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Secondary or confequential fenfe, to convey the idea of that, which is the effect of dipping, that is, a wetting or affecting with moisture. This is the natural consequence -of dipping a substance into a liquid.

We may take notice of another example he cites respecting the use of tingo, which is (Purpureo fanguine tingit humum), "with purple gore he stains the ground." From these instances of the use of the Latin word tingo, which is one of those by which Baptō is defined, we may perceive, that it was not confined to the act of dipping, but was used in a secondary fenfe, where the liquid was applied to the substance. While Scapula explains Bapto under the term tingo, he cites this Greek example (baptein trichas), which, I conclude, conveyed this idea, to anoint the hair, according to the other example in Latin, under one of the words by which Baptō is defined. He also represents it as signity. ing to stain, or imbue, as (baptein enchos,) to ftain or imbue a fword. And he explains it by lavo, which signifies to wash, that is in any way whatever. It is obvious a person may wash a substance, either with or without the act of dipping. The term wash is not confined or restricted in that respect.

It appears to me, however it may to others, that Baptō is, in short, as well represented by the English verb to dip, as by

any one verb in our language, that is, to dip either wholly or in part. This, I believe, is the primary sense of the term.And then, as dipping a substance into a liquid serves to wet, to wash, to dye, colour or stain it, the word might thus be used by the Greeks, in a secondary or confequential sense, to convey an idea of those operations, and that, even where there was not the real act of dipping, but an application of fome liquid which would produce the effect of wetting, staining, or washing, as though the substance were dipped, either wholly or in part.

Baptō is used in a number of instances in the facred Scriptures, and it may be useful to turn to fome of them.

It is ufed in Exod. 12. 22. "And ye shall take a bunch of hyffop and dip it in the blood that is in the bafon." Here the word in the Greek version, which answers to the verb dip, is bapfantes, and it is evident enough there was the act of dipping pointed out, though it is not certain there was a total immerfion. It is ufed in Levit. 4. 6. "And the priest shall dip his finger in the blood (Kai bapsei o iereus ton daktulon eis to aima.) We may conclude that the prieft dipped fome part of his finger in the blood.

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We also find this word ufed, Levit. 14. "As for the living bird, he shall take it, and the cedar-wood, and the scarlet, and the hyffop, and shall dip them, and the liv.

ing bird, in the blood of the bird that_was killed over running water." In this paffage, answering to the word dip, bapsei is ufed in the Greek. And in this cafe, relative to the cleanfing of a leper, no doubt there was the act of dipping the living bird and the other articles mentioned. But, at the same time, no one can suppose there was an immersion of all these in the blood of the bird that was dead. There were two birds to be taken, and no difference of the birds pointed out ; and one of them was to be killed in an earthen vessel over running water, and the other bird, with the other articles mentioned, were to be dipped in the blood of the former. But we cannot suppose the quantity of blood was fufficient for the immersion of the living bird and those other articles, or even for the living bird, yet they might be tinged, or stained with the blood in fome measure, by being dipped into the vessel which contained the blood.

Another instance of the use of this verb we have in 2. Kings 8. 15. relative to Benhadad, king of Syria, and Hazael, where it is faid, "And it came to pass on the morrow, that he took a thick cloth and * dipped it in water and spread it on his face, so that he died." In this case it is probable Hazael immersed the cloth for the * Epabsen en to udati.

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purpose of filling it with water to effect his defign. Though, it is true, he might fill * it without that act, but it may be as naturMal to understand it in this sense, that he dipped the cloth really into the water, which he might do with dispatch.

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Also in Dan. 5. 21. this term is used with respect to Nebuchadnezzar, where it is faid, "And he was driven from the fons of men, and his heart was made like the beasts, and his dwelling was with the wild affes; they fed him with grafs like oxen, and his body was wet with the dew of heaven." In the Greek version Baptō is used answering to the word wet, (kai apo tees drofou tou ouranou to soma autou ebaphee), "and his body was wet with the dew of heaven."

In this cafe we have no reason to conclude there was any act of dipping or immersing into a body of water, but that the dew of heaven fell on Nebuchadnezzar as on other fubstances exposed in the open air. Hence we may view Baptō as used here in its fecondary or confequential sense. We cannot rationally conceive of it as designed to convey an idea of the act of dipping, in this cafe, but to convey an idea of that, which may be confidered as the natural consequence, or effect of dipping, that is, wetting. If we dip a substance into water, this may be expected as the natural consequence, that it will be wet. And it appears that Bapto

was used in this secondary sense, as well as to convey an idea of the act of dipping which produces that effect.

Another instance of the use of this verb we have in Rev. 19. 13. which in our tranfe lation is thus rendered. "And he was

clothed with a vesture dipped in blood, and his name is called the Word of God." This expression evidently respects Chrift the conqueror of his enemies. He is represented as clothed with a vesture dipped * in blood, as expressed in our tranflation. But there are fome others in which it is differ

ently reprefented.

In the Syriac version, it is thus rendered, (dauzleeh) sprinkled. In the Ethiopic verfion, it is (zanzuh) Sprinkled. In the Latin Vulgate, it is (afperfa) sprinkled or befprinkled. And Pool, in his Synopfis, renders it (aspersa) sprinkled. And the Arabic verfion (inftabaga) may be understood, either dipped, imbued with colour, flained or wet.

Now is it not reasonable to believe that those tranflators were as good judges of the meaning of the original, as ours were ?

Beside this confideration, we may attend to the circumstances attending, while the vesture is reprefented as affected with the ftain of blood. If a valiant warrior is engaged in the field, and cuts down his ene-mies before him, it may be natural to fup-

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