H3563
כּוֹס
a cup (as a container), often figuratively, a lot (as if a potion); also some unclean bird, probably an owl (perhaps from the cup-like cavity of its eye)
Transliteration
kôwçPronunciation
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a cup (as a container), often figuratively, a lot (as if a potion); also some unclean bird, probably an owl (perhaps from the cup-like cavity of its eye)
כּוֹס(kôwç)
Strong’s Definition
a cup (as a container), often figuratively, a lot (as if a potion); also some unclean bird, probably an owl (perhaps from the cup-like cavity of its eye)
from an unused root meaning to hold together;
“And Pharaoh's cup was in my hand: and I took the grapes, and pressed them into Pharaoh's cup, and I gave the cup into Pharaoh's hand.”
No verses found containing this word study ID.
The Cup That Holds the World Together
Beloved, let us speak of the kôwç — the cup. Thirty-four times this word appears in the sacred pages, yet each occurrence is a vessel carrying more than wine or water. The root from which it springs speaks of holding together, of gathering what would otherwise scatter. And is this not the mystery of your own life? You are a cup, formed by the Potter's hand, designed to contain — but what, dear one, what do you hold? The first time this word appears, it is in the hand of a royal cupbearer, standing before Pharaoh in Genesis 40:11. The cup is in his hand, and from it flows the fruit of the vine, pressed and poured. But already, even in this earthly scene, the shadow of a greater Cup hangs over the narrative — a Cup that would one day be lifted in a garden, not for a king of Egypt, but for the King of all creation.
The Cup in the Hand of God
The ancient Hebrew pictograph of the kôwç reveals a startling truth. The letter kaph (כ) is shaped like an open palm, the vav (ו) like a nail or a hook, and the samekh (ס) like a support or foundation. Together they whisper: the open hand that holds, the nail that pierces, the foundation that supports. The rabbis of old observed that the cup is not merely a container — it is a symbol of what God holds out to His children. In Psalm 23:5, the Shepherd prepares a table and declares, "my cup runneth over." This is not a cup of mere abundance; it is the cup of divine presence, overflowing from the sanctuary of heaven into the dry places of earth. And yet, there is another cup in Scripture — the cup of His wrath, the cup of staggering, the cup that makes the nations reel (Jeremiah 25:15-16). The same vessel that holds blessing holds judgment. The same hand that offers mercy holds justice. The kôwç teaches you that God does not deal in half-measures. What He pours, He pours completely.
The Cup in the Tabernacle of Your Body
Jewish tradition holds that the human body is a microcosm of the Tabernacle, and the cup — the kôwç — is a fitting image for the heart. The heart, like a cup, is a hollow vessel meant to receive. The priests of old poured oil and wine into sacred vessels, and the blood of the covenant was caught in basins. In Exodus 24:6-8, Moses took the blood of the covenant and sprinkled it on the altar and on the people. The blood was held in cups, vessels, basins — for the covenant requires a container worthy of its content. Your heart, dear reader, is the cup of the new covenant. Your body is the vessel where the blood of the Lamb is applied. The sages teach that the word kôwç is related to kîs (a bag or pouch), for what you carry inside determines what you pour out. If your cup holds bitterness, bitterness flows. If your cup holds the wine of the Spirit, then blessing overflows.
The Cup of Affliction and the Cup of Salvation
There is a deep mystery in the twofold nature of the kôwç. In Isaiah 51:17, Jerusalem is called to awake, she who has drunk from the hand of the Lord the cup of His fury. The cup of trembling, the cup of staggering — these are the portions of a people who have walked in rebellion. Yet the same prophet declares in Isaiah 51:22 that the Lord, your Advocate, will take that cup from your hand. He will drink it Himself. Do you see it? The cup of wrath passes from your lips to His. This is not a mere theological abstraction — it is the very heartbeat of redemption. The early church understood that the cup of the Lord's Supper is both a remembrance and a participation. When Yeshua lifted the cup at the Passover table (Matthew 26:27-28), He did not say, "This represents My blood." He said, "This is My blood of the covenant, which is poured out for many for the forgiveness of sins." The cup became the vessel of atonement. The cup that should have held your judgment held His sacrifice instead.
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The Gematria of 86: The Name and the Vessel
The numerical value of kôwç is 86. In the wisdom of the ancient Hebrew letters, this number carries a profound significance. The number 86 is the same value as the name Elohim (אֱלֹהִים) — the God of creation, the God of covenant, the God who speaks worlds into being. The rabbis of old observed that the cup, when filled with the wine of blessing, becomes a vessel that carries the very name of God into the world. When you lift the cup of thanksgiving, you are not merely performing a ritual — you are aligning yourself with the Creator who holds all things together. The number 86 also speaks of the union of heaven and earth, for the letters that form Elohim include the aleph (the ox, strength) and the mem (the waters, chaos subdued). The cup is the meeting place of the strong and the chaotic, the holy and the common. Your life, dear one, is a vessel of this same number — a container where the Name of God dwells.
Yeshua and the Cup of the New Covenant
No word in Scripture is more personally bound to Messiah than the kôwç. In the garden of Gethsemane, Yeshua fell on His face and prayed, "Father, if it be possible, let this cup pass from Me" (Matthew 26:39). He was not afraid of suffering — He was facing the cup of the world's sin, the accumulated poison of every rebellion, every betrayal, every broken covenant. That cup was pressed to His lips, and He drank it to the dregs. On the cross, He cried out in thirst, and they offered Him vinegar on a sponge — a cup of mockery, a cup of rejection (John 19:29-30). But when He said, "It is finished," He was not merely declaring the end of His suffering. He was returning the cup, empty, to the Father. The cup of wrath was drained. And in its place, He lifted a new cup — the cup of the covenant, the cup of the kingdom, the cup that He promised to drink anew with you in the Father's house (Matthew 26:29).
The Cup of Your Life as a Living Sacrifice
And so I ask you now, beloved — what fills your cup? The apostle Paul wrote, "I am already being poured out as a drink offering" (2 Timothy 4:6). Your body is not merely a vessel; it is a libation. Every morning when you rise, you are holding a cup. Will it be filled with anxiety, with ambition, with the sour wine of this world? Or will you hold it open, palm upward, and say, "Fill me with the wine of the Spirit"? The kôwç teaches you that you were not made to be full of yourself. You were made to be a container for the Living God. The Tabernacle vessels were consecrated, anointed, and set apart. Your hands, your heart, your lips — these are the cups of the new sanctuary. Let the blood of the Lamb be applied to the doorposts of your life. Let the wine of joy overflow in your gatherings. Let the cup of thanksgiving be lifted high. For the One who held the cup of wrath has now handed you the cup of salvation, and He bids you: Drink, and live.