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21 Ἐγένετο δὲ ἐν τῷ βαπτισθῆναι ἅπαντα τὸν λαὸν καὶ Ἰησοῦ βαπτισθέντος καὶ προσευχομένου ἀνεῳχθῆναι τὸν οὐρανὸν 22 καὶ καταβῆναι τὸ πνεῦμα τὸ ἅγιον σωματικῷ εἴδει ὡς περιστερὰν ἐπʼ αὐτόν, καὶ φωνὴν ἐξ οὐρανοῦ γενέσθαι, Σὺ εἶ ὁ υἱός μου ὁ ἀγαπητός, ἐν σοὶ εὐδόκησα
Pretty much any Greek author can surprise you. You get comfortable with the style, you are reading along pleasantly, and all of sudden a curve ball smacks you right in the face...
1) Luke uses the Semitic/LXX idiom ἐγένετο to introduce the subsequent action. This construction is normally followed by complementary (subjective) infinitives, or you could look at it as a form of indirect statement. Either way the infinitives would be dependent on ἐγένετο.
2) You have the articular infinitive ἐν τῷ βαπτισθῆναι. It's possible that the subsequent infinitives are considered part of an extended articular infinitive phrase. I think that's less likely a) because you would expect another verb to go with ἐγένετο which is otherwise left hanging and b) with the subsequent infinitives removed so far from the original article, I suspect the preposition and the article to be repeated if that was really the intended construction.
N.E. Barry Hofstetter
Instructor of Latin
Jack M. Barrack Hebrew Academy
καὶ σὺ τὸ σὸν ποιήσεις κἀγὼ τὸ ἐμόν. ἆρον τὸ σὸν καὶ ὕπαγε.