TRV
Translation
See also
In the KJVVerse 17,556 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
Copy as
Hippolytus of RomeAD 235
TREATISE ON THE SONG OF SONGS 17:1
The justified here begins to praise herself and says, “I am the flower of the field” because she was not spread abroad throughout the earth. For, behold, I am a flower to all men through faith in you.
Ambrose of MilanAD 397
Concerning Virginity 9:51
He says himself, “I am a flower of the field, a lily of the valleys, as a lily among brambles.” Consider, then, another place in which the Lord likes to reside, and not only one place but many. He says, “I am a flower of the field,” because he often visits the open simplicity of a pure mind;“and the lily of the valleys,” for Christ is the bloom of lowliness, not of luxury, voluptuousness, of lasciviousness, but the flower of simplicity and lowliness. “A lily among brambles” as the flower of a good odor is sure to grow in the midst of hard labors and heartfelt sorrow (since God is pleased with a contrite heart).
JeromeAD 420
HOMILIES ON THE PSALMS 6 (PSALM 66)
This flower has become fruit that we might eat it, that we might consume its flesh. Would you like to know what this fruit is? A Virgin from a virgin, the Lord from the handmaid, God from man, Son from mother, fruit from earth. Listen to what the fruit itself says: “Unless the grain of wheat fall into the ground and die, it cannot bring forth much fruit.”
JeromeAD 420
LETTER 75.1
[Christ] himself says in the Song of Songs, “I am the rose of Sharon, and the lily of the valley.” Our rose is the destruction of death, and [that rose] died that death itself might die in his dying.
Nilus of SinaiAD 451
COMMENTARY ON THE SONG OF SONGS 39-40
It is necessary to understand that the valleys where the bride is a lily, as she is called, are comparable to these ravines. For in distinguishing herself in the midst of that which is called “hollow” by reason of actions or thoughts that are base, she who is adorned magnificently stands resplendent among them as a lily. It is also because at the age to come she is going to pass judgment on such souls by comparison with the perfection of her own deeds even though by nature she holds no advantage over them, just as the inhabitants of Nineveh and the Queen of the South pass judgment upon a generation that is faithless. Besides the fact that she became as a lily in the valleys where nothing was possible before, these valleys may have begun to bear fruit out of envy for the beauty of her flower, receiving seeds from the sower who went out to sow, … like a land rich and good that causes the seed to multiply. …If the valleys, because they are low, fallow and many in number, designate the Gentiles who have come to knowledge after being in the depths of impiety, then the field may designate Israel made level by the teachings of the prophets and the law in order to be ready for cultivation.… For the plow of the cross has not yet opened up the earth: that plow to which the Savior has yoked the apostles like oxen in sending them out to cultivate two-by-two. Nor has the land yet been moistened by the blood of the Savior, being sterile and infertile.
Theodoret of CyrusAD 458
COMMENTARY ON THE SONG OF SONGS 2
I was “a flower of the countryside,” that is, I assumed an earthly body and sprang from the earth, being eternal and exalted or, rather, immeasurable. I became “a lily” not of mountains or hills, or simply of the countryside, but of “valleys”: I brought not only the good news of salvation to the living but also resurrection to the dead, descending to the lower parts of the earth to fill everything. This is the reason he calls himself “a flower of the countryside, a lily of the valleys,” that is, the dead: to them he both promised and brought into effect a return to life.
Richard ChallonerAD 1781
I am the flower of the field: Christ professes himself the flower of mankind, yea, the Lord of all creatures: and, ver. 2, declares the excellence of his spouse, the true church above all other societies, which are to be considered as thorns.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Song of Solomon 2:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Song of Solomon 2:1 presents the female speaker's self-identification using two evocative floral metaphors: "the rose of Sharon" and "the lily of the valleys." This verse initiates a tender dialogue, establishing a tone of natural beauty, humility, and intimate affection that is central to the book's exploration of romantic love and mutual admiration, often interpreted allegorically as the relationship between Christ and His Church or the individual believer.
CONTEXT
Literary Context: Song of Solomon 2:1 marks a crucial transition point in the lyrical exchange between the Shulamite maiden and her beloved. Following the initial expressions of longing and admiration in chapter 1, this verse introduces the maiden's self-description, setting a tone of humble beauty. Her self-effacing yet beautiful imagery ("rose of Sharon," "lily of the valleys") precedes and invites the beloved's extravagant praise in Song of Solomon 2:2, where he elevates her above all others. This reciprocal admiration forms the core of their relationship, emphasizing mutual esteem and the profound appreciation of each other's unique qualities. The verse thus serves as a poetic bridge, deepening the intimacy and developing the narrative of their unfolding love.
Historical & Cultural Context: The imagery in Song of Solomon 2:1 is deeply rooted in the agricultural and pastoral landscape of ancient Israel. Sharon, specifically the Plain of Sharon, was a renowned fertile coastal plain stretching from Carmel southwards, known for its lush pastures and wildflowers. Valleys (ʻêmeq), or wadis, were often verdant areas, especially after winter rains, providing rich ground for various flora. Flowers like the "rose" (likely a crocus or narcissus, not the modern rose) and "lily" (a general term for various bulbous, often white or purple, flowers) were common, growing wild in fields and meadows. By associating herself with these common yet beautiful wildflowers, the speaker may be conveying a sense of natural, uncultivated beauty, perhaps contrasting with the more exotic, cultivated plants found in royal gardens. This choice of imagery would have resonated deeply with an audience familiar with the natural splendor of their homeland, emphasizing beauty found in simplicity and accessibility.
Key Themes: This verse contributes significantly to several key themes within the Song of Solomon. Firstly, it highlights the theme of beauty and humility, as the speaker identifies with common wildflowers rather than rare, exotic blooms, suggesting an unpretentious yet captivating loveliness. This humility is often met with exaltation by the beloved, as seen in Song of Solomon 2:2. Secondly, it underscores the theme of mutual admiration and affection, initiating a poetic exchange where the lovers describe each other in terms of natural splendor, emphasizing their deep appreciation. Thirdly, for many theological traditions, the verse carries profound allegorical significance, particularly in Christian interpretations where the "Rose of Sharon" and "Lily of the Valleys" are seen as symbolic epithets for Jesus Christ. This interpretation connects the verse to broader themes of Christ's unparalleled beauty, purity, humility, and redemptive work, echoing prophecies of a flourishing spiritual landscape in passages like Isaiah 35:1-2.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Song of Solomon 2:1 is rich in Metaphor and Symbolism. The speaker directly compares herself to "the rose of Sharon" and "the lily of the valleys," using these natural images as Metaphors for her own beauty and character. These specific flowers are not merely decorative but carry Symbolic weight: the "rose of Sharon" (likely a crocus or narcissus) might symbolize a humble yet vibrant beauty, perhaps even resilience in common terrain, while the "lily of the valleys" typically symbolizes purity, elegance, and grace, often found in lush, natural settings. The use of Parallelism in presenting two distinct yet complementary floral images ("rose of Sharon" and "lily of the valleys") enhances the poetic rhythm and reinforces the multifaceted nature of the speaker's beauty. The verse also employs Imagery, appealing to the senses to evoke a vivid picture of natural splendor and delicate charm.
THEOLOGICAL AND THEMATIC CONNECTIONS
Song of Solomon 2:1, while primarily a celebration of human love, holds profound theological resonance, particularly in its allegorical interpretations. For many, the self-description of the maiden as the "rose of Sharon" and "lily of the valleys" foreshadows or symbolizes the unique beauty and character of Christ. His beauty is not merely aesthetic but embodies perfect purity, truth, and grace, while His humble origins (born in a simple stable, ministering among the common people) align with the unpretentious nature of these wildflowers found in fields and valleys. He is the one who brings life and beauty to the "valleys" of human sin and suffering, transforming barrenness into flourishing life, much as the desert is prophesied to bloom in the messianic age. This verse thus invites believers to contemplate the unparalleled loveliness of their Savior, who is both majestic and accessible, divine and deeply human.
REFLECTION AND APPLICATION
Song of Solomon 2:1, whether understood literally as an expression of human love or allegorically as a depiction of Christ, offers rich ground for personal reflection. It encourages us to recognize and appreciate beauty in its simplest, most natural forms, reminding us that true loveliness often resides not in ostentation but in humility and authenticity. For the believer, this verse can serve as a powerful reminder of Christ's character: His peerless beauty, purity, and grace, coupled with His humble and accessible nature. He is not a distant, unapproachable deity, but one who identifies with the "valleys" of human experience, bringing life and splendor to unexpected places. It also prompts us to consider how we perceive ourselves and how we are seen by God – not as flawed or insignificant, but as possessing a unique, God-given beauty, cherished by our Divine Beloved. This verse ultimately invites us into a deeper, more intimate relationship with the One who is the epitome of all beauty and love.
Questions for Reflection
FAQ
What is the "rose of Sharon" and "lily of the valleys" in a botanical sense?
Answer: While the King James Version translates them as "rose" and "lily," modern botanical consensus suggests these terms refer to specific wildflowers common in ancient Israel, not necessarily the modern rose or a specific lily species. The "rose of Sharon" (Hebrew: chăbatstseleth) is widely believed to be a type of crocus, narcissus, or perhaps a meadow-saffron, known for blooming beautifully even in less fertile conditions. The "lily of the valleys" (Hebrew: shûwshan) is a more general term for various types of bulbous flowers, likely including irises, gladioli, or true lilies, which were abundant in the fertile valleys and known for their striking appearance and purity. The emphasis is on their natural, uncultivated beauty found in the wild.
CHRIST-CENTERED FULFILLMENT
Song of Solomon 2:1, through its rich imagery, finds profound Christ-centered fulfillment in the person and work of Jesus Christ. While the immediate context speaks of the beloved maiden, Christian tradition has long seen in the "rose of Sharon" and the "lily of the valleys" powerful metaphors for Christ Himself. He is the ultimate "rose of Sharon," representing His unparalleled beauty, not merely physical, but the beauty of His perfect character, holiness, and love, which blooms even in the "wilderness" of a fallen world. Just as the crocus or narcissus might bring vibrant color to common fields, Christ brings life and splendor to the most ordinary and even desolate human circumstances. He is also the "lily of the valleys," symbolizing His absolute purity, grace, and humble accessibility. Like the lilies that grow wild and uncultivated, yet possess exquisite beauty, Christ came not as an aloof king but as one who dwelt among humanity, identifying with their "valleys" of suffering and sin, as described in Philippians 2:7-8. His sacrifice on the cross, the ultimate act of love, transformed the barrenness of sin into the flourishing garden of redemption, echoing the promise of new life found in John 12:24. Thus, this verse beautifully foreshadows Christ as the one who embodies perfect beauty, purity, humility, and life-giving power, making Him the Beloved of our souls, as revealed throughout the New Testament, from His incarnation in Luke 2:7 to His glorious return in Revelation 22:16.