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Selected Verse: Song of solomon 2:7 - Strong Concordance
| Verse |
Translation |
Text |
| So 2:7 |
Strong Concordance |
I charge [07650] you, O ye daughters [01323] of Jerusalem [03389], by the roes [06643], and [0176] by the hinds [0355] of the field [07704], that ye stir not up [05782], nor awake [05782] my love [0160], till he please [02654]. |
| |
King James |
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. |
Summary Of Commentaries Associated With The Selected Verse
| A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
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if he is to take them; so he who would not lose Jesus Christ and His Spirit, which is easily grieved and withdrawn, must be tender of conscience and watchful (Eze 16:43; Eph 4:30; Eph 5:15; Th1 5:19). In Margin, title of Psa 22:1, Jesus Christ is called the "Hind of the morning," hunted to death by the dogs (compare Sol 2:8-9, where He is represented as bounding on the hills, Psa 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 (Sol 3:5; Sol 8:7), where, as here, the context requires it to be applied to Him, not her. She too is "love" (Sol 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 (Pro 5:19) is included in this image of Jesus Christ. |
| Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78] |
7 I adjure you, ye daughters of Jerusalem,
By the gazelles or the hinds of the field,
That ye arouse not and disturb not love
Till she pleases.
It is permitted to the Israelites to swear, נשׁבּע, only by God (Gen 21:23); but to adjure, השׁבּיע, by that which is not God, is also admissible, although this example before us is perhaps the only direct one in Scripture. צבי (= צבי, dialect. טבי), fem. צביה (Aram. טביתא, Act 9:36), plur. tsebaim or tsebajim, fem. tsabaōth (according with the pl. of צבא), softened from tsebajōth, is the name for the gazelle, from the elegance of its form and movements. אילות is the connecting form of איּלות, whose consonantal Yod in the Assyr. and Syr. is softened to the diphthong ailuv, ailaa; the gen. "of the field," as not distinguishing but describing, belongs to both of the animals, therefore also the first is without the article. או (after the etymon corresponding to the Lat. vel) proceeds, leaving out of view the repetition of this so-called Slumber-Song (Sol 3:5; cf. Sol 8:4, as also Sol 2:9), from the endeavour to give to the adjuration the greatest impression; the expression is varied, for the representations flit from image to image, and the one, wherever possible, is surpassed by the other (vid., at Pro 30:31).
Under this verse Hengst. remarks: "The bride would not adjure by the hinds, much more would she adjure by the stage." He supposes that Solomon is here the speaker; but a more worthless proof for this could not be thought of. On the contrary, the adjuration by the gazelles, etc., shows that the speaker here is one whose home is the field and wood; thus also not the poet (Hitz.) nor the queen-mother (Bttch.), neither of whom is ever introduced as speaking. The adjuration is that love should not be disturbed, and therefore it is by the animals that are most lovely and free, which roam through the fields. Zckler, with whom in this one point Grtz agrees, finds here, after the example of Bttch. and Hitz., the earnest warning against wantonly exciting love in themselves (cf. Lat. irritamenta veneris, irritata voluptas) till God Himself awakens it, and heart finds itself in sympathy with heart. But the circumstances in which Shulamith is placed ill accord with such a general moralizing. The adjuration is repeated, Sol 3:5; Sol 8:4, and wherever Shulamith finds herself near her beloved, as she is here in his arms. What lies nearer, then, than that she should guard against a disturbance of this love-ecstasy, which is like a slumber penetrated by delightful dreams? Instead of אתכם, תּעירוּ, and תּעוררוּ, should be more exactly the words אתכן, תּעררנה, and תּעוררנה; but the gram. distinction of the genera is in Heb. not perfectly developed. We meet also with the very same synallage generis, without this adjuration formula, at Sol 5:8; Sol 7:1; Sol 4:2; Sol 6:8, etc.; it is also elsewhere frequent; but in the Song it perhaps belongs to the foil of the vulgar given to the highly poetic. Thus also in the vulgar Arab. the fem. forms jaḳtulna, taḳtulna, corresponding to תּקטלנה, are fallen out of use. With העיר, expergefacere, there is connected the idea of an interruption of sleep; with עורר, excitare, the idea, which goes further, of arousing out of sleep, placing in the full activity of awakened life.
(Note: The distinction between these words is well explained by Lewisohn in his Investigationes Linguae (Wilna, 1840), p. 21: "The מעיר את־הישׁן is satisfied that the sleeper wakes, and it is left to him fully to overcome the influence of sleep; the מעורר, however, arouses him at once from sleepiness, and awakes him to such a degree that he is secured against falling asleep again.")
The one adjuration is, that love should not be awakened out of its sweet dream; the other, that it should not be disturbed from its being absorbed in itself. The Pasek between מעירו and the word following has, as at Lev 10:6, the design of keeping the two Vavs distinct, that in reading they might not run together; it is the Pasek which, as Ben Asher says, serves "to secure to a letter its independence against the similar one standing next it." האהמה is not abstr. pro concreto, but love itself in its giving and receiving. Thus closes the second scene of the first act: Shulamith lies like one helpless in the arms of Solomon; but in him to expire is her life; to have lost herself in him, and in him to find herself again, is her happiness. |
| Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
| 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. |
| Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
| 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. |
19 Let her be as the loving [0158] hind [0365] and pleasant [02580] roe [03280]; let her breasts [01717] satisfy [07301] thee at all times [06256]; and be thou ravished [07686] always [08548] with her love [0160].
6 How fair [03302] and how pleasant [05276] art thou, O love [0160], for delights [08588]!
7 Many [07227] waters [04325] cannot [03201] quench [03518] love [0160], neither can the floods [05104] drown [07857] it: if a man [0376] would give [05414] all the substance [01952] of his house [01004] for love [0160], it would utterly [0936] be contemned [0936].
5 I charge [07650] you, O ye daughters [01323] of Jerusalem [03389], by the roes [06643], and [0176] by the hinds [0355] of the field [07704], that ye stir not up [05782], nor awake [05782] my love [0160], till he please [02654].
17 The LORD [03068] thy God [0430] in the midst [07130] of thee is mighty [01368]; he will save [03467], he will rejoice [07797] over thee with joy [08057]; he will rest [02790] in his love [0160], he will joy [01523] over thee with singing [07440].
33 He maketh [07737] my feet [07272] like hinds [0355]' feet, and setteth [05975] me upon my high places [01116].
8 The voice [06963] of my beloved [01730]! behold, he cometh [0935] leaping [01801] upon the mountains [02022], skipping [07092] upon the hills [01389].
9 My beloved [01730] is like [01819] a roe [06643] or a young [06082] hart [0354]: behold, he standeth [05975] behind [0310] our wall [03796], he looketh forth [07688] at the windows [02474], shewing [06692] himself through the lattice [02762].
1 To the chief Musician [05329] upon Aijeleth [0365] Shahar [07837], A Psalm [04210] of David [01732]. My God [0410], my God [0410], why hast thou forsaken [05800] me? why art thou so far [07350] from helping [03444] me, and from the words [01697] of my roaring [07581]?
19 Quench [4570] not [3361] the Spirit [4151].
15 See [991] then [3767] that [4459] ye walk [4043] circumspectly [199], not [3361] as [5613] fools [781], but [235] as [5613] wise [4680],
30 And [2532] grieve [3076] not [3361] the holy [40] Spirit [4151] of God [2316], whereby [1722] [3739] ye are sealed [4972] unto [1519] the day [2250] of redemption [629].
43 Because thou hast not remembered [02142] the days [03117] of thy youth [05271], but hast fretted [07264] me in all these things; behold [01887], therefore I also will recompense [05414] thy way [01870] upon thine head [07218], saith [05002] the Lord [0136] GOD [03069]: and thou shalt not commit [06213] this lewdness [02154] above all thine abominations [08441].
6 And Moses [04872] said [0559] unto Aaron [0175], and unto Eleazar [0499] and unto Ithamar [0385], his sons [01121], Uncover [06544] not your heads [07218], neither rend [06533] your clothes [0899]; lest ye die [04191], and lest wrath [07107] come upon all the people [05712]: but let your brethren [0251], the whole house [01004] of Israel [03478], bewail [01058] the burning [08316] which the LORD [03068] hath kindled [08313].
8 There are threescore [08346] queens [04436], and fourscore [08084] concubines [06370], and virgins [05959] without number [04557].
2 Thy teeth [08127] are like a flock [05739] of sheep that are even shorn [07094], which came up [05927] from the washing [07367]; whereof every one bear twins [08382], and none is barren [07909] among them.
1 How beautiful [03302] are thy feet [06471] with shoes [05275], O prince's [05081] daughter [01323]! the joints [02542] of thy thighs [03409] are like jewels [02481], the work [04639] of the hands [03027] of a cunning workman [0542].
8 I charge [07650] you, O daughters [01323] of Jerusalem [03389], if ye find [04672] my beloved [01730], that ye tell [05046] him, that I am sick [02470] of love [0160].
4 I charge [07650] you, O daughters [01323] of Jerusalem [03389], that ye stir not up [05782], nor awake [05782] my love [0160], until he please [02654].
5 I charge [07650] you, O ye daughters [01323] of Jerusalem [03389], by the roes [06643], and [0176] by the hinds [0355] of the field [07704], that ye stir not up [05782], nor awake [05782] my love [0160], till he please [02654].
31 A greyhound [04975] [02223]; an he goat [08495] also [0176]; and a king [04428], against whom there is no rising up [0510].
9 My beloved [01730] is like [01819] a roe [06643] or a young [06082] hart [0354]: behold, he standeth [05975] behind [0310] our wall [03796], he looketh forth [07688] at the windows [02474], shewing [06692] himself through the lattice [02762].
4 I charge [07650] you, O daughters [01323] of Jerusalem [03389], that ye stir not up [05782], nor awake [05782] my love [0160], until he please [02654].
5 I charge [07650] you, O ye daughters [01323] of Jerusalem [03389], by the roes [06643], and [0176] by the hinds [0355] of the field [07704], that ye stir not up [05782], nor awake [05782] my love [0160], till he please [02654].
36 Now [1161] there was [2258] at [1722] Joppa [2445] a certain [5100] disciple [3102] named [3686] Tabitha [5000], which [3739] by interpretation [1329] is called [3004] Dorcas [1393]: this woman [3778] [846] was [2258] full [4134] of good [18] works [2041] and [2532] almsdeeds [1654] which [3739] she did [4160].
23 Now therefore swear [07650] unto me here [02008] by God [0430] that thou wilt not deal falsely [08266] with me, nor with my son [05209], nor with my son's son [05220]: but according to the kindness [02617] that I have done [06213] unto thee, thou shalt do [06213] unto me, and to the land [0776] wherein thou hast sojourned [01481].