The interpretation timeline

Song 3:11

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

From the early Church Fathers to now.

1 Jewish · 1 Catholic

Song 3:11 · Douay-Rheims
“Go forth, ye daughters of Sion, and see king Solomon in the diadem, wherewith his mother crowned him in the day of his espousals, and in the day of the joy of his heart.”
Scholastic c. 1100 – 1500
1105
A.D.
Rashi Jewish
1040–1105
“daughters of Zion Heb. צִיוֹן. [This refers to] the sons, who are distinguished (מְצֻיָנִין) for Him with circumcision, phylacteries, and ritual fringes. upon the crown with which his mother crowned him [This refers to] the Tent of Meeting, which is crowned with hues: blue, purple, and crimson. Rabbi Nehunia said: Rabbi Simeon bar Yohai asked Rabbi Eleazar the son of Rabbi Jose, “Perhaps you heard from your father what the meaning of ‘upon the crown with which his mother crowned him’ is?” He replied: “This is a parable of a king who had an only daughter of whom he was very fond. He could not stop loving her until he called her “my daughter,” as it is said (Ps. 45:11): “Hearken, daughter, and see.” He could not stop loving her until he called her “my sister,” as it is said (below 5: 2): “Open for me, my sister, my beloved.” He could not stop loving her until he called her “my mother,” as it is said (Isa. 51:4): “Hearken to Me, My people, and My nation (וּלְאוּמִי), bend your ears.” It is written: וּלְאֻמִי [which can be read as וּלְאִמִי, and to my mother]. Rabbi Simeon bar Yohai stood up and kissed him on his head, etc. on the day of his nuptials the day of the giving of the Torah, when they crowned Him King for themselves and accepted His yoke. and on the day of the joy of his heart This refers to the eighth day of the inauguration, when the Tabernacle in the desert was dedicated.”
Source
744 years pass — nothing from this stretch is hosted yet
Post-Reformation c. 1650 – 1900
1849
A.D.
1774–1849
“Go. All are invited to come to Christ, who, in his sacred humanity, which he took of his mother, was crowned in heaven, after his passion. (Worthington) (St. Gregory) (Alcuin) — The synagogue crowned him with thorns, and gave him the hard bed of the cross. (St. Bernard; St. Anselm, &c.) — Bethsabee might live to see the marriage of her son, who owed the crown to her, 3 Kings i. 18., and Proverbs iv. 3. Both the parties were crowned, (Isaias lxi. 10.) and no doubt Solomon would display his usual magnificence. The diadem was a bandage, adorned with embroidery, and precious stones. (Calmet) Bible Text & Cross-references: The spouse seeks Christ. The glory of his humanity. 1 In my bed by night I sought him whom my soul loveth: I sought him, and found him not. 2 I will rise, and will go about the city: in the streets and the broad ways I will seek him whom my soul loveth: I sought him, and I found him not. 3 The watchmen who keep the city found me: Have you seen him, whom my soul loveth? 4 When I had a little passed by them, I found him whom my soul loveth: I held him: and I will not let him go, till I bring him into my mother’s house, and into the chamber of her that bore me. 5 I adjure you, O daughters of Jerusalem, by the roes and the harts of the fields, that you stir not up, nor awake my beloved, till she please. 6 Who is she that goeth up by the desert, as a pillar of smoke of aromatical spices, of myrrh, and frankincense, and of all the powders of the perfumer? 7 Behold threescore valiant ones of the most valiant of Israel, surround the bed of Solomon: 8 All holding swords, and most expert in war: every man’s sword upon his thigh, because of fears in the night. 9 King Solomon hath made him a litter of the wood of Libanus: 10 The pillars thereof he made of silver, the seat of gold, the going up of purple: the midst he covered with charity for the daughters of Jerusalem. 11 Go forth, ye daughters of Sion, and see king Solomon in the diadem, wherewith his mother crowned him in the day of his espousals, and in the day of the joy of his heart. 1 2 3 4 5 6 7 8”
Source
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.