KJV: Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?
YLT: are ye ignorant that we, as many as were baptized to Christ Jesus, to his death were baptized?
Darby: Are you ignorant that we, as many as have been baptised unto Christ Jesus, have been baptised unto his death?
ASV: Or are ye ignorant that all we who were baptized into Christ Jesus were baptized into his death?
ἀγνοεῖτε | are you unaware |
Parse: Verb, Present Indicative Active, 2nd Person Plural Root: ἀγνοέω Sense: to be ignorant, not to know. |
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ὅτι | that |
Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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ὅσοι | as many as |
Parse: Personal / Relative Pronoun, Nominative Masculine Plural Root: ὅσος Sense: as great as, as far as, how much, how many, whoever. |
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ἐβαπτίσθημεν | have been baptized |
Parse: Verb, Aorist Indicative Passive, 1st Person Plural Root: βαπτίζω Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk). |
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εἰς | into |
Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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Χριστὸν | Christ |
Parse: Noun, Accusative Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Ἰησοῦν | Jesus |
Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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θάνατον | death |
Parse: Noun, Accusative Masculine Singular Root: θάνατος Sense: the death of the body. |
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αὐτοῦ | of Him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for Romans 6:3
First aorist passive indicative of βαπτιζω baptizō Better, “were baptized unto Christ or in Christ.” The translation “into” makes Paul say that the union with Christ was brought to pass by means of baptism, which is not his idea, for Paul was not a sacramentarian. Εις Eis is at bottom the same word as εν en Baptism is the public proclamation of one‘s inward spiritual relation to Christ attained before the baptism. See note on Galatians 3:27 where it is like putting on an outward garment or uniform. [source]
So here “unto his death,” “in relation to his death,” which relation Paul proceeds to explain by the symbolism of the ordinance. [source]
The expression is stronger: are ye ignorant. So Rev. The indicative mood presupposes an acquaintance with the moral nature of baptism, and a consequent absurdity in the idea of persisting in sin. [source]
Rev., all we who. Put differently from we that ( οἵτινες , Romans 6:2) as not characterizing but designating all collectively. [source]
See on Matthew 28:19. The preposition. denotes inward union, participation; not in order to bring about the union, for that has been effected. Compare 1 Corinthians 12:12, 1 Corinthians 12:13, 1 Corinthians 12:27. [source]
As He died to sin, so we die to sin, just as if we were literally members of His body. Godet gives an anecdote related by a missionary who was questioning a converted Bechuana on Colossians 3:3. The convert said: “Soon I shall be dead, and they will bury me in my field. My flocks will come to pasture above me. But I shall no longer hear them, and I shall not come forth from my tomb to take them and carry them with me to the sepulchre. They will be strange to me, as I to them. Such is the image of my life in the midst of the world since I believed in Christ.” [source]
Reverse Greek Commentary Search for Romans 6:3
Rev., correctly, “into the name.” Baptizing into the name has a twofold meaning. 1. Unto, denoting object or purpose, as εἰς μετάνοιαν , unto repentance (Matthew 3:11); εἰς ἄφεσιν ἁμαρτιῶν , for the remission of sins (Acts 2:38). 2. Into, denoting union or communion with, as Romans 6:3, “baptized into Christ Jesus; into his death;” i.e., we are brought by baptism into fellowship with his death. Baptizing into the name of the Holy Trinity implies a spiritual and mystical union with him. E ἰς , into, is the preposition commonly used with baptize. See Acts 8:16; Acts 19:3, Acts 19:5; 1 Corinthians 1:13, 1 Corinthians 1:15; 1 Corinthians 10:2; Galatians 3:27. In Acts 2:38, however, Peter says, “Be baptized upon ( ἐπὶ ) the name of Jesus Christ; and in Acts 10:48, he commands Cornelius and his friends to be baptized in ( ἐν ) the name of the Lord. To be baptized upon the name is to be baptized on the confession of that which the name implies: on the ground of the name; so that the name Jesus, as the contents of the faith and confession, is the ground upon which the becoming baptized rests. In the name ( ἐν ) has reference to the sphere within which alone true baptism is accomplished. The name is not the mere designation, a sense which would give to the baptismal formula merely the force of acharm. The name, as in the Lord's Prayer (“Hallowed be thy name”), is the expression of the sum total of the divine Being: not his designation as God or Lord, but the formula in which all his attributes and characteristics are summed up. It is equivalent to his person. The finite mind can deal with him only through his name; but his name is of no avail detached from his nature. When one is baptized into the name of the Trinity, he professes to acknowledge and appropriate God in all that he is and in all that he does for man. He recognizes and depends upon God the Father as his Creator and Preserver; receives Jesus Christ as his only Mediator and Redeemer, and his pattern of life; and confesses the Holy Spirit as his Sanctifier and Comforter. [source]
Cognate accusative with both passive verbs. Matthew 20:22 has only the cup, but Mark has both the cup and the baptism, both referring to death. Jesus in the Garden of Gethsemane will refer to his death again as “the cup” (Mark 14:36; Matthew 26:39; Luke 22:42). He had already used baptism as a figure for his death (Luke 12:50). Paul will use it several times (1 Corinthians 15:29; Romans 6:3-6; Colossians 2:12). [source]
An important addition, because it refers to the newness of life which issues from the rising with Christ. See Romans 6:3, Romans 6:11, Romans 6:13, Romans 6:22. [source]
Through the baptism into death referred to in Romans 6:3. Both A.V. and Rev. omit the article, which is important for the avoidance of the error buried into death. [source]
Compare Romans 6:3; Romans 7:1. Confirming what precedes by presenting the only alternative in the cave. Or is omitted in the A.V. [source]
Second aorist passive indicative of συνταπτω sunthaptō old verb to bury together with, in N.T. only here and Colossians 2:12. With associative instrumental case (αυτωι autōi) and “by means of baptism unto death” as in Romans 6:3. [source]
First aorist indicative passive of τανατοω thanatoō old verb, to put to death (Matthew 10:21) or to make to die (extinct) as here and Romans 8:13. The analogy calls for the death of the law, but Paul refuses to say that. He changes the structure and makes them dead to the law as the husband (Romans 6:3-6). The relation of marriage is killed “through the body of Christ” as the “propitiation” (Romans 3:25) for us. Cf. Colossians 1:22. [source]
Rev., margin, into. See on Matthew 28:19; see on Romans 6:3. They were introduced into a spiritual union with Moses, and constituted his disciples. [source]
See on Matthew 28:19. Not in relation to Christ (Meyer), but into spiritual union and communion with him. Comp. Romans 6:3(see note); 1 Corinthians 12:12, 1 Corinthians 12:13, 1 Corinthians 12:27. Paul here conceives baptism, not as a mere symbolical transaction, but as an act in which believers are put into mystical union with the crucified and risen Lord. Comp. Romans 6:3-11. [source]
This compound verb is used by Paul only here and Romans 6:6. In the gospels, Matthew 27:44; Mark 15:32; John 19:32. The statement explains how a believer dies to the law by means of the law itself. In the crucifixion of Christ as one accursed, the demand of the law was met (see Galatians 3:13). Ethically, a believer is crucified with Christ (Romans 6:3-11; Philemon 3:10; 1 Corinthians 15:31; 2 Corinthians 4:10), and thus the demand of the law is fulfilled in him likewise. Paul means that, “owing to his connection with the crucified, he was like him, legally impure, and was thus an outcast from the Jewish church.” He became dead to the law by the law's own act. Of course a Jew would have answered that Christ was justly crucified. He would have said: “If you broke with the law because of your fellowship with Christ, it proved that both he and you were transgressors.” But Paul is addressing Peter, who, in common with himself, believed on Christ (Galatians 2:16). [source]
The saying which follows here though it can refer to the preceding as in 1 Timothy 4:9. See note on 1 Timothy 1:15. It is possible that from here to the end of 2 Timothy 2:13 we have the fragment of an early hymn. There are four conditions in these verses (2 Timothy 2:11), all of the first class, assumed to be true. Parallels to the ideas here expressed are found in 2 Thessalonians 1:5; 1 Corinthians 4:8; 2 Corinthians 7:3; Romans 6:3-8; Colossians 3:1-4. Note the compounds with συν sun For υπομενομεν hupomenomen (we endure) see note on 1 Corinthians 13:7 and for απιστουμεν apistoumen (we are faithless) see note on Romans 3:3. The verb αρνεομαι arneomai to deny Here in 2 Timothy 2:13 it has the notion of proving false to oneself, a thing that Christ “cannot” (ου δυναται ou dunatai) do. [source]
See Psalm 109:26; 1 Peter 1:3; Ephesians 2:4. Effective aorist active indicative of σωζω sōzō Through the washing of regeneration (δια λουτρου παλινγενεσιας dia loutrou palingenesias). Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew 19:28 with which compare αποκαταστασια apokatastasia in Acts 3:21, and here in personal sense of new birth). For λουτρον loutron see note on Ephesians 5:26, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in Romans 6:3-6, the immersion is the picture or the symbol of the new birth, not the means of securing it. And renewing of the Holy Spirit “And renewal by the Holy Spirit” (subjective genitive). For the late word ανακαινωσις anakainōsis see note on Romans 12:2. Here, as often, Paul has put the objective symbol before the reality. The Holy Spirit does the renewing, man submits to the baptism after the new birth to picture it forth to men. [source]
Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew 19:28 with which compare αποκαταστασια apokatastasia in Acts 3:21, and here in personal sense of new birth). For λουτρον loutron see note on Ephesians 5:26, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in Romans 6:3-6, the immersion is the picture or the symbol of the new birth, not the means of securing it. [source]
Λουτρόν only here and Ephesians 5:26. It does not mean the act of bathing, but the bath, the laver. Παλινγενεσία only here and Matthew 19:28, where it is used of the final restoration of all things. The phrase laver of regeneration distinctly refers to baptism, in connection with which and through which as a medium regeneration is conceived as taking place. Comp. Romans 6:3-5. It is true that nothing is said of faith; but baptism implies faith on the part of its recipient. It has no regenerating effect apart from faith; and the renewing of the Holy Spirit is not bestowed if faith be wanting. [source]