εἰς
Preposition eIS:
Found more than 1,700+ times in NT and always used with the accusative case.
For discussion on accusative case, see Accusative Case—Dana & Mantey, especially the highlighted portion. In summary, the accusative case relates primarily to action, and indicates the direction (into), or end of action (into). The accusative signifies that the object (ta onama: the name) referred to is considered as the point toward which something (ta ethna: the nations) is proceeding: that it is the end of the action or motion described, or the space traversed in such motion or direction. [1] In our case, the end is “ta onoma: the name” [2]and we cannot escape noting that it is singular in number. The “sphere” INTO which the nations are entering into is the sphere bounded by “THE NAME.”
Further, the object of eis (into) is singularly “the Name.” We will subsequently find out exactly what that Name is. But for now, the person rightly dividing the scriptures must understand that the object of “into” is “the Name.”[3]
Meaning:
The root meaning embraces three ideas: the end, or direction, or extent of motion or action. But any of these is employed to indicate the limit of the action, and hence we may define the root meaning of the accusative as limitation
Table 1. Prepositional Meanings of eis Classified.[4]
| | DIRECTION | POSITION | RELATION | AGENCY | MEANS | CAUSE | ASSOCIATION | PURPOSE |
| Eis | Into,unto, to | In, among, upon | As, for, against, in respect to | | | Because | | For the purpose of |
Eis: Root meaning of:
Within, in. In composition: into, in, unto, to, for. Remote meanings: in, upon, against, among, with respect to, with reference to, because of, for the purpose of.[5]
Classification of eis meanings:[6]
Which of these meanings applies in this context? The context would prevent the idea of purpose or cause (for masterful explanation of the reasons in relation to the use of eis with respect to baptism, see Note on Baptism). Because the main verb disciple is active, as is the participle baptize, we can eliminate relation and position as well. By elimination we are left with direction as the primary category into which we must look to gather the proper interpretation for eis in this context.
Interpretation of eis:
Carries the idea of direction with motion towards something. Several questions immediately come to mind:
Q1. What is the “target” towards which this “something” is moving?
Q2. What is the “something”?
Q3. Where is the “something” coming “from”?
Q4. How will one know when the “somethings” are actually “into” the target?
We can answer these questions with no hesitation:
A1. The “target” is “the Name”
A2. The “something” IS ALL the nations (ta ethna)
A3. The nations (the “something”) are coming from “outside the name.”[7]
A4. One will know they are fully “into” when…
One will know they (the nations) are fully “into” when that the nations (the “something”) are fully INTO the Name. What does this entail? From this passage (as well as other scriptures) we know its when they submit to follow Jesus’ instruction to be baptized INTO THAT NAME, and submit to being taught all that He commanded.[8]
Meaning:
Carries with it the idea of motion towards “the name” and ending up “inside the name”
Translation:
Jesus speaking: Given that all authority has been given to me in heaven and on earth, therefore (now, by all means - emphatically) as you are going < ● > (or ‘while on your way through life…’ or ‘as you are proceeding in your chosen manner through life …’), I (as superior to a subordinate laying aside my authority to command you) appeal to you (and particularly to your will), it’s imperative that you actively disciple < ● > (train, acquire habits, disciple oneself) (How far or how many?) all the nations, (yes, I mean ALL the nations … and you can include the Jews in there as well) (and here’s the first step ) you-pl males among you-pl actively baptizing continuously < ---- > focusing on the males among them (i.e., the gender neutral nations) towards something and ending up with them “inside” that something…
[1] Note: this is a very critical point. The object of eis is “the name”. This “name” is singular. Thus we must conclude that baptism is not into three persons, even if they are the three persons of the Trinity as spelled out subsequently, BUT into ONE NAME. This is a critical matter that Hodge did not address in his exegesis of Matt 28:19,20.
[2] It is crucial to the question at hand, namely triune baptism, to note that the object of the baptism is INTO THE NAME (singular), not into the Father or the Son or the Holy Spirit. This distinction is absolutely critical to understanding what Jesus had in mind in this instruction to His followers.
[3] As contrasted by Hodge as being into three persons. The Greek text clearly leaves no alternative for what the nations are being baptized “into” but “the Name”.
[4] Adapted from the Table: Prepositional Meanings Classified, Dana & Mantey p. 114.
[5] Dana & Mantey p. 103ff.
[6] Taken from PREPOSITIONAL MEANINGS CLASSIFIED in Dana & Mantey p. 114.
[7] One does not need to stretch very far to realize that being “outside the Name” is synonymous with being unregenerate—not born again, not placed into the body of Christ, not having entered the door of the sheepfold by faith in Christ, or any of a myriad of other pictures that explain what the new birth is all about.
[8] The nations (ta ethna) are outside (Q. of what? A. The name) and they must pass through some door (and we know from other scriptures that door is Christ—“I am the way”…) and enter into (Q. What? A. The name)
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