What number verse is 1 Kings 7:42 in the Bible?

1 Kings 7:42 is the 8,977th 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 7:42 sits at position 8,977.

Translation

King James Version

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;

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KJV (with Strong's)

And four ^H702 hundred ^H3967 pomegranates ^H7416 for the two ^H8147 networks ^H7639, even two ^H8147 rows ^H2905 of pomegranates ^H7416 for one ^H259 network ^H7639, to cover ^H3680 the two ^H8147 bowls ^H1543 of the chapiters ^H3805 that were upon ^H6440 the pillars ^H5982;

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Complete Jewish Bible

the 400 pomegranates for the two nettings, two rows of pomegranates for each netting, to cover the two moldings of the capitals atop the columns,

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Berean Standard Bible

the four hundred pomegranates for the two sets of network (two rows of pomegranates for each network covering both the bowl-shaped capitals atop the pillars);

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American Standard Version

and the four hundred pomegranates for the two networks; two rows of pomegranates for each network, to cover the two bowls of the capitals that were upon the pillars;

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World English Bible Messianic

and the four hundred pomegranates for the two networks; two rows of pomegranates for each network, to cover the two bowls of the capitals that were on the pillars;

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Geneva Bible (1599)

And foure hundreth pomegranates for the two grates, euen two rowes of pomegranates for euery grate to couer the two bowles of the chapiters, that were vpon the pillars,

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Young's Literal Translation

and the pomegranates four hundred for the two nets, two rows of pomegranates for the one net, to cover the two bowls of the chapiters that are on the front of the pillars;

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Study This Verse

SUMMARY

1 Kings 7:42 provides an exceptionally precise architectural detail concerning the elaborate ornamentation of Solomon's magnificent Temple, specifically describing the four hundred pomegranates meticulously arranged in two distinct rows on each of the intricate lattice-networks that adorned the bowl-shaped capitals of the two colossal bronze pillars, Jachin and Boaz, positioned prominently at the Temple's entrance. This verse not only highlights the extraordinary craftsmanship and profound attention to detail invested in the sacred structure but also underscores the immense reverence and value placed upon God's dwelling place as a reflection of His divine glory and the abundance of His blessings.

CONTEXT

Literary Context: This verse is intricately woven into the broader narrative of the construction and furnishing of Solomon's Temple, detailed meticulously across 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 bronze furnishings, particularly emphasizing the two monumental pillars, Jachin and Boaz, whose dimensions and initial design are introduced in 1 Kings 7:15-22. Verse 42 specifically elaborates on the decorative elements of these pillars' capitals (chapiters), providing precise numerical and arrangement details for the pomegranates on the "networks" that covered them. This meticulous description is characteristic of the biblical record regarding sacred spaces, underscoring the divine mandate for precision, beauty, and symbolic richness in the construction of God's dwelling place. The narrative also consistently highlights the unparalleled skill of Hiram of Tyre, the master artisan responsible for these intricate bronze works, reflecting the dedication of the finest resources to God's house.
Historical & Cultural Context: Solomon's reign represented the apex of Israel's power, wealth, and international standing, enabling the construction of a temple that would serve as the spiritual, political, and national epicenter for centuries. In the ancient Near East, temples were far more than mere functional buildings; they were considered cosmic symbols, earthly reflections of divine order and glory, often mirroring the status and power of the deity they housed. Consequently, their construction invariably involved the finest materials, most innovative architectural designs, and the most skilled artisans available. Pomegranates, in particular, held profound symbolic value across various ancient cultures, frequently associated with fertility, abundance, prosperity, life, and divine blessing due to their numerous seeds and juicy pulp. Their prominent inclusion on the Temple's foundational pillars would have immediately communicated these concepts to anyone approaching the sacred precinct, reinforcing the idea of God's lavish blessing and the fruitfulness associated with His presence among His people. The Temple itself was not merely a place of worship but a powerful statement of Israel's unique covenant relationship with Yahweh, setting them apart from surrounding nations.
Key Themes: The meticulous description in 1 Kings 7:42 contributes significantly to several overarching themes within the broader biblical narrative. Firstly, it powerfully conveys the Divine Glory and Majesty of God; the sheer scale, the use of precious materials, and the intricate details like the four hundred pomegranates underscore the immense value and reverence placed upon His dwelling place, designed to reflect His transcendent beauty and omnipotence. Secondly, the verse highlights the profound Symbolism of Abundance and Divine Blessing. Pomegranates, as noted, were potent symbols of fertility, prosperity, and divine favor, signifying the overflowing fruitfulness that God bestows upon His people and the land. This symbolism is consistently present in the instructions for the high priest's garments in Exodus 28:33, linking the Temple's ornamentation to the sacred office and the very presence of God. Finally, the verse exemplifies Meticulous Craftsmanship and Dedication to Excellence in Worship. The precise number and arrangement of the pomegranates speak to the extraordinary attention to detail and unparalleled skill involved in the Temple's construction, reflecting the people's desire to offer their very best to God. This theme resonates throughout the detailed descriptions of both the Tabernacle and the Temple, emphasizing that God deserves nothing less than the highest quality and most dedicated effort in His service.

EXPOSITION AND ANALYSIS

Key Word Analysis

Pomegranates (Hebrew, rimmôwn', H7416): Derived from a root suggesting "upright growth," these fruit motifs (H7416) were profoundly significant in ancient Israelite and Near Eastern cultures. Beyond their aesthetic appeal, their numerous seeds and juicy pulp made them powerful symbols of fertility, abundance, prosperity, and divine blessing. Their prominent placement on the Temple's pillars was not merely decorative but carried deep theological weight, representing the fruitfulness and blessings that emanate from God's presence and covenant with His people.
Networks (Hebrew, sᵉbâkâh', H7639): This term (H7639) refers to an intricate latticework or chain-like ornamentation, often described as a "checker" or "wreath-enwork." In the context of the Temple pillars, these networks formed a complex, interwoven decorative covering over the capitals, serving as the foundational structure upon which the pomegranates were meticulously arranged. The use of "networks" emphasizes the elaborate and highly skilled craftsmanship involved in creating these ornate bronze elements.
Chapiters (Hebrew, kôtheret', H3805): This feminine active participle (H3805), derived from a root meaning "to crown," denotes the decorative capitals or tops of the columns. These were the crowning elements of the massive bronze pillars, serving as an architectural transition between the shaft of the pillar and the roof structure. The "bowls" (H1543, gullâh') mentioned in the verse likely refer to a rounded or bell-shaped part of the capital, which was then lavishly adorned with the intricate networks and symbolic pomegranates.

Verse Breakdown

"And four hundred pomegranates": This specific numerical detail (H702, H3967) underscores the extraordinary quantity and the meticulous precision involved in the Temple's ornamentation. The sheer volume of these symbolic fruits highlights the theme of abundance and the lavishness with which God's dwelling place was adorned, reflecting His boundless blessings and the desire to offer Him the utmost.
"for the two networks, [even] two rows of pomegranates for one network": This clause clarifies the precise distribution and arrangement of the pomegranates. They were divided equally across the two "networks" (one on each pillar's capital), with each individual network featuring two distinct, symmetrical rows of pomegranates. This detail speaks to the highly organized, intentional, and aesthetically balanced design, indicative of careful planning and execution that honored God through perfection.
"to cover the two bowls of the chapiters that [were] upon the pillars;": This final phrase specifies the exact placement and primary function of the pomegranates. They were designed to "cover" (H3680, kâçâh') or adorn the bowl-shaped sections (H1543) of the capitals (H3805) that crowned the two main pillars, Jachin and Boaz (H5982). This indicates that the pomegranates were a prominent and highly visible decorative feature, contributing significantly to the overall grandeur, symbolic richness, and theological statement of the Temple's entrance.

Literary Devices

The description in 1 Kings 7:42 employs several potent literary devices to convey its meaning and impact. Ekphrasis or Detailed Description is paramount, as the verse provides a precise, almost architectural blueprint of the pillar ornamentation, allowing the reader to visualize the intricate beauty and scale. The specific enumeration of "four hundred pomegranates" and "two rows" demonstrates a clear reliance on Precision and Numerology, where numbers are not merely quantities but contribute to a sense of divine order, completeness, and perfection in the sacred space. Symbolism is central, with the pomegranates themselves serving as powerful, multi-layered symbols of fertility, abundance, prosperity, and divine blessing, thereby imbuing the physical structure with deeper theological meaning. Furthermore, the verse's focus on these specific, ornate details can be understood as a form of Synecdoche, where the meticulous description of a part (the pomegranates on the capitals) stands in for the magnificent and awe-inspiring nature of the entire Temple structure, reflecting the overall glory, meticulousness, and divine inspiration of its construction.

THEOLOGICAL AND THEMATIC CONNECTIONS

The precise and lavish description of the pomegranates on the Temple pillars in 1 Kings 7:42 speaks volumes about the nature of worship and the character of God. It reveals a God who delights in beauty, order, and excellence, and who expects His dwelling place—and by extension, His people's worship—to reflect His own transcendent glory. The abundance symbolized by the pomegranates points to God's desire to bless His people with fruitfulness, not just materially, but spiritually, in their lives, families, and ministries. This meticulous attention to detail also underscores the sacredness of the space and the profound reverence due to the God who would dwell there. It is a testament to the idea that nothing is too good, too detailed, or too costly when it comes to honoring the Creator of all things, who Himself is the source of all beauty and perfection. This passage implicitly challenges believers to consider the quality and intentionality of their own offerings to God.

REFLECTION AND APPLICATION

While we no longer construct physical temples of stone and gold in the same manner as Solomon, the profound principles embedded in 1 Kings 7:42 remain profoundly relevant for believers today. The meticulous detail and costly beauty dedicated to God's dwelling place serve as a powerful reminder of the importance of offering our very best in every aspect of our lives—our worship, our service, our talents, our resources, and our daily conduct. As New Testament believers, our bodies are now considered a temple of the Holy Spirit, purchased with the precious blood of Christ, calling us to live lives that reflect God's glory and beauty, not just in grand gestures but in the "four hundred pomegranates" of our everyday faithfulness. The symbolism of abundance also reminds us of God's desire to bless His people and the spiritual fruitfulness that comes from His indwelling presence within us, urging us to bear much spiritual fruit for His kingdom. This verse challenges us to move beyond perfunctory service and to consider: Are we giving God our leftovers, or our very best, adorned with intentionality, excellence, and a heart of reverence?

Questions for Reflection

In what specific areas of my life am I called to offer "meticulous craftsmanship" and excellence to God, rather than just minimum effort or convenience?
How does the symbolism of abundance and fruitfulness, represented by the pomegranates, encourage me in my spiritual walk and in my expectation of God's blessings?
If my body is truly a temple of the Holy Spirit, what "ornamentation" (character traits, actions, attitudes, or disciplines) should I intentionally cultivate to reflect God's glory and beauty to the world?
How can I cultivate a deeper sense of reverence, intentionality, and excellence in my personal devotion and corporate worship, drawing inspiration from the detailed descriptions of the Temple?

FAQ

What was the symbolic significance of the pomegranates on the Temple pillars?

Answer: In the ancient Near East and biblical tradition, pomegranates were rich in multifaceted symbolism. Their numerous seeds and juicy pulp made them potent emblems of fertility, abundance, prosperity, and life. On the Temple pillars, they likely symbolized the overflowing fruitfulness and lavish blessings that God bestows upon His people, the vitality of His presence among them, and the flourishing of the nation under His covenant. Their prominent inclusion underscored the idea that God's dwelling place was a perpetual source of life and blessing, and that His people would be fruitful in all aspects of their lives. This symbolism is also notably seen in the instructions for the high priest's robe in Exodus 28:33, where pomegranates alternated with golden bells, further linking them to sacred worship, divine presence, and the proclamation of God's truth.

CHRIST-CENTERED FULFILLMENT

While 1 Kings 7:42 meticulously describes the beauty, precision, and symbolism of the Old Testament Temple, its ultimate fulfillment and deeper meaning are profoundly found in Jesus Christ. The earthly Temple, with all its intricate beauty and symbolic fruitfulness, served as a tangible foreshadowing of the ultimate dwelling place of God among humanity. Jesus Himself declared His identity as the true Temple, famously stating, "Destroy this temple, and in three days I will raise it up" (a statement which the apostle John clarifies referred to His own body, as explained in John 2:21). In Christ, the very fullness of deity dwells bodily, making Him the perfect, living embodiment of God's presence, glory, and truth (Colossians 2:9). The pomegranates, symbolizing abundance and spiritual fruitfulness, find their perfect and inexhaustible expression in Christ, who is the true source of all spiritual life and fruit. He is the true vine, and believers are the branches, called to "bear much fruit" through their abiding in Him (John 15:5). The meticulous craftsmanship and costly materials of the earthly Temple point to the flawless perfection and divine artistry of God's grand redemptive plan, culminating in Christ's perfect, once-for-all sacrifice, which is infinitely more precious and efficacious than any gold or bronze (Hebrews 9:11-14). Ultimately, the beauty and glory of Solomon's Temple, and its detailed ornamentation, serve as a magnificent pointer to the unsurpassed beauty of Christ's holiness, His perfect work, and the eternal Temple of the New Jerusalem, where God's glory is the light and the Lamb is its lamp, requiring no physical structure (Revelation 21:22-23).

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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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