1 Corinthians 10:2

10:2 and all were baptized ¹  into Moses in the cloud and in the sea,

Isaiah 44:3-5

44:3 For I will pour water on the parched ground ² 

and cause streams to flow ³  on the dry land.

I will pour my spirit on your offspring

and my blessing on your children.

44:4 They will sprout up like a tree in the grass, ⁴ 

like poplars beside channels of water.

44:5 One will say, ‘I belong to the Lord,’

and another will use ⁵  the name ‘Jacob.’

One will write on his hand, ‘The Lord’s,’

and use the name ‘Israel.’” ⁶ 

Ezekiel 36:25-27

36:25 I will sprinkle you with pure water ⁷  and you will be clean from all your impurities. I will purify you from all your idols. 36:26 I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone ⁸  from your body and give you a heart of flesh. ⁹  36:27 I will put my Spirit within you; ¹⁰  I will take the initiative and you will obey my statutes ¹¹  and carefully observe my regulations. ¹² 

Matthew 3:11

3:11 “I baptize you with water, for repentance, but the one coming after me is more powerful than I am – I am not worthy ¹³  to carry his sandals. He will baptize you with the Holy Spirit and fire. ¹⁴ 

Luke 3:16

3:16 John answered them all, ¹⁵  “I baptize you with water, ¹⁶  but one more powerful than I am is coming – I am not worthy ¹⁷  to untie the strap ¹⁸  of his sandals. He will baptize you with the Holy Spirit and fire. ¹⁹ 

John 1:16

1:16 For we have all received from his fullness one gracious gift after another. ²⁰ 

John 1:33

1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’

John 3:5

3:5 Jesus answered, “I tell you the solemn truth, ²¹  unless a person is born of water and spirit, ²²  he cannot enter the kingdom of God.

Acts 1:5

1:5 For ²³  John baptized with water, but you ²⁴  will be baptized with the Holy Spirit not many days from now.”

Romans 6:3-6

6:3 Or do you not know that as many as were baptized into Christ Jesus were baptized into his death? 6:4 Therefore we have been buried with him through baptism into death, in order that just as Christ was raised from the dead through the glory of the Father, so we too may live a new life. ²⁵ 

6:5 For if we have become united with him in the likeness of his death, we will certainly also be united in the likeness of his resurrection. ²⁶  6:6 We know that ²⁷  our old man was crucified with him so that the body of sin would no longer dominate us, ²⁸  so that we would no longer be enslaved to sin.

Romans 8:9-11

8:9 You, however, are not in ²⁹  the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 8:10 But if Christ is in you, your body is dead because of sin, but ³⁰  the Spirit is your life ³¹  because of righteousness. 8:11 Moreover if the Spirit of the one ³²  who raised Jesus from the dead lives in you, the one who raised Christ ³³  from the dead will also make your mortal bodies alive through his Spirit who lives in you. ³⁴ 

Ephesians 4:5

4:5 one Lord, one faith, one baptism,

Ephesians 5:26

5:26 to sanctify her by cleansing her ³⁵  with the washing of the water by the word,

Colossians 2:11-12

2:11 In him you also were circumcised – not, however, ³⁶  with a circumcision performed by human hands, but by the removal ³⁷  of the fleshly body, ³⁸  that is, ³⁹  through the circumcision done by Christ. 2:12 Having been buried with him in baptism, you also have been raised with him through your ⁴⁰  faith in the power ⁴¹  of God who raised him from the dead.

Titus 3:4-6

3:4 ⁴²  But “when the kindness of God our Savior and his love for mankind appeared, 3:5 he saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 3:6 whom he poured out on us in full measure ⁴³  through Jesus Christ our Savior.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁴⁴  authorities, to be obedient, to be ready for every good work.

Titus 3:1

Conduct Toward Those Outside the Church

3:1 Remind them to be subject to rulers and ⁴⁵  authorities, to be obedient, to be ready for every good work.

[10:2]  ¹ tc ‡ A number of witnesses, some of them important, have the passive ἐβαπτίσθησαν (ebaptisqhsan, “were baptized”) instead of the middle ἐβαπτίσαντο (ebaptisanto, “baptized [themselves]”) in v. 2 (so א A C D F G Ψ 33 al latt). However, the middle is not without its representation (Ì^46c B 1739 1881 Ï Or; the original hand of Ì⁴⁶ read the imperfect middle ἐβαπτίζοντο [ebaptizonto]). The passive looks like a motivated reading in that it is clearer and conforms to typical Pauline usage (his thirteen instances of the verb are all either active or passive). B. M. Metzger, in representing a minority opinion of the UBS Committee, suggests that the middle would have been appropriate for Jewish baptism in which the convert baptizes himself (TCGNT 493). But this assumes that the middle is a direct middle, a rare occurrence in the NT (and never elsewhere with this verb). Further, it is not really baptism that is in view in v. 2, but passing through the Red Sea (thus, a metaphorical use). Although the present editors agree with the minority’s resultant reading, it is better to take the middle as causative/permissive and the scribes as changing it to a passive for clarity’s sake. Translational differences are minimal, though some exegetical implications are involved (see ExSyn 427).

[44:3]  ² tn Heb “the thirsty.” Parallelism suggests that dry ground is in view (see “dry land” in the next line.)

[44:3]  ³ tn Heb “and streams”; KJV “floods.” The verb “cause…to flow” is supplied in the second line for clarity and for stylistic reasons.

[44:4]  ⁴ tn The Hebrew term בֵין (ven) is usually taken as a preposition, in which case one might translate, “among the grass.” But בֵין is probably the name of a tree (cf. C. R. North, Second Isaiah, 133). If one alters the preposition bet (בְּ) to kaf (כְּ), one can then read, “like a binu-tree.” (The Qumran scroll 1QIsa^a supports this reading.) This forms a nice parallel to “like poplars” in the next line. חָצִיר (khatsir) is functioning as an adverbial accusative of location.

[44:5]  ⁵ tn The Hebrew text has a Qal verb form, “and another will call by the name of Jacob.” With support from Symmachus (an ancient Greek textual witness), some read the Niphal, “and another will be called by the name of Jacob.”

[44:5]  ⁶ tn Heb “and by the name of Israel he will title.” Some, with support from several ancient versions, prefer to change the Piel (active) verb form to a Pual (passive), “and he will be titled by the name of Israel.”

[36:25]  ⁷ sn The Lord here uses a metaphor from the realm of ritual purification. For the use of water in ritual cleansing, see Exod 30:19-20; Lev 14:51; Num 19:18; Heb 10:22.

[36:26]  ⁸ sn That is, a heart which symbolizes a will that is stubborn and unresponsive (see 1 Sam 25:37). In Rabbinic literature a “stone” was associated with an evil inclination (b. Sukkah 52a).

[36:26]  ⁹ sn That is, a heart which symbolizes a will that is responsive and obedient to God.

[36:27]  ¹⁰ tn Or “in the midst of you.” The word “you” is plural.

[36:27]  ¹¹ tn Heb “and I will do that which in my statutes you will walk.” The awkward syntax (verb “to do, act” + accusative sign + relative clause + prepositional phrase + second person verb) is unique, though Eccl 3:14 contains a similar construction. In the last line of that verse we read that “God acts so that (relative pronoun) they fear before him.” However, unlike Ezek 36:27, the statement has no accusative sign before the relative pronoun.

[36:27]  ¹² tn Heb “and my laws you will guard and you will do them.” Jer 31:31-34 is parallel to this passage.

[3:11]  ¹³ tn Grk “of whom I am not worthy.”

[3:11]  ¹⁴ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[3:16]  ¹⁵ tn Grk “answered them all, saying.” The participle λέγων (legwn) is redundant and has not been translated.

[3:16]  ¹⁶ tc A few mss (C D 892 1424 pc it ) add εἰς μετάνοιαν (ei" metanoian, “for repentance”). Although two of the mss in support are early and important, it is an obviously motivated reading to add clarification, probably representing a copyist’s attempt to harmonize Luke’s version with Matt 3:11.

[3:16]  ¹⁷ tn Grk “of whom I am not worthy.”

[3:16]  ¹⁸ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[3:16]  ¹⁹ sn With the Holy Spirit and fire. There are differing interpretations for this phrase regarding the number of baptisms and their nature. (1) Some see one baptism here, and this can be divided further into two options. (a) The baptism of the Holy Spirit and fire could refer to the cleansing, purifying work of the Spirit in the individual believer through salvation and sanctification, or (b) it could refer to two different results of Christ’s ministry: Some accept Christ and are baptized with the Holy Spirit, but some reject him and receive judgment. (2) Other interpreters see two baptisms here: The baptism of the Holy Spirit refers to the salvation Jesus brings at his first advent, in which believers receive the Holy Spirit, and the baptism of fire refers to the judgment Jesus will bring upon the world at his second coming. One must take into account both the image of fire and whether individual or corporate baptism is in view. A decision is not easy on either issue. The image of fire is used to refer to both eternal judgment (e.g., Matt 25:41) and the power of the Lord’s presence to purge and cleanse his people (e.g., Isa 4:4-5). The pouring out of the Spirit at Pentecost, a fulfillment of this prophecy no matter which interpretation is taken, had both individual and corporate dimensions. It is possible that since Holy Spirit and fire are governed by a single preposition in Greek, the one-baptism view may be more likely, but this is not certain. Simply put, there is no consensus view in scholarship at this time on the best interpretation of this passage.

[1:16]  ²⁰ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[3:5]  ²¹ tn Grk “Truly, truly, I say to you.”

[3:5]  ²² tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).

[1:5]  ²³ tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.

[1:5]  ²⁴ tn The pronoun is plural in Greek.

[6:4]  ²⁵ tn Grk “may walk in newness of life,” in which ζωῆς (zwhs) functions as an attributed genitive (see ExSyn 89-90, where this verse is given as a prime example).

[6:5]  ²⁶ tn Grk “we will certainly also of his resurrection.”

[6:6]  ²⁷ tn Grk “knowing this, that.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[6:6]  ²⁸ tn Grk “may be rendered ineffective, inoperative,” or possibly “may be destroyed.” The term καταργέω (katargew) has various nuances. In Rom 7:2 the wife whose husband has died is freed from the law (i.e., the law of marriage no longer has any power over her, in spite of what she may feel). A similar point seems to be made here (note v. 7).

[8:9]  ²⁹ tn Or “are not controlled by the flesh but by the Spirit.”

[8:10]  ³⁰ tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.

[8:10]  ³¹ tn Or “life-giving.” Grk “the Spirit is life.”

[8:11]  ³² sn The one who raised Jesus from the dead refers to God (also in the following clause).

[8:11]  ³³ tc Several mss read ᾿Ιησοῦν (Ihsoun, “Jesus”) after Χριστόν (Criston, “Christ”; א* A D* 630 1506 1739 1881 pc bo); C 81 104 lat have ᾿Ιησοῦν Χριστόν. The shorter reading is more likely to be original, though, both because of external evidence (א² B D² F G Ψ 33 Ï sa) and internal evidence (scribes were much more likely to add the name “Jesus” if it were lacking than to remove it if it were already present in the text, especially to harmonize with the earlier mention of Jesus in the verse).

[8:11]  ³⁴ tc Most mss (B D F G Ψ 33 1739 1881 Ï lat) have διά (dia) followed by the accusative: “because of his Spirit who lives in you.” The genitive “through his Spirit” is supported by א A C⁽*⁾ 81 104 1505 1506 al, and is slightly preferred.

[5:26]  ³⁵ tn The direct object “her” is implied, but not found in the Greek text. It has been supplied in the English translation to clarify the sense of the passage.

[2:11]  ³⁶ tn The terms “however” and “but” in this sentence were supplied in order to emphasize the contrast.

[2:11]  ³⁷ tn The articular noun τῇ ἀπεκδύσει (th apekdusei) is a noun which ends in -σις (-sis) and therefore denotes action, i.e., “removal.” Since the head noun is a verbal noun, the following genitive τοῦ σώματος (tou swmatos) is understood as an objective genitive, receiving the action of the head noun.

[2:11]  ³⁸ tn Grk “in the removal of the body of flesh.” The genitive τῆς σαρκός (th" sarko") has been translated as an attributive genitive, “fleshly body.”

[2:11]  ³⁹ tn The second prepositional phrase beginning with ἐν τῇ περιτομῇ (en th peritomh) is parallel to the prepositional phrase ἐν τῇ ἀπεκδύσει (en th apekdusei) and gives a further explanation of it. The words “that is” were supplied to bring out this force in the translation.

[2:12]  ⁴⁰ tn The article with the genitive modifier τῆς πίστεως (th" pistew") is functioning as a possessive pronoun (ExSyn 215).

[2:12]  ⁴¹ tn The genitive τῆς ἐνεργείας (th" energeia") has been translated as an objective genitive, “faith in the power.”

[3:4]  ⁴² tn Verses 4-7 are set as poetry in NA²⁶/NA²⁷. These verses probably constitute the referent of the expression “this saying” in v. 8.

[3:6]  ⁴³ tn Or “on us richly.”

[3:1]  ⁴⁴ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.

[3:1]  ⁴⁵ tc Most later witnesses (D² 0278 Ï lat sy) have καί (kai, “and”) after ἀρχαῖς (arcai", “rulers”), though the earliest and best witnesses (א A C D* F G Ψ 33 104 1739 1881) lack the conjunction. Although the καί is most likely not authentic, it has been added in translation due to the requirements of English style. For more discussion, see TCGNT 586.