Exegetical and Hermeneutical Commentary of Song of Solomon 3:5
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.
5. As in ch. Son 2:7. Probably here as there the significance of the adjuration is, that after such a demonstration of her deep-seated love the daughters of Jerusalem should not seek to arouse in her love for another by mere extraneous solicitations.
Fuente: The Cambridge Bible for Schools and Colleges
See Son 2:7 note.
Fuente: Albert Barnes’ Notes on the Bible
Verse 5. I charge you] The same adjuration as before, So 2:7.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
This verse is repeated from Son 2:7, where it is explained. The spouse exhorts herself and all her fellow members to be very circumspect, lest by any unkind or provoking carriage they should give Christ any cause to depart from them. He is supposed to allude to the custom of awakening the bridegroom and bride by songs and musical instruments.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5. So So2:7; but there it was for the non-interruption of her ownfellowship with Jesus Christ that she was anxious; here it isfor the not grieving of the Holy Ghost, on the part of the daughtersof Jerusalem. Jealously avoid levity, heedlessness, and offenseswhich would mar the gracious work begun in others (Mat 18:7;Act 2:42; Act 2:43;Eph 4:30).
CANTICLEIII. (So 3:6-5:1) THEBRIDEGROOM WITH THE BRIDE.
Historically, the ministry ofJesus Christ on earth.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I charge you, O ye daughters of Jerusalem,…. Which are either the words of Christ, adjuring the young converts not to disturb the church; who had now Christ in her arms, taking repose with him, being wearied with running about in search of him: or they are the words of the church; who having experienced a long absence of Christ, and having been at much pains in search of him, and now had found him, was very unwilling to part with him; and fearing these young converts should by any unbecoming word or action provoke him to depart, she gives them a solemn charge;
by the roes and by the hinds of the field, that ye stir not up, nor awake my love, till he please; [See comments on So 2:7].
Fuente: John Gill’s Exposition of the Entire Bible
The closing words of the monologue are addressed to the daughters of Jerusalem.
5 I adjure you, O ye daughters of Jerusalem,
By the gazelles or the hinds of the field,
That ye awake not and disturb not love
Till she pleases.
We are thus obliged apparently to think of the daughters of Jerusalem as being present during the relation of the dream. But since Shulamith in the following Act is for the first time represented as brought from her home to Jerusalem, it is more probable that she represented her experience to herself in secret, without any auditors, and feasting on the visions of the dream, which brought her beloved so near, that she had him by herself alone and exclusively, that she fell into such a love-ecstasy as Son 2:7; and pointing to the distant Jerusalem, deprecates all disturbance of this ecstasy, which in itself is like a slumber pervaded by pleasant dreams. In two monologues dramatically constructed, the poet has presented to us a view of the thoughts and feelings by which the inner life of the maiden was moved in the near prospect of becoming a bride and being married. Whoever reads the Song in the sense in which it is incorporated with the canon, and that, too, in the historical sense fulfilled in the N.T., will not be able to read the two scenes from Shulamith’s experience without finding therein a mirror of the intercourse of the soul with God in Christ, and cherishing thoughts such, e.g., as are expressed in the ancient hymn:
Quando tandem venies, meus amor?
Propera de Libano, dulcis amor!
Clamat, amat sponsula: Veni, Jesu,
Dulcis veni Jesu !
Fuente: Keil & Delitzsch Commentary on the Old Testament
5. I charge you, O ye daughters With this verse ends the rehearsal; and so sweet was this last interview, over which memory fondly broods with miser care, that she urges the hearers to do nothing to divert her affections unless, in some possible juncture. they of themselves seek another object. See Son 2:7. In all this rehearsal the leading emotions are so delicately and faithfully traced and sustained by given incidents, while so much is skilfully left to the imagination to supply, that, by the rules of rhetoric which we apply to Theocritus or Catullus, to Moore or Burns, it must take rank as a master-piece of soft and brilliant poetry. No wonder that under its infinite suggestion it has furnished material for allegory, often true and tender, applicable to much of Christian experience, to many a phase of both the Church of Israel and the Church of Christ. And this it does all the more solidly for having itself been real, if not literal, at first. That is to say, it was a dramatic truth if not a historic truth.
Fuente: Whedon’s Commentary on the Old and New Testaments
“I adjure you, O daughters of Jerusalem, By the roe-deer, or by the hinds of the field, That you stir not up, nor awake my love, Until he please.”
Possibly still in her dream she now once again (compare Son 2:7) calls on the young women of Jerusalem, in the name of those symbols of love, the roe-deer and the hinds, not to stir up or awaken her love, until he please. She is realizing how intense love is. She is now aware that it is a dangerous thing to love. It must not be entered into lightly. And she does not want to approach him and find that she is not welcome, nor to be caught up in something that she cannot cope with. She knows now what the demands of love will be, and she is ready to wait until his love comes to demand her.
Fuente: Commentary Series on the Bible by Peter Pett
Son 3:5. I charge you, &c. Here ends the second eclogue. This day’s eclogue contains the hope and calling of the church; Christ’s care of her; the profession of her love, her faith and hope, together with her sight, and victory in temptation. The leaping upon the mountains, like a roe or young hart, expresses the readiness wherewith Christ comes to do the will of God, joyfully surmounting all difficulties and discouragements; gradually revealing himself, chap. Son 2:8-9 and thus addressing himself to the church; “Awake, thou who art most dear unto me, and leave these dark representations of me; for now the time is past wherein ignorance, error, and wickedness overflowed the world as floods do the earth in the winter season. Those cloudy and uncomfortable days are over, wherein thou couldst see and enjoy but little of me, Son 2:10-11. All tokens of a new world appear, and invite thee to come and partake of those joys which the nearer approaches of the Son of righteousness produce; who makes all manner of blessings spring up in such abundance, that it causes the heavenly host to sing for joy; and therefore cannot but fill all believers with thankful hymns to him; Son 2:12 and for this especially, that their dead hopes are revived, and they receive the earnest and beginnings of that future bills, the expectation of which is our greatest comfort in this life, and the consummation of it our highest happiness in the next; and therefore I say again, Awake, &c.” The church expresses her satisfaction in this invitation, and her strong desire for further and nearer communications with her lovely and beloved heavenly Bridegroom; and gives a caution to her companions, the ministers and preachers of the word, to use their earliest diligence to discover and confute the sophistry of deceivers, who craftily insinuate their false doctrines into weak and unwary souls, and thereby too often reduce those who are newly converted, or but infirm in the faith. The church then declares the mutual love between her and her Saviour; professing that she will have nothing to do with those seducing spirits, but adhere to him alone whose dwelling is not among the subtle and crafty, but with simple and candid souls, Son 2:16.”Only let him be pleased to vouchsafe his gracious presence with me, and to enlighten me more and more, till I have a full knowledge of his will, and the light thereof scatter all the shadows of the law. Let my beloved also make haste to succour and relieve me in all difficulties and distresses, and shew the same readiness for my preservation and increase in the divine life, which he did for my first salvation, Son 3:7. For in the night of doubt and persecution I sought him; I sought him in holy books and among holy men, chap. Son 3:1-2. But he was distant from me, and I could gain no intelligence of him. At length some of the ministers and instructors of his people gave such satisfaction to my inquiries, Son 3:3 that my soul was soon blessed with his divine presence and the full communication of his love: in which I rejoiced, and in which I will rest with delight, Son 3:4-5.”
Fuente: Commentary on the Holy Bible by Thomas Coke
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.
Here is the same charge repeated by the church, as Chapter 2:7. to which I refer.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Son 3:5 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. 5. I charge you, O ye daughters of Jerusalem. ] As a further fruit of her revived faith, she renews her contestation and charge of sanctification of life, such as becometh the gospel; that Christ, whom she resolves now to retain with her, be not provoked by sin to leave his people. Num 32:15 And in this vehement adjuration, no doubt, saith an interpreter, but the Church had a special regard to the custom used then, and yet even at this day used among us – namely, that songs are sung before the bride chamber, and certain noises of instruments brought to wake the bride and bridegroom from sleep. See Trapp on “ Son 2:7 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
NASB (UPDATED) TEXT: Son 3:5
5I adjure you, O daughters of Jerusalem,
By the gazelles or by the hinds of the field,
That you will not arouse or awaken my love
Until she pleases.
Son 3:5 Notice that this same refrain is repeated over and over throughout the book. However, in Son 2:7 it is possible that the bridegroom is speaking but more probable that the bride is speaking. In Son 3:5 it is the bridegroom.
Until she pleases The Masoretic Text has it and, therefore, it speaks of his passion.
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
I charge you = I have adjured you.
you. See note on Son 2:7.
roes = gazelles.
stir not up . . . awake. See note on Son 2:7.
love. Hebrew. ‘ahabah Ferm, as in Son 2:7; Son 8:4.
he = she.
Fuente: Companion Bible Notes, Appendices and Graphics
Son 2:7, Son 8:4, Mic 4:8
Reciprocal: Psa 48:11 – daughters Son 1:13 – he shall Luk 23:28 – daughters Act 9:36 – Dorcas
Fuente: The Treasury of Scripture Knowledge
3:5 {d} 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.
(d) Read Geneva Son 2:7
Fuente: Geneva Bible Notes
The refrain repeated 3:5
Here the refrain marks the end of the section on the courtship (Son 1:2 to Son 3:5) as well as the Shulammite’s nightmare (Son 3:1-4). Solomon and the Shulammite’s patience were about to receive the desired reward. Their marriage was now at hand.