See CISTERN and WELLS.

In Isaiah 35:7, the Hebrew word for "parched ground" that shall become a pool of water, is the same with the Arabic term for the mirage, a peculiar optical illusion by which travelers in hot and dry deserts think they see broad lakes and flowing waters; they seem to discern the very ripple of the waves, and the swaying of tail trees on the margin in the cool breeze; green hills and houses and city ramparts rise before the astonished sight, recede as the traveler advances, and at length melt away in the hot haze. Not so the blessings of the gospel; they are no alluring mockery, but real waters of everlasting life, Isaiah 55:1 John 4:14 Revelation 22:1. Compare Isaiah 29:8 Jeremiah 15:18.

(haima kai hudor): The remarkable passage (John 19:34) from which this expression is taken refers to the piercing of the Savior's side by the soldier. The evangelist notes here what he, as an eyewitness of the crucifixion, had seen as a surprising fact. Whereon this surprise was founded cannot now be more than guessed at. Nor is it necessary here to discuss the reason or reasons why the apostle mentions the fact at all in his report, whether merely for historical accuracy and completeness, or as a possible proof of the actual death of Christ, which at an early date became a subject of doubt among certain Christian sects, or whether by it he wished to refer to the mystical relation of baptismal cleansing ("water") and the atonement ("blood") as signified thereby. Let it suffice to state that a reference often made to 1 John 5:6, 8 is here quite out of place. This passage, though used by certain Fathers of the church as a proof of the last-named doctrine, does not indeed refer to this wonderful incident of the crucifixion story. The argument of 1 John 5:8 concerns the Messiahship of Jesus, which is proved by a threefold witness, for He is the one whom at the baptism of John ("water") God attested as the Messiah by the heavenly voice, "This is my beloved Son," who at the crucifixion ("blood") had the testimony that the Father had accepted His atoning sacrifice, and whose promise of sending the Comforter fulfilled on Pentecost ("spirit") presented us with the final proof of the completed Messianic task. The same expression in 1 John 5:6 refers probably to the same argument with the implied meaning that Jesus came not only by the merely ceremonial water of baptism, but also by the more important, because vivifying, blood of atonement.

The physiological aspect of this incident of the crucifixion has been first discussed by Gruner (Commentatio de morte Jesu Christi vera, Halle, 1805), who has shown that the blood released by the spear-thrust of the soldier must have been extravasated before the opening of the side took place, for only so could it have been poured forth in the described manner. While a number of commentators have opposed this view as a fanciful explanation, and have preferred to give the statement of the evangelist a symbolical meaning in the sense of the doctrines of baptism and eucharist (so Baur, Strauss, Reuss and others), some modern physiologists are convinced that in this passage a wonderful phenomenon is reported to us, which, inexplicable to the sacred historian, contains for us an almost certain clue to the real cause of the Savior's death. Dr. Stroud (On the Physiological Cause of the Death of Christ, London, 1847) basing his remarks on numerous postmortems, pronounced the opinion that here we had a proof of the death of Christ being due not to the effects of crucifixion but to "laceration or rupture of the heart" as a consequence of supreme mental agony and sorrow. It is well attested that usually the suffering on the cross was very prolonged. It often lasted two or three days, when death would supervene from exhaustion. There were no physical reasons why Christ should not have lived very much longer on the cross than He did. On the other hand, death caused by laceration of the heart in consequence of great mental suffering would be almost instantaneous. In such a case the phrase "of a broken heart," becomes literally true. The life blood flowing through the aperture or laceration into the pericardium or caul of the heart, being extravasated, soon coagulates into the red clot (blood) and the limpid serum (water). This accumulation in the heart-sac was released by the spear-thrust of the soldier (which here takes providentially the place of a postmorten without which it would have been impossible to determine the real cause of death), and from the gaping wound there flow the two component parts of blood distinctly visible.

Several distinguished physicians have accepted Dr. Stroud's argument, and some have strengthened it by the observation of additional symptoms. We may mention Dr. James Begbie, fellow and late president of the Royal College of Physicians of Edinburgh, Sir J. Y. Simpson, professor at the University of Edinburgh, and others (see Dr. Hanna, Our Lord's Life on Earth, Appendix I). The latter refers to the loud cry, mentioned by the Synoptists (Matthew 27:50 Mark 15:37 Luke 23:46), which preceded the actual death of Jesus, as a symptom characteristic of cases of "broken heart." He adds that Dr. Walshe, professor of medicine in University College, London, one of the greatest authorities on the diseases of the heart, says that a "piercing shriek" is always uttered in such cases immediately before the end.

While we may never reach a state of absolute certainty on this subject, there is no valid reason to deny the probability of this view of the death of Christ. It certainly gives a more solemn insight into Christ's spiritual anguish, "the travail of his soul" on our behalf, which weighed upon Him so heavily that long before the usual term of bodily and therefore endurable suffering of crucified persons Christ's loving heart broke, achieving the great atoning sacrifice for all mankind.

H. L. E. Luering

DRAWER OF WATER

dro'-er, (sho'ebh mayim, from sha'abh, "to bale up" water): In Syria and Palestine, outside of Mt. Lebanon and the Anti-Lebanon, the springs of water are scarce and the inhabitants of these less favored places have always depended upon wells and cisterns for their water supply. This necessitates some device for drawing the water. In the case of a cistern or shallow well, an earthenware water jar or a bucket made of tanned goats' skin is lowered into the water by a rope and then raised by pulling up the rope hand over hand (probably the ancient method), or by running the rope over a crude pulley fixed directly over the cistern or well. In the case of deep wells, the rope, attached to a larger bucket, is run over a pulley so that the water may be raised by the drawers walking away from the well as they pull the rope. Frequently animals are hitched to the rope to do the pulling.

In some districts where the water level is not too deep, a flight of steps leading down to the water's edge is constructed in addition to the opening vertically above the water. Such a well is pointed out near Haran in Mesopotamia as the one from which Rebekah drew water for Abraham's servant. In Genesis 24:16 we read that Rebekah "went down to the fountain, and filled her pitcher, and came up."

The deep grooves in their curbs, worn by the ropes as the water was being raised, attest to the antiquity of many of the wells of Palestine and Syria. Any one of the hundreds of grooves around a single well was many years in being formed. The fact that the present method of drawing water from these wells is not making these grooves, shows that they are the work of former times.

The drawing of water was considered the work of women or of men unfit for other service (Genesis 24:11, 13, 13 1 Samuel 9:11 John 4:7). In Syria, today, a girl servant willingly goes to draw the daily supply of water, but seldom is it possible to persuade a boy or man to perform this service. When the well or fountain is at a distance, or much water is needed, tanned skins or earthen jars are filled and transported on the backs of men or donkeys.

Water drawing was usually done at evening time (Genesis 24:11), and this custom has remained unchanged. There is no sight more interesting than the daily concourse at a Syrian water source. It is bound to remind one of the Bible stories where the setting is a wellside (Genesis 24 John 4).

The service of water drawing was associated, in early times, with that of hewer of wood (Deuteronomy 29:11). Joshua made the Gibeonites hewers of wood and drawers of water in exchange for their lives (Joshua 9:21, 23, 17). The inhabitants of Nineveh were exhorted to draw water and fill the cisterns of their fortresses in preparation for a siege (Nahum 3:14).

Figurative: Water drawing is mentioned in the metaphor of Isaiah 12:3, "Ye draw water out of the wells of salvation."

James A. Patch

WATER

wo'-ter (mayim; hudor):

(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 (Genesis 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 (1 Chronicles 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 (Genesis 21:19), Isaac's well (Genesis 24:11), Jacob's well (John 4:6), Pool of Siloam (John 9:7), "waters of Nephtoah" (Joshua 15:9).

(7) Washing with water held a considerable place in the Jewish temple-ceremony (Leviticus 11:32; Leviticus 16:4; Leviticus 17:15; Leviticus 22:6 Numbers 19:7 Exodus 30:18; Exodus 40:7). Sacrifices were washed (Exodus 29:4 Leviticus 1:9; Leviticus 6:28; Leviticus 14:5).

(8) The lack of water caused great suffering (Exodus 15:22 Deuteronomy 8:15 2 Kings 3:9 Psalm 63:1 Proverbs 9:17 Ezekiel 4:11 Lamentations 5:4).

See also FOUNTAIN; PIT; POOL; SPRING; WELL.

Alfred H. Joy

WATER OF SEPARATION (OR OF UNCLEANNESS)

See DEFILEMENT; SEPARATION; UNCLEANNESS.

BITTER WATER

See ADULTERY (2); MARAH.

BITTERNESS, WATER OF

See ADULTERY (2).

JEALOUSY, WATER OF

See ADULTERY, (2).

WATER OF BITTERNESS (OR OF JEALOUSY)

See ADULTERY, (2).

A phrase employed (not, however, in Scripture) to denote the water used in the solemn ordeal prescribed by the law of Moses (Numbers 5:11-31) in cases of "jealousy."

Water of purification

Used in cases of ceremonial cleansings at the consecration of the Levites (Numbers 8:7). It signified, figuratively, that purifying of the heart which must characterize the servants of God.

Water of separation

Used along with the ashes of a red heifer for the ceremonial cleansing of persons defiled by contact with a dead body (Numbers 19).

2. (n.) A body of water, standing or flowing; a lake, river, or other collection of water.

3. (n.) Any liquid secretion, humor, or the like, resembling water; esp., the urine.

4. (n.) A solution in water of a gaseous or readily volatile substance; as, ammonia water.

5. (n.) The limpidity and luster of a precious stone, especially a diamond; as, a diamond of the first water, that is, perfectly pure and transparent. Hence, of the first water, that is, of the first excellence.

6. (n.) A wavy, lustrous pattern or decoration such as is imparted to linen, silk, metals, etc. See Water, v. t., 3, Damask, v. t., and Damaskeen.

7. (n.) An addition to the shares representing the capital of a stock company so that the aggregate par value of the shares is increased while their value for investment is diminished, or diluted.

8. (v. t.) To wet or supply with water; to moisten; to overflow with water; to irrigate; as, to water land; to water flowers.

9. (v. t.) To supply with water for drink; to cause or allow to drink; as, to water cattle and horses.

10. (v. t.) To wet and calender, as cloth, so as to impart to it a lustrous appearance in wavy lines; to diversify with wavelike lines; as, to water silk. Cf. Water, n., 6.

11. (n.) To add water to (anything), thereby extending the quantity or bulk while reducing the strength or quality; to extend; to dilute; to weaken.

12. (v. i.) To shed, secrete, or fill with, water or liquid matter; as, his eyes began to water.

13. (v. i.) To get or take in water; as, the ship put into port to water.

7579. shaab -- to draw (water)
... << 7578, 7579. shaab. 7580 >>. to draw (water). Transliteration: shaab Phonetic
Spelling: (sahw-ab') Short Definition: draw. Word Origin a prim. ... to bale up water ...
/hebrew/7579.htm - 5k

8248. shaqah -- cause to drink water, give to drink
... shaqah. 8249 >>. cause to drink water, give to drink. Transliteration: shaqah Phonetic
Spelling: (shaw-kaw') Short Definition: drink. Word Origin a prim. ...
/hebrew/8248.htm - 6k

4857. mashab -- probably place of drawing (water)
... mashab. 4858 >>. probably place of drawing (water). Transliteration: mashab Phonetic
Spelling: (mash-awb') Short Definition: places. ... place of drawing water. ...
/hebrew/4857.htm - 6k

4833. marpes -- (water) befouled
... << 4832, 4833. marpes. 4834 >>. (water) befouled. Transliteration: marpes Phonetic
Spelling: (meer-paws') Short Definition: foul. ... muddled water. ...
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1802a. dalah -- to draw (water)
... << 1802, 1802a. dalah. 1802b >>. to draw (water). Transliteration: dalah
Short Definition: draw. Word Origin a prim. root Definition ...
/hebrew/1802a.htm - 5k

66. Abel Mayim -- "meadow of water"
Abel Mayim. << 65, 66. Abel Mayim. 67 >>. "meadow of water". Transliteration: Abel
Mayim Phonetic Spelling: (aw-bale' mah'-yim) Short Definition: Abel-maim. ...
/hebrew/66.htm - 6k

4956. Misrephoth Mayim -- "burning of water," a place in Isr. ...
... << 4955, 4956. Misrephoth Mayim. 4957 >>. "burning of water," a place in Isr. ... Word
Origin from misraphah and mayim Definition "burning of water," a place in Isr. ...
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88. Oboth -- "water-skins," a place in Edom
... << 87, 88. Oboth. 89 >>. "water-skins," a place in Edom. Transliteration: Oboth
Phonetic Spelling: (o-both') Short Definition: Oboth. Word Origin pl. ...
/hebrew/88.htm - 6k

2573. chemeth -- a water skin
... << 2572, 2573. chemeth. 2574 >>. a water skin. Transliteration: chemeth Phonetic
Spelling: (klay'-meth) Short Definition: skin. Word ...
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