Not originally found in English, the word baptism was borrowed by 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 (“to immerse”). Another Hebrew word, similar in meaning, is rachats (“to wash”). The Septuagint translates this with the Greek word louo (“to wash”). These two comparable ideas (immerse and wash) are used as synonyms in both the Hebrew and Greek versions of the Old Testament, as well as the New Testament. Both ideas are used to refer to the ritual purifications of the type presented in Leviticus 15-16 and Numbers 19.[i] In 2 Kings 5, both are used to describe Naaman immersing (baptizing) himself in the Jordan, in response to Elisha’s command to wash in the river, that he might be cleansed from leprosy. Additionally, the same words are used similarly in the Apocrypha.[ii]
Baptism is also used in different ways in the New Testament. It can refer to the baptism of John, baptism with the Holy Spirit, and even the sufferings of Jesus, as well as the sacrament of Holy Baptism. It can also refer to the ceremonial cleansings of the Jews as mentioned in the New Testament.[iii] Albert Barnes, commenting on 15:29, has even proposed that, “It is possible that Paul may here refer to some practice or custom which existed in his time respecting baptism, the knowledge of which is now lost.”[iv]
[i] Everett Ferguson, Baptism inthe Early Church: History, Theology, and Liturgy (Grand Rapids: Eerdmans, 2009), p. 46
[ii] Ferguson, “Baptizo also occurs in two deuterocanonical texts. Both refer to Jewish ritual immersions for purification. ‘If one is immersed [βαπτιζόμενος] after touching a corpse and touches it again, what does he profit from his washing [λουτρω]?’ (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 [έβαπτίζετο] 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).” p. 57
[iii] The New Testament mentions “instruction about cleansing rites” (baptismos) and “various ceremonial washings” (baptismos) taught and practiced by the Jews. Likewise, the Gospel of Mark records that, “The Pharisees and all the Jews… When they come from the marketplace do not eat unless they wash (baptize). And they observe many other traditions, suchas the washing (baptismos) of cups, pitchers, and kettles.” (Hebrews 6:2, 9:10; Mark 7:3-4)
[iv] Albert Barnes, Barnes Notes on the New Testament (Commenting on 1 Corinthians 15:29)
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