Song of Solomon 8:4

I charge you, O daughters of Jerusalem, that ye stir not up, nor awake my love, until he please. I CHARGE YOU ... NOR AWAKE (MY) LOVE UNTIL HE PLEASE. This charge is that of restored Israel to the converted Gentile nations, not to interrupt the millennial rest of Christ with His world-wide Church, the center of which shall then be Jerusalem. The apostasy which shall precede, as also that which shall close, the millennium, shows this charge not to be needless (Revelation 20:4). The rest in , which is a spiritual realization of the wish in (), and the charge not to disturb it, close the 1...

1-4 The church wishes for the constant intimacy and freedom with the Lord Jesus that a sister has with a brother. That they might be as his brethren, which they are, when by grace they are made partakers of a Divine nature. Christ is become as our Brother; wherever we find him, let us be ready to own our relation to him, and affection for him, and not fear being despised for it. Is there in us an ardent wish to serve Christ more and better? What then have we laid up in store, to show our affection to the Beloved of our souls? What fruit unto holiness? The church charges all her children that they never provoke Christ to withdraw. We should reason with ourselves, when tempted to do what would grieve the Spirit....

THAT YE STIR NOT UP - literally, as in the margin. For “my love” read as before love. The omission of “the roes and hinds” here is noticeable. Hebrew scholars regard this charge here and elsewhere Song of Solomon 2:7; Song of Solomon 3:5 as an admonition to Israel not to attempt obtaining a possession of, or restoration to, the promised land, and union or reunion there with the Holy One, before being inwardly prepared for it by the trials of the wilderness and the exile. This interpretation comes very near to what appears to be the genuine literal meaning (see Song of Solomon 2:7 note). They suppose the words here to be addressed by Messiah to Israel in “the

EXPOSITION SONG OF SOLOMON 8:1 OH THAT THOU WERT AS MY BROTHER, THAT SUCKED THE BREASTS OF MY MOTHER! WHEN I SHOULD FIND THEE WITHOUT, I WOULD KISS THEE; AND NONE WOULD DESPISE ME. I WOULD LEAD THEE, AND BRING THEE INTO MY MOTHER'S HOUSE, WHO WOULD INSTRUCT ME; I WOULD CAUSE THEE TO DRINK OF SPICED WINE, OF THE JUICE OF MY POMEGRANATE. HIS LEFT HAND SHOULD BE UNDER MY HEAD, AND HIS RIGHT HAND SHOULD EMBRACE ME. The meaning seems to be this—Let our relation to one another be the highest and the purest and the most permanent possible. The sisterly relation is not merely one of affection, but one of blood. The bond between husband and wife may be broken by the caprice and weakness of human feeling, but nothing can destroy the bond of blood. "A friend loveth at all times, and a brother is born for adversity" ...

I CHARGE YOU, O YE DAUGHTERS OF JERUSALEM, THAT YE STIR NOT UP, NOR AWAKE [MY] LOVE, UNTIL HE PLEASE. The phrase, "by the roes [and] by the hinds of the field", used in Song of Solomon 2:7; is here omitted; not as if the charge was less vehement and earnest here, for the form of expostulation seems rather to express more earnestness: for the words may be rendered, "why will ye", or "why should ye stir up, and why awake my love?" i being apprehensive they were about to do it; and which she dissuades from, as unreasonable and dangerous, and might be prejudicial to them as well as to her. The allusion is to virgins, that sung songs at marriages; one in the evening, lulling to sleep; and another in the morning, awaking and stirring up from it k. i מה, "cur", Montanus, Schmidt. k Vid. Theocrit. Idyll. 18....

CHAPTER 8 The last chapter of the Song is a review of the whole. There is unquestionably a recapitulation of the entire book. The bride's desires are once more given to be loved and caressed by Him. For the last time we have the charge to the daughters of Jerusalem and once more the coming is announced. “Who is this that cometh up from the wilderness leaning upon her Beloved?” She returns with Him. The Beloved is mentioned seven times in the book. There is the voice of the Beloved (Song of Solomon 2:8); the call of the Beloved (Song of Solomon 2:10); claiming the Beloved (Song of Solomon 2:16); opening the Beloved ...

SONG OF SOLOMON 6:13 TO SONG OF SOLOMON 8:4. THE DANCING BRIDE AND THE RAPTURE OF LOVE. This section also is probably composed of different lyrics, though it is difficult to separate them; we have first the description of the loved one or bride in the act of dancing, then the comparison of her figure to a date palm, and finally a song of love and spring, concluding with the repetition of Song of Solomon 2:6 f. In Song of Solomon 7:1 it is possible that we have a descriptive poem setting forth the charms of the bride and sung by a chorus of women at the wedding dance....

I CHARGE YOU. I have adjured you. In this last charge the addition is not "by the roes", &c. And we have _mah_ instead of. _im_. Why incite, &c. YOU. See note on Song of Solomon 2:7. STIR NOT UP... AWAKE. See note on Song of Solomon 2:7, and Compare Song of Solomon 3:5. LOVE. Hebrew. _'ahabah_ (feminine) Used of love in the abstract. See notes on Song of Solomon 2:4, and Song of Solomon 3:5. HE. she....

Song of Solomon 7:7 Chap. Song of Solomon 8:4. The King and the Shepherdess the last Assault We may suppose that after her attendants have completed the Shulammite's adornment, and have finished their fulsome praises of her beauty, she receives a new visit from the king. In Song of Solomon 7:7-9 he gives utterance to his admiration in more sensuous terms than ever, and in Song of Solomon 7:9 _b_she turns his talk aside, and dwells upon her lover. In Song of Solomon 7:10 she gives h

I CHARGE YOU, O DAUGHTERS OF JERUSALEM, &C.— We have in this day's eclogue a further account of the love of Christ towards his church; as well as a description of the church's graces. The church professes her faith and longing desire after Christ, together with the satisfactions of his love to her. In the 11th verse the heavenly Bridegroom expresses his desire and expectation of fruit proportionable to his care of the church, and kindness to her. In chap. Song of Solomon 7:1 the particular graces, beauties, and excellencies of spiritual and divine communications are set forth: while the church expresses her wish in the 11th and 12th verses, to go forth and plant the gospel in the distant places and most remote corners of the earth; for which purpose, the _hoards of pleasant fruits new and old,_ that is to say, the knowledge and treasures of the oracles of God, are spok