You will find this to be a more complete answer than any other (exegesis). If you are really searching for the trurh I would start with going online & listen to a Rabbi read the verse yourself. You be the judge do you or do you not hear Muhammad. Along with that I give you the 5 points below. Unlike others I will not tell you what to think, Only you can know what your heart tells you deep inside & the effort made to ascertain the truth.
I do agree that scriptutre should interpret itself, so you should know that this is a UNIQUE word, ( מַחֲמַדִּ֑ים Machamaddîm) is only used once, the feminine plular where a singular masc. noun would normally be, is also extreemly rare when to be applied to a person, you see yhe same with [Eloh-im]I give you an example where it was the same for Abraham.
Lastly copy & paste in Machamaddîm (מַחֲמַדִּ֑ים ) into--->GOOGLE TRANSLATE---> there are 2 semetic language options, see what you get, its an unbiased reference point. (Amheric) ሙሐመዲም (Arabic) محمد
Song of songs 5:16( מַחֲמַדִּ֑ים Machamaddîm)in the english translation "he's altogether lovely" is problematic. If the word is a PLURAL in number then lovilies should be the last term, but that does noty fit gramatically. Note directly below the three word to one word translation is also problematic, 2x-3x the number of lettrs required to transliterate that meaniing. "הוא לגמרי מקסים"-----> "He's absolutely adorable"
The style the Biblical Hebrew use for this particular passage is called the ‘majestic plural’. It is a plural word to refer honorifically to a single person or entity such plural forms are most commonly used when referring to the God also it can also be used when referring to a human.
Here is one beautiful example: in Genesis 24:9
וַיָּ֤שֶׂם הָעֶ֙בֶד֙ אֶת־יָדֹ֔ו תַּ֛חַת יֶ֥רֶךְ אַבְרָהָ֖ם אֲדֹנָ֑יו וַיִּשָּׁ֣בַֽע לֹ֔ו עַל־הַדָּבָ֖ר הַזֶּֽה
So the servant put his hand under the thigh of his master Abraham and swore an oath to him concerning this matter. (NIV)
Here although all the translations render this passage to… “his master”… the hebrew word used is in plural adonaw אֲדֹנָ֑יו which literally means “his masters” not in singular form אֲדֹנוֹ adonó which means “his master”
Having said that the word מַחֲמַדִּ֑ים Machamad-dîm must denotes something not just an ordinary noun, it must refer something of godly and holy qualities.What more interesting is out of 12 variations from the hebrew root-verb חמד (hammed) taking this majestic plural form, exists only one occurrence throughout the Bible. This boost prophetic significance for holy prophet Muhammad in this particular passage.
First question is... is Machmad (מחמד) a name???
Book of Jasher
21. And Ishmael and his sons dwelt in the land, and they had children born to them, and
they were fruitful and increased abundantly.
22. And these are the names of the sons of Nebayoth the first born of Ishmael; Mend, Send,
Mayon; and the sons of Kedar were Alyon, Kezem, CHAMAD and Eli.
23. And the sons of Adbeel were CHAMED and Jabin; and the sons of Mibsam were
Obadiah, Ebedmelech and Yeush; these are the families of the children of Ribah the
wife of Ishmael.
24. And the sons of Mishma the son of Ishmael were Shamua, Zecaryon and Obed; and the
sons of Dumah were Kezed, Eli, MACHMAD and AMED. ,
24 And the sons of Mishma the son of Ishmael were Shamua, Zecaryon and Obed; and the sons of Dumah were Kezed, Eli, MACHMAD and Amed. 25 And the ...
- Now lets look at context:
Song of Songs 5:10 says:
דּוֹדִי צַח וְאָדוֹם, דָּגוּל מֵרְבָבָה
10 ‘My beloved is white and ruddy, pre-eminent above ten thousand.
This is a very strong case to a prophecy of Prophet Muhammad as he conquered Mecca. It is a well known historically documented fact that in the year 630 CE Muhammad entered Mecca as the leader of an army of 10,000 “ten thousand men”.
This verse and the preceeding verse (v. 11)
רֹאשׁ֖וֹ כֶּ֣תֶם פָּ֑ז קְוּצּוֹתָיו֙ תַּלְתַּלִּ֔ים שְׁחֹר֖וֹתכָּעוֹרֵֽב
11 His head is as the most fine gold, His locks are curled, And black as a raven.
This amazingly also match Prophet Muhammad’s physical description as found in hadith sources (light skin and black and wavy hair).
Then the Song of Songs verse 5:15 compares this prophetic mystery man to the land of “Lebanon” which is the land of the Arabs.
שׁוֹקָיו עַמּוּדֵי שֵׁשׁ, מְיֻסָּדִים עַל-אַדְנֵי-פָז; מַרְאֵהוּ, כַּלְּבָנוֹן–בָּחוּר, כָּאֲרָזִים.
15 His legs are as pillars of marble, set upon sockets of fine gold; his aspect is like Lebanon, excellent as the cedars.
This undeniably implies that the mystery man would be an from Arab lineage.
On the contrary to being the weakest evidence , Song of Songs 5:16 give very strong evidence for the prophecy of prophet Muhammad (p) in the Bible.
5.Now, it may suprise you to know that among the learned men of Judiasm, many consider the rendering to be "that prophet" for example Midrash Rabbi Shimon bar Yochai, or you can check out Rabbi Mort from mahi ministries on you tube.
- Ish. 42
The context shows that the Servant here-or Meshullam, as he is called, the "devoted" or "submissive one," from the same root, and of much the same form as the Arabic Muslim-is the whole people; but they are entitled "Servant" only in order to show how unfit they are for the task to which they have been designated, and what a paradox their title is beside their real character. God had given them every opportunity by "making great His instruction" (Isaiah 42:21), and, when that failed, by His sore discipline in exile (Isaiah 42:24-25). "For who gave Jacob for spoil and Israel to the robbers? Did not Jehovah? He against whom we sinned, and they would not walk in His ways, neither were obedient to His instruction. So He poured upon him the fury of His anger and the force of war." But even this did not awake the dull nation. "Though it set him on fire round about, yet he knew not; and it kindled upon him, yet he laid it not to heart." The nation as a whole had been favoured with God’s revelation; as a whole they had been brought into His purifying furnace of the Exile. But as they have benefited by neither the one nor the other, the natural conclusion is that as a whole they are no more fit to be God’s Servant. Such is the hint which this paradox is intended to give us.
The Idea in Brief - This is a person
The plural form (maḥămaddîm) is not literary, but is to be understood in the literal sense. That is, Jewish sages over the centuries did not understand the plural form here in any literary (or abstract) sense, but in the most literal way. In this regard, the plural suffix was in reference to sweet words (plural) that emanate from the mouth of the beloved.
For example, the Targum of the Song of Songs appeared between the 1st and 4th Century, and the provides the following translation from Hebrew into Aramaic.
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Suggested translation: The words upon the palate of sweetness are like honey, and all his commands are pleasing to his wise counsellors than gold [or silver]. This is the splendor of God, my beloved, and this is the power of the strength of my Lord, my beloved, O prophets who prophesy in Jerusalem.
Rabbi Shlomo Yitzchaki (Rashi) lived in the 11th Century, and he also notes that the plural form of sweetness was the actual reference to the words in the mouth of the beloved. The following comes from the relevant cite reference on the www.chabad.org website.
 His palate is sweet: His words are pleasant, e.g. (Lev. 19:28): “And you shall not make a wound in your flesh for one who has died… I am the Lord,” faithful to pay reward. Is there a palate sweeter than this? Do not wound yourselves, and you will receive reward. (Ezek. 33:19): “And when a wicked man repents of his wickedness and performs justice and righteousness, he shall live because of them.” Iniquities are accounted to him as merits. Is there a palate sweeter than this? (emphasis added)
Early Jewish Halakic (legal) midrash echos of the same. The Mekhilta de-Rabbi Shimon bar Yohai, which are midrash ascribed to Rabbi Simeon bar Yochai who was one 2nd-century tannaitic sage in ancient Israel after the destruction of the Second Temple. The midrash notes the following:
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The following translation comes from Nelson (2006).
Rather, “His mouth is delicious, etc.” (Song 5:16). And Scripture says, “...to the sound that comes out of His mouth” (Job 37:2).
The midrash here makes the explicit connection between words and the deliciousness of those words as the sound [of the words] coming from the same mouth.
In summary, rabbinic scholars over the centuries (who were intimate with Jewish oral tradition and the Jewish understanding of the Hebrew Scriptures) had understood the plural form (maḥămaddîm) as in literal reference to sweet words, and not to something abstract.
Nelson, W. David (2006). Mekhilta de-Rabbi Shimon bar Yohai. Philadelphia: Jewish Publication Society, 130.