What number verse is 1 Kings 7:22 in the Bible?

1 Kings 7:22 is the 8,957th verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — 1 Kings 7:22 sits at position 8,957.

Translation

King James Version

And upon the top of the pillars was lily work: so was the work of the pillars finished.

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KJV (with Strong's)

And upon the top ^H7218 of the pillars ^H5982 was lily ^H7799 work ^H4639: so was the work ^H4399 of the pillars ^H5982 finished ^H8552.

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Complete Jewish Bible

On the tops of the columns were shapes like lilies; thus the work of the columns was finished.

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Berean Standard Bible

And the tops of the pillars were shaped like lilies. So the work of the pillars was completed.

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American Standard Version

And upon the top of the pillars was lily-work: so was the work of the pillars finished.

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World English Bible Messianic

On the top of the pillars was lily work: so was the work of the pillars finished.

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Geneva Bible (1599)

And vpon the top of the pillars was worke of lilyes: so was the workemanship of the pillars finished.

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Young's Literal Translation

and on the top of the pillars is lily-work; and the work of the pillars is completed.

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City Plan: Jerusalem in the Time of Solomon View full PDF

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In the KJVVerse 8,957 of 31,102

Study This Verse

SUMMARY

1 Kings 7:22 concludes the meticulous description of the two monumental bronze pillars, Jachin and Boaz, which stood at the entrance of Solomon's Temple. This verse specifically highlights the "lily work" adorning the capitals of these pillars, underscoring the exquisite beauty and intricate craftsmanship invested in the construction of God's dwelling place. It signifies the successful completion of a crucial architectural element, reflecting a profound dedication to excellence in every aspect of the sacred structure.

CONTEXT

Literary Context: This verse is deeply embedded within the extensive and highly detailed account of the construction of Solomon's Temple and his royal palace, primarily chronicled in 1 Kings 6 and 1 Kings 7. Following the general architectural layout of the Temple in chapter 6, chapter 7 shifts its focus to the elaborate furnishings and the unparalleled skill of Hiram of Tyre, the master bronze craftsman. Specifically, 1 Kings 7:15-21 provides a meticulous inventory of the dimensions, materials, and initial decorative elements of the two pillars, Jachin and Boaz, detailing their immense height, circumference, and the intricate networks and pomegranates on their capitals. Verse 22 serves as the culminating statement for this particular architectural feature, adding the final decorative flourish—the "lily work"—and explicitly declaring that "the work of the pillars was finished," thereby marking the complete execution of these foundational and symbolic structures.
Historical & Cultural Context: The construction of Solomon's Temple represented the zenith of Israelite power, wealth, and international influence during his reign. The employment of skilled Phoenician artisans, such as Hiram, as noted in 1 Kings 7:13, underscores the cross-cultural collaboration and the advanced level of artistic and engineering expertise prevalent in the ancient Near East. Bronze work was a highly esteemed and sophisticated craft, demanding specialized knowledge of metallurgy and considerable resources. Pillars, frequently serving symbolic rather than purely structural roles, were common features at the entrances of sacred buildings and royal residences throughout the region, designed to convey strength, stability, and often, divine presence. The "lily work" itself was a widely recognized decorative motif in ancient Near Eastern art, often associated with concepts of fertility, beauty, and divine blessing, making its integration into the Temple's design both aesthetically appealing and culturally resonant with its sacred purpose.
Key Themes: The verse significantly contributes to several overarching themes within 1 Kings and the broader biblical narrative. Firstly, it powerfully emphasizes Divine Beauty and Excellence, illustrating that God's designated dwelling place was to be adorned with the finest materials and most intricate artistry, reflecting His own glory and majesty. The meticulous attention to detail, extending even to the "lily work," highlights that God values not only functionality but also beauty and perfection in worship and sacred spaces. Secondly, the Symbolism of the Lily (Hebrew: shoshan) inherently points to purity, flourishing, and divine favor, themes consistently associated with God's presence and blessing. The lily motif is found elsewhere in scripture, such as in the poetic imagery of Song of Solomon 2:1 and in Jesus' teaching on God's providential care for the "lilies of the field" in Matthew 6:28. Finally, the definitive statement "so was the work of the pillars finished" powerfully underscores the theme of Completion and Perfection, signifying that God enables the successful fruition of His divine purposes. This resonates with the broader biblical truth that God is faithful to complete the good work He begins.

EXPOSITION AND ANALYSIS

Key Word Analysis

lily (Hebrew, shûwshan', H7799): The Hebrew word שׁוּשָׁן (shûwshan) refers to a lily or lotus flower. In ancient Near Eastern iconography and architecture, the lily was a prevalent decorative motif, symbolizing beauty, purity, fertility, and often associated with royalty or divine favor. Its application as "lily work" on the capitals of the Temple pillars suggests an ornate, intricate floral design, adding an element of natural elegance and profound symbolic meaning to the sacred structure.
work (Hebrew, maʻăseh', H4639): The Hebrew word מַעֲשֶׂה (maʻăseh) derives from the verb "to do" or "to make." It broadly refers to an action, a transaction, or abstractly, activity. More specifically in this context, it denotes a product, something made, or the craftsmanship involved. Here, "lily work" (H4639) refers to the artistic product or the deed of creating the lily ornamentation, emphasizing the skilled labor and finished artistry applied to the pillars.
finished (Hebrew, tâmam', H8552): The Hebrew verb תָּמַם (tâmam) is a primitive root meaning "to complete," "to be finished," or "to be brought to an end." Its usage here emphatically highlights the successful culmination of a significant and complex phase of the Temple's construction. It conveys a strong sense of finality, perfection, and thoroughness, indicating that the pillars were fully executed according to the divine design and human specifications, ready for their intended place in the sacred edifice.

Verse Breakdown

"And upon the top of the pillars [was] lily work": This initial clause precisely identifies the final, crowning decorative element placed on the capitals (the uppermost sections) of the two magnificent bronze pillars, Jachin and Boaz. The "lily work" would have constituted an intricate, sculpted, or cast design depicting lilies, adding a layer of exquisite aesthetic beauty and rich symbolic resonance to these prominent architectural features. This detail underscores the meticulous attention given to every component of the Temple, even its most ornate flourishes, reflecting a commitment to divine standards of beauty.
"so was the work of the pillars finished": This concluding phrase serves as a powerful and definitive declaration of the completion of the construction and ornamentation of the pillars. It signifies that all the detailed instructions and the demanding craftsmanship involved in creating these massive bronze elements—from their casting to their final decorative touches—had been fully and perfectly executed. This completion was not merely functional but profoundly symbolic, indicating the readiness of these foundational elements for the sacred space they adorned and the divine purposes they represented.

Literary Devices

The verse employs several literary devices to enhance its meaning and impact. Emphasis is achieved through the explicit and definitive statement that "the work of the pillars was finished," underscoring the successful culmination of a major and complex undertaking. Symbolism is central to the verse's richness; the "lily work" itself represents beauty, purity, and the flourishing presence of God, while the pillars (Jachin and Boaz, whose names mean "He will establish" and "In Him is strength") symbolize God's steadfastness, power, and covenant faithfulness. The detailed description of the Temple's construction throughout 1 Kings 7, culminating in the "lily work," can be understood as a form of merism, where the specific, intricate details of the highest decorative elements represent the overall perfection and completeness achieved in the entire structure. Furthermore, the intricate nature of the "lily work" also functions as a synecdoche, where a part—the final, exquisite decorative detail—stands for the whole, representing the meticulous and beautiful craftsmanship applied to the entirety of the Temple.

THEOLOGICAL AND THEMATIC CONNECTIONS

The "lily work" on the Temple pillars, though seemingly a minor detail in the grand architectural scheme, carries profound theological weight. It speaks to God's inherent nature as a God of beauty, order, and excellence, who desires that His dwelling place and the worship offered to Him reflect these divine attributes. The meticulous craftsmanship and the inclusion of beautiful, symbolic elements like the lily underscore that our devotion to God should not be merely functional or utilitarian but should involve our best efforts, our creativity, and our pursuit of excellence. This attention to detail in the physical Temple foreshadows the spiritual beauty and perfection God desires in the lives of His people, who are now His living temples. It reminds us that every act of worship and service, no matter how seemingly small or insignificant, contributes to the overall glory of God's dwelling among His people and the manifestation of His character.

REFLECTION AND APPLICATION

1 Kings 7:22, with its focus on the "lily work" and the declaration of the pillars' completion, offers a powerful and enduring spiritual lesson for believers today. Just as God meticulously commanded and inspired the construction of the Temple, down to its most intricate decorative elements, He desires excellence and beauty in our lives and in our worship. This is not an invitation to human perfectionism, but rather a call to offer our very best to God, recognizing that He is supremely worthy of our utmost dedication, care, and creativity. The "lily work" reminds us that even the seemingly small or "finished" details of our character, our service, and our daily walk truly matter to God. Are we pursuing spiritual beauty and integrity in the "lily work" of our lives—our attitudes, our words, our hidden motives, the quality of our relationships? This verse encourages us to reflect deeply on the quality of our devotion, prompting us to consider how we can bring more beauty, purity, and intentionality to our relationship with God and our service to others, knowing that our lives are a living temple for the Holy Spirit.

Questions for Reflection

How does the meticulous detail in the Temple's construction challenge our approach to worship and service today, moving beyond mere obligation to sincere excellence?
In what specific "details" of your personal life, relationships, or ministry can you seek to reflect God's standard of excellence and spiritual beauty?
What does the "finished" work of the pillars teach us about God's faithfulness to complete what He begins in us, and how does this truth encourage us in times of struggle?

FAQ

What is "lily work" and why was it used on the Temple pillars?

Answer: "Lily work" refers to a decorative motif featuring lilies or lotus flowers, which was a common artistic element in ancient Near Eastern cultures. The Hebrew word for lily is shûwshan (שׁוּשָׁן). It was used on the capitals (the uppermost parts) of the two great bronze pillars, Jachin and Boaz, that flanked the entrance to Solomon's Temple. Its inclusion served multiple purposes: to add exquisite beauty and elegance to the sacred structure, and to convey symbolic meaning. In ancient cultures, the lily often symbolized purity, beauty, fertility, new life, and divine blessing or favor. Its presence on the Temple, God's dwelling place, underscored the sacredness, holiness, and flourishing nature associated with His presence. It was the final, intricate flourish that completed the aesthetic design of these monumental pillars, as specifically noted in 1 Kings 7:22.

What is the significance of the pillars Jachin and Boaz?

Answer: The two massive bronze pillars, Jachin and Boaz, standing at the entrance of Solomon's Temple, were not primarily structural but profoundly symbolic. Their names themselves carried immense theological weight: "Jachin" (יָכִין) means "He will establish," and "Boaz" (בֹּעַז) means "In Him is strength." These names likely served as a constant, powerful reminder to all who entered the Temple that God (Yahweh) is the one who establishes His covenant, His kingdom, and His people, and that true strength and stability are found solely in Him. Their impressive size, monumental presence, and intricate ornamentation—including the "lily work" mentioned in 1 Kings 7:22 and the pomegranates and chains described in 1 Kings 7:18-20—further emphasized the glory, stability, and divine presence associated with the Temple. These pillars, detailed in 1 Kings 7:15-22 and 2 Chronicles 3:15-17, were powerful visual declarations of God's enduring character and unwavering promises to His people.

CHRIST-CENTERED FULFILLMENT

The "lily work" on the Temple pillars, symbolizing beauty, purity, completion, and divine presence, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The earthly Temple, with all its magnificent details and symbolic elements, was a profound shadow pointing to a greater, spiritual reality. Jesus Himself declared, "Destroy this temple, and in three days I will raise it up," a statement that the Gospel of John clarifies as referring to "the temple of his body." Christ is the true and perfect Temple, the ultimate dwelling place of God in human flesh, in whom "all the fullness of the Godhead dwells bodily." The exquisite beauty of the "lily work" on the pillars foreshadows the flawless beauty of Christ's character, His absolute purity, and His perfect, obedient life. Furthermore, the declaration that "the work of the pillars was finished" powerfully prefigures Christ's triumphant cry on the cross, "It is finished!" Through His completed work of atonement, Christ established the new covenant and provided the ultimate strength and eternal foundation for our salvation. He is the one who establishes (Jachin) His kingdom in our hearts and in whom all strength (Boaz) resides. We, as believers, are now "built on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone," progressively growing into "a holy temple in the Lord," where "God dwells by his Spirit." The perfection and beauty exemplified by the old Temple's "lily work" are fully and eternally realized in the finished, perfect, and infinitely beautiful work of Christ, who has "perfected forever those who are being sanctified."

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Commentary on 1 Kings 7 verses 13–47

13 ¶ And king Solomon sent and fetched Hiram out of Tyre.

14 He was a widow's son of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass: and he was filled with wisdom, and understanding, and cunning to work all works in brass. And he came to king Solomon, and wrought all his work.

15 For he cast two pillars of brass, of eighteen cubits high apiece: and a line of twelve cubits did compass either of them about.

16 And he made two chapiters of molten brass, to set upon the tops of the pillars: the height of the one chapiter was five cubits, and the height of the other chapiter was five cubits:

17 And nets of checker work, and wreaths of chain work, for the chapiters which were upon the top of the pillars; seven for the one chapiter, and seven for the other chapiter.

18 And he made the pillars, and two rows round about upon the one network, to cover the chapiters that were upon the top, with pomegranates: and so did he for the other chapiter.

19 And the chapiters that were upon the top of the pillars were of lily work in the porch, four cubits.

20 And the chapiters upon the two pillars had pomegranates also above, over against the belly which was by the network: and the pomegranates were two hundred in rows round about upon the other chapiter.

21 And he set up the pillars in the porch of the temple: and he set up the right pillar, and called the name thereof Jachin: and he set up the left pillar, and called the name thereof Boaz.

22 And upon the top of the pillars was lily work: so was the work of the pillars finished.

23 And he made a molten sea, ten cubits from the one brim to the other: it was round all about, and his height was five cubits: and a line of thirty cubits did compass it round about.

24 And under the brim of it round about there were knops compassing it, ten in a cubit, compassing the sea round about: the knops were cast in two rows, when it was cast.

25 It stood upon twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east: and the sea was set above upon them, and all their hinder parts were inward.

26 And it was an hand breadth thick, and the brim thereof was wrought like the brim of a cup, with flowers of lilies: it contained two thousand baths.

27 And he made ten bases of brass; four cubits was the length of one base, and four cubits the breadth thereof, and three cubits the height of it.

28 And the work of the bases was on this manner: they had borders, and the borders were between the ledges:

29 And on the borders that were between the ledges were lions, oxen, and cherubims: and upon the ledges there was a base above: and beneath the lions and oxen were certain additions made of thin work.

30 And every base had four brasen wheels, and plates of brass: and the four corners thereof had undersetters: under the laver were undersetters molten, at the side of every addition.

31 And the mouth of it within the chapiter and above was a cubit: but the mouth thereof was round after the work of the base, a cubit and an half: and also upon the mouth of it were gravings with their borders, foursquare, not round.

32 And under the borders were four wheels; and the axletrees of the wheels were joined to the base: and the height of a wheel was a cubit and half a cubit.

33 And the work of the wheels was like the work of a chariot wheel: their axletrees, and their naves, and their felloes, and their spokes, were all molten.

34 And there were four undersetters to the four corners of one base: and the undersetters were of the very base itself.

35 And in the top of the base was there a round compass of half a cubit high: and on the top of the base the ledges thereof and the borders thereof were of the same.

36 For on the plates of the ledges thereof, and on the borders thereof, he graved cherubims, lions, and palm trees, according to the proportion of every one, and additions round about.

37 After this manner he made the ten bases: all of them had one casting, one measure, and one size.

38 Then made he ten lavers of brass: one laver contained forty baths: and every laver was four cubits: and upon every one of the ten bases one laver.

39 And he put five bases on the right side of the house, and five on the left side of the house: and he set the sea on the right side of the house eastward over against the south.

40 And Hiram made the lavers, and the shovels, and the basons. So Hiram made an end of doing all the work that he made king Solomon for the house of the LORD:

41 The two pillars, and the two bowls of the chapiters that were on the top of the two pillars; and the two networks, to cover the two bowls of the chapiters which were upon the top of the pillars;

42 And four hundred pomegranates for the two networks, even two rows of pomegranates for one network, to cover the two bowls of the chapiters that were upon the pillars;

43 And the ten bases, and ten lavers on the bases;

44 And one sea, and twelve oxen under the sea;

45 And the pots, and the shovels, and the basons: and all these vessels, which Hiram made to king Solomon for the house of the LORD, were of bright brass.

46 In the plain of Jordan did the king cast them, in the clay ground between Succoth and Zarthan.

47 And Solomon left all the vessels unweighed, because they were exceeding many: neither was the weight of the brass found out.

I. II. Main points1. 2. Sub-points

We have here an account of the brass-work about the temple. There was no iron about the temple, though we find David preparing for the temple iron for things of iron, Ch1 29:2. What those things were we are not told, but some of the things of brass are here described and the rest mentioned.

I. The brasier whom Solomon employed to preside in this part of the work was Hiram, or Huram (Ch2 4:11), who was by his mother's side an Israelite, of the tribe of Naphtali, by his father's side a man of Tyre, Kg1 7:14. If he had the ingenuity of a Tyrian, and the affection of an Israelite to the house of God (the head of a Tyrian and the heart of an Israelite), it was happy that the blood of the two nations mixed in him, for thereby he was qualified for the work to which he was designed. As the tabernacle was built with the wealth of Egypt, so the temple with the wit of Tyre. God will serve himself by the common gifts of the children of men.

II. The brass he made use of was the best he could get. All the brazen vessels were of bright brass (Kg1 7:45), good brass, so the Chaldee, that which was strongest and looked finest. God, who is the best, must be served and honoured with the best.

III. The place where all the brazen vessels were cast was the plain of Jordan, because the ground there was stiff and clayey, fit to make moulds of for the casting of the brass (Kg1 7:46), and Solomon would not have this dirty smoky work done in or near Jerusalem.

IV. The quantity was not accounted for. The vessels were unnumbered (so it may be read, Kg1 7:47, as well as unweighed), because they were exceedingly numerous, and it would have been an endless thing to keep the account of them; neither was the weight of the brass, when it was delivered to the workmen, searched or enquired into; so honest were the workmen, and such great plenty of brass they had, that there was no danger of wanting. We must ascribe it to Solomon's care that he provided so much, not to his carelessness that he kept no account of it.

V. Some particulars of the brass-work are described.

1.Two brazen pillars, which were set up in the porch of the temple (Kg1 7:21), whether under the cover of the porch or in the open air is not certain; it was between the temple and the court of the priests. These pillars were neither to hang gates upon nor to rest any building upon, but purely for ornament and significancy. (1.) What an ornament they were we may gather from the account here given of the curious work that was about them, chequer-work, chain-work, net-work, lily-work, and pomegranates in rows, and all of bright brass, and framed no doubt according to the best rules of proportion, to please the eye. (2.) Their significancy is intimated in the names given them (Kg1 7:21): Jachin - he will establish; and Boaz - in him is strength. Some think they were intended for memorials of the pillar of cloud and fire which led Israel through the wilderness: I rather think them designed for memorandums to the priests and others that came to worship at God's door, [1.] To depend upon God only, and not upon any sufficiency of their own, for strength and establishment in all their religious exercises. When we come to wait upon God, and find our hearts wandering and unfixed, then by faith let us fetch in help from heaven: Jachin - God will fix this roving mind. It is a good thing that the heart be established with grace. We find ourselves weak and unable for holy duties, but this is our encouragement: Boaz - in him is our strength, who works in us both to will and to do. I will go in the strength of the Lord God. Spiritual strength and stability are to be had at the door of God's temple, where we must wait for the gifts of grace in the use of the means of grace. [2.] It was a memorandum to them of the strength and establishment of the temple of God among them. Let them keep close to God and duty, and they should never lose their dignities and privileges, but the grant should be confirmed and perpetuated to them. The gospel church is what God will establish, what he will strengthen, and what the gates of hell can never prevail against. But, with respect to this temple, when it was destroyed particular notice was taken of the destroying of these pillars (Kg2 25:13, Kg2 25:17), which had been the tokens of its establishment, and would have been so if they had not forsaken God.

2.A brazen sea, a very large vessel, above five yards in diameter, and which contained above 500 barrels of water for the priests' use, in washing themselves and the sacrifices, and keeping the courts of the temple clean, Kg1 7:23, etc. It stood raised upon the figures of twelve oxen in brass, so high that either they must have stairs to climb up to it or cocks at the bottom to draw water from it. The Gibeonites, or Nethinim, who were to draw water for the house of God, had the care of filling it. Some think Solomon made the images of oxen to support this great cistern in contempt of the golden calf which Israel had worshipped, that (as bishop Patrick expresses it) the people might see there was nothing worthy of adoration in those figures; they were fitter to make posts of than to make gods of. Yet this prevailed not to prevent Jerusalem's setting up the calves for deities. In the court of the tabernacle there was only a laver of brass provided to wash in, but in the court of the temple a sea of brass, intimating that by the gospel of Christ much fuller preparation is made for our cleansing than was by the law of Moses. That had a laver, this has a sea, a fountain opened, Zac 13:1.

3.Ten bases, or stands, or settles, of brass, on which were put ten lavers, to be filled with water for the service of the temple, because there would not be room at the molten sea for all that had occasion to wash there. The bases on which the lavers were fixed are very largely described here, Kg1 7:27, etc. They were curiously adorned and set upon wheels, that the lavers might be removed as there was occasion; but ordinarily they stood in two rows, five on one side of the court and five on the other, Kg1 7:39. Each laver contained forty baths, that is, about ten barrels, Kg1 7:38. Those must be very clean that bear the vessels of the Lord. Spiritual priests and spiritual sacrifices must be washed in the laver of Christ's blood and of regeneration. We must wash often, for we daily contract pollution, must cleanse our hands and purify our hearts. Plentiful provision is made for our cleansing; so that if we have our lot for ever among the unclean it will be our own fault.

4.Besides these, there was a vast number of brass pots made to boil the flesh of the peace-offerings in, which the priests and offerers were to feast upon before the Lord (see Sa1 2:14); also shovels, wherewith they took out the ashes of the altar. Some think the word signifies flesh-hooks, with which they took meat out of the pot. The basins also were made of brass, to receive the blood of the sacrifices. These are put for all the utensils of the brazen altar, Exo 38:3. While they were about it they made abundance of them, that they might have a good stock by them when those that were first in use wore out and went to decay. Thus Solomon, having wherewithal to do so, provided for posterity.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 13–47. Public domain.

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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.

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