KJV: (For as yet he was fallen upon none of them: only they were baptized in the name of the Lord Jesus.)
YLT: for as yet he was fallen upon none of them, and only they have been baptized -- to the name of the Lord Jesus;
Darby: for he was not yet fallen upon any of them, only they were baptised to the name of the Lord Jesus.
ASV: for as yet it was fallen upon none of them: only they had been baptized into the name of the Lord Jesus.
| οὐδέπω | Not yet |
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Parse: Adverb Root: οὐδέπω Sense: not yet, not as yet. |
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| ἦν | He was |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| ἐπ’ | upon |
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Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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| οὐδενὶ | any |
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Parse: Adjective, Dative Masculine Singular Root: οὐδείς Sense: no one, nothing. |
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| αὐτῶν | of them |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Plural Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἐπιπεπτωκός | fallen |
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Parse: Verb, Perfect Participle Active, Nominative Neuter Singular Root: ἐπιπίπτω Sense: to fall upon, to rush or press upon. |
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| μόνον | only |
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Parse: Adverb Root: μόνον Sense: only, alone, but. |
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| δὲ | however |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| βεβαπτισμένοι | baptized |
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Parse: Verb, Perfect Participle Middle or Passive, Nominative Masculine Plural Root: βαπτίζω Sense: to dip repeatedly, to immerse, to submerge (of vessels sunk). |
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| ὑπῆρχον | they had been |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Plural Root: ὑπάρχω Sense: to begin below, to make a beginning. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ὄνομα | name |
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Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| κυρίου | Lord |
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Parse: Noun, Genitive Masculine Singular Root: κύριος Sense: he to whom a person or thing belongs, about which he has power of deciding; master, lord. |
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| Ἰησοῦ | Jesus |
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Parse: Noun, Genitive Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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Greek Commentary for Acts 8:16
Periphrastic past perfect active of επιπιπτω epipiptō old verb. The participle is neuter here because of the grammatical gender of πνευμα pneuma but the translation should be “he” (natural gender), not “it.” We should not use “it” for the Holy Spirit. [source]
Periphrastic past perfect passive of βαπτιζω baptizō with υπαρχω huparchō (see Acts 8:9 προυπηρχον proupērchon), instead of ησαν ēsan Into the name (εις το ονομα eis to onoma). Better, in the name (See note on Acts 2:38). [source]
Better, in the name (See note on Acts 2:38). [source]
See on James 2:15. Rev., more literally, had been. [source]
Lit., “into the name.” See on Matthew 28:19. [source]
Reverse Greek Commentary Search for Acts 8:16
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]
Second aorist active indicative of επιπιπτω epipiptō old verb to fall upon, to recline, to come upon. Used of the Holy Spirit in Acts 8:16; Acts 10:44; Acts 11:15. It appears that Peter was interrupted in his sermon by this remarkable event. The Jews had received the Holy Spirit (Acts 2:4), the Samaritans (Acts 8:17), and now Gentiles. But on this occasion it was before baptism, as was apparently true in Paul‘s case (Acts 9:17.). In Acts 8:16; Acts 19:5 the hands of the apostles were also placed after baptism on those who received the Holy Spirit. Here it was unexpected by Peter and by Cornelius and was indubitable proof of the conversion of these Gentiles who had accepted Peter‘s message and had believed on Jesus Christ as Saviour. [source]
Genitive absolute of second aorist active participle of επιτιτημι epitithēmi This act of laying on of the hands was done in Samaria by Peter and John (Acts 8:16) and in Damascus in the case of Paul (Acts 9:17) and was followed as here by the descent of the Holy Spirit in supernatural power. [source]
Rather, “And let each one of you be baptized.” Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed “in the name of Jesus Christ” In accordance with the command of Jesus in Matthew 28:19 No distinction is to be insisted on between εις το ονομα eis to onoma and εν τωι ονοματι en tōi onomati with βαπτιζω baptizō since εις eis and εν en are really the same word in origin. In Acts 10:48 εν τωι ονοματι Ιησου Χριστου en tōi onomati Iēsou Christou occurs, but εις eis to ονομα onoma in Acts 8:16; Acts 19:5. The use of ονομα onoma means in the name or with the authority of one as εις ονομα προπητου eis onoma prophētou (Matthew 10:41) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in Matthew 28:19, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See note on Matthew 28:19 for discussion of this point. “Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord” (Page). Unto the remission of your sins (eis aphesin tōn hamartiōn hūmōn). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of eis does exist as in 1 Corinthians 2:7 εις απεσιν των αμαρτιων μων eis doxan hēmōn (for our glory). But then another usage exists which is just as good Greek as the use of εις eis for aim or purpose. It is seen in Matthew 10:41 in three examples εις δοχαν ημων eis onoma prophētouεις dikaiouεις ονομα προπητου δικαιου ματητου mathētou where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in Matthew 12:41 about the preaching of Jonah (εις το κηρυγμα Ιωνα eis to kērugma Iōna). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the Koiné{[28928]}š generally (Robertson, Grammar, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. So I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. The gift of the Holy Ghost The gift consists (Acts 8:17) in the Holy Spirit (genitive of identification). [source]
An indignant “No” is demanded by μη mē Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably υπερ huper over, in behalf of, rather than περι peri (concerning, around) is genuine, though either makes good sense here. In the Koiné{[28928]}š υπερ huper encroaches on περι peri as in 2 Thessalonians 2:1. Were ye baptized into the name of Paul? (εις το ονομα Παυλου εβαπτιστητε eis to onoma Paulou ebaptisthēte̱). It is unnecessary to say into for εις eis rather than in since εις eis is the same preposition originally as εν en and both are used with βαπτιζω baptizō as in Acts 8:16; Acts 10:48 with no difference in idea (Robertson, Grammar, p. 592). Paul evidently knows the idea in Matthew 28:19 and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of ονομα onoma for the person is not only in the lxx, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, Bible Studies, pp. 146ff., 196ff.; Light from the Ancient East, p. 121). [source]
It is unnecessary to say into for εις eis rather than in since εις eis is the same preposition originally as εν en and both are used with βαπτιζω baptizō as in Acts 8:16; Acts 10:48 with no difference in idea (Robertson, Grammar, p. 592). Paul evidently knows the idea in Matthew 28:19 and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of ονομα onoma for the person is not only in the lxx, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, Bible Studies, pp. 146ff., 196ff.; Light from the Ancient East, p. 121). [source]