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 b^ere·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.

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.

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 sell himself into slavery, on a temporary basis. (Lev. 25:25-28, 39-54) So as not to put a hardship on the poor, the Law permitted them to present less valuable offerings at the sanctuary.—Lev. 12:8; 14:21, 22; 27:8.

God’s law prescribed equal justice for rich and poor alike, not favoring either one because of his position. (Ex. 23:3, 6; Lev. 19:15) But as the nation of Israel lapsed into unfaithfulness, the poor suffered much oppression.—Isa. 10:1, 2; Jer. 2:34.

IN THE FIRST CENTURY C.E.

It appears that considerable poverty prevailed among the Jews in the first century C.E. Foreign domination from the time of the Babylonian exile had doubtless interfered with the application of the Mosaic law, which protected hereditary possessions. (Compare Nehemiah 9:36, 37.) The religious leaders, especially the Pharisees, were more concerned about tradition than instilling genuine love of neighbor and proper regard for aged and needy parents. (Matt. 15:5, 6; 23:23; compare Luke 10:29-32.) The money-loving Pharisees had little interest in the poor.—Luke 16:14.

Christ Jesus, though, ‘felt pity for the crowds, because they were skinned and thrown about like sheep without a shepherd.’ (Matt. 9:36) His declaring the good news to the poor and oppressed stood in such marked contrast with the attitude of the religious leaders of Judaism that it constituted one of the proofs that he was indeed the Messiah. (Matt. 11:5; Luke 4:18; 7:22) To responsive ones it also opened up the glorious privilege of inheriting the heavenly kingdom.—Matt. 5:3; Luke 6:20.

Being in a covenant relationship to God, the Jews were under obligation to assist needy fellow Israelites. (Prov. 14:21; 28:27; Isa. 58:6, 7; Ezek. 18:7-9) Appreciating this, Zacchaeus, upon accepting Jesus as the Messiah, exclaimed: “Look! The half of my belongings, Lord, I am giving to the poor.” (Luke 19:8) For the same reason, Christ Jesus could say: “When you spread a feast, invite poor people, crippled, lame, blind; and you will be happy, because they have nothing with which to repay you.” (Luke 14:13, 14) On another occasion he encouraged a rich young ruler: “Sell all the things you have and distribute to poor people, and you will have treasure in the heavens; and come be my follower.” (Luke 18:22) The fact that this man was unwilling to part with his possessions to aid others showed that he had no real concern for the oppressed and thus did not have the qualities required for being a disciple of Jesus.—Luke 18:23.

Jesus’ encouragement to assist the poor was in line with what he himself had done. As God’s Son in the heavens he had had everything. But “though he was rich he became poor.” As a poor man on earth he was able to redeem the human race, making available the greatest of riches, that is, the prospect for his followers to become sons of God. (2 Cor. 8:9) Additionally, other great spiritual riches became available to them.—Compare 2 Corinthians 6:10; Revelation 2:9; 3:17.

Also, while on earth, Jesus personally took an interest in the materially poor. He and his apostles had a common fund from which they gave to needy Israelites. (Matt. 26:9-11; Mark 14:5-7; John 12:5-8; 13:29) The same loving concern for the poor was manifested in later years by Christians, as they provided material assistance for their poor brothers. (Rom. 15:26; Gal. 2:10) But some did forget, making it necessary for the disciple James to reprimand them for bestowing favoritism on the rich and looking down on the poor.—Jas. 2:2-9.

Of course, only those who were deserving received material assistance. By no means was laziness encouraged. As the apostle Paul wrote to the Thessalonians: “If anyone does not want to work, neither let him eat.”—2 Thess. 3:10; see BEGGAR, BEGGING; GIFTS OF MERCY.

POPLARS

[Heb., ʽara·vimʹ (plural)].

The Hebrew name for this tree corresponds with the Arabic gharab, which continues to be used for the Euphrates poplar. Thus, although the poplar and willow are of the same genus of trees, similar in appearance, and both common to the Near East, modern lexicographers favor the poplar tree (Populus euphratica) in translation.—See Koehler-Baumgartner, Lexicon in Veteris Testamenti Libros, page 733; Brown-Driver-Briggs, A Hebrew and English Lexicon of the Old Testament, page 788; The Westminster Dictionary of the Bible, page 639.

The poplar tree is very common along the banks of the Euphrates (while the willow is comparatively rare there) and thus fits well the reference at Psalm 137:1, 2, which describes the weeping Jewish captives as hanging their harps on the poplar trees. The small, crisp, heart-shaped leaves of the Euphrates poplar (also called aspen) are carried on flattened stems that hang obliquely from the main stalk, and this results in their swaying back and forth at the slightest breeze, a motion that might suggest the emotional swaying of persons weeping in grief.

Euphrates poplars are also found along the banks of rivers and streams from Syria to Palestine and particularly in the Jordan river valley. There, along with tamarisk trees, they often form dense thickets, while elsewhere they may grow to a height of from thirty to forty-five feet (9.1 to 13.7 meters). In all the Scriptural references these poplar trees are associated with water courses or ‘torrent valleys.’ They were included among the trees whose boughs were used at the Festival of Booths (Lev. 23:40); they provided cover for the mighty “Behemoth” (hippopotamus) along the river (Job 40:15, 22); and the ease with which they sprout along well-watered places is used at Isaiah 44:3, 4 to describe the rapid growth and increase resulting from Jehovah’s outpoured blessings and spirit.—See POPLARS, TORRENT VALLEY OF.

POPLARS, TORRENT VALLEY OF

At Isaiah 15:7 the prophet describes the escaping Moabites as fleeing with their goods across the “torrent valley of the poplars.” If their flight was to the S, as it seems likely to have been, this torrent valley would appear to refer to the “torrent valley of Zered” (Num. 21:12; Deut. 2:13), which acted as the frontier boundary between Moab and Edom to the S. The torrent valley of Zered is generally identified with the Wadi el-Hesa, which flows into the S end of the Dead Sea. In its lower course it is called the Seil el-Qurahi and as such passes through a small plain that is somewhat swampy in places and could thus be a suitable place for poplars to have grown.—See ZERED, TORRENT VALLEY OF.

PORATHA

(Po·raʹtha) [(perhaps of Persian origin) giving much, liberal].

One of Haman’s ten sons.—Esther 9:8, 10.

PORCH

A covered entrance to a building, or a place for waiting before entering. The Hebrew word ʼu·lamʹ basically means “the anterior part, front” and hence “vestibule, porch.” In the Hebrew Scriptures this word is not used in regard to an architectural portion of individual homes, private houses. Whether Israelite homes had a porch of some sort is difficult to determine. But the archaeological remains of some houses in Megiddo indicate that they were built around a courtyard and that “one ground floor room served as an entrance vestibule.” (The Biblical Archaeologist, May 1968, pp. 46, 48) In the Scriptures ʼu·lamʹ is applied to two of the public buildings Solomon constructed (see PORCH OF PILLARS; PORCH OF THE THRONE), the front part of Solomon’s temple and to certain parts of the gateways and temple that Ezekiel was shown in vision.