I present this here to show example of interpretation, most importantly is world (material) vs Heavenly (spiritual). 

The Jewish view is one of comparisons that give relevance to VALUE of what's being compared rather than the direct relative.

This is a great example; the graphic depicting the description of His loved one with all the attributes and essence of what is beautiful.  She's not as comely as she claims huh?  So this is a good example of Jewish (spiritual) description of countenance, or essence, shown in a western view (material) or interpretation.  This certainly gives us the understanding that interpretation is not to be applied literally as in the western analytical mind.

- Steve

(a) Type Of Literature.

Song of Songs is a JEWISH LOVE SONG. This means that in order to interpret the meaning of this book we need to understand two things...
 

 
(i) The Jewish Mind.

We need to look at the difference between the modern (western) mind and ancient Jewish thinking...
 

  Jewish thinking does not look at what something, someone IS (descriptive) but what something, someone DOES (functional). That is why we do not get much description of what biblical characters look like, but mostly it is about what they do (all but one (Luke) biblical writers were Jews).

Therefore, in looking at the things mentioned in Song of Songs we must ask, not what they look like, but what is their function, nature, quality etc. This will give us the correct interpretation.

 For example...how would you describe a pen ? How would a ancient Jew describe a pen ? Jewish thought goes, “I am not the pen...I cannot perceive what PEN is, therefore I must relate the PEN to me. How to use it ?” etc...

The Jewish mind looks at IMPRESSIONS rather than IMAGES.... see  Song of Songs Chapters 4 & 7 . The modern mind would see an UGLY WOMAN.....
 
  This is the view assumed by the western mind according to the information in Song of Solomon describing the "beauty" of his beloved.  Sort of how a child might view the description huh?  Sort of funny too.

- Steve

Song 4:1-5  1 Behold, you are fair, my love! Behold, you are fair! You have dove's eyes behind your veil. Your hair is like a flock of goats, going down from Mount Gilead.  2 Your teeth are like a flock of shorn sheep which have come up from the washing, every one of which bears twins, and none is barren among them.  3 Your lips are like a strand of scarlet, and your mouth is lovely. Your temples behind your veil are like a piece of pomegranate.  4 Your neck is like the tower of David, built for an armory, on which hang a thousand bucklers, all shields of mighty men.  5 Your two breasts are like two fawns, twins of a gazelle, which feed among the lilies.  (NKJ)  Song 7:3-5  3 Your two breasts are like two fawns, twins of a gazelle.  4 Your neck is like an ivory tower, your eyes like the pools in Heshbon by the gate of Bath Rabbim. Your nose is like the tower of Lebanon which looks toward Damascus.  5 Your head crowns you like Mount Carmel, and the hair of your head is like purple; a king is held captive by your tresses.  (NKJ)

...the biblical mind would see the beautiful personality and heart of the woman.

(ii) Jewish Song /Poetry.

 As this is a poetic song we must interpret the ‘heart’ of the song, not simply taking it literally. As mentioned above, we should interpret the meaning of the things mentioned (plants , animals, buildings) according to their function. The rest of scripture must also be used to determine the interpretations of frequently mentioned things (eg.  Vine / Vineyard is a frequently use symbol of God’s people/ the Church in scripture).

Where there is a place name etc. it is useful to look at the original meaning (eg.  Solomon = Prince of Peace).

(b) Levels Of Understanding.

As already mentioned, there are two basic levels of interpreting this Song....
 

LEVEL 1: Actual Wedded Love (Literal Interpretation)

If we interpret the Song of Songs this way we see it speaks of the need for pure, maturing love in relationships leading up to marriage and in marriage itself. It shows us how the husband and wife can compliment each other and be an effective witness for God.

This material only touches on this level a few times in passing. There are many more excellent resources for studying this aspect in more detail. The main emphasis of this course is to reveal the prophetic nature of the Song of Solomon concerning, particularly, Christ's relationship with His Bride, the Church.
 

LEVEL 2: Love between God/Jesus and His people (Israel & the Church)

This is the allegorical interpretation.  If we interpret this way we can see our relationship (as part of the Church) with Jesus. It speaks to us of the necessity of a devotional life, and through stages brings us to a revelation of Christ as ‘Lord of the Harvest’, or the ‘Master of the Multitudes.’ (Songs  8:11,  Baal Hamon can be translated as either) - see  Matt 13:39.

This is in agreement with the whole of scripture which refers to God’s people as the Bride, and God (Jesus in N.T) as the Groom.
 

This level has several layers! The Song is a prophetic portrayal of :
 

 We will be particularly focusing on LAYER 3, our individual relationship with Jesus and His wooing of us into the harvest fields. However, certain sections will particularly be looking at Christ's dealings with the Church as a whole (as that is the main thrust of the passage being dealt with).

God still has a special relationship with the natural Israel (the author does not hold to the belief that the Church has replaced Israel and become the Spiritual Israel) and they are very much on His heart, but this material will not look into this layer of interpretation.

(c) How The Song Is Divided.

The Song is divided into stages of love by a phrase that contains “I  charge you, O daughters of Jerusalem, by the  gazelles or the  does of the  field, do not  stir up nor  awaken  love until it pleases.”- five stages of love.)

This phrase shows us that we cannot force someone into a deeper love relationship either on a human level , or with God. Each person has to go through each stage at the pace that love dictates! (Look at the words used for further insights).
 

NOW TO THE STUDIES

WE'LL BE EXAMINING THE STAGES OF LOVE USING THE LINKS BELOW RIGHT

We see how the  Beloved (man) constantly draws the Lover (woman) out of her comfort zone into the mountains and fields (which speaks of her calling in this world).

Many Christians have seen this book as one of the greatest missionary challenges in the Bible. Hudson Taylor wrote that Song of Songs was ‘..the strength of my life and missionary endeavour.”

Allegorical emphasis on Christ/man relationship study.

The 1599 Geneva Study Bible

This study focuses mainly on the allegorical relation of Christ and His Church – the saints, those belonging to Him; but also those longing Him.

My feeling is that it disregards how this Holy union with Jesus is not only likened with Husband and Wife relation, but manifest the man/Jesus relationship into our lives to be appropriated in marriage of man and women – and how God wishes us to incorporate that exact sanctity, also as a Holy Union, and how we are to give same type of honor and reverence to Holy matrimony, using this blessed gift as an extension of our honoring the Father through the most intimate relationship with the Son.

Song of Solomon 1

1:2 Let ^a him kiss me with the kisses of his mouth: for thy love [is] better than wine.

(a) This is spoken in the person of the Church, or of the faithful soul inflamed with the desire of Christ, whom she loves.

1:3 Because of the ^b savour of thy good ointments thy name [is as] ointment poured forth, therefore do the ^c virgins love thee.

(b) The feeling of your great benefits.
(c) They that are pure in heart and conversation.

1:4 ^d Draw me, we will run after thee: the king hath brought me into his ^e chambers: we will be glad and rejoice in thee, we will remember thy love more than wine: the upright love thee.

(d) The faithful confess that they cannot come to Christ, unless they are drawn.
(e) Meaning the secret joy that is not known to the world.

1:5 I [am] ^f black, but comely, O ye daughters of Jerusalem, as the tents of ^g Kedar, as the ^h curtains of Solomon.

(f) The Church confesses her spots and sin, but has confidence in the favour of Christ.
(g) Kedar was Ishmael’s son, of whom came the Arabians that dwelt in tents.
(h) Which within were all set with precious stones and jewels.

1:6 Look not upon me, because I [am] ⁱ black, because the ^k sun hath looked upon me: ^l my mother’s children were angry with me; they made me the keeper of the vineyards; [but] my own vineyard have I not ^m kept.

(i) Consider not the Church by the outward appearance.
(k) The corruption of nature through sin and afflictions.
(l) My own brethren who should have most favoured me.
(m) She confesses her own negligence.

1:7 Tell me, ⁿ O thou whom my soul loveth, where thou feedest, where thou makest [thy flock] to rest at noon: for why should I be as one that turneth aside by the flocks of ^o thy companions?

(n) The spouse feeling her fault flees to her husband only for comfort.
(o) Whom you have called to the dignity of pastors, and they set forth their own dreams instead of your doctrine.

1:8 ^p If thou knowest not, O thou fairest among women, go forth by the footsteps of the flock, and feed thy kids beside the shepherds’ tents.

(p) Christ speaks to his Church, bidding them that are ignorant to go to the pastors to learn.

1:9 I have compared thee, O my love, to a company of horses in Pharaoh’s ^q chariots.

(q) For your spiritual beauty and excellency there was no worldly treasure to be compared to you.

1:12 ^r While the king [sitteth] at his table, my spikenard sendeth forth its fragrance.

(r) The Church rejoices that she is admitted to the company of Christ.

1:13 A bundle of myrrh [is] my wellbeloved to me; he shall lie all night between my ^s breasts.

(s) He will be most dear to me.

1:16 Behold, thou [art] fair, my beloved, yea, pleasant: also our ^u bed [is] green.

(u) That is, the heart of the faithful, in which Christ dwells by his Spirit