The interpretation timeline

Song 2:3

How this passage has been read — the sources, oldest to newest.

From the early Church Fathers to now.

2 Patristic · 1 Jewish · 1 Catholic

Song 2:3 · Douay-Rheims
“As the apple tree among the trees of the woods, so is my beloved among the sons. I sat down under his shadow, whom I desired: and his fruit was sweet to my palate.”
Patristic before A.D. 750
397
A.D.
Ambrose of Milan Patristic
A.D. 339–397
“The Church, following this ever-flourishing greenness of grace in Christ, says: "In his shadow I desired, and I sat." The Apostles also received this privilege of the evergreen gift, not a leaf of theirs could ever fall, so that even their shadow could heal the sick. For the weaknesses of the body overshadow the faith of the mind, and the flourishing merits of virtues.”
Source
397
A.D.
Ambrose of Milan Patristic
A.D. 339–397
“"As an apple tree among the trees of the woods, so is my beloved among young men." And seeing this, the church is glad and rejoices, saying with great delight, "I sat in his shadow, and his fruit was sweet to my taste."”
708 years pass — nothing from this stretch is hosted yet
Scholastic c. 1100 – 1500
1105
A.D.
Rashi Jewish
1040–1105
“As an apple tree among the trees of the forest When an apple tree is among trees that do not bear fruit, it is more beloved than them all, for its fruit is good in both taste and fragrance. so is my beloved among the sons among the young men. The allegory is that so is the Holy One, blessed be He, chosen above all the gods. Therefore, in His shade I delighted and sat. The Midrash Aggadah (Song Rabbah), [states]: This apple tree—all flee from it because it has no shade. So did all the nations flee from the Holy One, blessed be He, at the giving of the Torah, but I in His shade I delighted and sat.”
Source
744 years pass — nothing from this stretch is hosted yet
Post-Reformation c. 1650 – 1900
1849
A.D.
1774–1849
“As. The Church praises Christ, resting secure under his protection. (Worthington)”
Modern · 1953 →

The in-app commentary runs from the Fathers to the early-modern record, then stops — that's where the public-domain sources end, not where the reading does. For the modern reading, follow the sources directly.