Cup

VIEW:46 DATA:01-04-2020
CUP.—1. In OT the rendering of various words, the precise distinction between which, either as to form or use, is unknown to us. The usual word is kôs, the ordinary drinking-vessel of rich (Gen_40:11; Gen_40:13; Gen_40:21) and poor (2Sa_12:3) alike, the material of which varied, no doubt, with the rank and wealth of the owner. Joseph’s divining cup (gâbhîa’, Gen_44:2 ff.) was of silver, and, we may infer, of elaborate workmanship, since the same word is used for the bowls (AV [Note: Authorized Version.] ) or cups (RV [Note: Revised Version.] ), i.e. the flower-shaped ornamentation, on the candlestick of the Tabernacle. That the gâbhîa’ was larger than the kôs is clear from Jer_35:5. The kĕsâvôth of 1Ch_28:17 were more probably flagons, as RV [Note: Revised Version.] in Exo_25:29; Exo_37:16 (but Num_4:7 RV [Note: Revised Version.] ‘cups’). The ’aggân (Isa_22:24) was rather a basin, as Exo_24:6, than a cup (EV [Note: English Version.] ).
In NT potçrion is the corresponding name of the ordinary drinking-cup (water Mat_10:42 etc., wine Mat_23:25 etc.). The ‘cup of blessing’ (1Co_10:16) is so named from the kôs habberâkhah of the Jewish Passover (wh. see, also Eucharist).
2. The word ‘cup’ has received an extended figurative application in both OT and NT. (a) As in various other literatures, ‘cup’ stands, esp. in Psalms, for the happy fortune or experience of one’s earthly lot, mankind being thought of as receiving this lot from the hand of God, as the guest receives the wine-cup from the hand of his host (Psa_16:5; Psa_23:5; Psa_73:10 etc.). But also, conversely, for the bitter lot of the wicked, Psa_11:6 (cf (c) below), and in particular for the sufferings of Jesus Christ, Mat_20:22-23, Mar_10:38-39; Mar_14:36, Luk_22:42, Joh_18:11. (b) Another figure is the ‘cup of salvation’ (lit. ‘of deliverances’), Psa_116:13. The reference is to the wine of the thank-offerings, part of the ritual of which was the festal meal before J″ [Note: Jahweh.] (cf. vv. Psa_116:14 a, Psa_116:17 ff.). (c) By a still bolder figure the punitive wrath of the offended Deity is spoken of as a cup which the guilty, Israelites and heathen alike, must drain to the dregs. So Jer_25:15 ff. (the wine-cup [of] fury), Eze_23:32-34, Isa_51:17 ff. (‘the cup of trembling,’ RV [Note: Revised Version.] ‘staggering’), Zec_12:2 (RV [Note: Revised Version.] ‘cup of reeling’), Psa_75:8, Rev_14:10; Rev_16:19; Rev_18:6, for all which see the commentaries. (d) Lastly, we have ‘the cup of consolation’ offered to the mourners after the funeral-rites, Jer_16:7 (cf. Pro_31:6).
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909


Gen_40:11, for drinking; Gen_44:5, for divination, practiced by dropping gold, silver, or jewels into the water, and examining their appearance; or looking into the water as a mirror. The sacred cup symbolized the Nile (which was "the cup of Egypt," Pliny H. N., 8:71) into which a golden and silver goblet was yearly thrown. Joseph's cup was of silver; the Egyptians ordinarily drank from vessels of brass. Joseph's preserving his disguise by language adapted to his supposed character before his brethren, "Wot ye not that such a man as I can certainly divine?" is inconsistent with his disclaiming all knowledge except what God revealed (Gen_41:16), but was the act of a good but erring man.
Scripture does not sanction it. One alone there was in whose mouth was found no guile (1Pe_2:22). Solomon and the Assyrians probably derived their art mainly from Phoenicia. Assyrian cups from Khorsabad resemble the heads of animals, some terminating in the head of a lion. In Mat_26:7 an "alabaster vase" for ointment is meant, broad at the base, tapering to the neck, with little projections at the sides; such as are in the British Museum. Glass was a material for cups, and a glass bead bearing a Pharaoh's name of the 18th dynasty has been found, i.e. 3,200 years ago. Alabastron, a town in Upper Egypt, had quarries of alabaster near, from whence the name is derived. Figuratively, one's portion (Psa_11:6; Psa_16:5; Psa_23:5). Babylon was called a golden cup (Jer_51:7), because of her sensuality, luxury, and idolatries which she gave draughts of to the subject nations; so mystical Babylon, the apostate church (Rev_17:4).
So "the cup of devils" is opposed to "the cup of the Lord" (1Co_10:21). To partake of a wine feast where a libation was first poured to an idol made one to have fellowship with the idol, just as believing participation of the Lord's supper gives fellowship with the Lord. This is called "the cup of blessing which WE bless," the celebrants being the whole church, whose leader and representative the minister is; answering to the passover "cup of blessing," over which "blessing" was offered to God. It was at this part of the feast Jesus instituted His supper (1Co_10:15; Luk_22:17; Luk_22:20; compare 1Ch_16:2-3). Figurative also is the cup of affliction (Psa_75:8; Isa_51:17; Isa_51:22). Christ's sufferings (Mat_20:22). The cup of salvation (Psa_116:13).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.


Cup. The cups of the Jews, whether of metal or earthenware, were possibly borrowed, in point of shape and design, from Egypt and from the Phoenicians, who were celebrated in that branch of workmanship. Egyptian cups were of various shapes, either with handles or without them.
In Solomon's time, all his drinking vessels were of gold, none of silver. 1Ki_10:21. Babylon is compared to a golden cup. Jer_51:7. The great laver, or "sea," was made with a rim like the rim of a cup, (cos), with flowers of lilies," 1Ki_7:26, a form which the Persepolitan cups resemble. The cups of the New Testament were often, no doubt, formed on Greek and Roman models. They were sometimes of gold. Rev_17:4.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863


This word is taken in a twofold sense; proper, and figurative. In a proper sense, it signifies a vessel, such as people drink out of at meals, Gen_40:13. It was anciently the custom, at great entertainments, for the governor of the feast to appoint to each of his guests the kind and proportion of wine which they were to drink, and what he had thus appointed them it was deemed a breach of good manners either to refuse or not to drink up; hence a man's cup, both in sacred and profane authors, came to signify the portion, whether of good or evil, which happens to him in this world. Thus, to drink “the cup of trembling,” or of “the fury of the Lord,” is to be afflicted with sore and terrible judgments, Isa_51:17; Jer_25:15-29; Psa_75:8. What Christ means by the expression, we cannot be at a loss to understand, since in two remarkable passages, Luk_22:42, and Joh_18:11, he has been his own interpreter. Lethale poculum bibere, “to drink the deadly cup,” or cup of death, was a common phrase among the Jews; and from them, we have reason to believe, our Lord borrowed it.
CUP OF BLESSING, 1Co_10:16, is that which was blessed in entertainments of ceremony, or solemn services; or, rather, a cup over which God was blessed for having furnished its contents; that is, for giving to men the fruit of the vine. Our Saviour, in the Last Supper, blessed the cup, and gave it to each of his Apostles to drink, Luk_22:20.
CUP OF SALVATION, Psa_116:13, a phrase of nearly the same import as the former, a cup of thanksgiving, of blessing the Lord for his saving mercies. We see, in 2Ma_6:27, that the Jews of Egypt, in their festivals for deliverance, offered cups of salvation. The Jews have at this day cups of thanksgiving, which are blessed, in their marriage ceremonies, and in entertainments made at the circumcision of their children. Some commentators think that “the cup of salvation” was a libation of wine poured on the victim sacrificed on thanksgiving occasions, according to the law of Moses, Exo_29:40.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.


(Most frequently, כּוס, kōṣ; four other words in one passage each; ποτήριον, potḗrion): A vessel for drinking from, of a variety of material (gold, silver, earthenware), patterns (Est_1:7) and elaboration.
Figurative: By ordinary figure of speech, put sometimes for the contents of the cup, namely, for that which is drunk (Mat_26:39). In both Old Testament and New Testament applied figuratively to that which is portioned out, and of which one is to partake; most frequently used of what is sorrowful, as God's judgments, His wrath, afflictions, etc. (Psa_11:6; Psa_75:8; Isa_51:17; Rev_14:10). In a similar sense, used by Christ concerning the sufferings endured by Him (Mat_26:39), and the calamities attending the confession of His name (Mat_20:23). In the Old Testament applied also to the blessedness and joy of the children of God, and the full provision made for their wants (Psa_16:5; Psa_23:5; Psa_116:13; compare Jer_16:7; Pro_31:6). All these passages refer not only to the experience of an allotted joy and sorrow, but to the fact that all others share in this experience. Within a community of those having the same interests or lot, each received his apportioned measure, just as at a feast, each cup is filled for the individual to drain at the same time that his fellow-guests are occupied in the same way.
The Holy Supper is called ?the cup of the Lord? (1Co_10:21), since it is the Lord who makes the feast, and tenders the cup, just as ?the cup of demons? with which it is contrasted, refers to what they offer and communicate. In 1Co_11:25, the cup is called ?the new covenant in my blood,? i.e. it is a pledge and seal and means of imparting the blessings of the new covenant (Heb_10:16 f) - a covenant established by the shedding of the blood of Christ. The use of the word ?cup? for the sacrament shows how prominent was the part which the cup had in the Lord's Supper in apostolic times. Not only were all commanded to drink of the wine (Mat_26:27), but the very irregularities in the Corinthian church point to its universal use (1Co_11:27). Nor does the Roman church attempt to justify its withholding the cup from the laity (the communion in one form) upon conformity with apostolic practice, or upon direct Scriptural authority. This variation from the original institution is an outgrowth of the doctrines of transubstantiation and sacramental concomitance, of the attempt to transform the sacrament of the Eucharist into the sacrifice of the Mass, and of the wide separation between clergy and laity resulting from raising the ministry to the rank of a sacerdotal order. The practice was condemned by Popes Leo I (died 461) and Gelasius (died 496); but gained a firm hold in the 12th century, and was enacted into a church regulation by the Council of Constance in 1415. See also BLESSING, CUP OF.
As to the use of cups for divination (Gen_44:5), the reference is to superstitious practice derived from the Gentiles. For various modes of divining what is unknown by the pouring of water into bowls, and making observations accordingly, see Geikie, Hours with the Bible, I, 492 f, and article DIVINATION.

International Standard Bible Encyclopedia
PRINTER 1915.


Psa_16:5 (b) This figure describes the blessings which satisfied David's heart and soul.

Psa_23:5 (b) By this figure David described the fullness of joy and peace which was his portion because of the Lord's goodness to him.

Isa_51:17 (b) This type is used to describe the action of our Lord in pouring out His wrath and indignation upon the peoples of Jerusalem who were forced to submit to His punishment. (See Hab_2:16).

Mat_26:42 (b) This probably represents GOD's wrath, judgment and punishment handed to the Lord JESUS for Him to drink when He was nailed to Calvary for us. Probably the cup was the agony endured by CHRIST when He was made sin for us. (See 2Co_5:21).

1Co_10:16 (b) This indicates that the Lord expects His own people to drink and to make a part of themselves the forgiveness, redemption and cleansing that comes through the precious Blood of CHRIST. It also represents the cumulative blessings that come through fellowship and association with GOD's people as they meet together.
Wilson's Dictionary of Bible Types
press 1957.


Cup
(usually כּוֹס, kos, prop. a receptacle; N.T. ποτήριον, a drinking vessel) denotes originally a wine-cup (Gen_40:11-21), various forms of which, of different materials, are delineated on the Egyptian and Assyrian monuments. SEE WINE. The cups of the Jews, whether of metal or earthenware, were possibly borrowed, in point of shape and design, from Egypt and from the Phoenicians, who were celebrated in that branch of workmanship (Il. 23:743; Od 4:615, 618). Among the Egyptians the forms of cups and vases were very varied, the paintings upon the tombs representing many of most elegant design, though others are equally deficient in the properties of form and proportion. The forms used during the fourth and other early dynasties (1700 B.C.) continued to be common to a late date (Kenrick, Egyptians of Time of Pharaohs, Lond. 1857, p. 48). There are not any representations of cups like the head of an animal (Bonomi, Nineveh and its Palaces, 3d edit. p. 215, 216). Many of the Egyptian vases, cups, and bowls were of gold (Herod. 2:151) and silver (Gen_44:2; comp. Num_7:84), some being richly studded with precious stones, inlaid with vitrefied substances in brilliant colors, and even enameled. In Solomon's time all his drinking vessels were of gold, none of silver (1Ki_10:21). Babylon is compared to a golden cup (Jer_51:7). Assyrian cups from Khorsabad and Nimroud were of gold and bronze (Layard, Nineveh. 2:236; Nin. and Bab. p. 161; Bonomi, Nineveh. p. 187), as well as of glass and pottery. They were perhaps of Phoenician workmanship, from which source both Solomon and the Assyrian monarch possibly derived both their workmen and the works themselves. The cups and other vessels brought to Babylon by Nebuchadnezzar may thus have been of Phoenician origin (Dan_5:2). SEE BANQUET.
On the bas-reliefs at Persepolis many figures are represented bearing cups or vases, which may fairly be taken as types of the vessels of that sort described in the book of Esther (Est_1:7; Niebuhr, Travels, 2:106; Chardin, Voyages. 8:268, pl. 58). The great laver, or sea,” was made with a rim like the edge of a cup (cos), “with flowers of lilies” (1Ki_6:26), a form which the Persepolitan cups resemble (Jahn, Arch. § 144). Similar large vases have been found represented at Khorsabad (Botta, pl. 76). The use of gold and silver cups was introduced into Greece after the time of Alexander (Athen. 6:229, 230; 11:446, 465; Birch, Anc. Pott. 2:109). The cups of the N.T. (ποτήρια) were often, no doubt, formed on Greek and Roman models. (See Smith, Dict. of Class. Antiq. s.v. Patera.) They were sometimes of gold (Rev_17:4). — Smith, s.v.; Fairbairn, s.v. The common Eastern drinking-cup is of brass, and frequently has devices and sometimes sentences from the Koran engraved on the inside (Lane, Mod. Eg. 1:222). As the Moslem law, however, forbids the drinking of wine to good Mohammedans, the common beverage in its place is coffee, which is invariably offered to visitors. The coffee (kahweh. i.e. the drink) is made very strong, and without sugar or milk. The coffee-cup (which is called fingan) is small, generally holding not quite an ounce and a half of liquid. It is of porcelain or Dutch-ware, and, being without a handle, is placed within another cup (called zarf) of silver or brass, according to the circumstances of the owner, and both in shape and size nearly like an egg-cup. In a full service there are ten fingans and zarfs of uniform kinds, and often another fingan and zarf of a superior kind for the master of the house or for a distinguished guest. In the accompanying sketch, the coffee-pot (bekreg or bakrcag) and the zarfs and tray are of silver, and are represented on a scale of one eighth of the real size. Below this-set are a similar zarf and fingan, on a scale of one fourth, and a brass zarf, with the fingan placed in it. Some zarfs are of plain or gilt silver filigree, and a few opulent persons have them of gold. Many Moslems, however, religiously disallow all utensils of gold and of silver (Lane, Mod. Eg. 1:205). SEE CUP-BEARER.
The practice of divining by means of a cup (גָּבִיע, gabi'a; Gen_44:2-17; a goblet, distinguished from the preceding or smaller cups used in drinking: rendered “pot” in Jer_35:5; spoken of the calix-form “bowls” of the golden candlestick, Exo_25:31-34; Exo_38:17-26) was a practice of great antiquity in the East. We read in early Persian authors of the mystical cup of Jemshid (Bonomi, Nineveh. 3d ed. p. 306), which was imagined to display all the occurrences on the face of the globe (Tieroff, De Scypho Josephi, Jen. 1657; Tittel, id. Tor. 1727). SEE DIVINATION. The bronze cup, with the sacred beetle engraved in the bottom, found by Layard among the ruins of Nimroud, may have been used for such a purpose (Nineveh and Babylon, p, 157). Κόνδυ, the word used in Genesis by the Sept., occurs in Hipparchus (up. Athen. p. 478, A), and is curiously, like the Indian kundi, a sacred Indian cup (Bohlen on Genesis 1). 403; Kalisch, Comment. p. 673). In Isa_22:24, the word translated “cup” is אֵגָּן(aggan', literally a trough for washing garments), and signifies a laver or basin (as it is rendered in Exo_24:6; “goblet,” Son_7:2). The “cup of trembling” (סִŠ, saph, elsewhere “basin” or “bowl”) signifies a broad convex dish, such as is easily made to rock or vibrate.
The “cups” referred to in 1Ch_28:17, were the קְשָׂווֹת(kesavoth'), or broad bowls for libation (elsewhere improperly rendered “covers,” Exo_25:29; Exo_38:16; Num_4:7). Such vessels appear in the hands of the Assyrian king on the monuments, apparently in festive or religious drinking after public exploits (Bonomi, Nineveh. p. 252). In the Apocrypha we find the sacred vessels of Jehovah called σπονδελα, goblets (1Es_2:13. “In their cups” l. Esdras 3:22, is a rendering for ὅταν πίνωσι, when they drink). SEE BASIN; SEE BOWL; SEE DISH; SEE VASE; SEE VIAL, etc. “The word ‘cup' is used in both Testaments in some curious metaphorical phrases. Such are the cup of salvation (Psa_116:13), which Grotius, after Kimchi, explains as ‘poculum gratiarum actionis,' a cup of wine lifted in thanksgiving to God (comp. Mat_26:27). That it alludes to a paschal libation cannot be proved; and that it was understood by the Jews to be expressive of gratitude we may see from 3Ma_6:27, where the Jews offer ‘cups of salvation' in token of deliverance. In Jer_16:7 we have the term ‘cup of consolation,' which is a reference to the wine drunk at the περίδειπνα, or funeral feasts of the Jews (2 Samuel 3:95; Pro_31:6; Joseph. War, 2:1).
In 1Co_10:16, we find the well-known expression ‘cup of blessing' (ποτήριον τῆς εὐλογίας), contrasted (1Co_10:21) with the ‘cup of devils.' The sacramental cup is called the cup of blessing because of the blessing pronounced over it (Mat_26:27; Luk_22:17; see Lightfoot Hor. Hebr. in loc.). No doubt Paul uses the expression with a reference to the Jewish ‘cup of blessing' (כֹּס שֶׁל בְּרָכָה), the third of the four cups drunk by the Jews at their Paschal feast (Schottgen, Hor. Hebr. in 1 Corinthians; Jahn, Bibl. Arch. § 353), but it is scarcely necessary to add that to this Jewish custom our Lord, in his solemn institution of the Lord's Supper, gave an infinitely nobler and diviner significance (Buxtorf, De Sacra Cana, § 46, p. 310). Indeed, of itself, the Jewish custom was liable to abuse, and similar abuses arose even in Christian times (Augustine, Serm. 132, de tempore; Carpzov, App. Critic, p. 380 sq.). SEE PASSOVER. In Psa_11:5; Psa_16:5, ‘the portion of the cup' is a general expression for the condition of life, either prosperous or miserable (Psa_23:5). A cup is also in Scripture the natural type of sensual allurement (Jer_51:7; Pro_23:31; Rev_17:4; Rev_18:6). SEE BANQUET.
“But in by far the majority of passages, the cup is a ‘cup of astonishment,' a ‘cup of trembling,' the full red flaming wine-cup of God's wrath and retributive indignation (Psa_75:8; Isa_51:17; Jer_25:15; Lam_4:21; Eze_23:32; Zec_12:2; Rev_16:19, etc.). There is, in fact, in the prophets no more frequent or terrific image; and it is repeated with pathetic force in the language of our Lord's agony (Mat_26:39; Mat_26:42; Joh_18:11; Mar_10:38). God is here represented as the master of a banquet, dealing the madness and stupor of vengeance to guilty guests (Vitringa in Isa_51:17; Wichmannshausen, De irce et tremoris Calice, in Thes. Nov. Theol. Philol. 1:906 sq.). The cup thus became an obvious symbol of death (ποτήριον . . . σημαίνει καὶ τὸν θάνατον, Etym. M.); and hence the Oriental phrase, to ‘taste of death,' so common in the N.T. (Mat_16:28; Mar_9:1; Joh_8:52; Heb_2:9), in the Rabbis (Schottgen, Hor. Hebr. in Matthew 16), in the Arabian poem Antar, and among the Persians (Schleusner, Lex. N.T., s.v. ποτήριον; Jahn, Bibl. Arch. § 203). The custom of giving a cup of wine and myrrh to condemned criminals (Otho, Lex. Rabb. s.v. Mors) is alluded to in Mat_27:34; Mar_15:22.” See Wemyss, Clavis Symbol. s.v.; Stier, Words of Jesus, 1:378 sq. SEE CRUCIFIXION.

CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.





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