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.