(Deut. 26:2, 4) This basket served as a container for products of the soil and was probably a large, deep receptacle. It may have been like one type used by modern-day Palestinian peasants, a basket made of straw and clay. This basket, having the general form of a jar, serves as a receptacle for grain that is put into it through a mouth at the top and that can be withdrawn by means of an opening at the bottom, which can thereafter be closed up with a cloth. However, the actual form of the teʹneʼ is uncertain, though the Septuagint Version renders it karʹtal·los, a term signifying a basket tapering downward, one of inverted cone form. The Hebrew term teʹneʼ was used for “basket” by Moses when he apprised Israel of the consequences of obedience and of disobedience to Jehovah and said, “Blessed will be your basket and your kneading trough” if a course of obedience was pursued, but, “cursed will be your basket and your kneading trough,” if Israel was disobedient.—Deut. 28:5, 17.

The Hebrew word k^eluvʹ may denote a basket woven of rushes or leaves. This term is employed for “basket” at Amos 8:1, 2, where the prophet reports that Jehovah caused him to see “a basket of summer fruit.” Just how this basket may have differed from the dudh of Jeremiah 24:1, 2 (used for figs) is not revealed in the Scriptures.

After Jesus Christ miraculously multiplied loaves and fishes to feed five thousand men, besides women and young children, there were twelve baskets full of surplus fragments. (Matt. 14:20; Mark 6:43; Luke 9:17; John 6:13) For the type of basket used to gather the leftovers, all four Gospel writers use the Greek word koʹphi·nos. This type may have been a relatively small wicker hand basket in which to carry provisions on a journey, or, possibly, it had a cord serving as a handle by which the basket could be carried on one’s back. Its general capacity may be deduced from the fact that this Greek term is also used for the Boeotian measure of approximately two gallons (c. 7.6 liters).

After Matthew and Mark tell of Jesus’ feeding four thousand men, besides women and young children, from the seven loaves and a few little fishes, they show that seven baskets of surplus fragments were collected. But they use a different Greek word, sphu·risʹ (or spuirisʹ); this denotes a large provision basket or hamper. (Matt. 15:37; Mark 8:8) Whereas the smaller koʹphi·nos would suffice when one was traveling in Jewish territory and away from home only a short time, a larger basket would be needed when going on an extended journey through foreign areas. The sphu·risʹ (or spu·risʹ) denotes something round and folded or twisted together. So the term would apply to a plaited reed basket. At times this type was quite large, big enough to hold a man. Gospel writers draw a distinction between the koʹphi·nos and spu·risʹ (or sphu·risʹ) (NW using “baskets” for the former and “provision baskets” for the latter) when reporting Jesus Christ’s later references to his acts of miraculously multiplying food.—Matt. 16:9, 10; Mark 8:19, 20.

The sphu·risʹ (or spu·risʹ) is the kind of basket in which Paul was lowered to the ground through an opening in the wall of Damascus. (Acts 9:25) In telling the Corinthian Christians about this escape, the apostle used the Greek word sar·gaʹne, which denotes a plaited or wicker basket made of rope or entwined twigs. Both of these Greek terms can be used for the same type of basket.—2 Cor. 11:32, 33.

Jesus Christ, after identifying his disciples as “the light of the world,” told them: “People light a lamp and set it, not under the measuring basket, but upon the lampstand, and it shines upon all those in the house.” Such a “measuring basket” (Gr., moʹdi·os) was a dry measure that had a capacity of nearly one peck (.96 peck, or 7.68 U.S. dry quarts [c. 8.8 liters]), but Christ used it illustratively as a covering. Rather than hide their spiritual light under a figurative “measuring basket,” Jesus admonished his disciples, saying: “Let your light shine before men, that they may see your fine works and give glory to your Father who is in the heavens.”—Matt. 5:1, 2, 14-16; see also Mark 4:21; Luke 11:33.

BAT

A flying mammal that, apart from its large wings of membranous skin, resembles the mouse. The Scriptures classify the bat among the unclean flying creatures that were not to be eaten by the Israelites. (Lev. 11:19; Deut. 14:18) The varieties encountered in the Near East may have a wingspread of a few inches to more than twenty inches (50.8 centimeters). Both insect-eating and fruit-eating bats are found in Palestine.

The bat can fly under the darkest conditions, for it is equipped with a sort of built-in “sonar” system that enables it, when in flight, to avoid obstacles even as small as a wire as well as to locate insect prey. Through its nostrils the bat emits high-frequency pulses of sound far above the range of human hearing. Its ears are specially designed so as to permit the bat to detect the reflections of its own sounds, thus determining the proximity of surrounding objects, animate or inanimate. The sound emitted is not confused with the echo, since a tiny ear muscle contracts at the precise moment the bat broadcasts its high-pitched sound. Even when tens of thousands of these creatures mill around for hours in a dark cave, there are no collisions. Each bat apparently recognizes its own signals and does not confuse them with those of his neighbors.

During the daylight hours bats generally roost head downward in dark caves or deserted buildings, then come forth at dusk to hunt for food during the hours of darkness. Where large numbers of them roost in one place there is a repulsive, mousy odor. In some caves bat manure has built up into layers of considerable thickness, providing a valuable source of fertilizer. It is doubtless because of the bat’s habit of roosting in dark places that the prophet Isaiah speaks of throwing gods of gold and silver to the bats. A place of darkness and uncleanness is all such idols deserve, instead of the places of honor and prominence accorded them by their deceived worshipers.—Isa. 2:20.

BATH

A liquid measure amounting to a tenth of a homer and corresponding to the dry-measure ephah. (Ezek. 45:10, 11) On the basis of jar fragments bearing the designation “bath” in ancient Hebrew characters, it has been estimated that the bath measure equaled 5.81 gallons (22 liters). This approximate capacity of the bath would better fit the Bible’s description of the “molten sea” than that of the much larger bath (10.3 gallons, c. 40 liters) derived from Josephus’ writings.—See MOLTEN SEA.

BATHING

The Hebrew word ra·hhatsʹ is rendered either “bathe” or “wash” and applies to the human body and other objects that are cleansed by dipping or having water poured over them. (Ex. 40:31; Lev. 16:24) However, to describe the washing of clothes when they are pounded under water, the Hebrew word ka·vasʹ (meaning “to trample”) is used. We, therefore, read in Leviticus 14:8: “And the one cleansing himself must wash [a form of ka·vasʹ] his garments and shave off all his hair and bathe [ra·hhatsʹ] in water and must be clean.”—See also Leviticus 15:5-27; Numbers 19:19.

Physical cleanliness is required of those who worship Jehovah in holiness and purity. This was demonstrated in connection with the tabernacle arrangement and the later temple service. At their installation, High Priest Aaron and his sons bathed before donning the official garments. (Ex. 29:4-9; 40:12-15; Lev. 8:6, 7) The copper basin in the courtyard of the tabernacle, and later the huge molten sea at Solomon’s temple, served for washing of hands and feet of the priests. (Ex. 30:18-21; 40:30-32; 2 Chron. 4:2-6) On the day of atonement the high priest bathed twice. (Lev. 16:4, 23, 24) Those who took the goat for Azazel, the remains of the animal sacrifices and the sacrificial red cow outside the camp had to bathe their flesh and wash their garments before reentering the camp.—Lev. 16:26-28; Num. 19:2-10.

Ceremonial bathing on the part of the Israelites in general was required for various reasons. Anyone who recovered from leprosy, or who contacted things touched by those with a “running discharge,” or a man who had an emission of semen, or a woman after menstruation or hemorrhaging, or any having sexual intercourse, were “unclean” and had to bathe. (Lev. 14:8, 9; 15:4-27) One in a tent with, or touching a human corpse was “unclean” and had to be purified with cleansing water. If anyone refused to comply with this regulation he “must be cut off from the midst of the congregation, because it is Jehovah’s sanctuary that he has defiled.” (Num. 19:20) Appropriately, then, washing is used figuratively to denote a clean standing before Jehovah. (Ps. 26:6; 73:13; Isa. 1:16; Ezek. 16:9) Bathing with Jehovah’s word of truth, symbolized by water, has power to cleanse.—Eph. 5:26.

Passing references in the Bible are made to individuals bathing: Pharaoh’s daughter in the Nile (Ex. 2:5); Ruth before presenting herself to Boaz (Ruth 3:3); Bath-sheba unwittingly in the sight of David (2 Sam. 11:2, 3); David before prostrating himself in the house of Jehovah (2 Sam. 12:20); prostitutes at a pool in Samaria. (1 Ki. 22:38) Leprous Naaman, at Elisha’s command, ‘Bathe and be clean,’ did so seven times in the Jordan River. (2 Ki. 5:9-14) It was a custom to bathe newborn babes, and the bodies of the dead before burial.—Ezek. 16:4; Acts 9:37.

In the hot climate of the Near East where people walked dusty roads in open sandals, it was a mark of hospitality and kindness to provide for washing the feet of one’s guests. Abraham extended this kindness to angels (Gen. 18:1-4); other examples included Lot, Laban and Abigail. (Gen. 19:1, 2; 24:29-32; 1 Sam. 25:41; Luke 7:38, 44; 1 Tim. 5:10) Jesus also washed the feet of his disciples.—John 13:5-17; see WASHING OF FEET.

The Pharisees washed “their hands up to the elbow,” not for hygienic reasons, but strictly because of Rabbinical traditions.—Mark 7:1-5; Matt. 15:1, 2.

Archaeology also supplies some information on ancient bathing customs; for example, bathtubs have been found in the ancient palace of Mari in Babylonia, some even equipped with drains, though common people bathed in canals and cisterns. Findings in Egypt indicate bathrooms, but no elaborate public bathhouses; Egyptian priests bathed four times a day. Remains of baths have also been discovered in Palestine, but only dating back to the time that Grecian influence penetrated the land. Herod the Great, in rebuilding the temple, provided bathrooms for the priests. Toward the end of his life, he went to the hot baths at the Dead Sea. Antipas established a health resort at the Sea of Galilee, and at Emmaus there were hot baths.

The Athenians originated the public baths as we understand them in connection with their gy·mna·siʹa; the Romans made them more attractive with added luxuries of the times. Christians reportedly did not frequent these Roman baths because of the corrupt morals and lewd entertainment that were part of the institution. Diocletian built a luxurious bath to accommodate 18,000 persons at the expense of 10,000 professed Christians who were employed as forced labor during the seven years of its construction about 300 C.E.

BATH-RABBIM

(Bath-rabʹbim) [daughter of multitudes, or, of the many].

In the Song of Solomon the Shulammite maiden’s eyes are likened to “the pools in Heshbon, by the gate of Bath-rabbim.” (7:4) Heshbon was a city in the territory of Gad but assigned to the Levites. (Josh. 21:38, 39) While some believe the name Bath-rabbim is the name of a gate of Heshbon facing toward the city of Rabbah (modern Amman) to the NE, others suggest that Bath-rabbim (daughter of multitudes) is used figuratively to mean the populous city of Heshbon itself and that the gate is so called because of the multitude passing in and out of the city or gathering at the gate for assembly. Around the present ruins of the city, evidence remains of ancient pools as well as of a large reservoir. The poetic description gives an apt picture of limpid, serene beauty seen in the shining eyes of the Shulammite, the city gate perhaps representing the forehead.

BATH-SHEBA

(Bath-sheʹba) [daughter of an oath; daughter of abundance].

Daughter of Eliam (Ammiel, 1 Chron. 3:5); possibly a granddaughter of Ahithophel. (2 Sam. 11:3; 23:34) First the wife of Uriah the Hittite, one of David’s mighty men; later married to David after being involved in one of the blackest episodes of David’s life.—2 Sam. 23:39.

Late one spring day, Bath-sheba was bathing herself, when a neighbor, King David, on the rooftop of his palace, caught sight of this beautiful woman, described as “very good in appearance.” Upon learning that her husband was off to war, the passion-aroused king had Bath-sheba brought to the palace, where he cohabited with her. “Later she returned to her house,” and after some weeks informed David she was pregnant. Thereupon David plotted to have Uriah sleep with his wife as a cover-up for the adulterous crime, but when this scheme failed, the king had Uriah killed in battle. Her mourning period over—probably a week (1 Sam. 31:13)—Bath-sheba became David’s wife and bore the child.—2 Sam. 11:1-27.

“But the thing . . . appeared bad in the eyes of Jehovah.” His prophet Nathan rebuked the king with an illustration in which he represented Bath-sheba as the “one female lamb” of the poor man, Uriah, that the rich man, David, took to entertain a visitor. In great sorrow David repented (Psalm 51), but by divine decree the adulterine child, which remains nameless, died. Further distress also came to David for his sin, his own concubines being defiled by his son Absalom.—2 Sam. 11:27–12:23; 16:21, 22.

Bath-sheba found comfort in her repentant husband, repeatedly addressed him as “my lord,” as Sarah had done to her husband (1 Ki. 1:15-21; 1 Pet. 3:6), and in time bore him a son named Solomon, whom Jehovah loved and blessed. (2 Sam. 12:24, 25) She also had three other sons, Shimea, Shobab and Nathan, the latter being an ancestor of Jesus’ mother Mary. Since Joseph descended from Solomon, both Jesus’ earthly parents traced their ancestry to Bath-sheba as well as David.—1 Chron. 3:5; Matt. 1:6, 16; Luke 3:23, 31.

Bath-sheba comes forward in the account again toward the close of David’s forty-year reign. David had sworn to her: “Solomon your son is the one that will become king after me.” So when Solomon’s older half-brother Adonijah attempted to usurp the throne just before David’s death, Bath-sheba, on the suggestion of the prophet Nathan, reminded David of his oath. Immediately David put Solomon on the throne and Bath-sheba thus became the queen mother.—1 Ki. 1:5-37.

After Solomon’s throne was firmly established, Bath-sheba appeared before him as an influential intermediary with a request in behalf of Adonijah. Solomon immediately “rose to meet her and bowed down,” and ordered that a throne be placed for his mother, “that she might sit at his right.”—1 Ki. 2:13-25.

BATTERING RAM

See ARMS, ARMOR.

BATTLE-AX

See ARMS, ARMOR.

BAVVAI

(Bavʹvai).

A Levite worker on Nehemiah’s wall-rebuilding project in Jerusalem. He was from