Lexical Summary baptizó: To baptize, to immerse, to dip Original Word: βαπτίζω Strong's Exhaustive Concordance baptize, wash. From a derivative of bapto; to immerse, submerge; to make whelmed (i.e. Fully wet); used only (in the New Testament) of ceremonial ablution, especially (technically) of the ordinance of Christian baptism -- Baptist, baptize, wash. see GREEK bapto HELPS Word-studies 907 baptízō – properly, "submerge" (Souter); hence, baptize, to immerse (literally, "dip under"). 907 (baptízō) implies submersion ("immersion"), in contrast to 472 /antéxomai ("sprinkle"). NAS Exhaustive Concordance Word Originfrom baptó Definition to dip, sink NASB Translation Baptist (3), baptize (9), baptized (51), baptizes (1), baptizing (10), ceremonially washed (1), undergo (1). Thayer's Greek Lexicon STRONGS NT 907: βαπτίζωβαπτίζω; (imperfect ἐβαπτιζον); future βαπτίσω; 1 aorist ἐβάπτισα; passive (present βαπτίζομαι); imperfect ἐβαπτιζομην; perfect participle βεβαπτισμενος; 1 aorist ἐβαπτίσθην; 1 future βαπτισθήσομαι; 1 aorist middle ἐβαπτισαμην; (frequent. (?) from βάπτω, like βαλλίζω from βάλλω); here and there in Plato, Polybius, Diodorus, Strabo, Josephus, Plutarch, others. I. 1. properly, to dip repeatedly, to immerge, submerge (of vessels sunk, Polybius 1, 51, 6; 8, 8, 4; of animals, Diodorus 1, 36). 2. to cleanse by dipping or submerging, to wash, to make clean with water; in the middle and the 1 aorist passive to wash oneself, bathe; so Mark 7:4 (where WH text ῥαντισωνται); Luke 11:38 (2 Kings 5:14 ἐβαπτίσατο ἐν τῷ Ιορδάνῃ, for טָבַל; Sir. 31:30 (Sir. 34:30; Judith 12:7). 3. metaphorically, to overwhelm, as ἰδιωτας ταῖς ἐισφοραις, Diodorus 1, 73; ὀφλημασι, Plutarch, Galba 21; τῇ συμφορά βεβαπτισμενος, Heliodorus Aeth. 2, 3; and alone, to inflict great and abounding calamities on one: ἐβαπτισαν τήν πόλιν, Josephus, b. j. 4, 3, 3; ἡ ἀνομία με βαπτίζει, Isaiah 21:4 the Sept. hence, βαπτίζεσθαι βάπτισμα (cf. Winers Grammar, 225 (211); (Buttmann, 148 (129)); cf. λούεσθαι τό λουτρόν, Aelian de nat. an. 3, 42), to be overwhelmed with calamities, of those who must bear them, Matthew 20:22f Rec.; Mark 10:38; Luke 12:50 (cf. the German etwasauszubadenhaben, and the use of the word e. g. respecting those who cross a river with difficulty, ἕως τῶν μαστῶν οἱ πεζοί βαπτιζόμενοι διέβαινον, Polybius 3, 72, 4; (for examples see Sophocles' Lexicon under the word; also T. J. Conant, βαπτίζειν, its meaning and use, N. Y. 1864 (printed also as an Appendix to their revised version of the Gospel of Matthew by the American Bible Union); and especially four works by J. W. Dale entitled Classic, Judaic, Johannic, Christic, Baptism, Phil. 1867ff; D. B. Ford, Studies on the Bapt. Quest. (including a review of Dr. Dale's works), Bost. 1879)). II. In the N. T. it is used particularly of the rite of sacred ablution, first instituted by John the Baptist, afterward by Christ's command received by Christians and adjusted to the contents and nature of their religion (see βάπτισμα, 3), viz., an immersion in water, performed as a sign of the removal of sin, and administered to those who, impelled by a desire for salvation, sought admission to the benefits of the Messiah's kingdom; (for patristic references respecting the mode, ministrant, subjects, etc. of the rite, cf. Sophocles Lexicon, under the word; Dict. of Chris. Antiq. under the word Baptism). a. The word is used absolutely, to administer the rite of ablution, to baptize (Vulg.baptizo; Tertulliantingo,tinguo (cf.metgiro, de corona mil. § 3)): Mark 1:4; John 1:25f, 28; John 3:22f, 26; John 4:2; John 10:40; 1 Corinthians 1:17; with the cognate noun τό βάπτισμα, Acts 19:4; ὁ βαπτίζων substantively equivalent to ὁ βαπτιστής, Mark 6:14 (24 T Tr WH). τινα, John 4:1; Acts 8:38; 1 Corinthians 1:14, 16. Passive to be baptized: Matthew 3:13f, 16; Mark 16:16; Luke 3:21; Acts 2:41; Acts 8:12, 13,( b. with prepositions; aa. εἰς, to mark the element into which the immersion is made: εἰς τόν Ιορδάνην, Mark 1:9. to mark the end: εἰς μετάνοιαν, to bind one to repentance, Matthew 3:11; εἰς τό Ἰωάννου βάπτισμα, to bind to the duties imposed by John's baptism, Acts 19:3 (cf. Winer's Grammar, 397 (371)); εἰς ὄνομα τίνος, to profess the name (see ὄνομα, 2) of one whose follower we become, Matthew 28:19; Acts 8:16; Acts 19:5; 1 Corinthians 1:13, 15; εἰς ἄφεσιν ἁμαρτιῶν, to obtain the forgiveness of sins, Acts 2:38; εἰς τόν Μωυσῆν, to follow Moses as a leader, 1 Corinthians 10:2. to indicate the effect: εἰς ἕν σῶμα, to unite together into one body by baptism, 1 Corinthians 12:13; εἰς Χριστόν, εἰς τόν θάνατον αὐτοῦ, to bring by baptism into fellowship with Christ, into fellowship in his death, by which fellowship we have died to sin, Galatians 3:27; Romans 6:3 (cf. Meyer on the latter passive, Ellicott on the former). bb. ἐν, with the dative of the thing in which one is immersed: ἐν τῷ Ιορδάνῃ, Mark 1:5; ἐν τῷ ὕδατι, John 1:31 (L T Tr WH ἐν ὕδατι, but compare Meyer at the passage (who makes the article deictic)). of the thing used in baptizing: ἐν ὕδατι, Matthew 3:11; Mark 1:8 (T WH Tr marginal reading omit; Tr text brackets ἐν); John 1:26, 33; cf. Buttmann, § 133, 19; (cf. Winers Grammar, 412 (384); see ἐν, I. 5 d. α.); with the simple dative, ὕδατι, Luke 3:16; Acts 1:5; Acts 11:16. ἐν πνεύματι ἁγίῳ, to imbue richly with the Holy Spirit (just as its large bestowment is called an outpouring): Matthew 3:11; Mark 1:8 (L Tr brackets ἐν); Luke 3:16; John 1:33; Acts 1:5; Acts 11:16; with the addition καί πυρί to overwhelm with fire (those who do not repent), i. e. to subject them to the terrible penalties of hell, Matthew 3:11. ἐν ὀνόματι τοῦ κυρίου, by the authority of the Lord, Acts 10:48. cc. Passive ἐπί (L Tr WH ἐν) τῷ ὀνόματι Ἰησοῦ Χριστοῦ, relying on the name of Jesus Christ, i. e. reposing one's hope on him, Acts 2:38. dd. ὑπέρ τῶν νεκρῶν on behalf of the dead, i. e. to promote their eternal salvation by undergoing baptism in their stead, 1 Corinthians 15:29; cf. (Winers Grammar, 175 (165); 279 (262); 382 (358); Meyer (or Beet) at the passage); especially Neander at the passage; Rückert, Progr. on the passage, Jen. 18 47; Paret in Ewald's Jahrb. d. Biblical Wissensch. ix., p. 247; (cf. B. D. under the word Baptism XII. Alex.'s Kitto ibid. VI.). Strong’s 907 spans the ministry of John the Baptist, the earthly life of Jesus Christ, and the era of the apostles. The contexts fall into four broad groups: (1) preparatory baptism calling Israel to repentance, (2) the baptism of Jesus, (3) Christian water baptism following faith in Christ, and (4) baptism in or with the Holy Spirit. Together these occurrences build a coherent biblical theology in which baptism marks repentance, identification with Christ, entrance into covenant community, and empowerment for service. The Baptism of Repentance Preceding Christ John “appeared in the wilderness preaching a baptism of repentance for the forgiveness of sins” (Mark 1:4). Multitudes “were being baptized by him in the Jordan River as they confessed their sins” (Matthew 3:6; Mark 1:5). This preparatory rite confronted Israel with its need to turn back to God and anticipated the imminent arrival of Messiah. Luke records that even tax collectors and soldiers “came to be baptized” (Luke 3:12-14), highlighting the comprehensive call to repent. The Baptism of Jesus “After He was baptized, Jesus came up immediately from the water; and behold, the heavens were opened to Him” (Matthew 3:16). Though sinless, Jesus identified with repentant Israel and inaugurated His public ministry. The Father’s voice and the Spirit’s descent (Matthew 3:16-17; Luke 3:21-22) reveal the triune affirmation of the Son’s mission, establishing baptism as a moment of divine disclosure. Christian Water Baptism in the Church On the Day of Pentecost Peter commanded, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins” (Acts 2:38). Three thousand “were baptized” that same day (Acts 2:41). Throughout Acts, baptism follows believing the gospel (Acts 8:12-13; 8:36-38; 10:47-48; 16:15; 18:8). No example shows it preceding personal faith. Baptism thus serves as the God-ordained sign of conversion, publicly testifying to an inward union with Christ. Baptism with the Holy Spirit John distinguished his ministry from Christ’s: “He will baptize you with the Holy Spirit and with fire” (Matthew 3:11; Mark 1:8; Luke 3:16; John 1:33). Acts 1:5 recalls this promise; Acts 2 fulfills it. Peter later applies the same promise to Gentile believers: “Then I remembered the word of the Lord… ‘You will be baptized with the Holy Spirit’” (Acts 11:16). Spirit-baptism unites believers into one body (1 Corinthians 12:13) and empowers witness (Acts 1:8). Baptism as Union with Christ Paul writes, “All of us who were baptized into Christ Jesus were baptized into His death… so that just as Christ was raised from the dead… we too may walk in newness of life” (Romans 6:3-4). Again, “For all of you who were baptized into Christ have clothed yourselves with Christ” (Galatians 3:27). In these passages baptism symbolizes participation in Christ’s death, burial, and resurrection, expressing the believer’s new identity. Baptism and Discipleship Jesus’ cup-and-baptism imagery (Matthew 20:22-23; Mark 10:38-39; Luke 12:50) links baptism with suffering discipleship. James and John would indeed “be baptized” with a baptism of trial, showing that following Christ involves both initial identification and ongoing commitment, even unto death. Baptism and the Great Commission “Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matthew 28:19). Baptism is inseparable from disciple-making. The Trinitarian formula anchors the practice in the revelation of God’s nature and ensures theological fidelity wherever the gospel spreads. Baptism in Apostolic Evangelism • Samaria: men and women “were baptized” after believing Philip (Acts 8:12). The pattern—proclamation, faith, baptism, incorporation into the church—remains consistent. Theological Significance 1. Identification: unites believer publicly with Christ and His body. Historical Practice and Mode Passages describe going “into the water” and “coming up out of the water” (Matthew 3:16; Acts 8:38-39), suggesting immersion. Early church writings and archaeological evidence support this mode, though the theological essence—union with Christ—remains primary. Conservative practice continues to administer baptism to believers, usually by immersion, in obedience to apostolic precedent. Pastoral and Ministry Implications • Catechesis: candidates should understand repentance and faith (Acts 2:38). Summary Throughout the New Testament, Strong’s 907 depicts baptism as God’s ordained rite of repentance, identification with Christ, Spirit empowerment, and incorporation into the church. Rooted in the ministry of John, fulfilled in the work of Christ, commanded in the Great Commission, and practiced by the apostles, baptism continues as a visible, obedient response of faith and a proclamation of the gospel’s power to cleanse, unite, and save. Englishman's Concordance Matthew 3:6 V-IIM/P-3PGRK: καὶ ἐβαπτίζοντο ἐν τῷ NAS: and they were being baptized by him in the Jordan KJV: And were baptized of him INT: and were baptized in the Matthew 3:11 V-PIA-1S Matthew 3:11 V-FIA-3S Matthew 3:13 V-ANP Matthew 3:14 V-ANP Matthew 3:16 V-APP-NMS Matthew 20:22 V-PIP-1S Matthew 20:22 V-ANP Matthew 20:23 V-PIP-1S Matthew 20:23 V-FIP-2P Matthew 28:19 V-PPA-NMP Mark 1:4 V-PPA-NMS Mark 1:5 V-IIM/P-3P Mark 1:8 V-AIA-1S Mark 1:8 V-FIA-3S Mark 1:9 V-AIP-3S Mark 6:14 V-PPA-NMS Mark 6:24 V-PPA-GMS Mark 7:4 V-ASM-3P Mark 10:38 V-PIM/P-1S Mark 10:38 V-ANP Mark 10:39 V-PIM/P-1S Mark 10:39 V-FIP-2P Mark 16:16 V-APP-NMS Luke 3:7 V-ANP Strong's Greek 907 |
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