It
is
held
a
meritorious
act
to
set
a
vessel
of
water
by
the
wayside
for
the
refreshment
of
the
wayfarer.
The
same
right
does
not
extend
to
flocks
(Gn
24i"-),
for
which
water
must
often
be
purchased.
Use
and
wont
have
established
certain
regulations
for
the
watering
of
animals,
infringement
of
which
frequently
causes
strife
(Gn
2ff^-,
Ex
2'8»-;
cf.
Gn
262"
etc.).
The
art
of
irriga-tion
(wh.
see)
was
employed
in
ancient
days
(Ps
1'
65'",
Ezk
17'
etc.),
and
reached
its
fullest
development
in
the
Roman
period.
To
this
time
also
belong
many
ruins
of
massive
aqueducts,
leading
water
to
the
cities
from
distant
sources.
Cisterns
and
springs
are
not
common
property.
Every
considerable
house
has
a
cistern
for
rain
water
from
roof
and
adjoining
areas.
Importance
is
attached
to
plung-ing
in
the
buckets
by
which
the
water
is
drawn
up,
this
preventing
stagnation.
The
springs,
and
cisterns
made
in
the
open
country,
are
the
property
of
the
local
family
or
tribe,
from
whom
water,
if
required
in
any
quantity,
must
be
bought.
The
mouth
of
the
well
is
usually
covered
with
a
great
stone.
Drawing
of
water
for
domestic
purposes
is
almost
exclusively
the
work
of
women
(Gn
24",
Jn
4'
etc.).
In
crossing
the
desert,
water
Is
carried
in
'bottles'
of
skin
(Gn
21").
The
'living,'
i.e.
'flowing'
water
of
the
spring
is
greatly
preferred
to
the
'
dead
'
water
of
the
cistern,
and
it
stands
frequently
for
the
vitalizing
influences
of
God's
grace
(Jer
2",
Zee
14',
Jn
4'"
etc.).
Many
Scripture
references
show
how
the
cool,
refreshing,
fertilizing
qualities
of
water
are
prized
In
a
thirsty
land
(Pr
25*,
Is
44",
Jer
178,
Lk
16"
etc.).
Water
is
furnished
to
wash
the
feet
and
hands
of
a
guest
(Lk
7").
To
pour
water
on
the
hands
is
the
office
of
a
servant
(2
K
3").
The
sudden
spates
of
the
rainy
season
are
the
symbol
of
danger
(Ps
18"
32»,
Is
28"
etc.),
and
their
swift
passing
symbolizes
life's
transiency
(Job
11",
Ps
68').
Water
is
also
the
symbol
of
weakness
and
instability
(Gn
49',
Ezk
21'
etc.).
Cf.
City;
Jertjsalem,
I.
4.
For
'Water-gate'
see
Nethinim,
p.
654".
W.
Ewinq.
WATER
OP
BITTERNESS.—
See
Jealoust.
WATER
OF
SEPARATION.—
See
Red
Eeifeb.
WATERPOTS.—
See
HonsE,
§
9.
WATERSPOUTS.—
Only
Ps
42'
'Deep
calleth
unto
deep
at
the
noise
of
thy
waterspouts
'
(RVm
'
cataracts
')
.
The
reference
is
prob.
to
the
numerous
noisy
waterfalls
in
a
stream
swollen
by
the
melting
of
the
snow.
WAVE-BREAST,
WAVE-OFFERING.—
See
Sacri-ricE,
§
2
(13),
12.
WAX.
—
See
Edtjcation,
p.
205«;
Writing,
6.
WAY.^1.
OT
usage.
—
(o)
Of
a
road
or
journey
(1
S
63-
12,
2
K
321,
Jer
2'8).
(6)
Figuratively,
of
a
course
of
conduct
or
character
(Job
17»
Ps
91"),
either
in
a
good
sense
as
approved
by
God
(Dt
31",
Ps
502^
Is
3021)
_
or
in
a
bad
sense
of
man's
own
choosing
(Ps
1392*,
Is
652,
Jer
is"),
(c)
Of
the
way
of
Jehovah,
His
creative
power
(Job
26"),
His
moral
rule
and
command-ments
(Job
21",
Ps
18S»,
Pr
8S2).
2.
NT
usage.—
(o)
In
the
literal
sense
(Mt
4"
10',
Ac
82«).
(6)
Figuratively,
as
in
OT
of
human
con-duct,
or
(jod'a
purpose
for
man
(Mt
21'2,
Ac
14",
Ro
ll",
1
Co
4",
Ja
52").
But
the
gospel
greatly
enriched
the
ethical
and
religious
import
of
the
word.
Though
Jesus
was
addressed
as
one
who
taught
'the
way
of
God
in
truth'
(Mt
22i»),
He
Himself
claimed
to
show
the
way
to
the
Father
because
He
is
'
the
Way,
the
Truth,
and
the
Life'
(Jn
14<-
«■
«).
By
Him
'the
two
worlds
were
united
'
(Westcott).
This
is
equivalent
to
the
Apostolic
doctrine
that
Christ
is
the
gospel
(Mk
11,
Ro
1519).
In
He
9'
IO20
there
is
the
similar
thought
that
Jesus
by
His
life,
death,
and
exaltation
has
opened
a
way
whereby
men
may
enter
into
the
holy
presence
of
God,
and
enables
them
also
to
walk
therein.
In
Acts
'
the
Way
'
is
used
with
the
distinctive
meaning
of
the
Christian
faith
and
manner
of
life,
which
is
the
only
'way'
that
leads
to
salvation
(92
19»-
23
2422).
This
is
the
'
way
of
the
Lord
'
so
often
referred
to
in
the
OT,
of
which
Jesus
became
the
final
and
perfect
revealer.
The
development
of
the
conception
may
be
traced
in
Ac
16"
182S-
2».
R.
A.
Falconer.
WAYMARK.—
In
Jer
3121
(20)
'the
virgin
of
Israel'
is
called
on
to
set
up
waymarks
and
make
guide-posts
to
mark
the
way
for
the
returning
exiles.
The
Heb.
word
tr.
'waymark'
apparently
means
a
small
stone
pillar,
similar
to
our
milestones,
with
an
indication
of
routes
and
distances.
WEALTH.
—
This
word
is
used
in
Scripture
occasion-ally
in
the
Elizabethan
and
primary
sense
of
'well-
being'
(e.fif.
1
S
2=2,
Est
IQS
etc.),
but
generally
in
the
more
usual
sense
of
affluent
possessions
(e.g.
Gn
342',
Dt
81'-
IS,
Ac
192«
etc.).
1.
Palestine
is
described
in
Dt
8'-'
as
rich
not
only
in
cereal
but
also
in
mineral
wealth;
but
this
may
be
a
description
more
poetic
than
literal.
It
is,
however,
frequently
spoken
of
as
'
flowing
with
milk
and
honey
'
(Ex
3*,
etc.
etc.)
—
products
which
were
in
ancient
times
considered
the
marks
of
fertile
lands.
The
wealth
of
Israel
increased
as
the
country
developed;
and
under
the
monarchy
it
reached
its
height.
The
in-creased
prosperity
did
not,
however,
lead
to
increased
righteousness.
If
in
the
times
of
Isaiah
the
land
was
'full
of
silver
and
gold,'
it
was
also
'full
of
idols'
(Is
2'-
8):
the
ruling
classes
oppressed
the
poor
(5S,
Mic
22),
drunkenness
(Is
5",
Mic
2")
and
audacity
of
sin
(Is
518)
were
rampant.
The
national
poverty
that
followed
upon
the
Exile
had
been
removed
before
the
birth
of
our
Lord,
as
exemplified
by
the
magnificent
buildings
of
Herod.
Throughout
the
OT
and
NT
many
instances
of
wealthy
individuals
occur:
e.g.
Abram
(Gn
I32),
Nabal
(1
S
252),
Barzillai
(2
S
19>2),
Zacchffius
(Lk
192),
Joseph
of
Arimathsea
(Mt
27").
2.
In
the
OT
the
possession
of
wealth
is
generally
regarded
as
evidence
of
God's
blessing,
and
so
of
right-eousness
(Ps
V-
*
etc.).
But
the
stubborn
facts
of
the
godly
being
caUed
upon
sometimes
to
suffer,
and
of
the
wicked
sometimes
flourishing,
led
to
a
deeper
view;
and
the
limited
power
and
transitoriness
of
wealth
were
realized
(Ps
49;
cf.
37.
73.
Job
21,
Jer
12
etc.).
In
the
NT
the
problem
does
not
present
itself
so
keenly;
as,
in
the
full
belief
of
a
future
life,
the
diSiculty
resolved
itself.
But
the
general
conduciveness
of
virtue
to
earthly
prosperity
is
inculcated;
and
we
are
taught
that
godliness
is
profitable
for
this
life
as
well
as
for
that
which
is
to
come
(1
Ti
4=;
cf.
Mt
6'>,
Mk
10™).
3.
Out
Lord's
position
regarding
wealth
must
be
deduced
from
His
practice
and
teaching.
As
regards
His
practice,
it
is
clear
that,
until
He
commenced
His
ministry.
He
obtained
His
livelihood
by
labour,
toiling
as
a
carpenter
in
Nazareth
(Mk
6').
During
His
ministry,
He
and
the
Twelve
formed
a
family
with
a
common
purse.
This
store,
composed,
no
doubt,
of
the
personal
property
of
those
of
their
number
who
originally
had
wealth,
was
replenished
by
gifts
of
attached
disciples
(Lk
82).
From
it
necessary
food
was
purchased
and
the
poor
were
relieved
(Jn
4'
132»).
Christ
and
His
Apostles
as
a
band,
therefore,
owned
private
property.
When
our
Lord
dispatched
the
Twelve
on
a
special
tour
for
preaching
and
healing,
and
when
He
sent
the
Seventy
on
a
similar
errand.
He
commanded
them
to
take
with
them
neither
money
nor
food
(Mt
IQi",
Lk
10');
but
these
were
special
instructions
on
special
occasions,
and
doubtless
on
their
return
to
Him
the
former
system
of
a
common
purse
was
reverted
to
(cf.
Lk
223").
As
regards
Christ's
teaching,
it
is
important
to
balance
those
sayings
which
appear
to
be
hostile
to
any
pos-session
of
wealth,
with
those
which
point
in
the
other
direction.
On
the
one
hand,
we
find
Him
bidding
a
rich
young
man
sell
his
aU
and
give
to
the
poor
(Mk
1021),
and
then
telling
His
disciples
that
it
is
easier
