Fountain

This word is used in Scripture to denote the spring and source of divine life to the church; and what is worthy of remark, as if to confirm the fundamental truth of our holy faith, in that of JEHOVAH existing in a threefold character of persons, this word is equally applied to each and to all. To God the Father, " as the fountain of living waters." (Jer. 2: 13.) To God the Son, who had opened a "fountain for sin and uncleanness to the house of David and inhabitants of Jerusalem." (Zech. 13. 1.) And to God the Holy Ghost, as a river ofliving water in the hearts of believers." (John 7: 38.) Hence the church sings so blessedly concerning her Beloved, calling him "a fountain of gardens; a well of living waters; and streams from Lebanon." (Song 4: 15.)

is properly the source or spring-head of waters. There were several celebrated fountains in Judea, such as that of Rogel, of Gihon, of Siloam, of Nazareth, &c; and allusions to them are often to be met with in both the Old and New Testament. Dr. Chandler, in his travels in Asia Minor, says, “The reader, as we proceed, will find frequent mention of fountains. Their number is owing to the nature of the country and the climate. The soil, parched and thirsty, demands moisture to aid vegetation; and a cloudless sun, which inflames the air, requires for the people the verdure, with shade and air, its agreeable attendants. Hence fountains, are met with, not only in the towns and villages, but in the fields and gardens, and by the sides of the roads, and of the beaten tracks on the mountains. Many of them are the useful donations of humane persons while living, or have been bequeathed as legacies on their decease.” As fountains of water were so extremely valuable to the inhabitants of the eastern countries, it is easy to understand why the inspired writers so frequently allude to them, and thence deduce some of their most beautiful and striking similitudes, when they would set forth the choicest spiritual blessings. Thus Jeremiah calls the blessed God, “the fountain of living waters,” Jer 2:13. As those springs or fountains of water are the most valuable and highly prized which never intermit or cease to flow, but are always sending forth their streams; such is Jehovah to his people: he is a perennial source of felicity. Zechariah, pointing in his days to the atonement which was to be made in the fulness of time, by the shedding of the blood of Christ, describes it as a fountain that was to be opened in which the inhabitants of Jerusalem might wash away all their impurities: “In that day there shall be a fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness,” Zec 13:1. Joel predicted the salvation which was to come out of Zion, under the beautiful figure of “a fountain which should come forth out of the house of the Lord, and water the plain of Shittim,” Joe 3:18. The Psalmist, expatiating on the excellency of the loving-kindness of God, not only as affording a ground of hope to the children of men, but also as the source of consolation and happiness, adds, “Thou shalt make them drink of the river of thy pleasures; for with thee is the fountain of life,” Psa 36:7-9. In short, the blessedness of the heavenly state is shadowed forth under this beautiful figure; for as “in the divine presence there is fulness of joy, and at God’s right hand, pleasures for evermore,” Psa 16:11; so it is said of those who came out of great tribulation, that “the Lamb that was in the midst of the throne shall lead them unto living fountains of water, and God shall wipe away all tears from their eyes,” Rev 7:17.

Fountain, a stream of ’living’ or constantly running water, in opposition to standing or stagnant pools, whether it issues immediately from the ground or from the bottom of a well.

From the value of such supplies of water in arid countries, fountains figure much in the poetry of the East as the natural images of perennial blessings of various kinds. In the Scriptures fountains are made the symbols of refreshment to the weary, and also denote the perpetuity and inexhaustible nature of the spiritual comforts which God imparts to his people, whether by the influences of the Spirit, or through the ordinances of public worship. There are also various texts in which children, or an extended posterity, are, by a beautifully apt image, described as a fountain, and the father or progenitor as the source or spring from which that fountain flows (Deu 33:28; Psa 68:26; Pro 5:16; Pro 5:18; Pro 13:14, etc.).

Fountain. (a spring in distinction from a well). The springs of Palestine, though short-lived, are remarkable for their abundance and beauty, especially those which fall into the Jordan and into its lakes, of which there are hundreds throughout its whole course.

The spring or fountain of living water, the "eye" of the landscape, is distinguished in all Oriental languages from the artificially-sunk and enclosed well. Jerusalem appears to have possessed either more than one perennial spring or one issuing by more than one outlet.

In Oriental cities, generally, public fountains are frequent. Traces of such fountains at Jerusalem may perhaps be found in the names of Enrogel, 2Sa 17:17, the "Dragon well" or fountain, and the "gate of the fountain." Neh 2:13-14.

’’Ayin, or ’eeyn, in many names, "the eye" of the landscape as distinguished from the artificially sunk and enclosed well. (See ENGEDI; ENEGLAIM) Also mayan, etc. The natural bursting of waters from the ground, which drank of the rain of heaven (Deu 8:7; Deu 11:11), would on Israel’s entrance into Canaan form a striking contrast to Egypt watered from below "with the foot," i.e. either by treadwheels working pumps, or by artificial rills led in ducts from the Nile, the petty embankments being removed with the foot to let in the stream. Canaan as a mountainous country depended for its crops on the rain from above, without which in the late autumn to quicken the newly sown seed, and in the spring to swell the grain, the harvest would fail.

The configuration of the country did not favor much irrigation. "The eyes of the Lord, Israel’s God, were always upon the land from the beginning of the year even unto the end," so long as Israel was faithful (Deu 11:11-12). Egypt symbolizes spiritually the world drawing all its resources, material, intellectual, and moral, from beneath. The Holy Land answers to the church, all whose supplies are continually from above (Psa 87:7; Joh 8:23). When the country was more wooded its brooks were more filled than now, and though short lived now are remarkable still for their beauty.

Thus to Palestine peculiarly of eastern lauds the psalmist’s language is appropriate, "He sendeth the springs into the valleys which run among the hills" (Psa 104:10). Deu 8:7; "a land of brooks of water, of fountains and depths that spring out of valleys and hills." Hot springs of volcanic origin are found near the sea of Galilee and the Dead Sea. Philip built Tiberias at the sulphureous hot springs S. of the sea of Galilee. Besides the main supply of cistern rain water Jerusalem had at least one perennial spring issuing by more than one outlet (Tacitus, Hist., 5:12, "fons perennis aquae".) Jerusalem evidently possessed public fountains (Neh 2:13-14), "the dragon well... the gate of the fountain" (2Sa 17:17). (See ENROGEL.)

the rendering in the A.V. of the following Hebrew terms:

1. Properly and usually עִיַן, a’yin (lit. the eye), so called from flowing (Gesenius, Thes. Heb. p. 1017), a natural source of living water. SEE EN

2. Likewise מִעְיָן, mayan’ (from the same root), a well-watered place (Psa 84:6, “well”); also a single spring (as rendered in Psa 87:7; Psa 104:10) of running water (Lev 11:36; Jos 15:9; 1Ki 18:5; 2Ch 32:4; Psa 74:15; Psa 114:8; Pro 5:16; Pro 8:24; Pro 25:26; Son 4:12; Son 4:15; Isaiah 12:18; Hos 13:15; Joe 3:18); spoken of the tide or influx of the sea (Gen 7:11; Gen 8:2). Its force and meaning are unfortunately sometimes obscured by the rendering in the A.V., “well,” as in Exo 15:27; in Elim “were twelve wells of water;” that is, not artificial wells, but natural fountains, as still seen in wady Ghurundel (Bartlett’s Forty Days in the Desert, page 43). — These two words, on the contrary, like the corresponding Greek πηγή, always denote a stream of “living” or constantly running water, in opposition to standing or stagnant pools, whether it issues immediately from the ground or from thee bottom of a well. SEE AIN.

3. מִבּוּעִ, mabbu’a (so called from gushing or bubbling forth), a native rill (fig. of the vital flow Ecc 12:6; elsewhere literally a “spring” in general, Isa 35:7; Isa 49:10). 4. מָקוֹר, makor’ (so called from having been opened by digging), an artificial source of flowing water, used both literally and figuratively, but mostly in such phrases as fountains of life” (Pro 13:14), “fountain of wisdom” (Pro 18:4), etc.; occasionally rendered “spring,” “well, etc.

5. Improperly בּוֹר, bor, or בִּיַר, ba’yir (Jer 6:7), which designates only a pit or standing water. SEE WELL. The idea of a fountain is also implied in the phrase מוֹצָא מִיַם, motsa’ ma’yim, or going forth of waters (“spring,” 2Ki 2:21; Psa 107:33; Psa 107:35; Isaiah 12:18; Isa 58:11; “course,” 2Ch 32:30); as likewise in גִּל, gal (from its rolling down the water), or גֻּלָּה, gullah’, a purling stream or overflowing fountain (“spring,” Son 4:12; Jos 15:19; Jdg 1:15). SEE TOPOGRAPHICAL TERMS.

Among the attractive features presented by the Land of Promise to the nation migrating from Egypt by way of the desert, none would be more striking, than the natural gush of waters from the ground. Instead of watering his field or garden, as ins Egypt, “with his foot” (Shaw, Travels, page 408), the Hebrew cultivator was taught to look forward to a land “drinking water of the rain of heaven, a land of brooks of water, of fountains and depths springing from valleys and hills” (Deu 8:7; Deu 11:11). In the desert of Sinai, “the few living, perhaps perennial springs,” by the fact of their rarity, assume an importance hardly to be understood in moister climates, and more than justify a poetical expression of national rejoicing over the discovery of one (Num 21:17). But the springs. of Palestine, though short-lived, are remarkable for their abundance and beauty, especially those which fall into the Jordan and its lakes throughout its whole course (Stanley. Palest. pages 17, 122, 123, 295, 373, 509; Burckhardt, Syria, page 344). The spring or fountain of living water, the “eye” of the landscape (see No. 1), is distinguished in all Oriental languages from the artificially sunk and enclosed well (Stanley, page 509). Its. importance is implied, by the number of topographical names compounded with En or (Arab.) Ain: En-gedi, Ain-jidy, “spring of the gazelle, “ may serve as a striking instance (1Sa 23:29; see Reland, 7: 763;. Robinson, 1:504; Stanley, App. § 50). Fountains are much more rare on the eastern side of the Jordan than on the western. There are a few among the mountains of Gilead; but in the great plateaus of Moab on the south and Bashan on the north, they are almost. unknown. This arises in part from the physical structure of the country, and in part from the dryness of the climate. Huge cisterns and tanks were constructed to supply the want of fountains. SEE CISTERN. Some of the fountains of Palestine are of great size. All the perennial rivers and streams in the country have their sources in fountains, and draw comparatively little strength from surface water. ‘Such are the fountains of the Jordan at Dan and Banias;’ of the Abana at Fijeh and Zebedany; of the Leontes at Chalcis and Baalbek of the Orontes at Ain and Lebaweh; of the Adonis at Afka, etc. Palestine is a country of mountains and hills, and it abounds in fountains of lesser note. The murmur of their waters is heard in many dell, and the luxuriant foliage which surrounds them is seen on every plain. For a good classification of these natural springs, see. Robinson’s Physical Geog. of Palestine, page 238 sq.; and for descriptions of many of them, see Taristram’s Land of Israel, and Sepp’s Heilige Land.

Advantage was taken of these fountains to supply some of the great cities of Palestine with water. Hence, in Oriental cities generally, public fountains are-frequent (Poole, Englishw. in Eg. 1:180). Perhaps thee most remarkable works of this kind are at Tyre, where several copious springs were surrounded with massive walls, so as to raise the water to a sufficient height. Aqueducts, supported on arches, then conveyed it to the city (Porter, Handb for Syria and Pal. pages 142, 555, 390). One of less extent conveyed an abundant supply to Damascus from the great fountain at Fijeh. Hence no Eastern city is so well supplied with water as Damascus (Early Trav. page 294). At Beyrut there is an ancient aqueduct that brings water from a source at last twenty miles distant, and two thousand feet above the level of the sea (Thomson, Land and Book, 1:48). An aqueduct some ten miles in length brought water to Jerusalem from a fountain near Solomon’s Pools by subterranean channels. In these may perhaps be found the “sealed fountain” of Son 4:12 (Hasselquist, page 145; Maundrell, Early Trav. page 457). Traces of fountains at Jerusalem may probably be found in the names En-Rogel (2Sa 17:17), the “ Dragon-well” or fountain, and the “gate of the fountain” (Neh 2:3; Neh 2:14): But Jerusalem, though mainly dependent for its supply of water upon its rain- water cisterns, appears from recent inquiries to have possessed either more than one perennial spring, or one issuing by more than one outlet (see Robinson, 1:343, 345; Williams, Holy City, 2:458, 468; comp. Eze 47:1; Eze 47:12). With this agree the “fons perennis aquae” of Tacitus (Hist. 5:12), and the ὑδάτων ἀνέκλειπτος σύστασις of Aristeas (Josephus, 2:112, edit. Havercamp; compare Raumer, page 298; Kitto, Physical Geogr. pages 412, 415). SEE JERUSALEM. In the towers built by Herod, Josephus says there were cisterns with χαλκουργήματα through which water was poured forth (War, 5:4, 4): these may Slave been statues or figures containing spouts for water after Roman models (Plin. Epist. 5:6; Hist. Nat. 36:15, 121). The fountain of Nazareth bears a traditional antiquity, to which it has probably good derivative, if not actual claim (Roberts, Views in Palestine, 1:21, 29, 33; Fisher, Views in Syria, 1:31; 3:44). SEE NAZARETH.

The volcanic agency which has operated so powerfully in Palestine has from very early times given tokens of its working in the warm springs which are found near the Sea of Galilee and the Dead Sea. These have been famous from time immemorial for their medicinal properties (Pliny, Hist. Nat. 5:15; Lightfoot, Opp. 2:224). They are confined to the volcanic valley of the Jordan, and all are strongly impregnated with sulphur. The temperature of that of Tiberias is 1440 Fahr. (Porter, Handbook for Syr. and Pal. pages 311, 320, 423). One of the most celebrated of these was Callirrhoe, mentioned by Josephus as a place resorted to by Herod in his last illness (War, 1:33, 5; Kitto, Phys. Geogr. of Pal. pages 120, 121; Stanley, page 285). His son Philip built the town, which he named Tiberias (the Hamath of Jos 19:35), at the sulphurous hot springs on the south of the Sea Of Galilee (Joseph, Ant. 18:2, 3; Hasselquist, Travels, App. page 283; Kit. to, page 114; Burckhardt, Syria, pages 28, 330). Other he springs are found at seven miles distance from Tiberias, and at Omkeis or Amathe, near Gadara (Reland, page 775; Burckhardt, pages 276, 277; Kitto, pages 116, 118). SEE CALLIRRHOE.

From the value of such supplies of water in and countries, fountains figure much in the poetry of the East as the natural images of perennial blessings of various kinds. In the Scriptures fountains are made the symbols of refreshment to the weary, and also denote the perpetuity and inexhaustible nature of the spiritual comforts which God imparts to his people, whether by the influences of the Spirit, or through the ordinances of public worship. There are also various texts in which children, or an extended posterity, are, by a beautifully apt image, described as a fountain, and the father or progenitor as the source, of spring from which that fountain flows (Deu 33:28; Psa 68:26; Pro 5:16; Pro 5:18; Pro 13:14, etc.). SEE WATER.

1. bor , ’pit, well:’ translated ’fountain’ only in Jer 6:7.

2. mabbua , ’spring of water,’ Ecc 12:6: translated ’spring’ in Isa 35:7; Isa 49:10.

3. ayin, lit. ’eye,’ and hence orifice through which water flows. Gen 16:7; 2Ch 32:3; Neh 2:14; Neh 3:15; Neh 12:37; Pro 8:28.

4. mayan (from ayin ); translated ’spring.’ Psa 87:7; Psa 104:10; ’well,’ Jos 18:15; 2Ki 3:19; 2Ki 3:25; Psa 84:6; Isa 12:3; and ’fountain’ often, as at the flood. Gen 7:11; Gen 8:2; 2Ch 32:4; Psa 74:15; Psa 114:8; Son 4:12; Son 4:15; Joe 3:18.

5. maqor , πηγή, ’source, perpetual spring.’ This is rendered ’spring’ in Pro 25:26; Jer 51:36; Hos 13:15. It is used for the ’fountain of blood,’ Mar 5:29; the ’fountain of life,’ as applied to Jehovah for Israel, Psa 36:9; the ’fountain of tears,’ Jer 9:1; the ’fountain of living waters.’ Jer 2:13; Jer 17:13; Rev 7:17; Rev 21:6.

The fountains form a striking feature in Palestine, which is described as "a land of brooks of water, of fountains and depths that spring out of valleys and hills." Deu 8:7.

In the modern names of localities in Palestine the prefix ain or en signifies a ’well;’ and bir or beer signifies a fountain or spring, often artificially enclosed. The water from such is called ’living water’ in distinction from the water in wells or cisterns.

(Hebr. ):

By: Emil G. Hirsch, Frants Buhl

A natural spring of water. Although Palestine as a whole is scantily supplied with water, it has a number of fountains. These often spring up in the hollows of cliffs; but sometimes wells have been dug. The Old Testament makes no sharp distinction between artificial wells and springs. Among the best-known fountains are the sources of the Jordan near Banias and Tell al-Ḳaḍi (Dan), the sources of the Gihon (St. Mary's Well) near Jerusalem, the Harod (Goliath) fountains in the valley leading from the plain of Jezreel to Scythopolis, and those near Nazareth. Numerous villages and towns have been named after the fountains which gave rise to the settlements, e.g., En-dor, En-gannim, En-gedi, Enshemesh, En-rimmon, and En-hazor.

FOUNTAIN.—A word applied to living springs of water as contrasted with cisterns (Lev 11:35); specifically of Besr-lahai-roi (Gen 16:7), Elim (Num 33:8, RV [Note: Revised Version.] here ‘springs’), Nephtoah (Jos 15:9), and Jezreel (1Sa 29:1). The porous chalky limestone of Palestine abounds in good springs of water, which, owing to their importance in a country rainless half the year, were eagerly coveted (Jdg 1:15). In many springs the flow of water has been directed and increased by enlarging to tunnels the fissures through which the water trickled; many of these tunnels are of considerable length. Specimens exist at Urtas. Bittir, and other places near Jerusalem.

R. A. S. Macalister.

In Christian art, a symbol of Baptism.

foun´tin, foun´tān: In a country where no rain falls for half of the year, springs sume an importance unknown in more favored lands. In both eastern and western Palestine and even in Lebanon there are many villages which depend entirely upon reservoirs or cisterns of rain water. Others are situated along the courses of the few perennial streams. But wherever a spring exists it is very apt to be the nucleus of a village. It may furnish sufficient water to be used in irrigation, in which case the gardens surrounding the village become an oasis in the midst of the parched land. Or there may be a tiny stream which barely suffices for drinking water, about which the village women and girls sit and talk waiting their turns to fill their jars, sometimes until far in the night. The water of the village fountain is often conveyed by a covered conduit for some distance from the source to a convenient spot in the village where an arch is built up, under which the water gushes out. See CISTERN; SPRING; WELL; EN-, and place-names compounded with EN-.

Figurative: (1) of God (Psa 36:9; Jer 2:13; Jer 17:13); (2) of Divine pardon and purification, with an obvious Messianic reference (Zec 13:1); (3) of wisdom and godliness (Pro 13:14; Pro 14:27); (4) of wives (Pro 5:18); (5) of children (Deu 33:28; compare Psa 68:26; Pro 5:16); (6) of prosperity (Psa 107:35; Psa 114:8; Hos 13:15); (7) of the heart (Ecc 12:6; see CISTERN); (8) of life everlasting (Rev 7:17; Rev 21:6).

Lev 20:18 (a) By this word is described the monthly period which is common among women.

Deu 33:28 (a) By this type we understand the continual, abundant harvest of grain and fruits.

Psa 36:9 (a) This is a prophecy, or a picture, of the blessed source of both our physical and our spiritual life. (See Psa 68:26).

Pro 5:16 (a) The Lord is using this figure to express His desire that each one of us who knows our Lord should be a source of blessing, comfort, help and joy to those around us.

Pro 5:18 (a) Here is probably a reference to the fertility of a normal man in his marital relationships.

Pro 13:14 (a) By this figure we are instructed to observe GOD’s rules, and His desires toward us so that we may enjoy life to the full. (See Pro 14:27).

Pro 25:26 (a) This situation is unnatural and breeds trouble in a home, or in a nation.

Ecc 12:6 (c) This may be taken as a picture of the end of life.

The silver cord may refer to the spinal cord which no longer operates normally.

The golden bowl may be the brain which is no longer active.

The pitcher may refer to the heart which no longer pours out the blood.

The fountain may refer to the blood stream in the arteries and the veins, as well as the heart.

The wheel probably refers to the inability of the nervous system to function properly.

All of this is a picture of old age.

Isa 41:18 (a) The Lord is telling us that in the valleys of despair and sorrow He will bring sweet rich blessings for the heart. He will cause His mercy, love and grace to fill the soul of that one who in the hour of need turns to Him for solace. It is also a picture of the great blessings that GOD will send upon this earth in the millennial age.

Jer 2:13 (a) Here is a type, a splendid picture of GOD as the source of life and all things that pertain to life and godliness. We should never turn away from the living GOD. (See also Jer 17:13).

Hos 13:15 (a) The curse of GOD will cause the blessings of Ephraim to cease.

Joe 3:18 (a) By this we see the abundant blessings that GOD will pour out on His people in a coming day. It may be a prophecy concerning the coming of CHRIST, as in Zec 13:1.

Rev 21:6 (a) This fountain represents the Holy Spirit. The Lord JESUS is the giver of that lovely Person. He is also referred to in John 4 as a well of water, which has the same meaning (See Joh 4:14).