The search for an answer begins with the word baptism itself. Not originally found in English, the word was borrowed by a process of transliteration from the Greek noun baptisma, meaning “immersion or dipping.” The Greek version of the Hebrew Bible, known as the Septuagint, translates the Hebrew tabal (“to dip”) with the Greek verb baptizo (“immerse”). Another Hebrew word, similar in meaning, is rachats (“to wash”). The Septuagint translates this with the Greek word luo (“wash”). These two comparable ideas (immerse and wash) are used as synonyms in both the Hebrew and Greek versions of the Old Testament.1 They are both used to refer to the ritual purifications of the type presented in Leviticus 15-16 and Numbers 19.2 Also, in 2 Kings 5, they are used to describe Naaman immersing himself in the Jordan river to be cleansed from leprosy.3
In the New Testament, the Greek word baptism is used in many ways. It can refer to the baptism of John (Mark 1:4), baptism in the Holy Spirit and in fire (Matthew 3:11), and even the sufferings of Jesus (Luke 12:50), as well as the Christian sacrament of Holy Baptism. Albert Barnes has even suggested, “It is possible that Paul may hererefer to some practice or custom which existed in his time respecting baptism, the knowledge of which is now lost.”4
We also know that baptism can refer to the ceremonial cleansings of the Jews as practiced in that day. The New Testament mentions “instruction about baptisms” (Hebrews 6:2) and “various ceremonial washings” (Hebrews 9:10). Likewise, we are told, “The Pharisees and all the Jews … do not eat unless they wash. And they observe many other traditions, such as the washing of cups, pitchers, and kettles” (Mark 7:3-4). (In each case, the italicized words are translating the Greek words for baptisms or baptizing.)
[1] “Baptize” and “wash” are also often used as synonyms in the New Testament. See Acts 22:16, Ephesians 5:26, Titus 3:5, and Hebrews 10:22; see also 2 Kings 5:13-14 in the Septuagint.
[2] Everett Ferguson, Baptism inthe Early Church: History, Theology, and Liturgy (Grand Rapids: Eerdmans,2009), p. 46
[3] Ferguson, p. 57. Ferguson also notes, “Baptizo also occurs in two deuterocanonical texts. Both refer to Jewish ritual immersions for purification. ‘If one is immersed [baptizomenos] after touching a corpse and touches it again, what does he profit from his washing [loutro]? ’(Sir 34:30[25]). The other text refers to Judith’s practice of nightly going out to purify herself and pray: ‘She went out [of the tent] each night to the valley of Bethulia and immersed herself [ebaptizeto] at the spring of water in the camp’ (Jdt. 12:7). These two texts from the deuterocanonical writings provide early attestation for the means of purification by immersion described in the Mishnah (chap. 4).
[4] Albert Barnes, Barnes Notes on the New Testament (Commenting on 15:29)
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