Sol 4:3
The mouth is next praised: 3a Like a thread of crimson thy lips, And thy mouth is lovely,
As distinguished from red-purple, ארגּמן, שׁני (properly, shining, glistening; for this form has an active signification, like נקי, as well as a passive, like עני) - fully, שׁני תּולעת - signifies the kermes or worm-colour; the karmese, the red juice of the cochineal. מדבּרך (מדבּריך) is translated by the lxx “thy speech;” Jerome, eloquium; and the Venet. “thy dialogue;” but that would be expressed, though by a ἁπ. λεγ., by מדבּר דבּוּרך is here the name of the mouth, the naming of which one expects; the preform. is the mem instrumenti: the mouth, as the instrument of speech, as the organ by which the soul expresses itself in word and in manner of speech. The poet needed for פּיך a fuller, more select word; just as in Syria the nose is not called anf, but minchâr (from nachara, to blow, to breathe hard).
Praise of her temples. 3b Like a piece of pomegranate thy temples Behind thy veil. רקּה is the thin piece of the skull on both sides of the eyes; Lat., mostly in the plur., tempora; German, schläfe, from schlaff, loose, slack, i.e., weak = רק. The figure points to that soft mixing of colours which makes the colouring of the so-called carnation one of the most difficult accomplishments in the art of painting. The half of a cut pomegranate (Jer. fragmen mali punici) is not meant after its outer side, as Zöckler supposes, for he gives to the noun rǎkkā, contrary to Jdg 4:21; Jdg 5:26, the meaning of cheek, a meaning which it has not, but after its inner side, which presents a red mixed and tempered with the ruby colour, - a figure so much the more appropriate, since the ground-colour of Shulamith’s countenance is a subdued white.
Up to this point the figures are borrowed from the circle of vision of a shepherdess. Now the king derives them from the sphere of his own experience as the ruler of a kingdom. She who has eyes like doves is in form like a born queen.