3. The pool Shelahh, and the pool Shiloahh.

I. How otherwise should that distinction of the Greek version arise, but that the interpreters followed the common pronunciation of the word Shelahh, when they render it of skins.

II. Those words of St. John 9:7, "in the pool of Siloam, which is by interpretation, Sent," seem to intimate that there were two pools of a very near sound, whereof one signified Sent, the other not.

III. The Jerusalem Talmudists seem to say that the upper pool was called the 'Pool of Siloam' in these words: "He that is unclean by a dead body doth not enter into the mount of the Temple. It is said that they appear only in the court. Whence do you measure? from the wall, or from the houses? It is Samuel's tradition, from Siloam: now Siloam was in the midst of the city."

The question here propounded is, whether he that is unclean by a dead body may be permitted to enter the Temple: and the stating of it comes to this, that inquiry be made within what measure he is to be admitted; whether within the wall of the Temple, or at that distance where the houses next to the Temple end; especially where the houses of Siloam end.

Now, whereas they say that Siloam is in the midst of the city, it must by no means be understood of the fountain itself, for that was plainly without the city; nor yet of the lower pool Shelahh, for that also was without the city, or scarce within it. There is, therefore, no third, unless that this upper pool be called 'the pool of Siloam,' and that it give denomination to the adjacent part of the city, to wit, to the five porches and the buildings about it: which though they were not in the very centre of the city, yet they might properly enough be said to be in the middle of it, because they were situated a good way within the walls. Luke 13:4, "The tower of Siloam," was amongst these buildings.