is hers. She calls upon the daughters of Jerusalem to rejoice with her. This is, in fact, the keynote of the song. The two main thoughts in the poem are the purity of love and the power of love. The reference to the toes and gazelles of the field is not so much to their shyness and timidity as to their purity, as distinguished from the creatures more close to cities; hence the appeal to the daughters of Jerusalem, who, as being ladies of the metropolis, might not sympathize as they should with the country maiden. The rest of the poem is a remembrance of the part which illustrates and confirms the sentiment of the refrain - Let the pure love seek its own perfection; let its own pleasure be realized. So, spiritually, let grace complete what grace begins. "Blessed are all those who trust in him."
Gill's Exposition of the Entire Bible
I charge you, O ye daughters of Jerusalem,.... Of whom, see Sol 1:5. There is some difficulty in these words, whether they are spoken by the church, or by Christ: according to our version, they are the words of the church, and bids fair to be the sense; since they are spoken to the virgins, her companions, that waited on her; and the manner of speech is not by way of command, as by way of adjuration; and the matter, style, and language of it, Christ being the church's love; and the phrase, "till he please", best agrees with his sovereignty and authority, who is at liberty to stay with, and remove from, his people at pleasure; and the context and scope of the place seem to confirm it; the church, enjoying communion with Christ, chooses not that he should be disturbed, and by any means be caused to depart from her. Others think they are the words of Christ, and not without reason; since it was the church that was in Christ's arms, and fallen asleep in them; and the phrase, "my love", is used by Christ concerning his church, Sol 7:6; and not this, but another, is used by her concerning him; and besides, both the word for "my love", and that which is rendered "he please", are feminine, and best agree with her, "that ye stir not up, the" or "this love, until she please"; so Michaelis (d) interprets and renders the word for "love by this lovely one"; the word is very emphatic, the love, the famous love, the well known love (e): add to which, the following words seem to confirm this sense, "the voice of my beloved", which she had heard, adjuring the daughters of Jerusalem. This charge is made,
by the roes, and by the hinds of the field; not that either Christ or his church swore by them; but the words may be descriptive of the persons addressed by the creatures, among whom they were feeding their flocks, or whom they delighted to hunt (f); or were loving and lovely creatures, as they: and the charge is, that they would continue among them, and mind their business, and give no disturbance to Christ or the church; or these creatures are called as witnesses to this charge, which, if not observed, would be brought against them: or the charge is made by all that is dear, these being pleasant and lovely creatures, that they would not interrupt the mutual communion of Christ and his church; or it may be a severe threatening, that, should they disregard the charge, they should become food as common as roes and hinds; and that they should be as cautious of stirring up and awaking the person meant as they would be of starting those timorous creatures. The charge is,
that ye stir not up, nor awake my love, till he please; or, "till she please"; if it is the charge of the church, it may lead to observe, that Christ is the object of the church's love; and that she is his resting place; that he may not be disturbed and raised up from it by an unfriendly behavior toward him, or by animosities among themselves; that saints should be very careful that they do not provoke Christ to depart from them; and that communion with him is entirely at his pleasure, when and how long it shall continue; it depends as much upon his sovereign will as the first acts of his grace towards them. But if this is the charge of Christ, not to disturb his church, then it may be observed, that the church is the object of Christ's love, and always continues so; that the church sleeps and takes her rest in Christ's arms; which is not to be understood of a criminal drowsiness and sleep, but of comfortable repose and rest, Christ gives his beloved ones, in communion with himself; that he loves and delights in the company of his people, and would not have them disturbed in their fellowship with him; and though, while grace is in exercise, saints are desirous of enjoying Christ's presence always; yet, when it is otherwise, they become indifferent to it, which provokes Christ to depart from them; and therefore it is said, "till she please": and as this charge is given to the "daughters of Jerusalem", young converts, or weak believers; it suggests, that they are apt to disturb both Christ and his church; to disturb Christ by their impatience and frowardness, like children; hence the church acts the part of a mother charging her children to be quiet, and not disturb her loving husband, while she enjoyed his company; and to disturb the church, through their weakness, not being able to bear the sublime doctrines of the Gospel, and through their ignorance of Gospel order.
(d) Not. in Lowth Praelect. de Poes. Heb. p. 158. (e) So lovers are frequently called "Amor et Amores", "love and loves", vid. Theocrit. Idyll. 2. & Ovid. Briseis Achilli, v. 12. Plauti Curculio, Acts 2. Sc. 3. v. 78. Miles, Acts 4. Sc. 8. v. 67. Poenulus, Acts 5. Sc. 3. v. 49. Mostell. arg. v. 1. Persa, arg. v. 1.((f) "Virginibus Tyriis mos est gestare pharetram", Virgil. Aeneid. l. 1.
Jamieson-Fausset-Brown Bible Commentary
7. by the roes—not an oath but a solemn charge, to act as cautiously as the hunter would with the wild roes, which are proverbially timorous; he must advance with breathless circumspection, if he is to take them; so he who would not lose Jesus Christ and His Spirit, which is easily grieved and withdrawn, must be tender of conscience and watchful (Eze 16:43; Eph 4:30; 5:15; 1Th 5:19). In Margin, title of Ps 22:1, Jesus Christ is called the "Hind of the morning," hunted to death by the dogs (compare So 2:8, 9, where He is represented as bounding on the hills, Ps 18:33). Here He is resting, but with a repose easily broken (Zep 3:17). It is thought a gross rudeness in the East to awaken one sleeping, especially a person of rank.
my love—in Hebrew, feminine for masculine, the abstract for concrete, Jesus Christ being the embodiment of love itself (So 3:5; 8:7), where, as here, the context requires it to be applied to Him, not her. She too is "love" (So 7:6), for His love calls forth her love. Presumption in the convert is as grieving to the Spirit as despair. The lovingness and pleasantness of the hind and roe (Pr 5:19) is included in this image of Jesus Christ.
Canticle II.—(So 2:8-3:5)—John the Baptist's Ministry.
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