Eckhard Schnabel, «The Meaning of Baptizein in Greek, Jewish, and Patristic
Literature.», Vol. 24 (2011) 3-40
The treatment of the Greek term Baptizein in the standard English lexicons is unsystematic. The use of the English term ‘to baptize’ for the Greek term Baptizein in English versions of the New Testament is predicated on the assumption that the Greek verb has a technical meaning which warrants the use of a transliteration. Since the first fact is deplorable and the second fact is unsatisfactory, an investigation into the meaning of the Greek term in Greek, Jewish, and patristic literary and documentary texts is called for in order to define the meaning of the term in classical and Hellenistic Greek with more precision than usually encountered in New Testament research, with a view to construct a more helpful lexicon entry for Baptizein.
36 Eckhard J. Schnabel
our way out and persevere unaided, as we endeavour by our own prowess to come
through safe and reach a haven”; P. H. De Lacy / B. Einarson) (i).
Plutarch, Galba 21.2: δοκεῖ δὲ μηδ’ ἂν ἐπὶ τοῖς ἰδίοις χρήμασι μόνον ἑλέσθαι
τὸν Ὄθωνα κληρονόμον, ἀκόλαστον εἰδὼς καὶ πολυτελῆ καὶ πεντακισχιλίων
μυριάδων ὀφλήμασι βεβαπτισμένον (“Indeed he does not seem to have been so
much as inclined to make choice of Otho had it been but to inherit his own private
fortune, knowing his extravagant and luxurious character, and that he was already
plunged in debt five thousand myriads deep”; J. Dryden) (i).
Josephus, De bello Judaico 1.535: τοῦτο δ’ ὥσπερ τελευταία θύελλα
χειμαζομένους τοὺς νεανίσκους ἐπεβάπτισεν (“This was, as it were, the final hur-
ricane which submerged the tempest-tossed youths”; H. St. J. Thackeray) (i).80
Josephus, De bello Judaico 3.196: ἐπιβαπτίσειν γὰρ αὐτοῖς τὴν πόλιν μηδενὸς
ἔτι τοῖς πολεμίοις τολμῶντος ἀνθίστασθαι δι’ ὃν ἂν θαρσοῖεν οἰχομένου (“For his
departure would wreck the town [the citizens of Jotapata argued], as none would
have the heart to resist the enemy any longer, when he whose presence would have
given them courage was gone”; H. St. J. Thackeray) (i).
Josephus, De bello Judaico 4.135-137: μέχρι κόρῳ τῶν κατὰ τὴν χώραν
ἁρπαγῶν ἀθροισθέντες οἱ τῶν πανταχοῦ συνταγμάτων ἀρχιλῃσταὶ καὶ γενόμενοι
πονηρίας στῖφος εἰς τὰ Ἱεροσόλυμα παρεισφθείρονται, πόλιν ἀστρατήγητον καὶ
πατρίῳ μὲν ἔθει πᾶν ἀπαρατηρήτως δεχομένην τὸ ὁμόφυλον, τότε δ’ οἰομένων
ἁπάντων τοὺς ἐπιχεομένους πάντας ἀπ’ εὐνοίας ἥκειν συμμάχους. ὃ δὴ καὶ δίχα
τῆς στάσεως ὕστερον ἐβάπτισεν τὴν πόλιν (“In the end, satiated with their pillage
of the country, the brigand chiefs of all these scattered bands joined forces and, now
merged into pack of villainy, stole into poor Jerusalem—a city under no command-
ing officer and one which, according to hereditary custom, unguardedly admitted
all of Jewish blood, and the more readily at that moment when it was universally
believed that all who were pouring into it came out of goodwill as its allies. Yet it
was just this circumstance which, irrespectively of the sedition, eventually wrecked
the city”; H. St. J. Thackeray) (i).81
80
Josephus describes the fate of Aristobulus, one of Herod’s sons, who had warned
Salome that Herod wanted to kill her, a warning that Salome reported to the king who then
arrested Aristobulus and Alexander.
81
When the people from the countryside were ‘pouring’ (ἐπιχεομένους) into Jerusalem,
the city was ‘immersed’ by masses of Jews and ‘overwhelmed’ by the demand for supplies
which soon could not be met; W. Whiston translates ἐβάπτισεν τὴν πόλιν as ″the city’s
destruction⁇.