ers; and both in designating the original and generic idea of the root BATI, as exhibited in No 1.

6. Вάлτ is also employed in the sense to smear, to bathe, by the application of liquid to the surface, etc.

Sophocles, Ajax v. 95, Bayas ev, thou hast well BATHED or SMEARED thy sword, with the Grecian army, viz. by plunging it into the Grecian soldiers. The construction πρὸς 'Αργείων στρά To does not seem very well to admit of any other sense, inasmuch as the object into which any thing is plunged, is usually put by classic writers, in the Acc. with is, after the verb fanto. Ioos as above, signifies, by means of, with, as designating the manner in which the sword was bathed.

Eschylus, Prometh. v. 861, For the wife has deprived each husband of life, BATHING (Bάoaoa) the sword by slaughter; where bathing the sword means, to make it reek with blood, by plunging it into human bodies.

Aristophanes, Innis Act. I. Sc. 3, speaking of Magnes, an old comic player of Athens, represents him as Λυδίζων, καὶ ψηνίζων, καὶ βαπτόμενος βατραχείοις, using the Lydian music or measure, and making plays, and SMEARING himself with frog-coloured [paints].

Dionysius of Halicarnassus, Vit. Homeri p. 297, cited by Gale p. 123, comments on the expression of Homer in Il. XVI. 333, where the poet represents Ajax as killing Cleobulus, and says: He struck him across the neck, with his heavy sword, and the whole sword became warm with blood. Upon this Dionysius remarks: That the sword was so BATHED (ßantiođέvros) with blood, that it became heated by it. This is capable of being rendered, so dipped in blood; and so Gale renders it, p. 123. But if this shade of meaning was designed to be conveyed by Dionysius, would he not have written: βαπτισθέντος οὕτως εἰς τὸ αἷμα του ξίφους κ. τ. λ. ? However, I do not consider the example as altogether certain, but adduce it as a probable one.

7. A shade of meaning kindred to the above, viz. to wash, i. e. to cleanse by the use of water, is sometimes attached to the word Pánto in the classics.

Aristophanes, in Eccles. First they WASH (ẞάлтovσi) the wool in warm water, according to the old custom. The lexicographers, Suidas and Phavorinus, interpret the word fάлtovou here, by Avvovoi, they wash, or wash out; and Stephens says (ad, voc. πλύνω), that βάπτω is peculiarly spoken of garments, as λούω is of the body, and vinto of the hands and feet.-We shall see in the sequel, that this shade of meaning is not unfrequent in the sacred writers, though seldom, so far as I have been able to discover, to be met with in profane writers.

These, I believe, are all the various shades of meaning, assigned in the classics to βάπτω and βαπτίζω. How little ground there is to represent Barrio as a frequentative, the reader must now see, and be able to judge for himself. He will also be able to judge with how little correctness Gale has asserted (p. 217), that “ βάπτω and βαπτίζω are ἰσοδύναμαι, i. e. exactly the same as to their signification." Neither the one nor the other of the above representations agrees with fact. In all the derived or secondary meanings of both βάπτω and βαπτίζω, it would seem plain, from the above exhibition of them, that the Greek writers made a diverse and distinct use of the words, never confounding them. Why should lexicographers and critics not have more thoroughly investigated this, before they made representations so little accordant with the state of facts?

I come now to investigate the usage of the sacred records. This we can do with much greater advantage, after the extensive survey of classical usage which has been taken above.

§ 2. Use of βάπτω and βαπτίζω in the Septuagint and Apocrypha.

1. The verb. Baлro signifies to plunge, immerse, dip in.

Lev. 11: 32, Every vessel [that is unclean], shall be PLUNGED (Bagnoero) into water; Heb., shall be brought or introduced. 4: 6, And the priest shall DIP (Paper) his finger into the blood; Heb.. 9:9, And he [Aaron] DIPPED (aye) his finger into the blood; Heb. 2. 14:6, And he shall DIP (Bayer) them... into the blood; Heb. 2. 14: 51, And he shall DIP (Bάyɛi) it into the blood; Heb. 2.

Num. 19: 18, And the man that is cleansed shall take hyssop, and DIP it (Paper) into the water; Heb..

Deut. 33: 24, And he shall DIP (Bayer) his foot in oil (¿v ¿kalų, Heb. 1); Heb. corresponding to Bayer,.

Josh. 3: 15, The feet of the priests...were DIPPED (pagnoav) into a part of the water of the Jordan; Heb. 2.

Ruth 2: 14, And thou shalt DIP (Bayes) thy morsel in vinegar, (Ev To o§ε, Tana); Heb. verby.

1 Sam. 14: 27, And he DIPPED (Bayɛ) it, viz. the end of his sceptre, into a honey comb; Heb. a.

2 K. 8: 15, He took a mattrass, and DIPPED it (ßaye) in water, (v ta vdari, Heb. ); verb

.

Job 9: 31, Thou hast PLUNGED me (μè eßayas) into the mire, (¿v óvno̟, nave, into the pit or ditch); Heb. verb bay.

Ps. 67: 23 (68: 24) That thy foot may be DIPPED (ẞagy) in blood (Ev aïμari, e); Heb. verb 72.

In like manner Pantiso takes the same signification.

2 K. 5: 14, And Naaman went down, and PLUNGED HIMSELF (Bantioaro) seven times into the river Jordan; Heb. The prophet Elisha had said: λούσαι ἑπτάκις ἐν τῷ ̓Ιορδάνῃ, WASH THYSELF seven times in the Jordan, 2 K. 5: 10.

These constitute the majority of the examples in the Septuagint, of the words under consideration. The others, which are few in number, I proceed to subjoin.

2. To smear over or moisten by dipping in; in which sense I find Banro only employed.

But

Lev. 4: 17, And the priest shall SMEAR OVER OF MOISTEN (Bayer) his finger, ano tov aïuaros, by or with the blood of the bullock; Heb. 77. When then the sense of plunging into is directly and fully expressed in Hebrew, it is by using the preposition after the verb ; e. g. 2, ba, etc. 1 is sometimes used (as in the example above) before the noun designating the liquid element made use of; and then the Seventy have imitated this in such a way, that we are constrained to render their version as I have done above. The same is the case in the next example.

Lev. 14: 16, And he [the priest] shall SMEAR OVER (ẞáyer) his right finger with the oil, ano rov Ehalov, Heb. 27 za baby.

Ex. 12: 22, And MOISTENING OF SMEARING it [the bundle of hyssop] with the blood (payoavies and tov aiμaros). But here the Hebrew has ; and the Seventy, if they had followed their own analogy, would have rendered it, payavtεs & is tò aîμa. Inasmuch, however, as they have not so done, it would seem that they meant to give another shade of meaning to the expression.

3. To overwhelm; where ßantiso is used. Of this I find but one example; and in that the word is used in a figurative

way.

Is. 21: 4, My iniquity OVERWHELMS me (uè fantisε); where the Hebrew has ny, to terrify, etc.

4. Of the sense of tinging or colouring, given to ßáπw, I find only one example; and here the reading is various and contested, viz.

Ezek. 23: 15, where the Septuagint reads naoάßanta, according to the Roman edition ; but other editions read τιάραι βαπταί, coloured turbans. Ilagaßanta means tinctured, coloured, variegated with colours. The Hebrew is, redundantes mitris, with turbans or tiaras redundant, i. e. having ends hanging

(like the

down, etc. The word, a derivate of, appears here to point to the sense of tinging, tincturing, which Greek Panto) seems once to have had.

5. To wash, cleanse by water; where ßantiso is used. Thus it is said of Judith, in c. 12: 7, that she went out by night, into the valley of Bethulia, and washed HERSELF (¿ßantisero) in the camp, at the fountain of water.

In Sirach 31: 25, we find the expression Barritóμevos áлo vexoov, he who is CLEANSED from a dead [carcase] and toucheth it again, what does he profit by his washing (1) Lovro avrov)? The phrase βαπτιζόμενος ἀπὸ νεκρού may be easily explained, by comparing such passages as are to be found in Lev. 11: 25, 28, 31, 39, 40. Num. 19: 18, etc. by which it appears, that a person who touched a dead body was ceremonially defiled, and must wash his clothes and his person in order to become clean.

6. To moisten, wet, bedew; where fanto is used.

Thus in Dan. 4: 30, it is said, that Nebuchadnezzar was driven from among men, and made to eat grass like the ox, and that his body was MOISTENED, WET (púgn) with the dew of heaven.

Dan. 5: 21, His body was MOISTENED (ßagn) with the dew of heaven. The version of this book, it will be recollected, came from the hand of Theodotion, about A. D. 150, a Jew by religion, or at least a Judaizing Christian. Commonly his version agrees with the Septuagint, and it was highly prized by Origen and the ancient Christians in general; so much so, that Origen corrected the faults of the Septuagint by it, and the ancient churches preferred it to that of the Seventy, in respect to the book of Daniel, and received it in the Canon.

These are all the examples of βάπτω or βαπτίζω, which can be found in the Septuagint or Apocrypha, if the Concordance of Tromm is to be trusted. From these the reader will easily see, that some of the classical meanings of these words are not to be found in the books aforesaid; while other meanings, viz. to wash, to bedew or moisten, are more clearly and fully exhibited. The examples in Daniel from Theodotion make it plain, that the word ẞanto was occasionally used to designate the application of liquid or moisture to the surface of any thing, in any way whatever; whether by washing, or by gentle affusion as in the case of dew. The example of Judith shews very clearly, that washing of the person may be designated by ẞantico; for into the fountain in the midst of the camp, it is not probable that she plunged. In both the examples in Daniel, the Chaldee (the original is here in this language) is 2, which, like the

Greek Panto, means both to dip and to tinge or colour. The like is the case with the same verb in Syriac and Arabic, as well as in Chaldee; and the Hebrew appears also to have employed the same verb in the like sense, inasmuch as we have

, a derivate of it, signifying coloured garment, Judg. 5: 30. I have taken an extensive range, in order to prepare for the investigation of the words in question in the New Testament. But we may now come to the work, under circumstances that will enable us to judge with a greater degree of accuracy and satisfaction than we could possibly have done, if these introductory investigations had been superseded.

$3. Meaning of the words ẞ άлw, ẞañτ isш, and their derivatives in the New Testament, when not applied to the rite of baptism.

1. To dip.

E.

Ι. Βάπτω.

g. Luke 16: 24, That he may DIP (ayy) the tip of his finger in water, vdaros, the Gen. of instrument, i. e. that he may wet his finger WITH water, which is a rendering that seems to accord more exactly with the syntactical construction of the sentence.

John 13: 26, It is he, to whom I shall give the morsel or crumb, when I have DIPPED it (Bayas).

2 To dye.

E. g. Rev. 19: 13, a garment DYED (ßeßaμμévov) in blood.

These are all the examples of ẞánto; and by these it appears, that in no case is this word applied to the rite of baptism, by the writers of the New Testament. Nor are there any words derived from this form, which occur in the New Testament. We proceed then to consider the other verb.

ΙΙ. Βαπτίζω.

I shall first examine all the examples of this word and its derivatives, in cases which have no relation to the religious rite of baptism. After this is done, we may come with more advantage to the examination of the meaning, when these words are applied to this rite.

1. To wash, in the literal sense.

E. g. Mark 7: 3, 4, The Pharisees [returning] from the market eat not, except they WASH THEMSELVES, Baлtiowvrai, Mid. voice. Luke 11: 38, But the Pharisee, seeing him, wondered that he had not first wASHED HIMSELF (ßantioon) before dinner. Here