Gihon
GIHON
1. One of the four rivers of Paradise; as some suppose, the Araxes, Gen 2:13 . See EDEN, and EUPHRATES.2. A fountain near Jerusalem on the west, besides which Solomon was anointed king, 1Ki 1:33,38 . Hezekiah covered it over, and brought its waters by a subterranean channel into the city, 2Ch 32:3,30 33:14. A pool still exists in the spot referred to, three hundred feet long, two hundred wide, and twenty deep, with steps at two corners; and recently, in digging to lay the foundations of the Anglican church, an immense conduit was discovered running east and west, thirty feet under ground built of stone and coated with cement, and partly cut out of solid rock. Probably this was connected with the fountain of Gibon.
Fuente: American Tract Society Bible Dictionary
Gihon
(Heb. Gichon’, , in 1 Kings , a stream, as breaking forth from a fountain; Sept. in Gen 2:13 v.r. , in 1Ki 1:33; 1Ki 1:38 , in 2Ch 32:30 , undistinguishable in 2Ch 33:14; Vulg. Gileon), the name of two water-courses. Gesesius compare’s Job 40:23, and the Arabic jayhauna and jayunu, spoken of several larger Asiatic streams, as the Ganges, Araxes, etc.
1. The second of the four rivers of Eden, said to flow around the land of Cush or Ethiopia (1 Gen 2:13). What river is actually denoted here is a matter of great dispute and uncertainty; perhaps the face of the country in question has been so greatly changed since that time (although the present tense is used by Moses in the description) as to efface the distinctive marks given. SEE PARADISE. We may here remark, however, that the usual interpretation, and the one adopted by Gesenius, is that of Josephus (, Ant. 1:1 3a), which identifies the Gihon with the NILE SEE NILE; so also the Sept., which in Jer 2:18, for Smeioia or the Nile, has , and in Sir 24:27 puts (A.V. “Geon”) for the Nile. The Mohammedans likewise reckon the Nile as one of the rivers of Paradise (Fundgrab. des Orients, 1:304). Others regard the Oxus as meant (Rosensmller, Altesth. 1:1, page 184; Ritter, Erdk. 2:480), others the Araxes (Reland); others still the Ganges (Ewald, Isr. Gesch. 1:333). Winer, 1:428.
The second river of Paradise presents difficulties not less insurmountable than the first, or Pison. Those who maintained that the Pison is the Ganges held also that the Gihon was the Nile. One great objection to this theory is, that although in the books of the Old Testament frequent allusion is made to this river, it nowhere appears to have been known to thee Hebrews by the name Gihon. The idea seems to have originated with the Sept. rendering of by in Jer 2:18, but it in clear, from the manner in which the translators have given the latter clause of the same passage, that they had no conception of the true meaning Among modern writers, Bertheau (quoted by Deaitzsch, Genesis) and Kalisch (Genesis) heave not hesitated to support this interpretation, in accordance with the principle they adopt, that the description of the garden of Eden is to be explained according to the most ancient notions of the earth’s surface, without reference to the advances made in later times in geographical knowledge. If this hypothesis be adopted, it certainly explains some features of the narrative; but, so far from removing the difficulty, it introduces another equally great. It has yet to be proved that the opinions of the Hebrews on these points were as contradictory to the now well- known relations of land and water as the recorded impressions of other nations at a much later period. At present we have nothing but categorical assertion. Pausanias (2:5), indeed, records a legend that the Euphrates, after disappearing in a marsh, rises again beyond Ethiopia, and flows through Egypt as the Nile. Arrian (Esp. Alex. 6:1) relates that Alexander, on finding crocodiles in the Indus, and beans like those of Egypt on the banks of the Acaninas, imagined that he had discovered the sources of the Nile; but he adds, what those who make use of this passage do not find it convenient to quote, that on receiving more accurate information Alexander abandoned his theory, and canceled the letter he had written to his mother Olympias on the subject. It is but fair to say that there was at one time a theory afloat that the Nile rose in a mountain of Lower Mauretania (Pliny, H.N. 5:10).
The etymology of Gihon (, to burst forth) seems to indicate that it emas a swiftly-flowing, impetuous stream. According to Golius (Lex. Arab.), Jichun is the name given to the Oxus, which has, on this account, been assumed by Rosenmller, Hartmann, and Michaelis to be the Gihon of Scripture. But the Araxes, too, is called by the Persians Jichun ar-Ras, and from this circumstance it has been adopted by Reland, Calmet, and colonel Chesney as the modern representation of the Gihon. It is clear, therefore, that the question is not to be decided lay etymology alone, as the name might be appropriately applied to many rivers. That the Gihon should be one of the channels by which the united stream of the Tigris and Euphrates falls into the Persian Gulf, was essential to the theory which places the garden of Eden on the Shat el-Arab. Boch-Amit and Huet contended that it was the easternmost of these channels, while Calvin considered it to be the most westerly. Hopkinson and Junius, conceiving that Eden was to be found in the region of Auranitis (= Audanitis, quasi Edenitis), on the Euphrates, were compelled to make the Gihon coincide with the Naharsar, the Marses of Amm. Marc. (23:6, 25). That it should be the Orontes (Leclerc), the Ganges (Buttmann and Ewald), the Kur, or Cyrus, which rises from the side of the Saghanlou mountain, a few miles northward of the sources of the Araxes (Link), necessarily followed from the exigencies of the several theories. Rask and Verbrugge are in favor of the Gyndes of the ancients (Herod. 1:189), now called the Diyalah, one of the tributaries of the Tigris. Abraham Peritsol (Ugolino, volume 7) was of opinion that the garden of Eden was situated in the region of the Mountains of the Moon. Identifying the Pisoan with the Nile, and the Gihon with a river which his editor, Hyde, explains to be the Niger, he avoids the difficulty which is presented by the fact that the Hiddekel and P’rath are rivers of Asia, by conceiving it possible that these rivers actually take their rise in the Mountains of the Moon, and then run under ground till they make their appearance in Assyria. Equally unsatisfactory is the explanation of Ephraem Syrus that the four rivers have their source In Paradise, which is situated in a very lofty place, but are swallowed up by the surrounding districts, and, after passing underneath the sea, come to light again in different quarters of the globe.
Inasmuch as the sacred narrative makes it evident that all the rivers in question took their origin from the head waters of the Euphrates and the Tigris, we must refer the Gihon to one of the streasms of the same region, namely, the lake system of Central Armenia, in the vicinity of Lake Van. As the Euphrates and Tigris flow southerly, so we may naturally conclude that by the Pison and Gihon are intended rivers flowing northerly, probably one towards the Caspian, and the other towards the Eusxine. No better representative of the Gihon can be found in this region: than the Araxes () of antiquity, which, as we have seen, to this day bears the same name among the Arabs. This is a large river in Armenia Major, which takes its rise from a member of sources in Mount Abus (the present Bin-Gol), nearly in the center of the space between the east and west branches of the Euphrates (Strabo, page 531; Pliny, 6:10; Ptolemy, 6:13; 3, 6, 9). The general course may be described as east, then south-east, and, after flowing in a north-easterly direction, it resumes its south-east course, and, after its junction with the Cyrus (Kur), it discharges itself into the Caspian Sea (Col. Monteith, in the London Geogr. Journ. volume 3). It is the modern Arras (Smith, Dict. of Class. Geogr. s.v.). SEE EDEN.
2. A fountain near Jerusalem, to which the young Solomon was taken to be anointed kin” (1Ki 1:3; 1Ki 1:38), out of sight, but within hearing of a En- rogel, with the city between (1Ki 1:9; 1Ki 1:41), but its direction is not indicated. Subsequently Hezekiah “stopped the upper water-course [or upper outflow of thee waters] of Gihon, and brought it straight down to the west side of the city of David” (2 Chronicles 22:30). This was, perhaps, on occasion of the approach of the Assyrian army under Sennacherilb, when, to prevent the besiegers from finding water, great numbers of the people labored with much diligence in stopping the water of the fountains without the city, and in particular of “the brook that ran through the midst of the land” (2Ch 32:3-4). The author of the book of Sirach (48:17) also states that “Hezekiah brought water into the midst of the city; he dug with iron into the rock, and built fountains for the waters.” The fountain of Gihon is also mentioned lay Josephus as living outside the city (, Ant. 7:14, 5). From a comparison of these passages, the editor of the Pictorial Bible (on 2 Chronicles 32) arrived at the conclusion, since confirmed by Dr. Robinson (Researches, 1:313), that there existed anciently a fountain of Gihon on the west side of the city, Which was “stopped” or covered over by Hezekiah, and its waters brought by subterrateeous channels into the city. Before that time it would naturally have flowed own through the valley of the Gihon, and probably formed the brook which was stopped at the same time. “The fountain may have been stopped, and its waters thus secured very easily by digging deep and erecting over it one or more vaulted subterranean chambers. Something of the very same kind is still seen in the fountains near Solomon’s Pools beyond Bethlehem, where the water rises in subterranean chambers, to which there is no access except down a narrow shaft like a well. In this was the waters of Gihon would be withdrawn from the enemy and preserved in the city, in which they would seem to have been distributed among various reservoirs and fountains.” From all these circumstances there seems little room to doubt that an open fountain, called “the fountain of Gihon,” did anciently exist on the west side of the city, the waters of which may still continue to flow by subterranean channels down to the ancient Temple, and perhaps to Siloam. This fountain was probably near the present Upper Pool, in the valley west of Jerusalem. This Upper Pool is a large tank, which is dry in summer, but in the rainy season becomes full, when its waters are conducted by a small, rude aqueduct or channel to the vicinity of the Jaffa Gate and so to the Pool of Hezekiah within the city (Robinson’s Researches, 1:352, 512-514).
Mr.Williams (Holy City, 2:480) suggests another route for the vater in question, namely, that the upper spring of Gibon once had its issue on the north side of the city, not far from the tombs of the kings, were its waters were originally received into a basin called the Serpent’s Pool and thence flowed down the valley of Jehosheaphat. This upper outflow Hezekiah stopped, and brought the water by an aqueduct down the Tyropoeon to the Temple, whence the surplbs floweed off by an old channel to the fountain of the Virgin, and was continued through, a new bore to the Pool of Siloam, which Mr. Williams thinks was the Lower Pool of Isa 22:9; Isa 22:11. Schwarz (Palest. page 266) likewise confounds the lower spring of Gihon with Siloam. This latter, he says, has the same peculiar qualities as the water of a cistern found between the castle of David and the Temple Mount, showing the course of the now closed upper fount of Gihon. From the terms of the first passage in which Gillon is mentioned (1Ki 1:33; 1Ki 1:38; 1Ki 1:45), it is evident it was at a lower level than the city “Bring him down () upon () Gihon””They are come up () from thence.” With this agrees a later, mention (2Ch 33:14), where it is called “Gihon- in-the-valley,” the word rendered valley being nachal (). In this latter place Gihon is named to designate the direction of the wall built by Manasseh “outside the city of David, on the west of [rather to ] Gihon-in-the-valley to the entrance of the fish-gate.” It is not stated in any of the above passages that Gihon was a spring; but the only remaining place in which it is mentioned suggests that idea, or at least that it had given its name to some water” Hezekiah also stopped the upper source or issue (, from , to rush forth; incorrectly ‘water-course’ in A.V.) of the waters of Gihon” (2Ch 32:30). If the place to which Solomon was brought down on the king’s mule was Gihon-in-the-valley and from the terms above noticed it seems probable that it was then the “upper source” would be some distance away, and at a higher level. Josephus also speaks of water brought to the tower of Hippicus (War, 5:7, 3), which could only have come from the west. The following are therefore the views propounded as to its real import and locality:
(1) Some affirm that Gihon was the ancient name of the valley of Jehoshaphat, and that it is compounded of the words , “a valley,” and , “beauty.” The fountain of the Virgin, which rises at the bottom of the valley, had originally flowed into the brook Kidron, but was artificially carried by a conduit across the ridge of Sion (?) to the Pool of Siloam. This was the lower water-course of Gihon. More to the north was anciently another spring, called the upper water-course of Gihon, which was stopped or sealed in the time of Hezekiah, and conveyed to the west side of the city of David (Lewin, Jerusalem, p. 11 sq.). It will be seen that in this theory the “city of David” is identified with Moriah.
(2) Others think that Gihon was the old name of the Tyropeean valley; that the Pool of Siloam was the “lower Gihon;” and that the “upper Gihon” was only the table-land north of the Damascus gate (Williams, Holy City, 1:124, supplement).
(3) Others hold that Gihon was a name sometimes given to the valley of Hinnom, and that the ‘”upper outflow” was at the head of that valley west of the city (Robinson, B. R. 1:346).
(4) An English engineer, recently sent out to survey the waters of Jerusalem, has reported that there is not, and from the position of the city and the character of the strata there could not be, any perennial fountain in or around Jerusalem. The so-called Fountain of the Virgin, he says, is supplied by the leakage from the great cisterns under the Temple area; and the peculiar taste of its water is occasioned by stagnation and filth (MS. Report). If this be so, then Gihon could neither be a fountain nor a perennial stream. The results of this examination of authorities may be thus stated. The upper fountain of Gihon was in the head of the valley of Hinnom, and a stream from it ran down through that valley. The fountain was covered by Hezekiah, and the water brought into the city of David by a concealed channel, partly hewn in the rock. There was an “upper” and a “lower” pool in this valley. A close examination of the place tends to confirm these views. No fountain has yet been discovered, nor could it be without extensive excavations; but a section of an old aqueduct was laid bare when sinking the foundations of the new church on the northern summit of Zion. It was twenty feet beneath the surface, in places excavated in the rock, and its direction was from west to east (Bartlett, Walks about Jerusalem, page 84). This may be a portion of Hezekiah’s aqueduct from Gihon; and it may have carried the water to the Temple area as well as to Zion. In the valley of Hinnom are still two great, “pools;” one at its head, called Birket el-Mamnilla; another west of the present Sion gate in the bottom of the glen, called Birket es-Sultan. The fountain or rivulet in question is doubtless a part of the aqueduct system of Jerusalem, all of it probably traceable to the supply from the pools of Solomon at Bethlehem. SEE JERUSALEM.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Gihon
a stream. (1.) One of the four rivers of Eden (Gen. 2:13). It has been identified with the Nile. Others regard it as the Oxus, or the Araxes, or the Ganges. But as, according to the sacred narrative, all these rivers of Eden took their origin from the head-waters of the Euphrates and the Trigris, it is probable that the Gihon is the ancient Araxes, which, under the modern name of the Arras, discharges itself into the Caspian Sea. It was the Asiatic and not the African “Cush” which the Gihon compassed (Gen. 10:7-10). (See EDEN)
(2.) The only natural spring of water in or near Jerusalem is the “Fountain of the Virgin” (q.v.), which rises outside the city walls on the west bank of the Kidron valley. On the occasion of the approach of the Assyrian army under Sennacherib, Hezekiah, in order to prevent the besiegers from finding water, “stopped the upper water course of Gihon, and brought it straight down to the west side of the city of David” (2 Chr. 32:30; 33:14). This “fountain” or spring is therefore to be regarded as the “upper water course of Gihon.” From this “fountain” a tunnel cut through the ridge which forms the south part of the temple hill conveys the water to the Pool of Siloam, which lies on the opposite side of this ridge at the head of the Tyropoeon (“cheesemakers'”) valley, or valley of the son of Hinnom, now filled up by rubbish. The length of this tunnel is about 1,750 feet. In 1880 an inscription was accidentally discovered on the wall of the tunnel about nineteen feet from where it opens into the Pool of Siloam. This inscription was executed in all probability by Hezekiah’s workmen. It briefly narrates the history of the excavation. It may, however, be possible that this tunnel was executed in the time of Solomon. If the “waters of Shiloah that go softly” (Isa. 8:6) refers to the gentle stream that still flows through the tunnel into the Pool of Siloam, then this excavation must have existed before the time of Hezekiah.
In the upper part of the Tyropoeoan valley there are two pools still existing, the first, called Birket el-Mamilla, to the west of the Jaffa gate; the second, to the south of the first, called Birket es-Sultan. It is the opinion of some that the former was the “upper” and the latter the “lower” Pool of Gihon (2 Kings 18:17; Isa. 7:3; 36:2; 22:9). (See CONDUIT; SILOAM
Fuente: Easton’s Bible Dictionary
Gihon
1. Gen 2:13. (See EDEN.) The Septuagint, Jer 2:18, identify it with the Nile; but the writer of Genesis, so well acquainted with Egypt, would never have connected the Nile with the Euphrates. The Cush which the Gihon “compassed” was the Asiatic not the African Cush (Gen 10:7-10); The Septuagint being Alexandrian Jews, to glorify their adopted country, made the Nile one of the rivers of paradise.
2. A fountain near Jerusalem, where Solomon was anointed king (1Ki 1:33; 1Ki 1:38; 1Ki 1:45). The “down” in going and “up” in returning show it was below the city. Manasseh built a wall outside the city of David from the W. of Gihon in the valley (nachal), “wady”, or “torrent”, the word employed for the valley of Kedron or Jehoshaphat E. of Jerusalem; ge being employed for the valley of Hinnom S.W. of Jerusalem) to the entrance of the fish gate.” Hezekiah stopped its upper source, at some distance off, at a higher level (2Ch 32:30), and “brought it straight down to the W. side of the city of David” (2Ch 33:14). The Targum of Jonathan, Arable and Syriac, has Siloam for Gihon in 1 Kings 1. A wall from W. of Gihon to the fish gate (near the Jaffa gate, Jerome) would be the course of a wall enclosing the city of David (2Ch 33:14).
An aqueduct discovered lately (1872) runs from near the Damascus gate, on the Bezetha hill, to the souterrain at the convent of the Sisters of Zion. It probably brought the water from the pool N. of the tombs of the kings (probably the “upper pool,” 2Ki 18:17; Isa 7:3; Isa 36:2, and “upper watercourse of Gihon” stopped by Hezekiah) to the pool of Bethesda. Siloam was the lower Gihon. It is suggested that the city of David was on the eastern hill, so Hezekiah by bringing it W. of the city of David brought it within the city, and so out of the enemy’s reach. Psa 48:2 confirms the view that mount Zion was to the N. of Moriah, the temple hill: “the joy of the whole earth is mount Zion, on the sides of the N. the city of the great Kine.”
Fuente: Fausset’s Bible Dictionary
Gihon
GIHON (from root to burst forth, 1Ki 1:33; 1Ki 1:35; 1Ki 1:45, 2Ch 32:30; 2Ch 33:14).1. A spring near Jerusalem, evidently sacred and therefore selected as the scene of Solomons coronation (1Ki 1:32). Hezekiah made an aqueduct from it (2Ch 32:30). Undoubtedly the modern Ain umm ed-deraj or Virgins Fount. See Siloam. 2. One of the four rivers of Paradise. See Eden [Garden of].
E. W. G. Masterman.
Fuente: Hastings’ Dictionary of the Bible
Gihon (1)
ghon (, ghon; , Geon): One of the four rivers of Eden (Gen 2:13). It is said to compass the Whole land of Cush (Ethiopia), probably a province East of the Tigris. The Gihon is thought by Sayce to be the Kerkha, coming down from Luristan through the province known in the cuneiform texts as Kassi, probably the Cush of the Bible. See EDEN.
Used figuratively of wisdom in Sirach 24:27, as Gihon (the King James Version Geon) in the days of vintage.
Fuente: International Standard Bible Encyclopedia
Gihon (2)
(, ghon, , gihon (in 1 K), from root , gayah to burst forth):
(1) See preceding article.
(2) The Nile in Jer 2:18 Septuagint (, Geon); in Hebrew , shihor (see SHIHOR).
(3) A spring in Jerusalem, evidently sacred, and, for that reason, selected as the scene of Solomon’s coronation (1Ki 1:38). It is without doubt the spring known to the Moslems as Ain Umm ed deraj (the spring of the steps) and to the Christians as Ain Sitti Miriam (the spring of the lady Mary), or commonly as the Virgin’s Fount. It is the one true spring of Jerusalem, the original source of attraction to the site of the early settlers; it is situated in the Kidron valley on the East side of Ophel, and due South of the temple area. See JERUSALEM. The water in the present day is brackish and impregnated with sewage. The spring is intermittent in character, bursting up at intervals: this feature may account for the name Gihon and for its sacred characters. In New Testament times it was, as it is today, credited with healing virtues. See BETHESDA. Its position is clearly defined in the Old Testament. Manasseh built an outer wall to the city of David, on the West side of Gihon, in the valley ( = Nahal, i.e. the Kidron; 2Ch 33:14). From Gihon Hezekiah made his aqueduct (2Ch 32:30), now the Siloam tunnel. See SILOAM.
The spring is approached by a steep descent down 30 steps, the water rising deep underground; the condition is due to the vast accumulation of rubbish – the result of the many destructions of the city – which now fills the valley bed. Originally the water ran down the open valley. The water rises from a long deep crack in the rock, partly under the lowest of the steps and to a lesser extent in the mouth of a small cave, 11 1/2 ft. long by 5 ft. wide, into which all the water pours. The village women of Siloam obtain the water at the mouth of the cave, but when the supply is scanty they actually go under the lowest step – where there is a kind of chamber – and fill their vessels there. At the farther end of this cave is the opening leading into the aqueduct down which the water flows to emerge after many windings at the pool of Siloam. The first part of this aqueduct is older than the time of Hezekiah and led originally to the perpendicular shaft, connected with Warren’s tunnel described elsewhere (see SILOAM; ZION).
The preminent position of importance which Gihon held in the eyes of the earlier inhabitants of Jerusalem is shown by the extraordinary number of passages, rock cuttings, walls and aqueducts which exist all about the spring. Walls have been made at different periods to bank up the waters and direct them into the channels provided for them. Of aqueducts, besides the Siloam aqueduct, two others have been formed. One running from the source at a considerable lower level than that of Hezekiah was followed by the present writer (see PEFS, 1902, 35-38) for 176 ft. It was very winding, following apparently the West side of the Kidron valley. It was a well-cemented channel, about 1 1/2 ft. wide and on an average of 4 1/2 ft. high, roofed in with well-cut stones. There are no certain indications of age, but in the writer’s opinion it is a much later construction than Hezekiah’s aqueduct, though the rock-cut part near the source may be older. It was discovered by the Siloam fellahin, because, through a fault in the dam, all the water of the Virgin’s Fount was disappearing down this channel. A third aqueduct has recently been discovered running off at a higher level than the other two. It is a channel deeply cut in the rock with curious trough-like stones all along its floor. It appears to be made for water, but one branch of it actually slopes upward toward its end. The pottery, which is early Hebrew, shows that it is very ancient. The whole accumulated dbris around the source is full of pre-Israelite and early Israelite pottery.
Fuente: International Standard Bible Encyclopedia
Gihon
Gihon, 1
1. Gihon, a fountain near Jerusalem. The place outside the city to which the young Solomon was taken to be anointed king, was called Gihon, but its direction is not indicated (1Ki 1:33; 1Ki 1:38). Subsequently king Hezekiah ‘stopped the upper water-course [or upper out-flow of the waters] of Gihon, and brought it straight down to the west side of the city of David’ (2Ch 32:30; 2Ch 33:14). This was, perhaps, on occasion of the approach of the Assyrian army under Sennacherib, when, to prevent the besiegers from finding water, great numbers of the people labored with much diligence in stopping the water of the fountains without the city, and in particular of ‘the brook that ran through the midst of the land’ (2Ch 32:3-4). The author of the book of Sirach (Sir 48:17) also states, that ‘Hezekiah brought water into the midst of the city; he dug with iron into the rock, and built fountains for the waters.’ The fountain of Gihon is also mentioned by Josephus. From a comparison of these passages the editor of the Pictorial Bible (on 2 Chronicles 32) arrived at the conclusion, since confirmed by Dr. Robinson, that there existed anciently a fountain of Gihon, on the west side of the city, which was ‘stopped’ or covered over by Hezekiah, and its waters brought by subterraneous channels into the city. Before that time it would naturally have flowed down through the valley of Gihon, and probably formed the brook which was stopped at the same time. ‘The fountain may have been stopped, and its waters thus secured very easily by digging deep and erecting over it one or more vaulted subterranean chambers.’
Gihon, 2
Gihon; The name of one of the rivers of Paradise [PARADISE].
Fuente: Popular Cyclopedia Biblical Literature
Gihon
[Gi’hon]
1. One of the rivers in the garden of Eden, now quite unknown. Gen 2:13.
2. Place near Jerusalem where Solomon was anointed and proclaimed king. Hezekiah stopped the upper water-courses of Gihon and brought the water down to the west side of the city of David. Manasseh also built a wall “on the west side of Gihon, in the valley even to the entering in at the fish-gate.” 1Ki 1:33; 1Ki 1:38; 1Ki 1:45; 2Ch 32:30; 2Ch 33:14. Some locate Gihon at the Pool of Siloam, others at the Fountain of the Virgin; and some associate the ‘lower pool of Gihon’ with the Birket es Sultan at the S.W. of the city.
Fuente: Concise Bible Dictionary
Gihon
H1521
1. A river in Egypt
Gen 2:13
2. Pools near Jerusalem
– General references
1Ki 1:33; 1Ki 1:38; 1Ki 1:45
– Hezekiah brings the waters of the upper pool by an aqueduct into the city of Jerusalem
2Ch 32:4; 2Ch 32:30; 2Ch 33:14; Neh 2:13-15; Neh 3:13-16; Isa 7:3; Isa 22:9-11; Isa 36:2
Fuente: Nave’s Topical Bible
Gihon
Gihon (g’hn), fountain, or stream, 1. The name of a river of Eden, Gen 2:13. 2. A place near Jerusalem where Solomon was proclaimed king. 1Ki 1:33-45. Hezekiah stopped the upper water-course of Gihon, and Manasseh built a wall on the west side of Gihon. 2Ch 32:30; 2Ch 33:14
Fuente: People’s Dictionary of the Bible
Gihon
Gi’hon. (a stream).
1. The second river of Paradise. Gen 2:13. See Eden.
2. A place near Jerusalem, memorable as the scene of the anointing, and proclamation of Solomon as king. 1Ki 1:33; 1Ki 1:38; 1Ki 1:45.
Fuente: Smith’s Bible Dictionary
GIHON
(1) A River
Gen 2:13
(2) A Pool
1Ki 1:33; 2Ki 18:17; 2Ki 20:20; 2Ch 32:30; 2Ch 33:14; Neh 2:14; Isa 7:3
Fuente: Thompson Chain-Reference Bible
Gihon
the name of one of the four rivers the source of which was in paradise, Gen 2:13. (See Eden.) Reland, Calmet, &c, think that Gihon is the Araxes, which has its source, as well as the Tigris and Euphrates, in the mountains of Armenia, and, running with almost incredible rapidity, falls into the Caspian Sea. Gihon was also the name of a fountain to the west of Jerusalem, at which Solomon was anointed king by the high priest Zadok, and the Prophet Nathan, 1Ki 1:33.