and strength to hold a talent plus a change of garment, and, hence, when filled, was about as much as one man could carry. (2 Ki. 5:23) However, the same word is also used to refer to the purses used as articles of luxurious adornment by the haughty daughters of Zion.—Isa. 3:16, 22.

There was also the smaller ‘merchants’ bag’ (Heb., kis), doubtless much like those that have continued to be used in Oriental lands till recent times. Judging from these later types, they were likely made of woven cotton or flexible rushes, or of leather. These bags were used by traders or merchants for carrying weights required in business transactions where products, grains or precious metals had to be weighed out. Referring to the kis, a warning against fraudulent business practices in the Mosaic law stated: “You must not come to have in your bag two sorts of weights.” (Deut. 25:13) Through his prophet, Jehovah asked: “Can I be morally clean with wicked scales and with a bag of deceptive stone weights?” (Mic. 6:11; Prov. 16:11) Such bag could also be used for carrying money and valuables.—Prov. 1:13, 14; Isa. 40:6.

The Hebrew word ts^erohrʹ is derived from a verb meaning “to bind, wrap or tie” and describes a common form of receptacle tied with a cord or string, either as a “bundle” (Gen. 42:35), or as a pouch or purse with the neck only being drawn together and tied. (Prov. 7:20; Song of Sol. 1:13) It appears that the money received from the chest of temple contributions was bound into such bundles, doubtless of uniform quantities. (2 Ki. 12:10) In ancient times, in business transactions involving large sums of money, the pieces were at times weighed and then put in such bundles or bags, the knot thereafter being sealed. If desired the bag could then pass from one person to another as warranted to contain the stipulated amount. The unbroken seal thus could serve as a “voucher” for the amount of silver, gold or other metal contained. Job apparently uses such a figure at Job 14:17, saying to God: “Sealed up in a bag is my revolt, and you apply glue over my error.” Abigail expressed confidence in Jehovah’s protection of David, stating that when an enemy pursued David his soul would “prove to be wrapped up in the bag of life with Jehovah [his] God.”—1 Sam. 25:29.

In the Christian Greek Scriptures reference is made to a “food pouch” (NW) or “bag” (AT, RS). (Matt. 10:10; Luke 9:3) The Greek word peʹra here used to refer to a bag corresponding with the shepherds’ bag mentioned at 1 Samuel 17:40. Thus, Vine’s Expository Dictionary of New Testament Words describes the peʹra as “a traveller’s leathern bag or pouch for holding provisions.”—See FOOD POUCH.

At John 12:6; 13:29 in the Authorized Version Judas is spoken of as carrying a “bag”; however, most modern translations render the Greek word glos·soʹko·mon as “box” or “money box.” Originally used to refer to a case for keeping the mouthpiece of a wind instrument, the Greek word came to stand for a small box used for any purpose, including the keeping of money. The translators of the Septuagint Version used this word to refer to the chest mentioned at 2 Chronicles 24:8, 10. For the “purse” (Luke 10:4) or “girdle purses” (Matt. 10:9), see PURSE.

BAGGAGE

See LUGGAGE.

BAGPIPE

Although the Aramaic word sum·pon·yahʹ, appearing in Daniel 3:5, 10 (mar.), 15, has been translated “dulcimer” (a stringed instrument) (AV, Kx) and “symphony” (Dy, Yg), modern Bible translations generally render the expression as “bagpipe,” since lexicographers indicate that sum·pon·yahʹ refers to a musical instrument having a double pipe in its construction. (AT, Da, JB, Le, Mo, NW, RS) It is noteworthy that the Italian word zampogna (derived from sum·pon·yahʹ) identifies a type of bagpipe still used in that country and is the expression employed in the Italian Versione Riveduta (1925) to translate sum·pon·yahʹ in all of its occurrences.

Sum·pon·yahʹ may have resembled present-day simple Oriental bagpipes. The required airtight bag is made from a goatskin, without the feet, tail or head, but which, many times, has the hair still covering it. Into this bag are inserted flutelike pipes that are made from reeds and the tips of cows’ horns, as well as a tube to fill the bag with air.

BAHARUMITE

(Ba·haʹrum·ite).

A native of the village of Bahurim. Azmaveth, one of David’s mighty men, was from this place and is called both the “Baharumite” at 1 Chronicles 11:33 and the “Barhumite” at 2 Samuel 23:31. Shimei, the reviler of fleeing King David, was also a Baharumite.—2 Sam. 19:16; 1 Ki. 2:8; see BAHURIM.

BAHURIM

(Ba·huʹrim) [young men].

A village by the Mount of Olives, situated on the N side of an ancient road leading to Jericho and the Jordan. It is generally identified with Ras et-Tmim, a short distance NE of Jerusalem.

Weeping Paltiel walked after Saul’s daughter Michal as far as Bahurim when she was being returned to King David. General Abner’s order: “Go, return!” sufficed to turn him back at that point. (2 Sam. 3:16) Later, David, when abandoning Jerusalem due to his son Absalom’s conspiracy, crossed the torrent valley of Kidron, went up “the ascent of the Olives,” crossed beyond the summit and came to Bahurim. (2 Sam. 15:23, 30; 16:1, 5) Here Shimei, the Benjamite relative of Saul, began walking along the mountainside cursing David, throwing stones and tossing dust. (2 Sam. 16:5-13; 19:15-23) Bahurim was also the point at which Ahimaaz and Jonathan, the sons of Zadok and Abiathar, had to hide in the well of a certain man when on their way to deliver a message to King David.—2 Sam. 15:27; 17:17-20.

BAKBAKKAR

(Bak·bakʹkar) [investigator].

A Levite who dwelt in Jerusalem after the Babylonian captivity.—1 Chron. 9:3, 14, 15, 34.

BAKBUK

(Bakʹbuk) [flask].

Forefather of certain Nethinim who returned to Jerusalem with Zerubbabel, 537 B.C.E.—Ezra 2:51; Neh. 7:53.

BAKBUKIAH

(Bak·bu·kiʹah) [pouring of Jah].

1. A Levite who returned to Jerusalem with Zerubbabel and served as a guard. (Neh. 12:1, 9) Possibly the same as No. 2 below.

2. A Levite guard recorded as the head of a paternal house.—Neh. 12:23, 25; see No. 1 above.

3. A Levite, possibly of the singers selected to reside in Jerusalem under Nehemiah.—Neh. 11:17.

BAKE, BAKER

In the Hebrew home the baking of bread and cakes was a chief duty of the women, though slaves did the baking in some larger households. Speaking for Jehovah, Samuel told the Israelites, who had requested a human king: “Your daughters he will take for ointment mixers and cooks and bakers.” (1 Sam. 8:13) Yet, men might oversee the work or do some baking themselves, as indicated by the fact that when two angels visited Lot in Sodom “he baked unfermented cakes, and they went to eating” the prepared feast.—Gen. 19:1-3.

Bread was generally baked in ovens in Bible times. (See OVEN.) Occasionally, however, baking was done by kindling a fire on stones that had been laid together. When they were well heated, the cinders were swept aside and dough was placed on the stones. After a while, the cake was turned and then left on the stones until the bread was thoroughly baked. (Hos. 7:8) Travelers might bake coarse bread in a shallow pit filled with hot pebbles, upon which a fire had been built. After the embers were removed, dough was laid on the heated stones, perhaps being turned several times while the bread was baking. 1 Ki. 19:6)