Aqueduct

Cistern - (Easton's Bible Dictionary)

The rendering of a Hebrew word bor, which means a receptacle for water conveyed to it; distinguished from beer, which denotes a place where water rises on the spot (Jer. 2:13; Prov. 5:15; Isa. 36:16), a fountain. Cisterns are frequently mentioned in Scripture. The scarcity of springs in Palestine made it necessary to collect rain-water in reservoirs and cisterns (Num. 21:22). (See [117]WELL.)

Empty cisterns were sometimes used as prisons (Jer. 38:6; Lam. 3:53; Ps. 40:2; 69:15). The "pit" into which Joseph was cast (Gen. 37:24) was a beer or dry well. There are numerous remains of ancient cisterns in all parts of Palestine.

Cistern - (Webster's 1828 Dictionary)

CISTERN, n.

1. An artificial reservoir or receptacle for holding water, beer or other liquor, as in domestic uses, distilleries, and breweries.

2. A natural reservoir; a hollow place containing water; as a fountain or lake.

Pit - (Easton's Bible Dictionary)

A hole in the ground (Ex. 21:33, 34), a cistern for water (Gen. 37:24; Jer. 14:3), a vault (41:9), a grave (Ps. 30:3). It is used as a figure for mischief (Ps. 9:15), and is the name given to the unseen place of woe (Rev. 20:1, 3). The slime-pits in the vale of Siddim were wells which yielded asphalt (Gen. 14:10).

Pit - (Webster's 1828 Dictionary)

PIT, v.t. To indent; to press into hollows.

1. To mark with little hollows, as by variolous pustules; as the face pitted by the small pocks.

2. To set in competition, as in combat.

Pool - (Easton's Bible Dictionary)

A pond, or reservoir, for holding water (Heb. berekhah; modern Arabic, birket), an artificial cistern or tank. Mention is made of the pool of Gibeon (2 Sam. 2:13); the pool of Hebron (4:12); the upper pool at Jerusalem (2 Kings 18:17; 20:20); the pool of Samaria (1 Kings 22:38); the king's pool (Neh. 2:14); the pool of Siloah (Neh. 3:15; Eccles. 2:6); the fishpools of Heshbon (Cant. 7:4); the "lower pool," and the "old pool" (Isa. 22:9, 11).

The "pool of Bethesda" (John 5:2, 4, 7) and the "pool of Siloam" (John 9:7, 11) are also mentioned. Isaiah (35:7) says, "The parched ground shall become a pool." This is rendered in the Revised Version "glowing sand," etc. (marg., "the mirage," etc.). The Arabs call the mirage "serab," plainly the same as the Hebrew word sarab, here rendered "parched ground." "The mirage shall become a pool", i.e., the mock-lake of the burning desert shall become a real lake, "the pledge of refreshment and joy." The "pools" spoken of in Isa. 14:23 are the marshes caused by the ruin of the canals of the Euphrates in the neighbourhood of Babylon.

The cisterns or pools of the Holy City are for the most part excavations beneath the surface. Such are the vast cisterns in the temple hill that have recently been discovered by the engineers of the Palestine Exploration Fund. These underground caverns are about thirty-five in number, and are capable of storing about ten million gallons of water. They are connected with one another by passages and tunnels.

Pool - (Webster's 1828 Dictionary)

POOL, n. [L. palus; Gr. probably from setting, standing, like L. stagnum, or from issuing, as a spring.]

A small collection of water in a hollow place, supplied by a spring, and discharging its surplus water by an outlet. It is smaller than a lake, and in New England is never confounded with pond or lake. It signifies with us, a spring with a small basin or reservoir on the surface of the earth. It is used by writers with more latitude, and sometimes signifies a body of stagnant water.

POOL

Snare - (Easton's Bible Dictionary)

The expression (Amos 3:5), "Shall one take up a snare from the earth?" etc. (Authorized Version), ought to be, as in the Revised Version, "Shall a snare spring up from the ground?" etc. (See [598]GIN.)

Snare - (Webster's 1828 Dictionary)

SNARE, n.

1. An instrument for catching animals, particularly fowls, by the leg. It consists of a cord or string with slip-knots, in which the leg is entangled. A snare is not a net.

2. Any thing by which one is entangled and brought into troble. I Cor. 7. A fool's lip are the snare of his soul. Prov 18.

SNARE, v.t. To catch with a snare; to ensnare; to entangle; to bring into unexpected evil, perplexity or danger. The wicked is snared in the work of his own hands. Psa 9.

Trap - (Webster's 1828 Dictionary)

TRAP, n.

1. An engine that shuts suddenly or with a spring, used for taking game; as a trap for foxes. A trap is a very different thing from a snare; though the latter word may be used in a figurative sense for a trap.

2. An engine for catching men. [Not used in the U. States.]

3. An ambush; a stratagem; any device by which men or other animals may be caught unawares.

Let their table be made a snare and a trap. Rom 11.

4. A play in which a ball is driven with a stick.

TRAP, n. In mineralogy, a name given to rocks characterized by a columnar form, or whose strata or beds have the form of steps or a series of stairs. Kirwan gives this name to two families of basalt. It is now employed to designate a rock or aggregate in which hornblend predominates, but it conveys no definite idea of any one species; and under this term are comprehended hornblend, hornblend slate, greenstone, greenstone slate, amygdaloid, basalt, wacky, clinkstone porphyry, and perhaps hypersthene rock, augite rock, and some varieties of sienite.

TRAP, v.t. To catch in a trap; as, to trap foxes or beaver.

1. To ensnare; to take by stratagem.

I trapp'd the foe.

2. To adorn; to dress with ornaments. [See Trappings.] [the verb is little used.]

TRAP, v.i. To set traps for game; as, to trap for beaver.

Trench - (Webster's 1828 Dictionary)

TRENCH, v.t.

1. To cut or dig, as a ditch, a channel for water, or a long hollow in the earth. We trench land for draining. [This is the appropriate sense of the word.]

2. To fortify by cutting a ditch and raising a rampart or breast-work of earth thrown out of the ditch. [In this sense, entrench is more generally used.]

3. To furrow; to form with deep furrows by plowing.

4. To cut a long gash. [Not in use.]

TRENCH, v.i. To encroach. [See Entrench.]

TRENCH, n. A long narrow cut in the earth; a ditch; as a trench for draining land.

1. In fortification, a deep ditch cut for defense, or to interrupt the approach of an enemy. The wall or breast-work formed by the earth thrown out of the ditch, is also called a trench, as also any raised work formed with bavins, gabions, wool-packs or other solid materials, Hence, the phrases, to mount the trenches, to guard the trenches, to clear the trenches, _c.open the trenches, to begin to dig, or to form the lines of approach.

Well - (Easton's Bible Dictionary)

(Heb. beer), to be distinguished from a fountain (Heb. ain). A "beer" was a deep shaft, bored far under the rocky surface by the art of man, which contained water which percolated through the strata in its sides. Such wells were those of Jacob and Beersheba, etc. (see Gen. 21:19, 25, 30, 31; 24:11; 26:15, 18-25, 32, etc.). In the Pentateuch this word beer, so rendered, occurs twenty-five times.

ak'-we-dukt. See CISTERN.

sis'-tern:

Use of Terms

1. General

2. Wells or Cylindrical Cisterns

3. Private Cisterns

4. Public Cisterns

5. Pools and Aqueducts

6. Figurative Uses

LITERATURE

Several words are rendered by "cistern," "well," "pool," the relations of which in the King James Version and the Revised Version (British and American) are as follows:

Use of Terms:

"Cistern," bo'r (Jer 2:13, etc.), or bor (2Ki 18:31). The latter word is frequently in the King James Version translated "well." the Revised Version (British and American) in these cases changes to "cistern" in text (De 6:11; 2Ch 26:10; Ne 9:25) margin (Jer 14:3), rendered "pit" in the King James Version are changed to "cistern" the Revised Version (British and American) (the latter in the American Standard Revised Version only).

The proper Hebrew word for "well" is be'er (seen in Beer-sheba, "well of the oath," Ge 21:31), but other terms are thus rendered in the King James Version, as `ayin (Ge 24:13,16, etc., and frequently), ma`yan (Jos 18:15), maqor (Pr 10:11). ally changes to "fountain"; in Ex 15:27, however, it renders `ayin by "springs," and in Ps 84:6, ma`yan by, "place of springs." "Pool," 'agham (Isa 14:23, etc.; in the King James Version, Ex 7:19; 8:5, rendered "ponds"); more frequently berekhah (2Sa 2:13; 4:12, etc.). In Ps 84:6 the cognate berakhah, is changed to "blessing."

In the New Testament "well" represents the two words: pege (Joh 4:6,14; in the Revised Version, margin "spring"; 2Pe 2:17; the Revised Version (British and American) renders "springs"), and phrear (Joh 4:11,12). "Pool" is kolumbethra, in Joh 5:2,4,7; 9:7,11.

1. General:

The efforts made to supplement the natural water supply, both in agricultural and in populated areas, before as well as after the Conquest, are clearly seen in the innumerable cisterns, wells and pools which abound throughout Palestine The rainy season, upon which the various storage systems depend, commences at the end of October and ends in the beginning of May. In Jerusalem, the mean rainfall in 41 years up to 1901 was 25,81 inches, falling in a mean number of 56 days (see Glaisher, Meteorological Observations, 24). Toward the end of summer, springs and wells, where they have not actually dried up, diminish very considerably, and cisterns and open reservoirs become at times the only sources of supply. Cisterns are fed from surface and roof drainage. Except in the rare instances where springs occur, wells depend upon percolation. The' great open reservoirs or pools are fed from surface drainage and, in some cases, by aqueducts from springs or from more distant collecting pools. In the case of private cisterns, it is the custom of the country today to close up the inlets during the early days of the rain, so as to permit of a general wash down of gathering surfaces, before admitting the water. Cisterns, belonging to the common natives, are rarely cleansed, and the inevitable scum which collects is dispersed by plunging the pitcher several times before drawing water. When the water is considered to be bad, a somewhat primitive cure is applied by dropping earth into the cistern, so as to sink all impurities with it, to the bottom. The accumulation often found in ancient cisterns probably owes some of its presence to this same habit.

2. Wells or Cylindrical Cisterns:

It is necessary to include wells under the head of cisterns, as there appears to be some confusion in the use of the two terms. Wells, so called, were more often deep cylindrical reservoirs, the lower part of which was sunk in the rock and cemented, the upper part being built with open joints, to receive the surface percolation. They were often of great depth. Job's well at Jerusalem, which is certainly of great antiquity, is 125 ft. deep (see Palestine Exploration Fund, "Jerus," 371).

The discovery of "living water" when digging a well, recorded in Ge 26:19 margin, appears to have been an unusual incident. Uzziah hewed out many cisterns in the valley for his cattle (2Ch 26:9,10 the Revised Version (British and American)), and he built towers, presumably to keep watch over both cattle and cisterns. Isaac "digged again the wells" which had been filled in by the Philistines (Ge 26:18). Wells were frequently dug in the plain, far from villages, for flocks and herds, and rude stone troughs were provided nearby. The well was usually covered with a stone, through which a hole was pierced sufficiently large to allow of free access for the pitchers. A stone was placed over this hole (Ge 29:10) when the well was not in use. The great amount of pottery found in ancient cisterns suggests that clay pots were used for drawing water (see Bible Sidelights, 88). Josephus (Ant., IV, viii, 37) elucidates the passage in Ex 21:33 requiring the mouth of a "pit" or "well" to be covered with planks against accidents. This would seem to apply to wide-mouthed wells which had not been narrowed over to receive a stone cover. It may have been a well or cistern similar to these into which Joseph was cast (Ge 37:24). In fact, dry-wells and cisterns formed such effective dungeons, that it is very probable they were often used for purposes of detention. From earliest times, wells have been the cause of much strife. The covenant between Abimelech and Abraham at Beersheba (Ge 32) was a necessity, no less pressing then than it is now. The well, today, is a center of life in the East. Women gather around it in pursuit of their daily duties, and travelers, man and beast, divert their course thereto, if needs be, for refreshment; and news of the outer world is carried to and from the well. It is, in fact, an all-important center, and daily presents a series of characteristic Bible scenes. The scene between Rebekah and the servant of Abraham (Ge 24:11 ff) is one with frequent parallels. The well lies usually at some little distance from the village or city. Abraham's servant made his "camels to kneel down without the city by the well of water at the time of the evening, the time that women go out to draw water." Saul and his servant found young maidens going out of the city to draw water (1Sa 9:11). Moses helped the daughters of the priest of Midian at the well, which was evidently at some distance from habitation (Ex 2:16 ff).

3. Private Cisterns:

Private cisterns must be distinguished from public cisterns or wells. They were smaller and were sunk in the rocks within private boundaries, each owner having his own cistern (2Ki 18:31; Pr 5:15). Ancient sites are honeycombed with these cisterns. A common type in Jerusalem seems to have been bottle-shaped in section, the extended bottom part being in the softer rock, and the narrow neck in the hard upper stratum. Many irregularly shaped cisterns occur with rock vaults supported by rock or masonry piers. Macalister tells of the discovery at Gezer of a small silt catchpit attached to a private cistern, and provided with an overflow channel leading to the cistern. It is an early instance of a now well-known method of purification. The universal use of cement rendering to the walls of the cisterns was most necessary to seal up the fissures of the rock. The "broken cisterns" (Jer 2:13) probably refer to insufficiently sealed cisterns.

4. Public Cisterns:

Besides private cisterns there were huge public rock-cut cisterns within the city walls. The great water caverns under the Temple area at Jerusalem show a most extensive system of water storage (see Recovery of Jerusalem, chapter vii). There are 37 of these described in Palestine Exploration Fund, "Jerus," 217 ff, and the greatest is an immense rock-cut cavern the roof of which is partly rock and partly stone, supported by rock piers (see Fig. 1, Palestine Exploration Fund). It is 43 ft. deep with a storage capacity of over two million gallons and there are numerous access manholes. This cistern is fed by an aqueduct from Solomon's Pools about 10 miles distant by road, and is locally known as Bahar el Kebir, the "Great Sea." One of the most recent and one of the most interesting rock-cut reservoirs yet discovered is that at Gezer. (See Palestine Exploration Fund Statement, 1908, 96 ff.) In this example, the pool of spring water is reached by a great rock-tunnel staircase which descends 94 ft. 6 inches from the surface. The staircase diminishes in size as it descends, and at its greatest, it is 23 ft. high and 12 ft. 10 inches wide. These proportions may seem unnecessarily large, but may be accounted for by the necessity for providing light at the water level. As a matter of fact, the brink of the pool receives the light from above. The work dates back to pre-Israelite times.

5. Pools and Aqueducts:

Open pools were common in every city. They were cut out of the rock and were built and cemented at points where occasion demanded. They were often of great size. The pool outside Jerusalem known as Birket es Sultan measures 555 ft. x 220 ft. x 36 ft. deep, and the so-called Hezekiah's Pool within the walls, is 240 ft. x 144 ft. x about 20 ft. deep. The latter probably owes its origin to the rock-cut fosse of early Jewish date. The Birket es Sultan, on the other hand, probably dates from the time of the Turkish occupation. They may, however, be taken as examples, which, if somewhat larger, are still in accord with the pool system of earlier history. Pools were usually fed by surface drainage, and in some cases by aqueducts from springs at some distance away. They seem to have been at the public service, freely accessible to both man and beast. Pools situated outside the city walls were sometimes connected by aqueducts with pools within the city, so that the water could be drawn within the walls in time of siege. The so-called Pools of Solomon, three in number (see Fig. 3), situated about 10 miles by road from Jerusalem, are of large proportions and are fed by surface water and by aqueducts from springs. The water from these pools is conveyed in a wonderfully engineered course, known as the lower-level aqueduct, which searches the winding contours of the Judean hills for a distance of about 15 miles, before reaching its destination in "the great sea" under the Temple area. This aqueduct is still in use, but its date is uncertain (see G. A. Smith, Jerusalem, 131, where the author finds reason for ascribing it to the period of Herod). The course and destination of another aqueduct known as the high-level aqueduct is less definite. These aqueducts are of varying dimensions. The low-level aqueduct at a point just before it enters the Temple area was found to measure 3 ft. high x 2 ft. 3 inches wide, partly rock-cut and partly built, and rendered in smooth-troweled cement, with well-squared stone covers (see Palestine Exploration Fund, Excavations at Jerusalem, 53 ff). There are many remains of rock-cut aqueducts throughout Palestine (see Fig. 4) which seem to indicate their use in early Hebrew times, but the lack of Old Testament references to these works is difficult to account for, unless it is argued that in some cases they date back to pre-Israelite times. The great tunnel and pool at Gezer lends a measure of support to this hypothesis. On the other hand, a plea for a Hebrew origin is also in a measure strengthened by the very slight reference in the Old Testament to such a great engineering feat as the cutting of the Siloam tunnel, which is doubtless the work of Hezekiah. The pool of Siloam was originally a simple rock-cut reservoir within the walls, and was constructed by Hezekiah (2Ch 32:30). It measures 75 ft. x 71 ft. It is the upper pool of Isa 7:3. A lower overflow pool existed immediately beyond, contained by the city wall across the Tyropoeon valley. The aqueduct which supplies the upper pool takes a tortuous course of about 1,700 ft. through the solid rock from the Virgin's fountain, an intermittent spring on the East slope of the hill. The water reaches the pool on the Southwest of the spur of Ophel, and it was in the rock walls of this aqueduct that the famous Siloam inscription recording the completion of the work was discovered.

Herod embellished the upper pool, lining it with stone and building arches around its four sides (see Palestine Exploration Fund, Excavations at Jerusalem, 154 ff), and the pool was most likely in this condition in the time of Christ (Joh 9:6,7). There are numerous other pools, cisterns and aqueducts in and around Jerusalem, which provide abundant evidence of the continual struggle after water, made by its occupants of all times (see G. A. Smith, Jerusalem, chapter v, volume I).

See also PIT; WELL, etc.

6. Figurative Uses:

Good wives are described as cisterns (Pr 5:15 ff). "The left ventricle of the heart, which retains the blood till it be redispersed through the body, is called a cistern" (Ec 12:6). Idols, armies and material objects in which Israel trusted were "broken cisterns" (Jer 2:13, see above) "soon emptied of all the aid and comfort which they possess, and cannot fill themselves again."

LITERATURE.

G. A. Smith, Jerusalem; Palestine Exploration Fund Memoirs, Jerusalem vol; Wilson, The Recovery of Jerusalem; Macalister, Bible Sidelights; Palestine Exploration Fund Statement; Bliss and Dickie, Excavations at Jerusalem; Josephus.

Arch. C. Dickie

The word translates different Hebrew words of which the most important are:

(1) bor, "pit" or "cistern," made by digging, (Ge 37:20); hence, "dungeon" (Jer 38:6, margin "pit");

(2) be'er, "pit" or "well" made by digging (Ge 21:25);

(3) she'ol, generally rendered "hell" in the King James Version (see HELL);

(4) shachath, a pit in the ground to catch wild animals. (1), (2) and (4) above are used metaphorically of the pit of the "grave" or of "sheol" (Ps 28:1; 30:3; Job 33:24). the King James Version sometimes incorrectly renders (4) by "corruption."

(5) pachath, "pit," literally (2Sa 17:9), and figuratively (Jer 48:43).

In the New Testament "pit" renders bothunos (Mt 15:14), which means any kind of hole in the ground. In the corresponding passage Lu (14:5 the King James Version) has phrear, "well," the same as (2) above. For "bottomless pit" (Re 9:1, the King James Version, etc.).

See ABYSS.

T. Lewis

See CISTERN; POOL.

pool, pond, rez'-er-vwar, rez'-er-vwar ((1) berekhah, "pool"; compare Arabic birkat, "pool"; compare berakhah, "blessing," and Arabic barakat, "blessing"; (2) agham, "pool," "marsh," "reeds"; compare Arabic 'ajam, "thicket," "jungle"; (3) miqwah, "reservoir," the King James Version "ditch" (Isa 22:11); (4) miqweh, "pond," the King James Version "pool" (Ex 7:19); miqweh ha-mayim, English Versions of the Bible "gathering together of the waters" (Ge 1:10); miqweh-mayim, "a gathering of water," the King James Version "plenty of water" (Le 11:36); (5) kolumbethra, "pool," literally, "a place of diving," from kolumbao, "to dive"): Lakes (see LAKE) are very rare in Syria and Palestine, but the dry climate, which is one reason for the fewness of lakes, impels the inhabitants to make artificial pools or reservoirs to collect the water of the rain or of springs for irrigation and also for drinking. The largest of these are made by damming water courses, in which water flows during the winter or at least after showers of rain. These may be enlarged or deepened by excavation. Good examples of this are found at Diban and Madeba in Moab. Smaller pools of rectangular shape and usually much wider than deep, having no connection with water courses, are built in towns to receive rain from the roofs or from the surface of the ground. These may be for common use like several large ones in Jerusalem, or may belong to particular houses. These are commonly excavated to some depth in the soil or rock, though the walls are likely to rise above the surface. Between these and cylindrical pits or cisterns no sharp line can be drawn.

The water of springs may be collected in large or small pools of masonry, as the pool of Siloam (Joh 9:7). This is commonly done for irrigation when the spring is so small that the water would be lost by absorption or evaporation if it were attempted to convey it continuously to the fields. The pool (Arabic, birkat) receives the trickle of water until it is full. The water is then let out in a large stream and conducted where it is needed. (In this way by patient labor a small trickling spring may support much vegetation.)

'Agham does not seem to be used of artificial pools, but rather of natural or accidental depressions containing water, as pools by the Nile (Ex 7:19; 8:5), or in the wilderness (Ps 107:35; 114:8; Isa 14:23; 35:7; 41:18; 42:15). In Isa 19:10 the rendering of the King James Version, "all that make sluices and ponds for fish," would be an exception to this statement, but the Revised Version (British and American) has "all they that work for hire shall be grieved in soul." Miqweh occurs with 'agham in Ex 7:19 of the ponds and pools by the Nile. Berekhah is used of "the pool of Gibeon" (2Sa 2:13), "the pool in Hebron" (2Sa 4:12), "the pool of Samaria" (1Ki 22:38), "the pools in Heshbon" (So 7:4), "the pool of Shelah," the King James Version "Shiloah" (Ne 3:15); compare "the waters of Shiloah" (Isa 8:6). We read in Ec 2:6, "I made me pools of water, to water therefrom the forest where trees were reared." There is mention of "the upper pool" (2Ki 18:17; Isa 7:3; 36:2), "the lower pool" (Isa 22:9), "the king's pool" (Ne 2:14). Isa 22:11 has, "Ye made also a reservoir (miqwah) between the two walls for the water of the old pool (berekhah)." Kolumbethra is used of the pool of Bethesda (Joh 5:2,4,7) and of the pool of Siloam (Joh 9:7,11).

See also CISTERN; NATURAL FEATURES; BJ, V, iv, 2.

Alfred Ely Day

rez'-er-vwor, -vwar (miqwah; the King James Version ditch (Isa 22:11)).

See DITCH; CISTERN; POOL.

snar (pach; pagis, but brochos, in 1Co 7:35): Over half a dozen Hebrew words are used to indicate different methods of taking birds and animals, of which the snare (pach) is mentioned oftener than any other. It was a noose of hair for small birds, of wire for larger birds or smaller animals. The snares were set in a favorable location and grain scattered to attract the attention of feathered creatures. They accepted the bribe of good feeding and walked into the snare, not suspecting danger. For this reason the snare became particularly applicable in describing a tempting bribe offered by men to lead their fellows into trouble, and the list of references is a long one, all of the same nature. See Ex 10:7; 1Sa 18:21; 28:9; Ps 11:6; 18:5, "snares of death"; used symbolically of anything that may kill: 91:3; 124:7; 140:5; 141:9; Pr 7:23; 13:14; 18:7; 20:25; 22:25; 29:25; Ec 9:12. But this is a people robbed and plundered; they are all of them snared in holes, and they are hid in prison-houses: they are for a prey, and none delivereth; for a spoil, and none saith, Restore" (Isa 41:22). Here it is specified that the snare was in a hole so covered as to conceal it. Jer 18:22 clearly indicates that the digging of a pit to take prey was customary, and also the hiding of the snare for the feet. North American Indians in setting a snare usually figure on catching the bird around the neck. Jer 50:24, "I have laid a snare for thee"; Ho 9:8, "A fowler's snare is in all his ways"; Am 3:5 seems to indicate that the snare was set for the feet; Lu 21:34, "But take heed to yourselves, lest haply .... that day come on you suddenly as a snare"; Ro 11:9, "Let their table be made a snare, and a trap"; 1Co 7:35, "not that I may cast a snare upon you"; 1Ti 3:7, "the snare of the devil"; also 6:9 "But they that are minded to be rich fall into a temptation and a snare and many foolish and hurtful lusts, such as drown men in destruction and perdition."

See GIN; NET; TRAP.

Gene Stratton-Porter

(moqesh; thera, literally, "hunting," used metaphorically in Psalms and Romans as "trap"): Any of the methods for taking birds; see SNARE; NET; GIN, etc. It is probable that a trap was more particularly a hole in the ground covered with twigs, concealed by leaves and baited with food. Such devices were common in taking the largest animals and may have been used with birds also. Trap is mentioned frequently in connection with snare and in such manner as to indicate that they were different devices: "Know for a certainty that Yahweh your God will no more drive these nations from out of your sight; but they shall be a snare and a trap unto you" (Jos 23:13). Another such reference will be found in Ps 69:22:

"Let their table before them become a snare;

And when they are in peace, let it become a trap."

This is quoted in Ro 11:9: "Let their table be made a snare, and a trap,

And a stumbling block, and a recompense unto them."

An instance where a trap alone is referred to can be found in Jer 5:26: "They set a trap, they catch men." Isa 42:22 uses this expression, "snared in holes." This might mean that a snare was placed in a hole, or that the hole was the snare to lure bird or animal to its death. The former proposition is sustained by Job, who says, "A noose is hid for him in the ground, and a trap for him in the way" (18:10). This translation appears as if it were reversed and should read, "A trap is hid for him in the ground and a noose in the way."

Gene Stratton-Porter

trench, trensh.

See SIEGE, (5), (8).

(1) (be'er; compare Arabic bi'r, "well" or "cistern"; usually artificial: "And Isaac's servants digged (dug) in the valley, and found there a well of springing (margin "living") water" (Ge 26:19); some times covered: "Jacob .... rolled the stone from the well's mouth" (Ge 29:10). Be'er may also be a pit: "The vale of Siddim was full of slime pits" (Ge 14:10); "the pit of destruction" (Ps 55:23).

(2) (bor), usually "pit": "Let us slay him, and cast him into one of the pits" (Ge 37:20); may be "well": "drew water out of the well of Beth-lehem" (2Sa 23:16).

(3) (pege), usually "running water," "fount," or "source": "Doth the fountain send forth from the same opening sweet water and bitter?" (Jas 3:11); may be "well"; compare "Jacob's well" (Joh 4:6).

(4) (phrear), usually "pit": "the pit of the abyss" (Re 9:1); but "well"; compare "Jacob's well" (Joh 4:11,12): "Which of you shall have an ass or an ox fallen into a well" (the King James Version "pit") (Lu 14:5).

(5) (krene), "wells" (Sirach 48:17), Latin, fons, "spring" (2 Esdras 2:32).

(6) ayin), compare Arabic `ain "fountain," "spring": "the fountain (English Versions of the Bible) which is in Jezreel" (1Sa 29:1); "In Elim were twelve springs (the King James Version "fountains"] of water" (Nu 33:9); "She (Rebekah) went down to the fountain" (the King James Version "well") (Ge 24:16); "the jackal's well" (the English Revised Version "the dragon's well," the King James Version "the dragon well") (Ne 2:13).

(7) (ma`yan), same root as (6); "the fountain (the King James Version "well") of the waters of Nephtoah" (Jos 18:15); "Passing through the valley of Weeping (the King James Version "Baca") they make it a place of springs" (the King James Version "well") (Ps 84:6); "Ye shall draw water out of the wells of salvation" (Isa 12:3).

(8) (maqor), usually figurative: "With thee is the fountain of life" (Ps 36:9); "The mouth of the righteous is a fountain (the King James Version "well") of life" (Pr 10:11); "make her (Babylon's) fountain (the King James Version "spring") dry" (Jer 51:36); "a corrupted spring" (Pr 25:26).

(9) (mabbu`), (nabha`, "to flow," "spring," "bubble up"; compare Arabic (nab`, manba`, yanbu`) "fountain": "or the pitcher is broken at the fountain" (Ec 12:6); "the thirsty ground springs of water" (Isa 35:7).

(10) (motsa'), "spring," (yatsa'), "to go out," "the dry land springs of water" (Isa 41:18); "a dry land into watersprings" (Ps 107:35); "the upper spring of the waters of Gihon" (2Ch 32:30).

(11) (nebhekh), root uncertain, reading doubtful; only in Job 38:16, "Hast thou entered into the springs of the sea?"

(12) (tehom), "deep," "abyss"; compare Ge 1:2; translated "springs," the King James Version "depths" (De 8:7).

(13) (gal), (galal), "to roll"; compare Gilgal (Jos 5:9); "a spring shut up" (So 4:12).

(14) (gullah), "bowl," "basin," "pool," same root: "Give me also springs of water. And he gave her the upper sprigs and the nether springs" (Jos 15:19); compare Arabic (kullat), pronounced gullat, "a marble," "a cannon-ball."

As is clear from references cited above, wells and springs were not sharply distinguished in name, though be'er, and phrear are used mainly of wells, and `ayin, ma`yan, motsa', mabbua` and (poetically) maqor are chiefly used of fountains. The Arabic bi'r, the equivalent of the Hebrew be'er, usually denotes a cistern for rain-water, though it may be qualified as bi'r jam`, "well of gathering," i.e. for rain-water, or as bi'r nab`, "well of springing water." A spring or natural fountain is called in Arabic `ain or nab` (compare Hebrew `ayin and mabbua`). These Arabic and Hebrew words for "well" and "spring" figure largely in place-names, modern and ancient: Beer (Nu 21:16); Beer-elim (Isa 15:8), etc.; `Ain

(a) on the northeast boundary of Palestine (Nu 34:11),

(b) in the South of Judah, perhaps = En-rimmon (Jos 15:32); Enaim (Ge 38:14); Enam (Jos 15:34), etc.

Modern Arabic names with `ain are very numerous, e.g. `Ainul-fashkhah, `Ain-ul-chajleh, `Ain-karim, etc.

See CISTERN; FOUNTAIN; PIT; POOL.

Alfred Ely Day

1. The rope and bucket, or waterskin. (Genesis 24:14-20; John 4:11)
2. The sakiyeh , or Persian wheel. This consists of a vertical wheel furnished with a set of buckets or earthen jars attached to a cord passing over the wheel. which descend empty and return full as the wheel revolves.
3. A modification of the last method, by which a man, sitting opposite to a wheel furnished with buckets, turns it by drawing with his hands one set of spokes prolonged beyond its circumference, and pushing another set from him with his feet.
4. A method very common in both ancient and modern Egypt is the shadoof , a simple contrivance consisting of a lever moving on a pivot, which is loaded at one end with a lump of clay or some other weight, and has at the other a bowl or bucket. Wells are usually furnished with troughs of wood or stone into which the water is emptied for the use of persons or animals coming to the wells. Unless machinery is used, which is commonly worked by men, women are usually the water-carriers.

Definition

The terms “well” and “cistern” refer to two different kinds of sources for water in Bible times.

• A well is a deep hole dug into the ground so that underground water can flow into it.
• A cistern is a deep hole dug into rock that was used as a holding tank for collecting rain water.
• Cisterns were usually dug into rock and sealed with plaster to keep the water in. A “broken cistern” happened when the plaster became cracked so that the water leaked out.
• Cisterns were often located in the courtyard area of people’s homes to catch the rainwater that would run off the roof.
• Wells were often located where they could be accessed by several families or a whole community.
• Because water was very important for both people and livestock, the right to use a well was often a cause of strife and conflict.
• Both wells and cisterns were usually covered with a large stone to prevent anything falling in it. Often there was a rope with a bucket or pot attached to it to bring the water up to the surface.
• Sometimes a dry cistern was used as a place to imprison someone, such as happened to Joseph and Jeremiah.

Translation Suggestions

• Ways to translate “well” could include “deep water hole” or “deep hole for spring water” or “deep hole for drawing water.”
• The term “cistern” could be translated as “stone water pit” or “deep and narrow pit for water” or “underground tank for holding water.”
• These terms are similar in meaning. The main difference is that a well continually receives water from underground springs, whereas a cistern is a holding tank for water that usually comes from rain.

(See also: Jeremiah, prison, strife)

Bible References

• 1 Chronicles 11:17
• 2 Samuel 17:17-18
• Genesis 16:14
• Luke 14:4-6
• Numbers 20:17

Word Data

• Strong’s: H0875, H0883, H0953, H1360, H4599, H4726, H4841, G40770, G54210

Definition

A pit is a deep hole that has been dug in the ground.

• A “cistern” was a hole dug in order to hold water.
• People dig pits for the purpose of trapping animals or finding water.
• A pit can also be used as a temporary place to hold a prisoner.
• Sometimes the phrase “the pit” refers to the grave or to hell. Other times it may refer to “the abyss.”
• The term “pit” is also used figuratively in phrases such as, “pit of destruction” which describes being trapped in a disastrous situation or being deeply involved in sinful, destructive practices.

(See also: abyss, hell, prison)

Bible References

• Genesis 37:21-22
• Job 33:18
• Luke 6:39
• Proverbs 1:12

Word Data

• Strong’s: H0875, H0953, H1356, H1475, H2352, H4087, H4113, H4379, H6354, H7585, H7745, H7816, H7825, H7845, H7882, G00120, G09990, G54210

Definition

The terms “snare” and “trap” refer to devices that are used to catch animals and keep them from escaping. To “snare” or “ensnare” is to catch with a snare, and to “trap” or “entrap” is to catch with a trap. In the Bible, these terms were also used figuratively to talk about how sin and temptation are like hidden traps that catch people and harm them.

• A “snare” is a loop of rope or wire that suddenly pulls tight when an animal steps into it, ensnaring its leg.
• A “trap” is usually made of metal or wood and has two parts that suddenly and powerfully close together, catching an animal so it can not get away. Sometimes a trap can be a deep hole that has been made in order to get something to fall into it.
• Usually the snare or trap is hidden so that its prey is taken by surprise.
• The phrase “set a trap” means to get a trap ready to capture something.
• To “fall into a trap” refers to falling into a deep hole or pit that was dug and hidden in order to catch an animal.
• A person who is starts sinning and cannot stop can be described as “ensnared by sin” in a figurative reference to the way an animal can be ensnared and cannot escape.
• Just as an animal is endangered and hurt by being in a trap, so a person caught in the trap of sin is being harmed by that sin and needs to be set free.

(See also: free, prey, Satan, tempt)

Bible References

• Ecclesiastes 7:26
• Luke 21:34
• Mark 12:13
• Psalms 18:5

Word Data

• Strong’s: H2256, H3353, H3369, H3920, H3921, H4170, H4204, H4434, H4685, H4686, H4889, H5367, H5914, H6341, H6351, H6354, H6679, H6983, H7639, H7845, H8610, G00640, G23390, G23400, G38020, G38030, G39850, G46250