| 21. Linguistic Exegesis The verse opens with the neuter relative pronoun ho {ὃ | hó}, linking back to the flood’s waters as an antitypon {ἀντίτυπον | an-tí-tu-pon} ‘corresponding type’. This clause takes hymas {ὑμᾶς | hy-mâs} ‘you’ as its object, setting up baptisma {βάπτισμα | báptis-ma} as the subject of the main verb sōzei {σῴζει | sṓ-zei} ‘saves’. Placing baptism after the verb emphasizes its saving power. The contrast introduced by ou…alla distinguishes external cleansing—sarkos apothesis rhypou {σαρκὸς ἀπόθεσις ῥύπου | sarkós apó-the-sis rhý-pou} ‘a removal of filth from the flesh’—from the inward syneidēseōs agathēs eperōtēma {συνειδήσεως ἀγαθῆς ἐπερώτημα | sy-nei-dḗ-se-ōs aga-thḗs e-pe-rṓ-tē-ma} ‘appeal of a good conscience’. The directional eis theon {εἰς θεόν | eis the-ón} ‘toward God’ marks the response’s focus, while di’ anastaseōs Iēsou Christou {διʼ ἀναστάσεως Ἰησοῦ Χριστοῦ | di a-na-stá-se-ōs Iē-soû Khri-stoû} ‘through the resurrection of Jesus Christ’ specifies the means by which baptism saves. In English, the clause is restructured so that “Baptism” is the clear subject, and the not–but contrast highlights the inward, God-oriented element grounded in Christ’s rising. |