The Septuagint and Baptism
By F. D. Starr
As the word “baptize” is taken directly from the Greek, it might be profitable to ascertain what use, if any, the Septuagint, or Greek version of the Old Testament, makes of this term. One instance of much significance in determining the meaning of the word, is found in 2 Kings 5. Naaman, the Syrian general, was directed by the prophet Elisha to go and wash in Jordan seven times. In compliance with this instruction, he went and dipped himself seven times in Jordan. (Verse 14.) In the Septuagint, the statement is made that he went and baptized himself seven times, the Greek term for “dipped,” or “baptized,” being taken from the root bapto, from which is also taken the word rendered “baptize” in the New Testament. No one supposes that Naaman was sprinkled or had a little water poured upon him. It is perfectly evident, to all, that he plunged himself into the river. The true significance of the expression “baptize” is here very plainly illustrated. A ceremony of the Levitical priesthood clearly shows the distinction between baptism, sprinkling, and pouring. In Lev. 4: 6, 7, the three terms “dip,” “sprinkle,” and “pour” are used. The Greek word here translated “dip” is bapsei, future tense for bapto, defined by lexicographers as meaning to dip, to plunge, to immerse. The word baptizo is from the same original root word, hence has a similar significance, meaning the same act. The word here rendered “sprinkle” is from the word prosranei, defined, to sprinkle around, from rantizo, to sprinkle. In the statement, He “shall pour all the blood of the bullock at the bottom of the altar,” the word “pour” is from ekkeo, meaning, as translated, to pour. If sprinkling, pouring, and baptizing were all equivalent terms, then we might expect to find these words used interchangeably for these three acts. But no such confusion of terms is permissible. The distinction is very plain. The dipping (baptizing), sprinkling, and pouring performed by the priest are expressed by three very different words. A similar illustration of the distinction in the use of these terms is found in Lev. 14: 15, 16. The priest pours oil into his left hand, then dips—baptizes—his finger in that oil, then sprinkles of the oil seven times before the Lord. If believers in the New Testament ordinance of baptism were to be sprinkled or poured, then the words meaning to sprinkle or to pour might have been used. But the words meaning sprinkle and pour in the Old Testament mean sprinkle and pour in the New Testament; and “dip,” or “baptize,” in the Old Testament, means7the very same thing in the New Testament. This fact is plainly established by a study of the word “baptize” in the Septuagint. It may not be generally understood that when our Lord said, “I have a baptism to be baptized with; and how am I straitened till it be accomplished” (Luke 12:50), He made allusion, as was His custom, to some prophetic utterance. But by consulting the Septuagint, it is evident that He did. Isa. 21:4 reads in that version, “My heart wanders, and transgression baptizes me; my soul is filled with fear.” The agony of our Lord in the garden, as He was overwhelmed with the sins of the world, is plainly indicated by the evangelical prophet. To His disciples the Master said, “With the baptism that I am baptized withal shall ye be baptized.” Can we respond as they did, “We are able”? May the Lord make us able.