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.

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.

I adjure you, O ye daughters of Jerusalem, by the roes, and the harts of the, fields, that you stir not up, nor make the beloved to awake, till she please.

I charge you, daughters of Jerusalem, By the gazelles, or by the hinds of the field, That ye stir not up, nor awake my love, till he please.

I adjure you, O daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awaken love, until it please.

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!

I say to you, O daughters of Jerusalem, by the roes of the field, do not let love be moved till it is ready.

'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.'

I adjure you, daughters of Jerusalem, by the gazelles, or by the does of the field, that you not stir up, nor awaken love, until it so desires.

Render: "I adjure you by the gazelles, or by the hinds of the field, that ye stir not up nor awaken love until it please." The King James Version, "my love," is misleading. The affection or passion in itself, not its object, is here meant. This adjuration, three times significantly introduced as a concluding formula (marginal references), expresses one of the main thoughts of the poem; namely, that genuine love is a shy and gentle affection which dreads intrusion and scrutiny; hence the allusion to the gazelles and hinds, shy and timid creatures.
The complementary thought is that of Song 8:6-7, where love is again described, and by the bride, as a fiery principle.

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.

(c) I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not, nor awake [my] love, till he please.
(c) Christ charges them who have to do in the Church as it were by a solemn oath, that they trouble not the quietness of it.

I charge you, O ye daughters of Jerusalem,.... Of whom, see Song 1:5. There is some difficulty in these words, whether they are spoken by the church, or by Christ: according to our version, they are the words of the church, and bids fair to be the sense; since they are spoken to the virgins, her companions, that waited on her; and the manner of speech is not by way of command, as by way of adjuration; and the matter, style, and language of it, Christ being the church's love; and the phrase, "till he please", best agrees with his sovereignty and authority, who is at liberty to stay with, and remove from, his people at pleasure; and the context and scope of the place seem to confirm it; the church, enjoying communion with Christ, chooses not that he should be disturbed, and by any means be caused to depart from her. Others think they are the words of Christ, and not without reason; since it was the church that was in Christ's arms, and fallen asleep in them; and the phrase, "my love", is used by Christ concerning his church, Song 7:6; and not this, but another, is used by her concerning him; and besides, both the word for "my love", and that which is rendered "he please", are feminine, and best agree with her, "that ye stir not up, the" or "this love, until she please"; so Michaelis (d) interprets and renders the word for "love by this lovely one"; the word is very emphatic, the love, the famous love, the well known love (e): add to which, the following words seem to confirm this sense, "the voice of my beloved", which she had heard, adjuring the daughters of Jerusalem. This charge is made,
by the roes, and by the hinds of the field; not that either Christ or his church swore by them; but the words may be descriptive of the persons addressed by the creatures, among whom they were feeding their flocks, or whom they delighted to hunt (f); or were loving and lovely creatures, as they: and the charge is, that they would continue among them, and mind their business, and give no disturbance to Christ or the church; or these creatures are called as witnesses to this charge, which, if not observed, would be brought against them: or the charge is made by all that is dear, these being pleasant and lovely creatures, that they would not interrupt the mutual communion of Christ and his church; or it may be a severe threatening, that, should they disregard the charge, they should become food as common as roes and hinds; and that they should be as cautious of stirring up and awaking the person meant as they would be of starting those timorous creatures. The charge is,
that ye stir not up, nor awake my love, till he please; or, "till she please"; if it is the charge of the church, it may lead to observe, that Christ is the object of the church's love; and that she is his resting place; that he may not be disturbed and raised up from it by an unfriendly behavior toward him, or by animosities among themselves; that saints should be very careful that they do not provoke Christ to depart from them; and that communion with him is entirely at his pleasure, when and how long it shall continue; it depends as much upon his sovereign will as the first acts of his grace towards them. But if this is the charge of Christ, not to disturb his church, then it may be observed, that the church is the object of Christ's love, and always continues so; that the church sleeps and takes her rest in Christ's arms; which is not to be understood of a criminal drowsiness and sleep, but of comfortable repose and rest, Christ gives his beloved ones, in communion with himself; that he loves and delights in the company of his people, and would not have them disturbed in their fellowship with him; and though, while grace is in exercise, saints are desirous of enjoying Christ's presence always; yet, when it is otherwise, they become indifferent to it, which provokes Christ to depart from them; and therefore it is said, "till she please": and as this charge is given to the "daughters of Jerusalem", young converts, or weak believers; it suggests, that they are apt to disturb both Christ and his church; to disturb Christ by their impatience and frowardness, like children; hence the church acts the part of a mother charging her children to be quiet, and not disturb her loving husband, while she enjoyed his company; and to disturb the church, through their weakness, not being able to bear the sublime doctrines of the Gospel, and through their ignorance of Gospel order.
(d) Not. in Lowth Praelect. de Poes. Hebrews. p. 158. (e) So lovers are frequently called "Amor et Amores", "love and loves", vid. Theocrit. Idyll. 2. & Ovid. Briseis Achilli, v. 12. Plauti Curculio, Acts. 2. Sc. 3. v. 78. Miles, Acts. 4. Sc. 8. v. 67. Poenulus, Acts. 5. Sc. 3. v. 49. Mostell. arg. v. 1. Persa, arg. v. 1. (f) "Virginibus Tyriis mos est gestare pharetram", Virgil. Aeneid. l. 1.

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 (Ezekiel 16:43; Ephesians 4:30; Ephesians 5:15; 1-Thessalonians 5:19). In Margin, title of Psalm 22:1, Jesus Christ is called the "Hind of the morning," hunted to death by the dogs (compare Song 2:8-9, where He is represented as bounding on the hills, Psalm 18:33). Here He is resting, but with a repose easily broken (Zephaniah 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 (Song 3:5; Song 8:7), where, as here, the context requires it to be applied to Him, not her. She too is "love" (Song 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 (Proverbs 5:19) is included in this image of Jesus Christ.

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 (Genesis 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, Acts 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 (Song 3:5; cf. Song 8:4, as also Song 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 Proverbs 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, Song 3:5; Song 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 Hebrews. not perfectly developed. We meet also with the very same synallage generis, without this adjuration formula, at Song 5:8; Song 7:1; Song 4:2; Song 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 Leviticus 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.

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.