Baptism
This page is dealing with a very difficult topic and is thus an ongoing project. For me, Baptism remains a very grey area and hence the research is ongoing.
Begotten
Psalm 2:7 I will declare the decree: the LORD hath said unto me, Thou [art] my Son; this day have I begotten thee.
The words used
When restricting oneself to the scripture alone, it is necessary to understand that we are restricting ourself to the written form of communication. Why is this important? Because the written form of communication is a "middleman" that conveys the message to us. This middleman however only delivers the message, he does not ensure that we <u>read</u> the message correctly and also does not tend to the <u>understanding</u> of the message he so delivers.
Hence, when we read, we should not be ignorant in what we think we understand, but need to take great care in examining exactly what the messenger is conveying and ensuring that our understanding is accurate.
Therefore, before we go into any specifics, lets summarize the particular words used surrounding this concept of baptism. We will follow the Strongs concordance references to identify those words, however will consider multiple definitions or sources when exploring the meaning thereof.
G911 - Bapto - βάπτω
Per Strongs - full entry:
βάπτω báptō, bap'-to; a primary verb; to whelm, i.e. cover wholly with a fluid; in the New Testament only in a qualified or special sense, i.e. (literally) to moisten (a part of one's person), or (by implication) to stain (as with dye):—dip.
Upon analyses - two possible options stand out:
# "to immerse, dip" (derived from the root signifying "deep")
# "to dye", which is suggested by Rev19:13
, the meaning is to whelm, that is to cover wholly with a fluid; in the New Testament however, this word according to Strongs is used only in a "qualified or special" sense, namely, (literally) to moisten a part of one's person, or (by implication) to stain as with a dye.
Variations - occurance of the word in the different sources
| mGNT | TR | LXX | |
|---|---|---|---|
| βάψας — 1x
Jhn 13:26 - Jesus answered, He it is, to whom I shall give a sop, when I have dipped G911 it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. |
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| βάψῃ — 1x
Luk 16:24 - And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip G911 the tip of his finger in water, and cool my tongue; for I am tormented in this flame. |
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| βεβαμμένον — 1x
Rev 19:13 - And he was clothed with a vesture dipped G911 in blood: and his name is called The Word of God. |
Verses where this word occurs
G907 - baptizō - βαπτίζω
Per Strongs - full entry:
βαπτίζω baptízō, bap-tid'-zo; from a derivative of G911; 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.
A "derivative" means it is a word formed from another word or base. in this case it is
Death
Do we really understand what death is? Yahushua, who was confident in all of Yah's ways, was distressed and prayed before his torture. He confirmed that "if there is no other way" he would do it. Does it really make sense for him to implement such procedure for everyone that wants to follow him? Is it not him that went the way we can't go since it would destroy us? Is it not true that the wild olive is to be grafted into the true olive tree which has the strong root, i.e. Yahushua? Is it not that we live not on our own resources but on his?
Sin has a price and that price is to be paid. Yahushua does save us therefrom by paying that price, his death counts for our death.
How do we arrive at the conclusion that via Baptism, we "die a symbolic death" and Yahushua resurrects us like Yah resurrected Yahushua?
1Cor15:21 For since by man came death, by man also the resurrection of the dead. For as in Adam all die, even so in Messiah shall al be made alive. But every man in his own order. Messiah the firstfruits, afterward they that are Messiahs at his coming. Then cometh the end, when he shall have delivered up the kingdom to Eloheem, even the Father when he shall have put down all rule and all authority and power. For he must reign till he hat put all enemies under his feet. The last enemy to be destroyed, is death.
- How do we die? We die as in Adam. How did Adam die? He died on account of his sins. The death is linked to sin. How did Yahushua die? He was murdered. There was no reason for him to die, he was not in Adam as we are.
- Yahushua is all about the resurrection, not the death. Now just like we are in death as in Adam, we will be resurrected in Yahushua. When? According to the order. Messiah is the firstfruits, he is already resurrected. Those that belong to Messiah, at his coming. When is his coming? It is when the kingdoms according to the dream of Nebuchadnezzar comes to an end. In the timeline, we are in the feet of iron and clay which will be hit by the small rock causing the stature to break, bringing an end to all rule and establishing Yahushua's 1000 year rule of peace.
- During Yahushua's reign he will destroy all enemies. Death is one of them. How will death go away? By having sin go away. Why will there be no more sin? Because the law has been written on our hearts and there will be no more transgression.
Remember to also examine the word sleep - as in Job 14 - they shall not be raised out of their sleep.
What about the condition that Yahuah has cursed us with? Rom11:8 According as it is written, Eloheem hath given them the spirit of slumber, eyes that they should nto see, and ears that they should not hear unto this day. Rom11:14 if by any means I may provoke to emulation them which are my flesh, and might save some of them. For if the casting away of the be the reconciling of the world, what shall the receiving of them be, but life from the dead (G3498 nekros - νεκρός)? Jes29:10 For Yahuah hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rules, the seers hat he covered and the vision of all is become unto you as the words of a book that is sealed, which deliver to one that is learned, saying Read this, I pray thee, and he saith, I cannot, for it is sealed.
Egeiro - greek word G1453 ἐγείρω
Strongs G1453 - Probably akin to the base of G58 (through the idea of collecting one’s faculties); to waken (transitively or intransitively), that is, rouse (literally from sleep, from sitting or lying, from disease, from death; or figuratively from obscurity, inactivity, ruins, nonexistence): - awake, lift (up), raise (again, up), rear up, (a-) rise (again, up), stand, take up.
Strongs G58 - From ἀγείρω “ageiro” (to gather; probably akin to G1453); properly the town square (as a place of public resort); by implication a market or thoroughfare: - market (-place), street.
Thayer G1453 - verb - To arouse, cause to rise. To arouse from sleept, to awake. To arouse from the sleep of death, to recall the dead to life. To cause to rise from a seat or bed etc. To raise up, produce, cause to appear, bring to public / raise up, stir up, against one / to raise up, i.e. cause to be born / of buildings - to raise up, construct, erect
Elberfelder 1447 - erwachen, aufwachen, aufwecken. In erster Linie wird es in der Bedeutung Schläfer aufwecken gebraucht (Mat8:25, Apg12:7). Im Passiev heßt es aufwachen, aufstehen (Mat1:24, Röm 13:11). Übertragen ist mit egeiro gemeint, das mann auf seine gefährliche Lage aufmerksam wird und Gottes Rettungsangebot, aus dieser Lage zu helfen, ergreift (Eph 5:14). Ebenso bezeichnet es das Aufrichten derer, die krank sind und Hilfe brauchen, so daß es mit heilen gleichbedeutend wird (Mark1:31, 9:27 Mat12:11, wo es passened mit "herausziehen" übersetzt ist). Im Passiven kann es dann auch genesen, vom Krankenlager aufstehen heißen (Mat8:15, 9:5-7). Besonders wird es jedoch für das Auferstehen zu neuem Leben benutzt (Mat10:8, Apg3:15, 1Kor6:14, 15:4). Das Passiv bedueted in solchem Zusammenhand, der oft durch "con den Toten" gekennzeichnet ist, immer die Auferstehung des Leibes (Mat11:5, 14:2, Rom4:25, 1Kor15:20). Ferner bedueted egeiro aufrichten, aufbauen (Joh2:19). Es kann auch ein Synonym zu anistemi (451) sein, aufstehen, sech erheben, (Mat11:11, 12:42, 25:7, Joh11:29). Mit personalem Objtiev heißt es berbeirufen, erscheinen lassen; im Passiv, erscheinen, sich erheben, hervortreten (Mat24:7,11,24, Mar13:8,22, Apg13:22) Das Passiv beduetet allgemein seine frühere Lage aufgeben, sich erheben, aufstehen (Joh14:31; Offb11:1).
It is clear from the above that this word has nothing to do with the process of how someone or something got into a certain negative situation, but rather with that person or thing recovered from that negative situation. It is not referencing the person being transferred into the sleeping state, but how the person is transferred from it.
Cambridge Dictionary:
Obscurity - the state of not being known to many people. The state or quality of being unclear and difficult to understand or see
This is the "refreshing"
Isa28:12 To whom he said, This [is] the rest [wherewith] ye may cause the weary to rest; and this [is] the refreshing: yet they would not hear.
Is this "refreshing not something like the "rebirth"?
The potters vessel used to draw water is broken
Isaiah 30:11 Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.
- Take note who goes up against them
Isaiah 30:12 Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon:
Isaiah 30:13 Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant.
Isaiah 30:14 And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water [withal] out of the pit.
- So the "method" by which Yahuah goes up against them, is by breaking the potters vessel. This is relevant because it is used to take fire from the hearth and water out the pit. Which fire? and what water?
Isaiah 30:15 For thus saith the Lord GOD, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not.
Abraham was "redeemed"
Jes29:22 Therefore thus saith Yahuah, who redeemed (H6299 - פדה ) Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall hsi face now wax pale.
Steekdoring
Look at the word, it says something with connection to "bitter", as in "hurting". Amper soos die dorings en distels wat uit die aarde uitkom. Nou Adam het ook uit die aarde voortgekom. Kan dit dus wees dat hierdie dorings en distels na mense verwys wat uit ons eie gemeenskap voortkom? Wel, soortvan nee, want by die vrugte gaan ons dan die boom ken? Maar, ons weet dan ook dat die doringheining gaan weg geneem word, en ons weet ook dat na die goeie saaier ook die bose saaier gekom het?
Use of the words in general, everyday situations
When examining words and the meanings thereof, we need to look at all the situations where the word came into use. The context of these situations where the words are applied, will allow us to gain more information, another angle of understanding which we should then use while interpreting the meaning of the word.
John 13:26 - Yahushua dip's the bread in the
Jesus G2424 answered, G611 He G1565 it is, G2076 to whom G3739 I shall give G1929 a sop, G5596 when I G1473 have dipped G911 it. And G2532 when he had dipped G1686 the sop, G5596 he gave G1325 it to Judas G2455 Iscariot, G2469 the son of Simon. G4613
We all know this section very well. Yahushua dips the bread in the sauce and hands it to Judas. This follows after Yahushua said that he was troubled in spirit and that someone would betray him. The disciples were doubting, whom he would be referring to and Peter thus asked whom it is that he is speaking about. Then Yahushua answered per John13:26.
The first thing to note is that Yahushua did not simply provide the answer. Instead, he dipped the sop and then gave it to the one whom it is. The question we should ask is why does Yahushua act this way? What message is contained in his reaction?
Let's finish off the scene by having a look at what happened afterwards. It is all contained in the next verse, John 13:27
John 13:27 And G2532 after G3326 the sop G5596 G5119 Satan G4567 entered G1525 into G1519 him. G1565 Then G3767 said G3004 Jesus G2424 unto him, G846 That G3739 thou doest, G4160 do G4160 quickly. G5032
What is the deal with the Water
Isa8:6
psm65:10, also note they sing in last verse
psm46:5
job5:10
Job 9:30 If I wash myself with snow water, and make my hands never so clean;
Other markings
1Joh2:20 But ye have an unction (G5545) from the Holy One and ye know all things
Wash in the old testament
רחץ - rechats - H7365
Dan3:28 - the word "bathed" in Eloheem translated as "trusted".
Sir Alan Gardiner - British Egyptologist
Initiation into the Serapis cult included the rite of baptism, and Sir Alan Gardiner, the British Egyptologist, argued in the Journal of Egyptian Archaeology in 1950 that Egyptian baptism should be seen as analogous to Christian baptism, of which he commented: "In both cases a symbolic cleansing by means of water serves as initiation into a properly legitimated religious life." The cults of Serapis and Isis did not merely survive the emergence of Christianity, but in the 2nd century AD actually increased in popularity. Serapis and Christ existed side-by-side and were frequently seen as interchangeable. Some early Christians made no distinction between Christ and Serapis and frequently worshipped both, while paintings of Isis with her son Horus became identified by early Christians as portraits of Mary with her son Jesus. The rite of baptism, part of the initiation ceremony of the Serapis cult, was also adopted by the Church as part of its initiation ceremony.
In AD 134, after a visit to Alexandria, the Emperor Hadrian wrote a letter to his elderly brother-in-law, Servianus, in which he commented: "So you praise Egypt, my very dear Servianus! I know the land from top to bottom . . . In it the worshippers of Serapis are Christians, and those who call themselves Bishops of Christ pay their vows to Serapis . . . Whenever the patriarch himself comes to Egypt he is made to worship Serapis by some and Christ by others."