1 Kings 7:42
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);
the four hundred pomegranates
The pomegranate is a fruit that holds significant symbolism in the Bible, often representing abundance, fertility, and the law. In Hebrew, the word for pomegranate is "rimmôn," which is also a term used for a type of hand grenade, due to its shape and many seeds. The number four hundred here signifies completeness and abundance, reflecting the lavishness of Solomon's Temple. The pomegranate's many seeds symbolize the numerous blessings and the fruitfulness that God bestows upon His people.

for the two sets of network
The "network" refers to the intricate latticework that adorned the temple's pillars. In Hebrew, the word used is "səbākâ," which implies a woven or interlaced structure. This design not only served an aesthetic purpose but also symbolized the interconnectedness of God's creation and His divine order. The two sets of network suggest a balance and symmetry, reflecting the harmony and perfection of God's dwelling place.

(two rows of pomegranates for each network
The repetition of the pomegranate motif in two rows emphasizes the importance of this symbol. The duality of the rows can be seen as representing the Old and New Covenants, or the dual nature of Christ as both divine and human. The meticulous arrangement of these pomegranates in rows signifies the order and precision with which God orchestrates His plans.

covering both the bowl-shaped capitals
The "bowl-shaped capitals" were the crowning features of the pillars, known as "kaphtor" in Hebrew, which can also mean a knob or a capital. These capitals were not merely structural but were richly decorated, signifying the glory and majesty of God. The covering of these capitals with pomegranates indicates a protective and beautifying function, symbolizing how God's glory covers and sanctifies His creation.

atop the pillars
The pillars, or "amudim" in Hebrew, were significant architectural features in Solomon's Temple, representing strength and stability. They were named Jachin and Boaz, meaning "He will establish" and "In Him is strength," respectively. These pillars stood at the entrance of the temple, symbolizing the strength and permanence of God's covenant with Israel. The placement of the pomegranates atop these pillars highlights the divine blessing and fruitfulness that rests upon the foundation of God's promises.

Persons / Places / Events
1. Solomon
The king of Israel who commissioned the building of the temple and his palace. He is known for his wisdom and wealth.

2. Hiram
A skilled craftsman from Tyre, hired by Solomon to create the bronze works for the temple, including the pomegranates mentioned in this verse.

3. Temple of Solomon
The first temple in Jerusalem, a central place of worship for the Israelites, symbolizing God's presence among His people.

4. Pomegranates
A fruit often used in biblical symbolism, representing abundance, fertility, and the law due to its many seeds.

5. Pillars (Jachin and Boaz)
The two bronze pillars at the entrance of Solomon's Temple, adorned with intricate designs, including the pomegranates.
Teaching Points
Symbolism of Pomegranates
Pomegranates in the temple symbolize God's provision and abundance. Reflect on how God provides for us today and how we can trust in His abundance.

Artistry and Craftsmanship
The detailed work of Hiram reflects the importance of using our God-given talents for His glory. Consider how you can use your skills to serve God and others.

Holiness and Worship
The temple's design, including the pomegranates, was meant to inspire awe and reverence. Evaluate how your worship practices reflect the holiness of God.

Legacy and Memory
The pomegranates on the pillars were a lasting symbol of Israel's relationship with God. Think about the legacy of faith you are building for future generations.
Bible Study Questions
1. What do the pomegranates on the temple pillars teach us about God's character and His relationship with Israel?

2. How can the use of pomegranates in the temple's design inspire us to incorporate beauty and creativity in our worship today?

3. In what ways can we use our unique skills and talents, like Hiram, to contribute to the work of God’s kingdom?

4. How does the symbolism of pomegranates as a sign of abundance challenge our understanding of God's provision in our lives?

5. Reflect on the legacy of faith you are creating. How can you ensure it is rooted in the principles and teachings of Scripture?
Connections to Other Scriptures
Exodus 28:33-34
Pomegranates were also used in the design of the high priest's garments, symbolizing beauty and holiness.

Jeremiah 52:22-23
Describes the destruction of the temple and the pillars, including the pomegranates, highlighting their significance and the loss felt by Israel.

Song of Solomon 4:3
Uses pomegranates as a metaphor for beauty and love, showing their cultural and spiritual significance.
The LotusW. Balgarnie.
People
Boaz, David, Hiram, Huram, Jachin, Naphtali, Pharaoh, Solomon
Places
Hall of Judgment, Hall of Pillars, Hall of the Throne, House of the Forest of Lebanon, Jordan River, Most Holy Place, Succoth, Tyre, Zarethan
Topics
Apples, Bowls, Bowl-shaped, Capitals, Chapiters, Cover, Covering, Crowns, Cups, Decorating, Front, Globes, Hundred, Lines, Net, Nets, Network, Net-work, Networks, Net-works, Pillars, Pomegranates, Rows, Sets, Tops
Dictionary of Bible Themes
1 Kings 7:13-45

     5272   craftsmen

1 Kings 7:13-50

     4348   mining

1 Kings 7:38-45

     4312   bronze

1 Kings 7:40-42

     4450   fruit

1 Kings 7:40-45

     5211   art

1 Kings 7:41-45

     5531   skill

Library
Gadara
There was a double Gadara. One at the shore of the Mediterranean sea: that was first called Gezer, 1 Kings 9:15. In Josephus, "Simon destroyed the city Gazara, and Joppe, and Jamnia."--And in the Book of the Maccabees, "And he fortified Joppe, which is on the sea, and Gazara, which is on the borders of Azotus." At length, according to the idiom of the Syrian dialect, Zain passed into Daleth; and instead of Gazara, it was called Gadara. Hence Strabo, after the mention of Jamnia, saith, "and there
John Lightfoot—From the Talmud and Hebraica

Hiram, the Inspired Artificer
BY REV. W. J. TOWNSEND, D.D. The Temple of Solomon was the crown of art in the old world. There were temples on a larger scale, and of more massive construction, but the enormous masses of masonry of the oldest nations were not comparable with the artistic grace, the luxurious adornments, and the harmonious proportions of this glorious House of God. David had laid up money and material for the great work, but he was not permitted to carry it out. He was a man of war, and blood-stained hands were
George Milligan—Men of the Bible; Some Lesser-Known

Whether any Preparation and Disposition for Grace is Required on Man's Part?
Objection 1: It would seem that no preparation or disposition for grace is required on man's part, since, as the Apostle says (Rom. 4:4), "To him that worketh, the reward is not reckoned according to grace, but according to debt." Now a man's preparation by free-will can only be through some operation. Hence it would do away with the notion of grace. Objection 2: Further, whoever is going on sinning, is not preparing himself to have grace. But to some who are going on sinning grace is given, as is
Saint Thomas Aquinas—Summa Theologica

A Discourse of the House and Forest of Lebanon
OF THE HOUSE OF THE FOREST OF LEBANON. ADVERTISEMENT BY THE EDITOR. That part of Palestine in which the celebrated mountains of Lebanon are situated, is the border country adjoining Syria, having Sidon for its seaport, and Land, nearly adjoining the city of Damascus, on the north. This metropolitan city of Syria, and capital of the kingdom of Damascus, was strongly fortified; and during the border conflicts it served as a cover to the Assyrian army. Bunyan, with great reason, supposes that, to keep
John Bunyan—The Works of John Bunyan Volumes 1-3

Adam and Zaretan, Joshua 3
I suspect a double error in some maps, while they place these two towns in Perea; much more, while they place them at so little a distance. We do not deny, indeed, that the city Adam was in Perea; but Zaretan was not so. Of Adam is mention, Joshua 3:16; where discourse is had of the cutting-off, or cutting in two, the waters of Jordan, that they might afford a passage to Israel; The waters rose up upon a heap afar off in Adam. For the textual reading "In Adam," the marginal hath "From Adam." You
John Lightfoot—From the Talmud and Hebraica

That the Ruler Should be a Near Neighbour to Every one in Compassion, and Exalted Above all in Contemplation.
The ruler should be a near neighbour to every one in sympathy, and exalted above all in contemplation, so that through the bowels of loving-kindness he may transfer the infirmities of others to himself, and by loftiness of speculation transcend even himself in his aspiration after the invisible; lest either in seeking high things he despise the weak things of his neighbours, or in suiting himself to the weak things of his neighbours he relinquish his aspiration after high things. For hence it is
Leo the Great—Writings of Leo the Great

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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