The bride now turns to and addresses the chorus as before (marginal reference).

His left hand - See on Song 2:6 (note).
With the fourth verse the Sixth night of the marriage week is supposed to end.

(b) His left hand [should be] under my head, and his right hand should embrace me.
(b) Read (Song 2:6).

His left hand should be under my head, and his right hand should embrace me. That is, when she should have the presence of Christ in her mother's house. Or the words are a petition that so it might be, "let his left hand", &c. (g); or a declaration of what she did enjoy, "his left hand is under my head", &c. (h); see Gill on Song 2:6.
(g) Tigurine version, Marckius, some in Michaelis. (h) Mercerus, Piscator, Cocceius, Michaelis.

The "left and right hand," &c., occurred only once actually (Song 2:6), and here optatively. Only at His first manifestation did the Church palpably embrace Him; at His second coming there shall be again sensible communion with Him. The rest in Song 8:4, which is a spiritual realization of the wish in Song 8:3 (1-Peter 1:8), and the charge not to disturb it, close the first, second, and fourth canticles; not the third, as the bridegroom there takes charge Himself; nor the fifth, as, if repose formed its close, we might mistake the present state for our rest. The broken, longing close, like that of the whole Bible (Revelation 22:20), reminds us we are to be waiting for a Saviour to come. On "daughters of Jerusalem," see on Song 7:10.

Resigning herself now dreamily to the idea that Solomon is her brother, whom she may freely and openly kiss, and her teacher besides, with whom she may sit in confidential intercourse under her mother's eye, she feels herself as if closely embraced by him, and calls from a distance to the daughters of Jerusalem not to disturb this her happy enjoyment:
3 His left hand is under my head,
And his right doth embrace me:
4 I adjure you, ye daughters of Jerusalem,
That ye awake not and disturb not love
Till she please!
Instead of תּהת ל, "underneath," there is here, as usual, תּהת (cf. Song 8:5). Instead of אם ואם in the adjuration, there is here the equivalent מה ומה; the interrogative מה, which in the Arab. ma becomes negat., appears here, as at Job 31:1, on the way toward this change of meaning. The per capreas vel per cervas agri is wanting, perhaps because the natural side of love is here broken, and the ἔρως strives up into ἀγάπη. The daughters of Jerusalem must not break in upon this holy love-festival, but leave it to its own course.