Water

VIEW:15 DATA:01-04-2020

WATER.—The scarcity of water in the East lends it a special value. Its presence in some form is essential to life. The fruitfulness of the land depends on the quantity available for watering. The Jordan, with its great springs, is too low for the irrigation of anything but the valley. There are many fountains in Palestine, but most fail in summer. The average annual rainfall approaches 30 inches. But this is confined to the months from April till October; and the water would rush down the slopes to the sea, were it not caught and stored for future use. The limestone formation, with its many caves, made easy the construction of cisterns and reservoirs to collect the rain water: thence supplies were drawn as required during the dry months. Wherever water is found, there is greenery and beauty all through the year.
In the Maritime Plain plentiful supplies of water are found on digging (Gen_26:13 ff.). To fill up the wells would make the district uninhabitable. Invading armies were at times reduced to sore straits by the stopping of wells (2Ki_3:19; 2Ki_3:25), or diversion and concealment of the stream from a fountain (2Ch_32:3 f.).
The earliest use of water was doubtless to allay the thirst of man and beast. Refusal of drink to a thirsty man would be universally condemned (Gen_24:17 f., Joh_4:7). It is held a meritorious act to set a vessel of water by the wayside for the refreshment of the wayfarer. The same right does not extend to flocks (Gen_24:19 f.), for which water must often be purchased. Use and wont have established certain regulations for the watering of animals, infringement of which frequently causes strife (Gen_29:2 ff., Exo_2:16 ff.; cf. Gen_26:20 etc.). The art of irrigation (wh. see) was employed in ancient days (Psa_1:3; Psa_65:10, Eze_17:7 etc.), and reached its fullest development in the Roman period. To this time also belong many ruins of massive aqueducts, leading water to the cities from distant sources.
Cisterns and springs are not common property. Every considerable house has a cistern for rain water from roof and adjoining areas. Importance is attached to plunging in the buckets by which the water is drawn up, this preventing stagnation. The springs, and cisterns made in the open country, are the property of the local family or tribe, from whom water, if required in any quantity, must be bought. The mouth of the well is usually covered with a great stone. Drawing of water for domestic purposes is almost exclusively the work of women (Gen_24:11, Joh_4:7 etc.). In crossing the desert, water is carried in ‘bottles’ of skin (Gen_21:14).
The ‘living,’ i.e. ‘flowing’ water of the spring is greatly preferred to the ‘dead’ water of the cistern, and it stands frequently for the vitalizing Influences of God’s grace (Jer_2:13, Zec_14:3, Joh_4:10 etc.). Many Scripture references show how the cool, refreshing, fertilizing qualities of water are prized in a thirsty land (Pro_25:26, Isa_44:14, Jer_17:8, Luk_16:24 etc.). Water is furnished to wash the feet and hands of a guest (Luk_7:44). To pour water on the hands is the office of a servant (2Ki_3:11). The sudden spates of the rainy season are the symbol of danger (Psa_18:16; Psa_32:6, Isa_28:17 etc.), and their swift passing symbolizes life’s transiency (Job_11:18, Psa_58:7). Water is also the symbol of weakness and Instability (Gen_49:4, Eze_21:7 etc.). Cf. City; Jerusalem, I. 4. For ‘Water-gate’ see Nethinim, p. 654a.
W. Ewing.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909

The heat of summer and many mouths of drought necessitated also appliances for storing and conveying water; and remains still exist of the (See POOLS of Solomon situated near Bethlehem, and of the aqueduct near Jericho which was constructed by the Romans.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.

In the sacred Scriptures, bread and water are commonly mentioned as the chief supports of human life; and to provide a sufficient quantity of water, to prepare it for use, and to deal it out to the thirsty, are among the principal cares of an oriental householder, The Moabites and Ammonites are reproached for not meeting the Israelites with bread and water; that is, with proper refreshments, Deu_33:4. Nabal says in an insulting manner to David's messengers, “Shall I then take my bread and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be?” 1Sa_25:11. To furnish travellers with water is, even in present times, reckoned of so great importance, that many of the eastern philanthropists have been at considerable expense to procure them that enjoyment. The nature of the climate, and the general aspect of the oriental regions, require numerous fountains to excite and sustain the languid powers of vegetation; and the sun, burning with intense heat in a cloudless sky, demands for the fainting inhabitants the verdure, shade, and coolness which vegetation produces. Hence fountains of living water are met with in the towns and villages, in the fields and gardens, and by the sides of the roads and of the beaten tracks on the mountains; and a cup of cold water from these wells is no contemptible present. “Fatigued with heat and thirst,” says Carne, “we came to a few cottages in a palm wood, and stopped to drink of a fountain of delicious water. In this northern climate no idea can be formed of the luxury of drinking in Egypt: little appetite for food is felt; but when, after crossing the burning sands, you reach the rich line of woods on the brink of the Nile, and pluck the fresh limes, and mixing their juice with Egyptian sugar and the soft river water, drink repeated bowls of lemonade, you feel that every other pleasure of the senses must yield to this. One then perceives the beauty and force of those similes in Scripture, where the sweetest emotions of the heart are compared to the assuaging of thirst in a thirsty land.” In Arabia, equal attention is paid, by the wealthy and benevolent, to the refreshment of the traveller. On one of the mountains of Arabia, Niebuhr found three little reservoirs, which are always kept full of fine water for the use of passengers. These reservoirs, which are about two feet and a half square, and from five to seven feet high, are round, or pointed at the top, of mason's work, having only a small opening in one of the sides, by which they pour water into them. Sometimes he found, near these places of Arab refreshment, a piece of a ground shell, or a little scoop of wood, for lifting the water. The same attention to the comfort of travellers is manifested in Egypt, where public buildings are set apart in some of their cities, the business of whose inhabitants is to supply the passengers with water free of expense. Some of these houses make a very handsome appearance; and the persons appointed to wait on the passengers are required to have some vessels of copper, curiously tinned and filled with water, always ready on the window next the street. Some of the Mohammedan villages in Palestine, not far from Nazareth, brought Mr. Buckingham and his party bread and water, while on horseback, without even being solicited to do so; and when they halted to accept it, both compliments and blessings were mutually interchanged, “Here, as in every other part of Nubia,” says Burckhardt, “the thirsty traveller finds, at short distances, water jars placed by the road side under a low roof. Every village pays a small monthly stipend to some person to fill these jars in the morning, and again toward evening. The same custom prevails in Upper Egypt, but on a larger scale: and there are caravanserais often found near the wells which supply travellers with water.” In India the Hindoos go sometimes a great way to fetch water, and then boil it, that it may not be hurtful to travellers that are hot; and after this stand from morning till night in some great road, where there is neither pit nor rivulet, and offer it in honour of their gods, to be drunk by the passengers. This necessary work of charity in these hot countries seems to have been practised among the more pious and humane Jews; and our Lord assures them, that if they do this in his name, they shall not lose their reward. Hence a cup of water is a present in the east of great value, though there are some other refreshments of a superior quality. It is still the proper business of the females to supply the family with water. From this drudgery, however, the married women are exempted, unless when single women are wanting. The proper time for drawing water in those burning climates is in the morning, or when the sun is going down; then they go forth to perform that humble office adorned with their trinkets, some of which are often of great value. Agreeably to this custom Rebecca went instead of her mother to fetch water from the well, and the servant of Abraham expected to meet an unmarried female there who might prove a suitable match for his master's son. In the East Indies, the women also draw water at the public wells, as Rebecca did, on that occasion, for travellers, their servants and their cattle; and women of no mean rank literally illustrate the conduct of an unfortunate princess in the Jewish history, by performing the services of a menial, 2Sa_13:8. The young women of Guzerat daily draw water from the wells, and carry the jars upon the head; but those of high rank carry them upon the shoulder. In the same way Rebecca carried her pitcher; and probably for the same reason, because she was the daughter of an eastern prince, Gen_24:45.
Water sometimes signifies the element of water, Gen_1:10; and metaphorically, trouble and afflictions, Psa_69:1. In the language of the prophets, waters often denote a great multitude of people, Isa_8:7; Rev_17:15. Water is put for children or posterity, Num_24:7; Isa_48:1; for the clouds, Psa_104:3. Waters sometimes stand for tears, Jer_9:1; Jer_9:7; for the ordinances of the Gospel, Isa_12:3; Isa_35:6-7; Isa_55:1; Joh_7:37-38. “Stolen waters,” denote unlawful pleasures with strange women, Pro_9:17. The Israelites are reproached with having forsaken the fountain of living water, to quench their thirst at broken cisterns, Jer_2:13; that is, with having quitted the worship of God for the worship of false and ridiculous deities. Waters of Meribah, or the waters of strife, were so called because of the quarrelling or contention and murmuring of the Israelites against Moses and against God. When they came to Kadesh, and there happened to be in want of water, they made a sedition against him and his brother Aaron, Num_20:1, &c. Upon this occasion Moses committed that great sin with which God was so much displeased, that he deprived him of the honour of introducing his people into the land of promise.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.

In a hot and dry country such as Palestine, water was extremely important. God promised his people that if they were obedient to him, he would always send them enough rain to ensure a constant supply for all their needs. But if they were disobedient, he would send them droughts and famine (Deu_28:12-24; Joe_2:23; Amo_4:7-8). (For further details concerning the problems of water in Palestine see PALESTINE; WEATHER.)
The refreshing and life-giving benefits of water made it a popular biblical symbol to picture the spiritual refreshment and eternal life that God gives to those who trust in him (Psa_1:3; Psa_23:1-3; Isa_44:3; Isa_55:1; Jer_17:13; Joh_4:14; Joh_7:37-39; Rev_21:6; Rev_22:1-2). Water could, however, be a means of judgment (Gen_6:17; Exo_14:23; Exo_14:26-27; Psa_32:6; Mat_7:24-27; 2Pe_2:5).
Water was also used in the cleansing rituals of the Israelite religion. Ceremonial washings for the priests spoke of the purity required of those in official religious positions (Exo_29:4-5). At times the washing had additional practical benefits (Exo_30:18-21). If people became ceremonially unclean, they had to be ceremonially cleansed with water. Again there were cases where the washing had additional practical benefits (Lev_14:1-9; Lev_15:16-18; Num_19:11-13; see UNCLEANNESS).
Ritual cleansings may have involved bathing the whole body (Num_19:7), bathing only parts of the body (Exo_30:19), or merely sprinkling (Num_8:7). The water used in the rituals in some cases was pure water, in others a specially prepared mixture (Lev_15:13; Num_19:17).
In figurative speech, water was a picture of cleansing from sin (Psa_51:1-2; Eze_36:25-26; Joh_13:5-10; Act_22:16; Eph_5:26; Heb_10:22; see also BAPTISM). Such cleansing can occur only through the activity of God, who in his mercy removes sin and creates new life within the cleansed sinner (Joh_3:5-7; 1Co_6:9-11; Tit_3:5-7; Rev_7:14; Rev_7:17; see REGENERATION).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.

wô?tẽr (מים, mayim; ὕδωρ, húdōr):
(1) The Greek philosophers believed water to be the original substance and that all things were made from it. The Koran states, ?From water we have made all things.? In the story of the creation (Gen_1:2) water plays an elemental part.
(2) Because of the scarcity of water in Palestine it is especially appreciated by the people there. They love to go and sit by a stream of running water. Men long for a taste of the water of their native village (1Ch_11:17). A town or village is known throughout the country for the quality of its water, which is described by many adjectives, such as ?light,? ?heavy,? etc.
(3) The rainfall is the only source of supply of water for Palestine. The moisture is carried up from the sea in clouds and falls on the hills as rain or snow. This supplies the springs and fountains. The rivers are mostly small and have little or no water in summer. For the most part springs supply the villages, but in case this is not sufficient, cisterns are used. Most of the rain falls on the western slopes of the mountains, and most of the springs are found there. The limestone in many places does not hold the water, so wells are not very common, though there are many references to them in the Bible.
(4) Cisterns are usually on the surface of the ground and vary greatly in size. Jerusalem has always had to depend for the most part on water stored in this way, and carried to the city in aqueducts. A large number of cisterns have been found and partially explored under the temple-area itself. The water stored in the cisterns is surface water, and is a great menace to the health of the people. During the long, dry summer the water gets less and less, and becomes so stagnant and filthy that it is not fit to drink. In a few instances the cisterns or pools are sufficiently large to supply water for limited irrigation. See CISTERN.
(5) During the summer when there is no rain, vegetation is greatly helped by the heavy dews. A considerable amount of irrigation is carried on in the country where there is sufficient water in the fountains and springs for the purpose. There was doubtless much more of it in the Roman period. Most of the fruit trees require water during the summer.
(6) Many particular wells or pools are mentioned in the Bible, as: Beersheba (Gen_21:19), Isaac's well (Gen_24:11), Jacob's well (Joh_4:6), Pool of Siloam (Joh_9:7), ?waters of Nephtoah? (Jos_15:9).
(7) Washing with water held a considerable place in the Jewish temple-ceremony (Lev_11:32; Lev_16:4; Lev_17:15; Lev_22:6; Num_19:7; Exo_30:18; Exo_40:7). Sacrifices were washed (Exo_29:4; Lev_1:9; Lev_6:28; Lev_14:5).
(8) The lack of water caused great suffering (Exo_15:22; Deu_8:15; 2Ki_3:9; Psa_63:1; Pro_9:17; Eze_4:11; Lam_5:4). See also FOUNTAIN; PIT; POOL; SPRING; WELL.

International Standard Bible Encyclopedia
PRINTER 1915.

No one can read far in the sacred Scriptures without being reminded of the vast importance of water to the Hebrews in Palestine, and indeed in every country to which their history introduces us; and more particularly in the deserts in which they wandered on leaving Egypt, as well as those into which they before or afterwards sent their flocks for pasture. The natural waters have already been disposed of in the articles Palestine and Rivers of Palestine; and in Cistern and Jerusalem notice has been taken of some artificial collections. It now remains to complete the subject, under the present head, by the addition of such details as may not have been comprehended under the articles referred to.
It has been shown that the absence of small rivers, through the want of rain in summer, renders the people of the settled country, as well as of the deserts, entirely dependent upon the water derived from wells, and that preserved in cisterns and reservoirs, during the summer and autumn; and gives an importance unknown in our humid climate to the limited supply thus secured.
With respect to reservoirs, the articles to which reference has been made, will supply all the information necessary, except that we may avail ourselves of this opportunity of noticing the so-called Pools of Solomon, near Bethlehem. 'They consist of three enormous tanks,' says Dr. Wilde, 'sunk in the side of a sloping ground, and which from time immemorial have been considered to be the workmanship of Solomon; and certainly they are well worthy the man to whom tradition has assigned their construction. These reservoirs are each upon a distinct level, one above the other, and are capable of holding an immense body of water. They are so constructed, both by conduits leading directly from one another, and by what may be termed anastomosing branches, that when the water in the upper one has reached to a certain height, the surplus flows off into the one below it, and so on into the third. These passages were obstructed and the whole of the cisterns were out of repair when we visited them, so that there was hardly any water in the lowest, while the upper one was nearly full of good pure water. Small aqueducts lead from each of these cisterns to a main one that conducts the water to Jerusalem. They are all lined with a thick layer of hard whitish cement, and a flight of steps leads to the bottom of each, similar to some of those in the holy city. Where the lowest cistern joins the valley of Etham it is formed by an embankment of earth, and has a sluice to draw off the water occasionally. A short distance from the upper pool I descended into a narrow stone chamber, through which the water passes from the neighboring spring on its course to the cisterns.
'On our return to the city we followed the track of the aqueduct as far as Bethlehem, and afterwards crossed it in several places on the road. It is very small, but the water runs in it with considerable rapidity, as we could perceive by the open places left in it here and there. From the very tortuous course that this conduit takes in following the different sinuosities of the ground, being sometimes above and sometimes beneath the surface, it is difficult to persuade oneself that it does not run up hill, as many have supposed. Finally, it crosses over the valley of Rephaim, on a series of arches, to the north of the lower pool of Gihon, and winding round the southern horn of Zion, is lost to view in the ruins of the city. It very probably supplied the pool of Bethesda, after having traversed a course of certainly not less than from thirteen to fifteen miles.'

Fig. 340?Well and Bucket at Jaffa
With respect to wells, their importance is very great, especially in the desert, where the means of forming them are deficient, as well as the supply of labor necessary for such undertakings, which, after all, are not always rewarded by the discovery of a supply of water. Hence in such situations, and indeed in the settled countries also, the wells are of the utmost value, and the water in most cases is very frugally used (Num_20:17-19; Deu_2:6; Deu_2:28; Job_22:7). We are not, however, to seek an explanation of the contests about wells which we find in the histories of Abraham and Isaac (Gen_21:25-31; Gen_26:15-22) merely in the value of the well itself, but in the apprehension entertained by the Philistines that by the formation of such wells the patriarchs would be understood to create a lien on the lands in which they lay, and would acquire an indefeasible right of occupation, or rather of possession; and it might seem to them inconvenient that so powerful a clan should acquire such a right in the soil of so small a territory as that which belonged to them. Hence their care, when Abraham afterwards left their part of the country, to fill up the wells which he had digged; and hence, also, the renewed and more bitter strife with Isaac when he, on arriving there, proceeded to clear out those wells and to dig new ones himself.
It appears in Scripture that the wells were sometimes owned by a number of persons in common, and that flocks were brought to them for watering on appointed days, in an order previously arranged. A well was often covered with a great stone, which being removed, the person descended some steps to the surface of the water, and on his return poured into a trough that which he had brought up (Gen_24:11-15; Gen_29:3-10; Exo_2:16; Jdg_5:11). There is, in fact, no intimation of any other way of drawing water from wells in Scripture. But as this could only be applicable in cases where the well was not deep, we must assume that they had the use of those contrivances which are still employed in the East, and some of which are known from the Egyptian monuments to have been very ancient. This conclusion is the more probable as the wells in Palestine are mostly deep (Pro_20:5; Joh_4:11). Jacob's well near Shechem is said to be 120 feet deep, with only fifteen feet of water in it; and the labor of drawing from so deep a well probably originated the first reluctance of the woman of Samaria to draw water for Jesus: 'Sir, thou hast nothing to draw with, and the well is deep.' From this deeper kind of well the water is drawn by hand in a leathern bucket not too heavy, sometimes by a windlass, but oftener, when the water is only of moderate depth, by the shadoof, which is the most common and simple of all the machines used in the East for raising water, whether from wells, reservoirs, or rivers. This consists of a tapering lever unequally balanced upon an upright body variously constructed, and from the smaller end of which is suspended the bucket by a rope. This, when lowered into the well, is raised full of water by the weight of the heavier end. By this contrivance the manual power is applied in lowering the bucket into the well, for it rises easily, and it is only necessary to regulate the ascent. This machine is in use under slight modifications from the Baltic to the Yellow Sea, and was so from the most remote ages to the present-day. The specimen in the annexed woodcut occurs in the neighborhood of Jaffa. The water of wells, as well as of fountains, was by the Hebrews called 'living water,' translated 'running water,' and was highly esteemed (Lev_14:5; Num_19:17). It was thus distinguished from water preserved in cisterns and reservoirs.




The Popular Cyclopedia of Biblical Literature
by John Kitto.

This type is sometimes presented as a river as in Psa_1:3; Eze_47:5; Joh_7:38. In these cases the water undoubtedly represents the Holy Spirit. It is plainly indicated. He is constantly working, blessing, enriching, and those who permit Him to be a living personal power in their lives do flourish for GOD, grow in grace, and bear much fruit. This type is sometimes presented as a fountain, as in Joh_4:14. Again, the Spirit of GOD is the one thus described. He does not stay dormant in the soul, but works up and out in the life, and produces evidences of His presence. Sometimes water is presented as a drink, as in Joh_7:37. This also represents the Holy Spirit, and we drink Him into our souls and lives, as the living Lord, who satisfies the cravings of the heart for the things of GOD. (See also 1Co_12:13).

Pro_11:25 (a) In this wonderful passage the Lord is telling us plainly that if we will give blessings to others, they in turn will give blessings to us.

Isa_58:11 (a) The soul that is blessed by GOD, who walks with GOD, and loves the Word of GOD will be filled with joy and gladness, his life will be beautiful in character, and he will be a blessing to many. (See also Jer_31:12).

Jer_2:13 (b) Our Lord is the giver of the Holy Spirit who is the living Water. Those who turn away from GOD and refuse His life and His gifts find that the things in which they trust, and on which they lean, will fail them and they are left at the end of the journey with no peace, no eternal life, no hope, no joy, and only the outer dark.

1Co_3:0 (a) The work of ministering the Word of GOD to others has a two-fold aspect. The seed is the Word of GOD, and Paul planted it. No seed, however, will grow without water, no matter how good the seed, nor fertile the soil. Therefore, Apollos came ministering the Spirit of GOD to those who had heard the Word of GOD. The Holy Spirit is the water, and when He is present in power, recognized and trusted, then the seed of the Word of GOD grows and prospers in the hearts of the people.

Eph_5:26 (b) This type represents the cleansing effect of the Word of GOD on the habits and ways of the people of GOD. As the Christian studies the Scripture against temper, he will become sweet-spirited. As he reads the Scriptural warning against liquor and profanity, he will avoid it. In this way, evil ways are cleansed from a Christian's life.

Jud_1:12 (b) Water is typical of the refreshment and blessing that should characterize the ministry of one who claims to be the servant of GOD. In this Scripture the blessing is lacking, and the message is dry and unfruitful.
Wilson's Dictionary of Bible Types
press 1957.


(מִיַם, ὕδωρ), universally one of the chief necessaries of life. No one can read far in the Sacred Scriptures without being reminded of the vast importance of water to the Hebrews in Palestine, and, indeed, in every country ton which, their history introduces us; but more particularly in the deserts in which they wandered on leaving Egypt, as well as those into which they before or afterwards sent their flocks for pasture.
I. Supply. — In our temperate climate, surrounded as we are with perpetual verdure and never-failing streams, we can scarcely conceive the value of water in Palestine and other regions of the East. During summer and autumn, when the small streams are dried up through want of rain, the inhabitants are entirely dependent upon the water derived from wells, or preserved in cisterns or reservoirs, which sometimes becomes unpleasant. SEE CISTERN. Hence the water of running streams and fountains, as opposed to that of stagnant cisterns, pools, or marshes, is called living water (Gen_26:19; Zec_14:8; Joh_4:10-11; Joh_7:38; Rev_7:17). SEE POOL. Water is commonly drawn out of the wells or cisterns by females, and carried, upon the shoulder or head; large leathern or earthen vessels (Gen_24:45). SEE WELL.
In the hot countries of the East, the assuaging of thirst is one of the first delightful sensations that can be felt (Psa_143:6; Pro_25:25); and every attention which humanity and hospitality can suggest is paid to furnish travelers with water; and public reservoirs or pools are opened in several parts of Egypt and Arabia (Mat_10:42). SEE FOUNTAIN. Water was sometimes paid for, and is now occasionally in the East (Num_20:17; Num_20:19; Lamentation 5:4). SEE DRAWER OF WATER.
II. Peculiar Usages. — Among the optical illusions which the deserts of the East have furnished is the mirage. This phenomenon of “waters that fail,” or “are not sure,” was called by the Hebrews sharâb, i.e. heat, and is rendered “the parched ground” (Isa_35:7); properly, “And the mirage — shall become a pool,” i.e. the desert which presents the appearance of a lake shall be changed into real water. SEE MIRAGE.
Throughout the East it is customary to irrigate their fields and gardens by means of small canals or rivulets, which distribute the water in every direction (Psa_1:3). Allusion is probably made to this custom in Eze_31:3-4. Sometimes the channels are bordered with stone, and accompanied with troughs; at other times they are mere ridges of earth, to regulate the flow (Pro_21:1). Thus, in Deu_11:10, it is said the land of Canaan is not like Egypt, “where thou sowest thy seed, and waterest it with thy foot.” Palestine is a country which has rains, plentiful dews, springs, rivulets, and brooks, which supply the earth with the moisture necessary to its fruitfulness; whereas Egypt has no river but the Nile; and, as it seldom rains, the lands which are not within reach of the inundation continue parched and barren (see Hackett, Illustur. of Script. p. 151 sq.). SEE IRRIGATION.
III. Metaphorical and Symbolical Phrases. Water sometimes signifies literally the element of water (Gen_1:10), and occasionally its parallel in tears (Jer_9:1; Jer_9:7); hence, figuratively, trouble (Psa_56:1) and misfortune (Lam_3:54; Psa_69:1; Psa_124:4-5). Water is put for children or posterity (Num_24:7; Isa_48:1); for the clouds (Psa_104:3); for the ordinances of the Gospel (Isa_12:3; Isa_35:6-7; Isa_55:1; Joh_7:37-38). “Stolen waters” denote unlawful pleasures with strange women (Pro_9:17). The Israelites are reproached with having forsaken the fountain of living water to quench their thirst at broken cisterns (Jer_2:13); that is, with having quitted the worship of the all-sufficient God for the worship of vain and senseless idols.
Water is used in the sense of purification, as the “washing away of sin.” SEE BAPTISM. When clear, cool, and pleasant, it is the symbol of great good; and, when muddy and thick, it denotes disease and affliction (as above). Hence, the torments of wicked men after this life were by the ancients represented under the symbol of a lake whose waters were full of mud and filth (Isa_57:20). Many waters, on account of their noise, number, disorder, and the confusion of the waves, are the symbols of peoples, multitudes, nations, and tongues (Rev_17:15; Jer_47:2); waters signifying an army or multitude (Isa_17:12-13).
As in Scripture bread is put for all sorts of food or solid nourishment, so water is used for all sorts of drink. The Moabites and Ammonites are reproached for not meeting the Israelites with bread and water; that is, with proper refreshments (Deu_23:4). Nabal says, insulting David's messengers, “Shall I then take my bread and my water, and my flesh that I have killed for my shearers, and give it unto men whom I know not whence they be?” (1Sa_25:11).



CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.

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