What number verse is 1 Kings 7:43 in the Bible?

1 Kings 7:43 is the 8,978th 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 7:43 sits at position 8,978.

Translation

King James Version

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

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KJV (with Strong's)

And the ten ^H6235 bases ^H4350, and ten ^H6235 lavers ^H3595 on the bases ^H4350;

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Complete Jewish Bible

the ten trolleys, the ten basins on the trolleys,

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Berean Standard Bible

the ten stands; the ten basins on the stands;

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American Standard Version

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

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World English Bible Messianic

and the ten bases, and the ten basins on the bases;

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Geneva Bible (1599)

And the ten bases, and ten caldrons vpon the bases,

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Young's Literal Translation

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

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In the KJVVerse 8,978 of 31,102

Study This Verse

SUMMARY

1 Kings 7:43 provides a concise inventory of two crucial elements within Solomon's Temple: the ten elaborate bronze bases and the ten bronze lavers that rested upon them. These meticulously crafted items were integral to the Temple's ritual functions, particularly concerning purification, and underscored the immense scale, order, and divine purpose of the sanctuary as the central place of worship for ancient Israel.

CONTEXT

Literary Context: This verse is situated within a detailed account of the construction and furnishing of Solomon's Temple, specifically focusing on the intricate bronze work. Following the completion of the main structure in 1 Kings 6, Chapter 7 shifts to the interior and courtyard furnishings. Verses 13-47 describe the work of Huram, a skilled craftsman from Tyre, who fashioned the large bronze pillars (Jachin and Boaz), the Molten Sea, and numerous other vessels. Verses 27-39 provide an exhaustive description of the "bases" themselves, detailing their dimensions, wheels, and intricate ornamentation. Verse 43 serves as a summary statement, confirming the number and placement of these components, which were essential for the Temple's sacrificial system and ritual purity, echoing the earlier instructions for the Tabernacle's laver in Exodus 30:18-21.
Historical & Cultural Context: Solomon's reign (c. 970-931 BC) marked a period of unprecedented peace, prosperity, and national consolidation for Israel. The construction of the Temple was the crowning achievement of his reign, fulfilling David's desire to build a permanent dwelling for the Lord. This grand edifice was not merely a place of worship but a symbol of God's covenant presence among His people and Israel's prominence among nations. The use of skilled Phoenician artisans like Huram reflects the extensive trade and diplomatic relations Solomon cultivated. In the ancient Near East, temples were often lavishly adorned, reflecting the power and wealth of the deity and the patron king. Ritual purity was paramount in Israelite worship, distinguishing it from surrounding pagan practices. The provision of multiple lavers on movable bases suggests a highly organized and active sacrificial system, capable of handling a large volume of offerings and maintaining the necessary cleanliness required for sacred service.
Key Themes: The verse contributes significantly to several key themes within 1 Kings: Divine Presence and Dwelling, as the Temple was the designated place for God to meet with His people. Meticulous Craftsmanship and Abundance, highlighted by the detailed descriptions and the sheer quantity of items, indicating the immense resources and skill dedicated to God's sanctuary. This reflects the belief that only the best was fitting for the Lord. The theme of Ritual Purity is central, as the lavers were specifically for washing, emphasizing the necessity of cleanliness in approaching a holy God and performing sacred service, a concept deeply embedded in Israelite law and worship, as seen throughout Leviticus. The repetition of "ten" also subtly reinforces themes of Order and Completeness, signifying a fully equipped and functional sanctuary designed for the comprehensive worship of God.

EXPOSITION AND ANALYSIS

Key Word Analysis

ten (Hebrew, ʻeser', H6235): This numerical term signifies a complete set or a substantial quantity. In the context of the Temple, the repetition of "ten" for both the bases and the lavers emphasizes the abundant provision and the grand scale of the sanctuary's furnishings, far exceeding the single laver found in the Tabernacle. It suggests an overflowing capacity for the ritual cleansing necessary for worship.
bases (Hebrew, mᵉkôwnâh', H4350): This word refers to a pedestal or stand. In this verse, it denotes the elaborate structures upon which the lavers rested. While the Strong's definition indicates a general "base," the broader narrative in 1 Kings 7 reveals these were not simple pedestals but intricately designed bronze structures, indicating their sturdy construction and detailed artistry as supporting elements for the lavers.
lavers (Hebrew, kîyôwr', H3595): This term primarily refers to a washbowl or basin. In the Temple context, these were large, round bronze vessels used for washing. Their function was crucial for the ritual purity required in the sacrificial system, emphasizing their role as instruments for cleansing and purification within the sacred space.

Verse Breakdown

"And the ten bases,": This clause introduces the foundational support structures. The specific number "ten" immediately conveys a sense of grandeur and extensive provision, highlighting the meticulous planning and abundant resources dedicated to the Temple's construction. These bases were not merely functional but also artistic, serving as ornate pedestals for the cleansing vessels.
"and ten lavers on the bases;": This second clause identifies the bronze basins themselves and their designated placement atop the previously mentioned bases. The pairing of ten lavers with ten bases underscores the symmetry, order, and comprehensive provision for the Temple's ritual needs. These large vessels were central to the purification rites associated with the sacrificial system, ensuring that all offerings and priestly hands were ritually cleansed before being presented to the holy God, signifying the importance of purity in worship.

Literary Devices

The verse employs several literary devices to convey its meaning and significance. Enumeration is prominent, with the explicit mention of "ten bases" and "ten lavers," which emphasizes the sheer quantity and the grand scale of the Temple's furnishings compared to the single laver of the Tabernacle. This repetition also creates a strong sense of Order and completeness, suggesting a meticulously planned and fully equipped sanctuary. Furthermore, the verse functions as a form of Synecdoche, where these specific items (bases and lavers) represent the broader theme of the Temple's elaborate construction and its emphasis on ritual purity. The concise nature of the verse, following detailed descriptions in preceding passages, also serves as a Summary Statement, bringing together the preceding architectural and furnishing details into a unified inventory.

THEOLOGICAL AND THEMATIC CONNECTIONS

The ten bases and ten lavers in Solomon's Temple powerfully underscore the theological necessity of purity in the presence of a holy God. Just as the single bronze laver in the Tabernacle served as a place for priests to wash their hands and feet before entering the Holy Place or approaching the altar, these multiple, larger lavers in the Temple amplified that requirement for cleansing, particularly for the sacrificial offerings. This physical act of washing symbolized the spiritual truth that sin and defilement must be addressed before one can draw near to the Lord. The abundance of these vessels speaks to the comprehensive nature of God's provision for His people to approach Him righteously, even within a system that foreshadowed a greater, ultimate cleansing.

REFLECTION AND APPLICATION

While the physical Temple and its elaborate furnishings no longer stand, the spiritual truths they embodied remain profoundly relevant for believers today. The lavers, with their purpose of cleansing, serve as a timeless reminder of the absolute necessity of purity when approaching a holy God. As Christians, we are called to be a "spiritual house" and "holy priesthood" (1 Peter 2:5), and our bodies are considered temples of the Holy Spirit (1 Corinthians 3:16). This implies a call to spiritual purity in our thoughts, words, and actions. Just as the priests needed to be ritually clean to serve, we too must strive for holiness, recognizing that our access to God is not based on our own merit but on the cleansing provided by Christ. This should lead us to regular self-examination, confession of sin, and a deep reliance on the grace that continually purifies us, enabling us to worship and serve Him acceptably. The abundance of the lavers in the Temple also reminds us of God's overflowing provision for our spiritual needs, far beyond what we might expect or imagine.

Questions for Reflection

How does the emphasis on "cleansing" in the Temple's design inform our understanding of God's holiness and our need for purity today?
In what ways do believers, as "spiritual temples," need to be "cleansed" in their daily lives and worship?
What practical steps can we take to pursue spiritual purity and prepare our hearts to draw near to God?
How does the transition from a single laver in the Tabernacle to ten lavers in the Temple speak to God's abundant provision for His people?

FAQ

Why were there ten of each, rather than just one like in the Tabernacle?

Answer: The increase from one laver in the Tabernacle to ten lavers and ten bases in Solomon's Temple reflects the significantly larger scale and grandeur of the permanent Temple structure, as well as the anticipated increase in sacrificial activity. Solomon's Temple was designed to accommodate a much larger worshipping community and a more extensive system of offerings. The number "ten" often symbolizes completeness, order, and abundance in biblical numerology, suggesting that God's provision for cleansing and worship in the Temple was comprehensive and overflowing, commensurate with the nation's prosperity under Solomon's reign and the expanded scope of its spiritual life. It also speaks to the meticulous detail and lavishness with which the Temple was constructed, reflecting the honor due to God and the comprehensive nature of the ritual system described in 1 Kings 7.

CHRIST-CENTERED FULFILLMENT

The bronze lavers, essential for ritual purification in the Old Testament Temple, find their ultimate and eternal fulfillment in the person and work of Jesus Christ. The repeated washing of hands, feet, and sacrificial offerings symbolized the necessary cleansing from sin and defilement required to approach a holy God. However, these rituals were merely shadows, pointing forward to the perfect and once-for-all sacrifice of the Lamb of God, who takes away the sin of the world!. Unlike the temporary and repeated cleansing offered by the lavers and the blood of animals, Christ's blood provides true and eternal purification. As Hebrews 9:14 declares, His blood "purifies our conscience from dead works to serve the living God." Through faith in Him, believers are not just ritually clean but spiritually regenerated and made holy, becoming a "spiritual house" (1 Peter 2:5) and the very "temple of God" (1 Corinthians 3:16). The abundance of the lavers in Solomon's Temple foreshadows the boundless grace and complete cleansing available to all who come to Christ, who is the inexhaustible fountain of living water, providing purification and life everlasting, as He promised in John 4:14.

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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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