Hoheslied 4:9

The bridegroom's description of his bride, her person, her accomplishments, her chastity, and her general excellence, vv. 1-16.

Contrast with the bride's state by nature (Isa 1:6) her state by grace (Sol 4:1-7), "perfect through His comeliness put upon her" (Eze 16:14; Joh 15:3). The praise of Jesus Christ, unlike that of the world, hurts not, but edifies; as His, not ours, is the glory (Joh 5:44; Rev 4:10-11). Seven features of beauty are specified (Sol 4:1-5) ("lips" and "speech" are but one feature, Sol 4:3), the number for perfection. To each of these is attached a comparison from nature: the resemblances consist not so much in outward likeness, as in the combined sensations of delight produced by contemplating these natural objects. doves'--the large melting eye of the Syrian dove appears especially beautiful amid the foliage of its native groves: so the bride's "eyes within her locks" (Luk 7:44). MAURER for "locks," has "veil"; but locks suit the connection better: so the Hebrew is translated (Isa 47:2). The dove was the only bird counted "clean" for sacrifice. Once the heart was "the cage of every unclean and hateful bird." Grace makes the change. eyes-- (Mat 6:22; Eph 1:18; contrast Mat 5:28; Eph 4:18; Jo1 2:16). Chaste and guileless ("harmless," Mat 10:16, Margin; Joh 1:47). John the Baptist, historically, was the "turtledove" (Sol 2:12), with eye directed to the coming Bridegroom: his Nazarite unshorn hair answers to "locks" (Joh 1:29, Joh 1:36). hair . . . goats--The hair of goats in the East is fine like silk. As long hair is her glory, and marks her subjection to man (Co1 11:6-15), so the Nazarite's hair marked his subjection and separation unto God. (Compare Jdg 16:17, with Co2 6:17; Tit 2:14; Pe1 2:9). Jesus Christ cares for the minutest concerns of His saints (Mat 10:30). appear from--literally, "that lie down from"; lying along the hillside, they seem to hang from it: a picture…

INTRODUCTION TO SONG OF SOLOMON 4 In this chapter is contained a large commendation of the church's beauty by Christ; first, more particularly, by an enumeration of several parts, as her eyes, hair, teeth, lips, temples, neck, and breasts, Sol 4:1; and more generally, Sol 4:7; And having observed where he himself was determined to go, he invites her to go with him; which he enforces, partly from the danger she was exposed unto where she was Sol 4:6; and partly from the comeliness of her person and graces in his esteem; with which he was ravished, and therefore was extremely desirous of her company, Sol 4:9; And then enters into some new descriptions of her; as a garden and orchard, as a spring and fountain, Sol 4:12; all which she makes to be owing to him, Sol 4:15; And the chapter is closed with an order from Christ to the winds to blow on his garden, and cause the spices of it to flow out; and with an invitation of the church to Christ, to come into his garden, and relax there, Sol 4:16.

4:9 my treasure (literally my sister): The man calls the woman his sister to emphasize their relationship as loving companions and his role as her protector. This sounds strange to modern ears, but it does not suggest an incestuous relationship. Ancient Near Eastern love poetry often uses the language of brother and sister to refer to two people in love.