Daughters of Jerusalem

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The “daughters of Jerusalem” are mentioned seven times in the Song of Solomon. These persons are obviously female, but who exactly are they? His mouth is most sweet, Yes, he is altogether lovely. This is my beloved, And this is my friend, O daughters of Jerusalem! Candice Lucey is a freelance writer from British Columbia, Canada, where she lives with her family. Find out more about her here. The meaning seems to be this: true love, that which is worthy of being called “love,” should be spontaneous. There is danger in trying to “force” love or to stir up passions before their time. There is a tendency, especially among the young, to fall victim to “puppy love” or to mistake infatuation for true love. The speaker in the Song of Solomon would save us much grief. The charge not to awaken love until it pleases is a warning against entering romantic relationships too young. It is a warning against becoming so desperate to find love that we start looking for it in all the wrong places. It is a warning against trying to manufacture feelings of love where there were none to begin with.

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Three times in the Song of Solomon, the daughters of Jerusalem are given this charge: “Do not stir up or awaken love until it pleases” (Song of Solomon 2:7; 3:5; 8:4, ESV). The NIV’s wording is similar: “Do not arouse or awaken love until it so desires” With the three-fold repetition, this command can be considered a refrain and becomes a theme running throughout the song. However, Zelophehad, the son of Hepher, the son of Gilead, the son of Machir, the son of Manasseh, had no sons, only daughters; and these are the names of his daughters: Mahlah and Noah, Hoglah, Milcah and Tirzah. They came near before Eleazar the priest and before Joshua the son of Nun and before the leaders, saying, "The LORD commanded Moses to give us an inheritance among our brothers." So according to the command of the LORD he gave them an inheritance among their father's brothers. Thus there fell ten portions to Manasseh, besides the land of Gilead and Bashan, which is beyond the Jordan, read more. For the days are coming when they will say, ‘Fortunate indeed are the women who are childless, the wombs that have not borne a child and the breasts that have never nursed.’ I command that you take an oath, O daughters of Jerusalem, By the gazelles or by the does of the field [which run free], That you do not rouse nor awaken my love Until she pleases.” The most likely identification of the daughters of Jerusalem is that they were the young, unmarried women of Jerusalem, the city where Solomon lived. Some translations say “maidens,” “virgins,” or “young women” instead of “daughters.” A look at this term’s use in the book helps to strengthen this interpretation. In Song of Solomon 1:5 the Shulammite states, “Dark am I, yet lovely, / daughters of Jerusalem.” In contrast with the “dark” skin of Solomon’s lover, it seems that the daughters of Jerusalem were lighter-skinned. This may indicate the daughters of Jerusalem were more affluent or worked indoors, since the Shulammite attributes her dark skin to working in the heat of the sun (verse 6).His mouth is sweetness itself; he is desirable in every way. Such, O women of Jerusalem, is my lover, my friend.

Song of Solomon 8:4 O daughters of Jerusalem, I adjure you

Those who follow the Messenger, the Prophet who can neither read nor write (i.e. Muhammad (blessings and peace of Allah be upon him)) whom they find written with them in the Taurat (Torah) (Deut, xviii, 15) and the Injeel (Gospel) (John xiv, 16)” His mouth is most sweet, and he is altogether desirable. This is my beloved and this is my friend, O daughters of Jerusalem. Lot went up from Zoar, and stayed in the mountains, and his two daughters with him; for he was afraid to stay in Zoar; and he stayed in a cave, he and his two daughters. Then the firstborn said to the younger, “Our father is old, and there is not a man on earth to come in to us after the manner of the earth. Come, let us make our father drink wine, and let us lie with him that we may preserve our family through our father.” read more. Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold, your King is coming to you; He is just and having salvation, Lowly and riding on a donkey, A colt, the foal of a donkey.

Rejoice greatly, O daughter of Zion! Shout in triumph, O daughter of Jerusalem! Behold, your king is coming to you; He is just and endowed with salvation, Humble, and mounted on a donkey, Even on a colt, the foal of a donkey. Swear, oh daughters of Jerusalem, by the deer or by the fawns of the field, you will not wake up and you will not wake up the beloved until she pleases Lamentations 2:10, which speaks of the “elders of the daughter of Zion,” clearly shows that the whole population of Jerusalem is thus personified, and that the construct is here used in an appositional sense. Such a fig. use of “daughter of” is not confined to “daughter of Zion.” Psalm 137:8 refers to the “daughter of Babylon.” Isaiah uses the expression with Jerusalem, Babylon, Sidon, Tarshish, and Gallim. Jeremiah speaks twice of the “daughter of Egypt” and twice of the “daughter of Babylon.” In his Book of Lamentations, “daughter of Jerusalem” appears twice, “daughter of Edom” twice, and “daughter of Judah” three times. In all of these cases a nation or city is personified, giving recognition to the human character of the inhabitants. The figure was particularly popular with the prophets. Look, the days are coming when they will say, The women without children, the wombs that never bore and the breasts that never nursed, are fortunate!’