TRV
Translation
King James Version
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.
Complete Jewish Bible
I warn you, daughters of Yerushalayim, by the gazelles and deer in the wilds, not to awaken or stir up love until it wants to arise!
Berean Standard Bible
O daughters of Jerusalem, I adjure you by the gazelles and does of the field: Do not arouse or awaken love until the time is right.
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.
World English Bible Messianic
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.
Geneva Bible (1599)
I charge you, O daughters of Ierusalem, by the roes and by the hindes of the fielde, that ye stirre not vp, nor waken my loue, vntill she please.
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!
See also
In the KJVVerse 17,562 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
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Gregory of NyssaAD 395
HOMILIES ON THE SONG OF SONGS 4
An oath works in two ways. In the present text, the soul is progressing toward great heights, as we have seen. At the same time she is instructing less advanced souls in the way of perfection. She uses the oath not to assure them of the progress she herself has made but to lead them through their oath to a life of virtue. She adjures them to keep their love alert and watchful until his good will come to fulfillment, that is, until all are saved and come to a knowledge of the truth.
Nilus of SinaiAD 451
COMMENTARY ON THE SONG OF SONGS 49
“I adjure you, O daughters of Jerusalem, by the powers and the forces of the field, that you arouse and waken love as far as it pleases.” This verse is of great difficulty. However, it is often necessary to let the understanding run towards the point of the text, in imitation of those who in the practice of archery release many arrows at the target but can hardly reach it even one time. Indeed, there is a resemblance to archers on the part of those who apply their craft to the divine Scripture as if aiming an arrow directly at the point of a passage. It is not easy to say to which of the characters should be applied the expression “to awaken love.” To express this in a better way, the act of wakening love is clearly assigned to the “daughters of Jerusalem,” but in whom is love to be awakened? In themselves, in the bridegroom, or in the one who is speaking? This is uncertain. For this reason it is necessary to try to fit the meaning of the passage to each example and whatever one finds in the way of a target that has been hit, whether close to “love” or to “truth,” that must be accepted as a successful explanation.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS 2
“I adjure you, daughters of Jerusalem, by the powers and forces of the field to stir up and awaken love for as long as he wishes,” that is, “Do not allow love for God in us to slumber: stir it up and inflame it, and pour the memory of kindnesses like oil on it lest it be said of us also, ‘They fell into a deep sleep, and found nothing.’ ” In other words, if you do not proclaim day in day out his salvation and recall the marvels he worked, and instead you forget his kindnesses, love will be extinguished and die, as it were. We must, on the contrary, continually rekindle it, stir it up and lift the flame itself on high.
BedeAD 735
Commentary on the Song of Songs
I adjure you, daughters of Jerusalem, by the gazelles and the hinds of the field, etc. The daughters of Jerusalem signify souls burning with the desire for the heavenly homeland. The bridegroom adjures these souls not to awaken the bride resting in His love, neither presume to disturb her happily asleep from human disturbances. For whoever unduly disrupts an elect soul, either speaking to God in devout prayers or meditating on divine commandments or promises in sacred readings, indeed awakens the bride of Christ from blessed slumber before she herself wishes. For the bride herself desires to awaken refreshed by this most blessed sleep since she knows to devote herself to divine duties at the appropriate time and then to return at a fitting time to care for the necessities of human frailty. Therefore, whoever does not fear to impede any of the faithful intent on heavenly studies indeed harms his own virtues, which he believes to possess. Hence, the bridegroom rightly adjures the daughters of Jerusalem by the gazelles and the hinds of the field not to do this. By gazelles and hinds, notably pure animals and enemies of poison, the works of spiritual virtues are figured; which, just as they excel in purity, so they have been accustomed to scorn, even destroy and annihilate the harmful schemes of the ancient enemy. And beautifully referring to the gazelles and hinds, he adds, of the field, to patiently express the simplicity of pure souls and those blooming with sincere faith in which virtues arise and are nurtured. Thus, the bridegroom adjures the daughters of Jerusalem by the gazelles and hinds of the field not to awaken nor rouse the beloved until she herself wishes. As if he openly says: I adjure all the faithful, and by their own virtues, which they desire to nurture with a pure heart, not to disdain the holy studies of the brethren, not to hinder them recklessly, but let each one rejoice in the progress of others just as in their own, and let them fear to inflict losses on the spiritual gain of the brethren as they would fear to inflict on themselves; for he undoubtedly diminishes his own virtues who scorns to spare, rather to assist, the virtues of his neighbor as much as he can. The bride gladly receiving this adjuration of the bridegroom immediately responds: The voice of my beloved. It is understood, This is the one I heard adjuring the daughters of Jerusalem not to wake me resting in His embrace until I myself wish. For surely it is necessary for a soul filled with God to greatly rejoice when amidst the adversities of the world it happens to hear His comforting voice, either through the gift of hidden inspiration or through meditation or hearing of sacred scriptures. For even if we are not yet allowed to behold the face of our beloved, it is already a great gift to be refreshed in the meantime by the sweetness of His words in the holy Scriptures. A great benefit is conferred to those to whom a higher gift is granted that, with a gaze of a pure mind lifted to heavenly things, they may even now taste some of the sweetness of future life. Hence it is fitting, after the bride joyfully says, The voice of my beloved, immediately desiring to also see the same beloved but not yet able, she adds,
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Song of Solomon 2:7 presents a profound and solemn adjuration from the Shulamite woman to the "daughters of Jerusalem," imploring them not to awaken or disturb her love until it is ready to stir itself. This recurring charge, central to the book's message, underscores the sacred, delicate, and inherently personal nature of true affection, emphasizing the necessity of patience, respect for boundaries, and divine timing in the blossoming of deep relational intimacy, whether human or symbolic of the divine.
CONTEXT
Literary Context: This verse is the first of three identical charges uttered by the Shulamite throughout the Song of Solomon, appearing again in Song of Solomon 3:5 and Song of Solomon 8:4. Strategically positioned early in the narrative, following expressions of mutual longing and delight between the lovers (e.g., the tender exchange in Song of Solomon 2:1-6), this initial charge marks a pivotal moment where the beloved seeks to protect the nascent, tender intimacy she shares with her lover. The "daughters of Jerusalem" function as a chorus, confidantes, or perhaps even a representation of the broader community or reader, to whom the Shulamite imparts this profound wisdom about the sanctity and natural progression of love. The repetition of this solemn adjuration throughout the Song serves as a crucial leitmotif, emphasizing its paramount importance to the overall message of the book.
Historical & Cultural Context: The Song of Solomon is set within an ancient Near Eastern cultural milieu, where love poetry often celebrated the beauty of nature, the human form, and the intensity of romantic affection. The imagery of "roes" and "hinds of the field" is deeply rooted in the pastoral landscape of ancient Israel. These animals—gazelles and female deer—were highly valued for their grace, beauty, and, significantly, their shy, elusive, and easily startled nature. Their inclusion in the adjuration would immediately evoke a sense of fragility, vulnerability, and preciousness to an ancient audience. Jerusalem, as the capital city, represents the urban, cultured setting, contrasting with the wild, untamed "field" where these delicate creatures roam. This juxtaposition highlights the idea that genuine love, while perhaps observed by society, thrives best when undisturbed and allowed to develop organically, free from external pressures or artificial stimulation. This cultural understanding reinforces the idea that true affection, like these animals, flourishes when respected and allowed to unfold naturally.
Key Themes: The primary theme of this verse is the sacredness of love and the importance of its natural, unforced timing. The Shulamite's fervent plea underscores that authentic love, in its profound emotional and physical dimensions, cannot be coerced, rushed, or artificially stimulated; it must awaken and mature according to its own intrinsic rhythm, "till he please." This speaks directly to the virtue of patience in relationships, advocating for emotional and physical intimacy to develop genuinely and without external pressure or societal expectations. Furthermore, the imagery of easily startled animals emphasizes the delicacy and vulnerability of true affection, suggesting that it must be guarded, respected, and shielded from premature interference to preserve its purity, beauty, and integrity. This theme resonates with broader biblical principles regarding the sanctity of marriage, the wisdom of waiting for God's perfect timing in all aspects of life, and the understanding that there is indeed "a time for every matter under heaven" as articulated in Ecclesiastes 3:1-8.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Song of Solomon 2:7 masterfully employs several Literary Devices to convey its profound message about the sanctity and timing of love. The most prominent is Adjuration, where the Shulamite makes a solemn oath, "I charge you," invoking sacred or powerful entities ("by the roes, and by the hinds of the field") to underscore the gravity of her command. This elevates the plea beyond a mere request to a binding, almost ritualistic, prohibition, emphasizing the deep reverence she holds for her affection. Secondly, Symbolism and Imagery are central, with the "roes" (gazelles) and "hinds" (female deer) serving as potent symbols. These animals are renowned for their grace, beauty, and, crucially, their shyness and easily startled nature. They represent the delicate, pure, and vulnerable quality of true love, which, like these creatures, can be easily frightened, damaged, or prematurely forced if disturbed. The contrast between the urban "daughters of Jerusalem" and the wild "field" further enhances this imagery, emphasizing the natural, untamed essence of genuine affection that flourishes best in its own time. Finally, the Repetition of this exact charge three times throughout the Song (2:7, 3:5, 8:4) functions as a Leitmotif, serving to punctuate the narrative and reinforce the central theological and practical message about the sanctity of love's timing and its precious, unforced nature.
THEOLOGICAL AND THEMATIC CONNECTIONS
Song of Solomon 2:7, with its tender yet firm admonition, offers profound theological insights into the nature of love, timing, and divine sovereignty. It teaches that true love, whether human or divine, is not something to be manipulated or forced but rather a sacred gift that unfolds according to its own intrinsic rhythm and, ultimately, God's perfect timing. This principle extends beyond romantic relationships to our spiritual walk, reminding us that genuine spiritual growth, revelation, and the fulfillment of God's promises often require patient waiting on the Lord, trusting His wisdom to awaken and reveal truth "till He please." The verse implicitly affirms that God, as the author of love and time, orchestrates the beautiful unfolding of all things, including the deepest human affections and the progression of His redemptive plan. It calls believers to cultivate a posture of patient surrender, recognizing that the most profound blessings and authentic experiences emerge not from human striving or impatience but from divine orchestration and readiness.
REFLECTION AND APPLICATION
Song of Solomon 2:7 provides timeless wisdom for navigating relationships and life with intentionality, reverence, and profound patience. It challenges us to resist the pervasive cultural pressures that often rush intimacy, demand immediate gratification, or promote superficial connections. For those in romantic relationships, it's a powerful call to cultivate patience, allowing emotional and physical closeness to develop organically and authentically, honoring the sacred space of another's heart and body. It reminds us that true love is built on a foundation of respect, trust, and mutual readiness, not on external expectations, societal demands, or artificial stimulation. Spiritually, this verse encourages a deep and abiding trust in God's perfect timing for our lives. Just as the Shulamite waits for her beloved to "please," we are called to wait patiently for God's will to unfold, for His promises to be realized, and for His Spirit to awaken us to deeper truths and experiences in His perfect time. It fosters a posture of humble surrender, recognizing that God's plans are always for our ultimate good and that His timing is impeccable, leading to the most beautiful and enduring outcomes.
Questions for Reflection
FAQ
What is the meaning of "daughters of Jerusalem" in this verse?
Answer: The "daughters of Jerusalem" (H1323, H3389) are typically understood as the young women of the royal court or the city, acting as a chorus or a group of confidantes to the Shulamite woman. They serve as an audience to whom the Shulamite addresses her solemn charge, representing a broader community or perhaps even the reader. In a broader sense, they can represent anyone who might be tempted to interfere with, or prematurely influence, the natural and sacred development of love, whether in a romantic relationship or in a spiritual context. Their presence highlights the public nature of the Shulamite's declaration, making it a universal principle about the protection of genuine affection.
Why does the Shulamite invoke "the roes, and by the hinds of the field" in her charge?
Answer: The invocation of "the roes" (H6643, gazelles) and "the hinds" (H355, female deer) serves as a solemn oath or adjuration, a common practice in ancient Near Eastern culture to add weight and sincerity to a declaration. These animals were known for their beauty, grace, and, significantly, their shy and easily startled nature. By swearing by them, the Shulamite emphasizes the precious, delicate, and vulnerable quality of the love she wishes to protect. Just as these creatures are easily frightened and disturbed, so too is true love susceptible to harm if it is rushed, forced, or interfered with before its natural and desired awakening. This imagery powerfully reinforces the need for patience, respect, and a gentle approach to love's organic unfolding.
CHRIST-CENTERED FULFILLMENT
Song of Solomon 2:7, while a beautiful expression of human love, finds its ultimate and most profound fulfillment in the relationship between Christ and His Church. The "love" that the Shulamite protects, waiting "till he please," foreshadows the sacred and patient love of Christ for His bride, the Church. Just as the beloved desires an unforced, pure affection, so Christ patiently cultivates His relationship with believers, drawing them to Himself not through coercion but through the gentle awakening of the Spirit and the transformative power of His grace. The Church, as the Bride of Christ, is called to wait patiently for the consummation of this divine romance, the ultimate "marriage supper of the Lamb" (Revelation 19:7-9). Christ's love for us is not impulsive but perfectly timed, demonstrated in His sacrificial death at the appointed time (as declared in Romans 5:8) and His patient return for His own. The Shulamite's plea, "stir not up, nor awake my love," can be seen as a call for the Church to remain pure and faithful, not seeking to rush or force God's hand, but to patiently abide in His love (as Jesus commands in John 15:9-10) until the day of ultimate union when He, our true Bridegroom, pleases to gather His own (foreshadowed in parables like Matthew 25:1-13). The delicacy of love in the Song points to the preciousness of our relationship with Christ, which must be nurtured, guarded from worldly distractions, and allowed to unfold according to His perfect, sovereign plan.