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.
Parallel Translations
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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.
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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.
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'I adjure you, O daughters of Jerusalem, by the gazelles, and by the hinds of the field, that ye awaken not, nor stir up love, until it please.'
Cross-references (8)
Passages linked to Song of Solomon 2:7 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Song of Solomon 3:5 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.
- Song of Solomon 8:4 I adjure you, daughters of Jerusalem, that you not stir up, nor awaken love, until it so desires.
- Song of Solomon 1:5 I am dark, but lovely, you daughters of Jerusalem, like Kedar’s tents, like Solomon’s curtains.
- Proverbs 5:19 A loving doe and a graceful deer— let her breasts satisfy you at all times. Be captivated always with her love.
- Song of Solomon 5:8-9 I adjure you, daughters of Jerusalem, If you find my beloved, that you tell him that I am faint with love. How is your beloved better than another beloved, you fairest among women? How is your beloved better than another beloved, that you do so adjure us?
- Song of Solomon 2:9 My beloved is like a roe or a young deer. Behold, he stands behind our wall! He looks in at the windows. He glances through the lattice.
- Song of Solomon 5:16 His mouth is sweetness; yes, he is altogether lovely. This is my beloved, and this is my friend, daughters of Jerusalem.
- Ephesians 5:22-33 Wives, be subject to your own husbands, as to the Lord. For the husband is the head of the wife, as Christ also is the head of the assembly, being himself the savior of the body. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without defect. Even so husbands also ought to love their own wives as their own bodies. He who loves his own wife loves himself. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; because we are members of his body, of his flesh and bones. “For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh.” This mystery is great, but I speak concerning Christ and of the assembly. Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.
Cross-references from openbible.info (CC BY 4.0)
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Geneva Bible translators 1599 · Public Domain Christ chargeth them which have to do in the…
Christ chargeth them which have to do in the Church as it were by a solemn oath, that they trouble not the quietness thereof.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain Son 2:7 I charge you, O ye daughters of…
Son 2:7 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.
Ver. 7. I charge you, O ye daughters of Jerusalem.] A vehement obtestation, or rather an adjuration, I charge you, and that by an oath, taken from the manner of country speech. For in this whole chapter the allegory is so set, as if the feast or meeting were made and represented in a country house or village. These daughters of Jerusalem, therefore, the particular congregations, and all faithful men and women, {as Luk 23:28} are straitly charged, and as it were in conscience bound by the Church, the "Mother of us all," {Gal 4:26} not to disease or offend, much or little, her well beloved spouse that "resteth in her love," {Zep 3:17} and "taketh pleasure in the prosperity of his servants," {Psa 35:27} "until he please" - that is, not at all: for he is not a God that taketh pleasure in wickedness, {Psa 5:4} his holy Spirit is grieved by it. {Eph 4:30} Or, "until he please"; that is, till he waken of his own accord. Be not over hasty with him for help, but hold out faith and patience; let him take his own time, "for he is a God of judgment, and waiteth to be gracious." {Isa 30:18} If through impatience and unbelief you set him a day, or send for him by a post, he will first chide you before he chide the waves that afflict you, as he dealt by his disciples that wakened him ere he was willing. {Mar 4:37-40} Those that are suddenly roused out of a deep and sweet sleep are apt to be angry with those that have done it. Great heed must be taken by ourselves, and God’s charge laid upon others, that nothing be "spoken or done amiss against the God of heaven." {Dan 3:29} "Their sorrows shall be multiplied that hasten after another god." {Psa 16:4} "The Lord shall trouble thee, thou troubler of Israel." {Jos 7:25} "Do ye provoke the Lord to wrath? are ye stronger than he?" {1Co 10:22} Will ye needs try a fall with him? {Psa 18:26} "Hath ever any yet waxed fierce against God and prospered?" {Job 9:4} Surely, as Ulysses’s companions told him, when he would needs provoke Polydamas, so may we say much more to those that incense the Lord to displeasure,
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“Sχετλιε τιπτ εθελεις ερεθιζεμεν αγριον ανδρα.”
"It is a fearful thing to fall into the hands of the living God." {Heb 10:31} Had men the feet of roes and hinds of the field, they could not outrun his wrath; witness Jonah. Or if they could, yet the roes and hinds, those loving creatures, {Pro 5:19} would be swift witnesses against them for their baseness and disloyalty, since they do such things as those poor creatures would not. See Deu 30:19 Isa 1:2. Be thou instructed therefore, O Jerusalem, lest Christ’s soul be disjointed from thee, lest, as well as he loves thee now, "he make thee desolate, a land not inhabited." {Jer 6:8} Let him be that love of thine, as she here emphatically calls him, that taketh up thy whole heart, soul, and strength, with a love, not only of desire, but of complacency, with a God-like love. True it is that we cannot, neither are we bound to love God, in quantum est diligibilis, so much as he is loveable, for so God only can love himself; but we must love nihil supra, aeque, or ntra, nothing more, or so well, or against God. Other persons we may love with his allowance, but it must be in him, and for him, as our friends in the Lord, our foes for the Lord. Other things we may also love, but no otherwise than as they convey love to us from Christ, and may be means of drawing up our affections unto Christ. This true love will keep us from doing anything wilfully that may disease or displease him; it will also constrain the daughters of Jerusalem to "abide with the roes and with the hinds of the field," so some read this text, as Rachel did by her father’s herds, to glorify Christ in some honest and lawful vocation, and not to vex him by idleness and unprofitableness, since, as punishment hath an impulsive, so love hath a compulsive faculty. {2Co 5:14}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain This verse is spoken either,
This verse is spoken either,
1. By the Bridegroom, who having reposed the sick church in his arms, chargeth them not to disturb her till she please, as the last clause in this case must be rendered. Or rather,
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2. By the bride, as may be gathered,
1. From the connexion, because both the foregoing and following words are hers.
2. Because it was more decent for the bride than for the Bridegroom to give this charge to the bridemaids,
the daughters of Jerusalem; and therefore in all places in this book where they are mentioned the person speaking to them is the bride, and not the Bridegroom, and particularly Son 3:5; 8:4, where this verse is repeated, and is confessedly and evidently spoken by the spouse. Daughters of Jerusalem; my bridemaids, friends, and members, over whom I have authority.
By the hinds; either,
1. By the kindness you have to those pretty and amiable creatures, as
you would not injure nor disturb them, nor drive them away, but please yourselves with the sight of them, as shepherds and country damsels commonly do. Or,
2. By the example of those creatures, which are pleasant and loving in
their carriage towards one another. Of the field; which have their usual abode in the fields. That ye stir not up, nor awake; that you do not disturb nor offend him by your miscarriages, but permit him and me to enjoy a quiet repose. Do nothing to grieve him, or molest me. My love; my dearly beloved, called love emphatically, to express her great passion for him. So love is used Son 7:6, and in other authors. Till he please, i.e. never, as this word until, in such like phrases, is commonly used, as Gen 28:15; 2Sa 6:23; Isa 22:14. For neither can sin ever please him, nor can the church bear it that Christ should ever be offended, or that her sweet fellowship with him should be interrupted.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Wesley 1765 · Public Domain I charge you - This is spoken by the…
I charge you - This is spoken by the bride. By the roes - By the example of those creatures, which are pleasant and loving in their carriage towards one another. Nor awake - That you do not disturb nor offend him. 'Till - Never, as this word, until, in such phrases, is commonly used. For neither can sin ever please him, nor can the church bear it that Christ should ever be offended.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 7. I charge you - by the roes]…
Verse 7. I charge you - by the roes] This was probably some rustic mode of adjuration. The verses themselves require little comment.
With this verse the first night of the first day is supposed to end.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Son 2:7. I charge you — This is spoken…
Son 2:7. I charge you — This is spoken by the bride. By the roes — By the example of those creatures, which are pleasant and loving in their carriage toward one another; that ye stir not up, nor awake — That you do not disturb nor offend him; till he please — Never, as this word until, in such phrases, is commonly used. For neither can sin ever please him, nor can the church bear it, that Christ should ever be offended, or that her sweet fellowship with him should be interrupted.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain I. Christ permits not his Church to be persecuted,…
I. Christ permits not his Church to be persecuted, till she be able to bear it. (Worthington) --- Roes. Septuagint, "armies and power;" the angels and apostles, who have spread the gospel through the world. It would seem that the Jewish women loved hunting, (Calmet) like those of Phœnicia and Lacedæmon. (Virgil, Æneid i.) They were going to sing, (Calmet) the morning epithalamium, (Theocrit. xviii.) after the first night of the marriage. The second meeting takes place, ver. 8, 17. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 7. I charge you — Better, I adjure you;…
7. I charge you — Better, I adjure you; a form of administering an oath. The objects named, the roes, (gazelles,) and… the hinds of the field, are beautiful and graceful, and give a poetic ornamentation and vivacity to the expression. My love is the abstract term, meaning, not a person loved, but the affection or passion itself. The idea is that of diverting it to another person. “That ye arouse and induce not my affection (elsewhere) until it please,” that is, until it be so repelled by my Beloved as to be constrained of itself to turn and seek another object. That they should add their inducements to the flatteries of the King, seems to her a peril earnestly to be deprecated, lest tempted virtue fail.
A new phase or scene is now introduced, of which the characterizing features are a longing and a search. It is in the form of an animated rehearsal given by the Enamoured to the “daughters of Jerusalem.” The place is the same as that of the preceding division — the summer pavilion of the king.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 7. I charge you] I adjure you.
7. I charge you] I adjure you.
by the roes, and by the hinds of the field] The tsìbhî, ‘roe,’ is according to Tristram (Fauna and Flora of Palestine, p. 5) the gazelle, Gazella dorcas. He says, “It is extremely common in every part of the country S. of Lebanon. I have seen it in the Mount of Olives close to Jerusalem.” The ayyâlâh = ‘hind’ is the female of the ayyâl, which, according to Post, in Hastings’ Dict. of Bible, is the Cervus dama, the true ‘fallow deer.’ Tristram also thinks the fallow deer is meant, or perhaps the red deer, but the latter has not been found in Palestine.
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that ye stir not up, &c.] Rather, as R.V., that ye stir not up, nor awaken love, until it please. The adjuration does not refer to the rousing of a lover, but of the passion of love. The meaning is this. The speaker adjures the daughters of Jerusalem not to attempt any more to arouse or awake love. It should be allowed to rest until it awake of itself; and probably they are adjured by the gazelles and the hinds of the field because of the shyness and timidity of these creatures, or as Delitzsch suggests, because of their absolute freedom. The daughters of Jerusalem had been attempting to awake love for Solomon in her heart by fulsome praises of him, and she adjures them thus in order that they may cease from their vain attempt. This beautiful verse recurs at Son_3:5 and Son_8:4, and forms a kind of refrain which marks the close of certain sections of the book. It also expresses one of the main theses of it, viz. that a true and worthy love should owe nothing to excitements coming from without, but should be spontaneous and as unfettered as the deer upon the hills.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (7) Roes.—Heb., tsebi, tsebiyah; undoubtedly the ghazal of the…
(7) Roes.—Heb., tsebi, tsebiyah; undoubtedly the ghazal of the Arabs; the gazelle. (See 1Ch_12:8.)
Hinds.—Heb., ayyalah. (See Gen_49:21.) The LXX. strangely read, by the powers and virtues of the field.
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My love.—Here almost certainly in the concrete, though there is no instance of such use except in this and the corresponding passages. The Authorised Version, “till he please,” is a mistake in grammar. Read, till she please. The poet imagines his beloved sleeping in his arms, and playfully bids her companions keep from intruding on her slumbers. This verse (which is repeated in Son_3:5; Son_8:4) marks natural breaks in the poem and adds to the dramatic effect. But there is no occasion to imagine a real stage, with actors grouped upon it. The “daughters of Jerusalem” are present only in the poet’s imagination. It is his manner to fancy the presence of spectators of his happiness and to call on outsiders to share his bliss (comp. Son_3:11; Son_5:16; Son_6:13, &c), and it is on this imaginary theatre which his love conjures up that the curtain falls, here and in other places, on the union of the happy pair. Like Spenser, in his Epithalamium, this poet “unto himself alone will sing;” but he calls on all things bright and beautiful in the world of nature and man to help him to solemnise this joyful rite, and now the moment has come when he bids “the maids and young men cease to sing.”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain I adjure you, O daughters of Jerusalem, by the…
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 Son_3:5 and Son_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 the 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 Pro_5:19) The Septuagint has a peculiar rendering; which points to a different reading of the orignial en dunamesi kai iscusesi tou agrou "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. (Isa_42:13) The verb rrwO (piel) is added to strengthen the idea, and is always used in the sense "to excite or awaken," Pro_10:12 of strife; Psa_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 Son_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."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain By the roes, and by the hinds of the…
Son_2:7
By the roes, and by the hinds of the field.
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The roes and the hinds
The spouse was in the full enjoyment of fellowship with her Beloved. Her joy was so great as almost to overpower her, and yet, so nearly does fear tread upon the heels of joy, she was filled with dread lest her bliss should come to an end. She feared lest others should disturb her Lord, for if He were grieved she would be grieved also, and if He departed the banquet of her delight would be over. She was afraid even of her friends, the daughters of Jerusalem; she knew that the best can interrupt fellowship as well as the worst, and therefore she adjured even Zions daughters not to sin against Zions King. The adjuration which she used is a choice specimen of oriental poetry: she charges them, not as we should prosaically do, by everything that is sacred, and true, but by the roes, and by the hinds of the field.
I. The toes and the hinds of the field are creatures of great beauty. Who can gaze upon them as they wander among the bracken without an inward admiration? Now, since nothing can be more lovely than communion with Jesus, the spouse exhorts the daughters of Jerusalem by all the loveliest objects in nature to refrain from disturbing it. A soul in converse with its God is the admiration of angels. Was ever a lovelier sight seen than Jesus at the table with the beloved disciple leaning on His bosom? Is not Mary sitting at the Masters feet a picture worthy of the choicest art? Do nothing, then, O ye who joy in things of beauty, to mar the fellowship in which the rarest beauty dwells. Neither by worldly care,, nor sin, nor trifling make even the slighest stir which might break the Beloved s repose.
II. The next thought suggested by the roes, and by the hinds of the field is that of tender innocence. These gentle creatures are so harmless, so defenceless, so timid, that he must have a soulless soul who would do them harm or cause them fright. By all, then, that is tender the spouse beseeches her friends not to disturb her Beloved. He is so good, so kind, so holy, harmless, and undefiled, that the most indifferent ought to be ashamed to molest His rest. In fellowship with Jesus there is a tenderness which ought to disarm all opposition, and even command respectful deference. A soul communing with the Son of God challenges no enmity. The world may rise against proselyting zeal, or defiant controversy, or ostentatious ceremonialism, for these have prominence and power, and are fair game for martial spirits: but fellowship is quiet, retiring, unobtrusive, harmless. The saints who most abound in it are of a tender spirit, fearful to offend, non-resistant, and patient--surely it would be a superfluity of cruelty to wish to deprive them of their unselfish happiness, which deprives no heart of a drop of pleasure, and costs no eye a tear.
III. A third thought most certainly had place in the mind of the anxious spouse; she meant to adjure and persuade her friends to silence by everything which sets forth love. The lilies and the roes have always been sacred to love. If you love, or are loved, or wish to be loved, have a reverent regard for those who commune with Jesus, for their souls take their fill of love, and to drive them from their bliss would be inexcusable barbarity. O ye who have any hearts to feel for others, do not cause the bitterest of sorrow by depriving a sanctified soul of the sweetest of delights. Draw not nigh hither with idle tale, or wanton speech, or empty mirth: the place whereon thou standest is holy ground, for surely God is in that place where a heart enamoured of the altogether Lovely One delights itself in the Lord.
IV. Once more, upon the very surface of the figure lies the idea of delicate sensitiveness. The roes and the hinds of the field are soon away if anything occurs to disturb them. In this respect they set forth to the life the speediness with which the Beloved departs when He is annoyed by sin. The Lord our God is a jealous God. In proportion to the fire of love is the heat of jealousy, and therefore our Lord Jesus will not brook a wandering affliction in those greatly beloved ones to whom He manifests Himself. It needs constant watchfulness to maintain constant fellowship. If we would be favoured above others we must be more on our guard than others are. He who becomes a man greatly beloved must needs keep his heart with sevenfold diligence, for to whom much is given of him much will be required. (G. H. Spurgeon.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain I charge you,
THE KING’S CHARGE
Son_2:7
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I charge you,
O ye daughters of Jerusalem,
By the roes and by the hinds of the field,
That ye stir not up,
Nor awaken my love,
Till he (or till she) please.
Uncertain from the original whether the ‘love’ be Shulamite or the king, or simply the love itself as now experienced and enjoyed. Translators and commentators divided in opinion as to the speaker. The words probably spoken by the king in regard to his Beloved, now so happy in his love, or perhaps sunk into sleep by his side. The charge addressed to the daughters of Jerusalem, or ladies of the Court, in the language of oriental poetry. ‘Roes and hinds’ familiar objects in the country. Beautiful, but timid animals, ready to start up at the slightest noise. From their affectionate disposition suitably introduced in connection with a matter of love. A man’s wife to be to him ‘as the loving hind and pleasant roe (Pro_5:19). Shulamite, Solomon’s Beloved, not to be disturbed in the enjoyment of his love, or in the sleep which was occasioned by it. Observe, in regard to the
Enjoyment of Christ’s Love,
1. The temporary and uncertain duration of that enjoyment in the present world. A limit to it so long as the Church is militant on earth. The banneret of love to be soon exchanged for the banner of war. The feast to give place to the fight. The banquet-house to be followed by the battle-field. Believers soldiers of Christ as well as His Bride. The bridal chaplet to be laid aside for the warrior’s helmet. The high enjoyment of the Bridegroom’s love on earth may be temporary, but not the love itself. That enjoyment easily disturbed, like the repose of the timid gazelle. Intimate fellowship with Christ a tender, delicate, and sensitive thing. Numerous causes of disturbance both within and without us. Even necessary duty in the battle of life and the service of the Master may disturb it. Sin, self, and the seductions of the world, however, its main disturbers. Satan as great a foe to such enjoyment as to that of our first parents in the bowers of Eden. Heaven the place of undisturbed enjoyment.
2. Great care necessary in order to preserve the enjoyment of Christ’s love. That enjoyment precious, as—
(1) Endearing the Saviour;
(2) Engaging us to His service;
(3) Deadening us to the world;
(4) Tending to crucify sin and increase holiness in the soul. The love of Christ constraineth us. The sense of it, therefore, to be carefully preserved. Hence the caution at the Supper Table: ‘Watch and pray, lest ye enter into temptation: Continue ye in my love.’ Important charge: ‘Keep yourselves in the love of God,’ that is, in the enjoyment of it (Jud_1:21). The sense and enjoyment of Christ’s love only preserved by
(1) Watchfulness against sin;
(2) Obedience to His will;
(3) Faithfulness in His service;
(4) Patient endurance of the cross. ‘If ye keep My commandments ye shall abide in My love, even as I have kept My Father’s commandments, and abide in His love’ (Joh_15:10). David and Peter lost for a time the joy of God’s salvation through sin, but not the salvation itself. Care to be taken to preserve a tender and an unsoiled conscience. Especial care necessary in our intercourse with the world, and even with the professing Church. Danger even of the ‘daughters of Jerusalem’ disturbing our love. Believers to be most careful over themselves when they have been nearest to Christ.
3. The desire of Jesus that His people may enjoy the continuance of His fellowship and love. Exemplified at the Supper Table in the Upper Room. ‘Continue ye in my love: These things have I spoken unto you that My joy might remain in you, and that your joy might be full’ (Joh_15:9-11). His desire to come in and sup with believers, and they with Him (Rev_3:20). From no unkindness or unwillingness on His part if the enjoyment of His fellowship and love is not of longer continuance. Only necessity and duty compel the language: ‘Arise, let us go hence’ (Joh_14:31).
4. A time when sensible enjoyment of Christ’s love and fellowship may be safely and properly suspended. ‘Until he (or she) please.’ A suspension necessitated after the enjoyment in the Upper Room, both on the part of Christ and His disciples. Christ obliged to leave the ‘banqueting-house’ to go and redeem His lost sheep; believers to be ready to leave it to go and reclaim them. Others, still without, to be invited and brought to the Marriage-feast with ourselves. The loving self denial of the Master the best way to preserve the assurance of His love, and to secure the frequent repetition of the sense of it. The temporary suspension of our own enjoyment well repaid by the Saviour’s joy over another lost sheep found. Our love to Himself to be evinced by our care for His lambs (Joh_21:15). His promise to His faithful and self-denying servants: ‘I will see you again, and your heart shall rejoice’ (Joh_16:22). Christ most likely to be found again by us, when joining Him in His own loved employment—seeking and saving that which is lost. ‘Feed thy kids beside the shepherds tents.’
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 daughters of Jerusalem
daughters of Jerusalem
"young women of Jerusalem." These young women could not hear her and were not present, but the woman speaks as if they were present and could hear her. (See: Apostrophe)
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by the gazelles and the does of the fields
Although the daughters of Jerusalem could not hear her, the woman speaks to them as if they could hear saying that the gazelles and the does will punish them they break their promise. (See: Apostrophe)
the gazelles
These are animals that look like deer and move quickly.
does
female deer
of the fields
"that live in the countryside." This was land that has not been farmed.
will not awaken or arouse love until she pleases
Here "love" is spoken of as if it were a person asleep that does not want to be awakened. This is a metaphor that represents the man and woman who do not want to be disturbed until they are finished making love. AT: "will not disturb us until we have finished making love" (See: Personification and Metaphor)
will not awaken or arouse
If your language has only one word for waking people out of sleep, you could combine these words. AT: "will not awaken" (See: Doublet)
translationWords
Jerusalem
deer
had relations with
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 2:7 Promise me . . . by the gazelles…
2:7 Promise me . . . by the gazelles and wild deer: This plea is obviously important to the Song; it is repeated in 3:5 and 8:4, and a promise is requested. When a promise was made, witnesses were needed, and the wild animals were the only witnesses present. These graceful animals suggest a romantic pastoral setting. • not to awaken love until the time is right: As in 8:8-9, virginity is praised. The woman warns the women of Jerusalem to be cautious and not to hurry love.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.