I decided to respond to the Song of Songs because I’m actually familiar chiefly with the original version which appears in Jewish biblical canon, a.k.a. Torah. Parts of the Song of Songs are recited during Pesach (Passover) in Ashkenazi Jewish traditions, and in weekly Shabbat services in Sephardic synagogues. In either case, the general consensus of most Jewish scholars and rabbis is that the Song of Songs is an allegory. As we see with the KJ Bible and the DB version, it’s an allegory concerning faith; however, in Christian tradition, the Song is meant to be taken as a metaphor for the individual Christian soul’s love for Christ, whereas Jewish readings suggest that the metaphor is for love between G-d and his chosen people, the Israelites.
It is interesting to note, with this understanding of the meaning in Torah, that the Song is not the only instance of a Jewish prayer or hymn that discusses a woman’s beauty as a metaphor for the beauty of loving G-d. The prayer recited every Shabbat — always in song format, in my experience — called Lecha Dodi alludes to Shabbat, the day of rest, as a beautiful bride.
Despite my familiarity with the Song in its Judaic context, I really appreciate Marcia Falk‘s interpretation, which is of course a more modern, feminist, intersectional version of the Song. Falk is a scholar of Judaica herself so her interpretation is not a contradiction of the idea that the Song is about God’s love for the Israelites and vice versa, but an accompanying version. Depending on the branch of Judaism, a lot of modern scholars and Rabbis also acknowledge that the Song is a series of love poems or erotica, at the same time as a love song to God; both are considered to be true, simultaneously!
Similarly, I think the dichotomy of Falk’s interpretation and the medieval, Biblical version can exist at the same time. Neither interpretation is mutually exclusive, and considering that history is often not as sterile and prudent as we now like to think, I’m sure medieval people reading this text were also aware of the sensual nature of the text. Religion and sensuality/ sexuality are often more closely linked than many religious scholars and interpreters will reveal in the accepted canon.