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PoolAid to Bible Understanding
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POOL
A large open reservoir for collecting and storing water. Artificial pools were dug out of the soil or hewn out of rock. At times they were located inside the cities and linked to springs by means of conduits. This ensured the inhabitants a supply of water even in time of siege. Some pools were enlargements or adaptations of such existing natural features as caves.
Among the various pools mentioned in the Scriptures are those of Gibeon (2 Sam. 2:13; see GIBEON, GIBEONITES), Hebron (2 Sam. 4:12), Heshbon (Song of Sol. 7:4; see BATH-RABBIM), Samaria (1 Ki. 22:38) and Jerusalem. It has been suggested that the pools made by the congregator (King Solomon) for irrigation purposes are perhaps to be identified with reservoirs found S of Bethlehem. (Eccl. 2:6) Water from nearby springs was stored in these reservoirs and conveyed to Jerusalem by an aqueduct measuring some forty miles (c. 64 kilometers) in length.
POOLS OF JERUSALEM
The general location of the ancient Pool of Siloam (John 9:7) is thought to be the present Birket Silwan, just SW of the City of David. Likely this is also the approximate location of King Hezekiah’s pool adjoining the conduit that he constructed to bring the waters of the spring of Gihon into Jerusalem.—2 Ki. 20:20; 2 Chron. 32:30.
The Biblical references to the “old pool” (Isa. 22:11), “upper pool” (2 Ki. 18:17; Isa. 7:3; 36:2) and “lower pool” (Isa. 22:9) give no indication about their exact position in relation to the city of Jerusalem. Scholars generally believe that the “lower pool” (perhaps the same as the “Pool of the Canal” mentioned at Nehemiah 3:15) may be identified with Birket el-Hamra at the southern end of the Tyropean Valley. But opinions vary considerably regarding the placement of the “upper pool.” Some assign it a location in the northern part of the Tyropean Valley, others place it at the spring of Gihon, and still others link it with Birket Silwan. Whereas some advance the thought that the “lower pool” is the same as the “old pool,” others believe that the “old pool” is the same as the “upper pool.”—See POOL OF THE CANAL.
The “King’s Pool” was evidently located between the Gate of the Ash-heaps and the Fountain Gate. (Neh. 2:13-15) It may be the same pool that is mentioned at Nehemiah 3:16.
Concerning the pool of Bethzatha, see BETHZATHA.
REEDY POOLS
Whereas the Hebrew term bere·khahʹ means “pool” (such as an artificial pool), the word ʼaghamʹ signifies “reedy pool” or “pool full of reeds,” likely a natural collection of water in a depression. (Ex. 7:19; 8:5; Ps. 107:35; 114:8; Isa. 35:7; 41:18) The prophecy that God would make Babylon “reedy pools of water” graphically indicated how desolate she would become.—Isa. 14:23.
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Pool of the CanalAid to Bible Understanding
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POOL OF THE CANAL
A pool or reservoir of water, apparently S of the City of David where the Valley of Hinnom and the central (Tyropean) valley meet. (Neh. 3:15) It seems that this pool was also termed the “lower pool.”—Isa. 22:9.
The Masoretic text at Nehemiah 3:15 designates this “the Pool of Shelah.” Some authorities believe that “Shelah” should be emended to “Shiloah,” meaning “Sender” and applying to a canal or channel that delivers water to a pool. (Isa. 8:6) Thus, while some Bible versions leave “Shelah” untranslated, The Jerusalem Bible renders the expression as “the conduit cistern” and the New World Translation reads “the Pool of the Canal.”
Remains have been found of a channel or canal that ran S from the Gihon spring, following the contour of the Kidron’s bank and terminating in an ancient reservoir now called Birket el-Hamra. Sections of the canal were covered with stone slabs, but it appears that there were openings so that water could be drawn off to irrigate parts of the valley. The gradual slope of this canal may be referred to in the words “the waters of the Shiloah that are going gently.” (Isa. 8:6) The location of Birket el-Hamra fits Nehemiah’s placement of the Pool of the Canal, near the King’s Garden and the Stairway going down from the S end of the City of David. Hamra is the Arabic name of a kind of mortar used for making cisterns and floors impermeable to water.
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PoorAid to Bible Understanding
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POOR
The problem of poverty is an ancient one. Down through the centuries the needy generally have outnumbered those having ample supplies of material things. When accepting an act of generosity, Jesus recognized the hard fact of the persistence of poverty among humans living in imperfection, saying to his disciples: “For you always have the poor with you, and whenever you want to you can always do them good, but me you do not have always.” (Mark 14:7) The Bible presents a balanced view of the problem, expressing compassion for those suffering under oppressive conditions, while also reproving those who, in effect, ‘eat their own flesh’ due to indolence. (Eccl. 4:1, 5; Prov. 6:6-11) It stresses spiritual prosperity over material prosperity (1 Tim. 6:17-19); hence, the apostle wrote: “For we have brought nothing into the world, and neither can we carry anything out. So, having sustenance and covering, we shall be content with these things.” (1 Tim. 6:7, 8) But the Scriptures do not portray material poverty as a virtue in itself and they warn of the temptation to theft that extreme poverty may bring.—Prov. 6:30, 31; 30:8, 9; contrast Ephesians 4:28.
THE POOR IN ISRAEL
It was not Jehovah’s purpose that any of the Israelites sink into the depth of poverty. The nation was given an inheritance of land. (Num. 34:2-12) All Israelite families, with the exception of the Levites, who received a tenth of the produce of the land for their service at the sanctuary, shared in that inheritance and therefore had a means of supporting themselves. (Num. 18:20, 21) Landholdings were secure. Laws of inheritance ensured that the land would not become the possession of another family or tribe. (Num. 27:7-11; 36:6-9; Deut. 21:15-17; see INHERITANCE.) It could not be sold in perpetuity. (Lev. 25:23) In the Jubilee year all hereditary lands that had been sold were restored to their rightful owners. (Lev. 25:13) Thus even if a man squandered his substance, the inheritance could not be forever lost to his posterity.
Faithful adherence to God’s law would largely have prevented poverty among the Israelites. (Deut. 15:4, 5) However, if disobedient, they would not have Jehovah’s blessing and this would lead to impoverishment due to such calamities as invasions by enemy armies and severe drought. (Deut. 28:22-25; compare Judges 6:1-6; 1 Kings 17:1; 18:17, 18; James 5:17, 18.) Individuals, because of being lazy (Prov. 6:10, 11; 10:4; 19:15; 20:13; 24:30-34), drunkards, gluttons (Prov. 23:21) or pleasure-seekers (Prov. 21:17), would bring poverty on themselves and their families. Then, too, unforeseen circumstances might arise that could plunge persons into poverty. Death could leave behind orphans and widows. Accidents and sickness could temporarily or permanently hinder a person from performing necessary work. For these reasons Jehovah could say to Israel: “Someone poor will never cease to be in the midst of the land.”—Deut. 15:11.
The Law, however, did much to make it easier for the poor to cope with their situation. They had the right to glean in the harvest fields, orchards and vineyards and, therefore, did not have to beg for bread or resort to stealing. (Lev. 19:9, 10; 23:22; Deut. 24:19-21) A needy Israelite could borrow money without having to pay interest, and a spirit of generosity was to be shown toward him. (Ex. 22:25; Lev. 25:35-37; Deut. 15:7-10; see DEBT, DEBTOR.) To build up his financial resources he could sell his land or
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