From Nave’s Topical Bible
Pool
Every passage the 1896 Nave’s Topical Biblegathers under this heading, in Nave’s own arrangement and then in Bible order. MannaFest has not written this page — it is the older index, transcribed, with the Word travelling beside each reference.
- 7Passages listed
- 5Books of the 66
- 1896Nave's edition
How Nave’s arranged it
- Of Samaria1 Kings 22:38
- Of Jerusalem
- Upper pool2 Kings 18:17Isaiah 36:2
- Lower poolIsaiah 22:9
- Siloam (Shelah)Nehemiah 3:15John 9:7John 9:11
- Of Heshbon So 7:4
The passages, in Bible order (7)
The same references, sorted Genesis to Revelation. The first 7 are quoted in full; the rest are one click beneath them, book by book.
- 1 Kings 22:38
And the chariot was washed at the pool of Samaria where the prostitutes bathed, and the dogs licked up Ahab’s blood, according to the word that the LORD had spoken.
Commentary on 1 Kings 22:382 voices
And one washed the chariot in the pool of Samaria,.... After the body was taken out, very likely the chariot driver, who drove it into the pool, and plunged it into it, as the word signifies, to cleanse it from the blood of his master: and the dogs licked up his blood; mixed with the water of the pool; the Septuagint adds, "the swine", which is not probable, such creatures not being bred in the land of Israel: and they washed his armour; his coat of mail, through the joints of which the blood issued, and ran upon it.
John Gill· Exposition of the Old Testament (1748-1763)Reformed
The dogs licked up his blood - Some of the rabbins think that this was in the very place where Naboth was stoned; see on 1Ki 21:19 (note).
Adam Clarke· Commentary on the BibleEvangelical
- 2 Kings 18:17
Nevertheless, the king of Assyria sent the Tartan, the Rabsaris, and the Rabshakeh, along with a great army, from Lachish to King Hezekiah at Jerusalem. They advanced up to Jerusalem and stationed themselves by the aqueduct of the upper pool, on the road to the Launderer’s Field.
Commentary on 2 Kings 18:172 voices
On the walls of the palace of Sennacherib, at Khorsabad, certain figures have been identified with the officers of that sovereign mentioned in Scripture. In particular, the figures, Rab-shakeh, Rab-saris, and Tartan, appear as full-length portraits of the persons holding those offices in the reign of Sennacherib.
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
An interval of time must be placed between this verse and the last. Sennacherib, content with his successes, had returned to Nineveh with his spoil and his numerous captives. Hezekiah, left to himself, repented of his submission, and commenced negotiations with Egypt 2Ki 18:21, 2Ki 18:24; Isa 30:2-6; Isa 31:1, which implied treason against his Assyrian suzerain. It was under these circumstances that Sennacherib appears to have made his second expedition into Palestine very soon after the first.
Albert Barnes· Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)Evangelical
- Nehemiah 3:15
The Fountain Gate was repaired by Shallun son of Col-hozeh, ruler of the district of Mizpah. He rebuilt it, roofed it, and installed its doors, bolts, and bars. He also repaired the wall of the Pool of Shelah near the king’s garden, as far as the stairs that descend from the City of David.
Commentary on Nehemiah 3:152 voices
And the walls of the pool of Siloam in the garden of the king, etc. Therefore, Siloa, which is interpreted as the sent one, where the man born blind and was illuminated, signifies the Lord Savior, who was sent by God the Father for our …
Bede· Commentary on Ezra and NehemiahPatristic
The “pool of Siloah” lies at the southwestern foot of the temple hill, near the lower end of the Tyropoeon. It appears to have been at all times beyond the line of the city wall, but was perhaps joined to the city by a fortification of its own. The king’s gardens - See 2Ki 25:4 note. The stairs - A flight of steps, still to be seen, led from the low valley of the Tyropoeon up the steep sides of Ophel to the “city of David,” which it reached probably at a point not far south of the temple.
Albert Barnes· Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)Evangelical
- Isaiah 22:9
You saw that there were many breaches in the walls of the City of David. You collected water from the lower pool.
Commentary on Isaiah 22:92 voices
Ye shall bring together into the city by subterranean passages cut in the rock of Zion, the fountain from which the lower pool (only mentioned here) is supplied. 2Ch 32:3-5, represent Hezekiah as having stopped the fountains to prevent the Assyrians getting water. But this is consistent with the passage here.
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
Ye have seen also the breaches - You who are inhabitants of the city. That such breaches were actually made, see 2Ch 32:5. Of the city of David - Of Jerusalem, so called because it was the royal residence of David. Zion was usually called the city of David, but the name was given also to the entire city. And ye gathered together ... - That is, Hezekiah and the people of the city collected those waters. Of the lower pool - (For a description of the upper and lower pool, see the notes at Isa 7:3).
Albert Barnes· Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)Evangelical
- Isaiah 36:2
And the king of Assyria sent the Rabshakeh, with a great army, from Lachish to King Hezekiah at Jerusalem. And he stopped by the aqueduct of the upper pool, on the road to the Launderer’s Field.
Commentary on Isaiah 36:22 voices
The history related here, and in the three following chapters, is, almost in the same words contained 2 Kings 18, 19, 20. It is inserted here, to explain and confirm some of the foregoing predictions.
John Wesley· Explanatory Notes upon the Old Testament, 1765Evangelical
I read in a certain Commentary that the same person is Sennacherib who also captured Samaria, which is completely false. For the Sacred History recounts that first Phul, the king of the Assyrians, devastated the ten tribes under Manahen, the king of Israel. Secondly, Theglathphalasar came against Samaria under Phacee, the son of Romelia of Israel. Salmanasar, under the reign of King Hoshea of Israel, captured the entire city of Samaria. Sargon is said to be the fourth king who captured Ashdod. Asarhaddon, the fifth king, relocated Israel and sent the Samaritans as guardians to the land of Judah.
Jerome· Commentary on IsaiahPatristic
- John 9:7
Then He told him, “Go, wash in the Pool of Siloam” (which means “Sent”). So the man went and washed, and came back seeing.
Commentary on John 9:72 voices
Go, wash in the pool of Siloam, . . . Sent, &c.--(See 2Ki 5:10, 14). As the prescribed action was purely symbolical in its design, so in connection with it the Evangelist notices the symbolical name of the pool as in this case bearing testimony to him who was sent to do what it only symbolized.
Jamieson, Fausset & Brown· Commentary Critical and Explanatory on the Whole Bible, 1871Reformed
From the fountain of Siloam, which was without the walls of Jerusalem, a little stream flowed into the city, and was received in a kind of basin, near the temple, and called the pool of Siloam. Which is, by interpretation, Sent - And so was a type of the Messiah, who was sent of God.
John Wesley· Explanatory Notes upon the New Testament, 1755Evangelical
- John 9:11
He answered, “The man they call Jesus made some mud and anointed my eyes, and He told me to go to Siloam and wash. So I went and washed and received my sight.”
Commentary on John 9:112 voices
The chapter we now begin records one of the few great works of Christ which John has reported. It tell us how our Lord gave sight to a man who had been "blind from his birth." Here, as elsewhere in this Gospel, we find the circumstances of the miracle narrated with peculiar fullness, minuteness, and particularity. Here too, as elsewhere, we find the narrative rich in spiritual lessons. We should observe, first, in this passage, how much sorrow sin has brought into the world. A sorrowful case is brought before us.
J.C. Ryle· Expository Thoughts on the Gospels: John (lightly modernized text, Grace Gems edition), 1869
He appears still to be ignorant that the Saviour is by nature God, for otherwise he would not have spoken of him so unworthily. He probably thought of Him and esteemed Him as a holy Man, forming this opinion perhaps from the somewhat indistinct rumour concerning Him that went about all Jerusalem, and was repeated everywhere in the common talk. Moreover we may observe that those afflicted of body and struggling with abject poverty never feel overmuch zeal in occupying themselves about making acquaintance, their unmitigated poverty exhausting as it were their mental faculties.
Cyril of Alexandria· Commentary on the Gospel of John, Book 6Patristic