ESTUDIO DE LA PALABRA GRIEGA
Eis (G1519) — Meaning & Usage in the Bible
εἰς (eis) is a highly frequent Greek preposition governing the accusative, marking direction toward, arrival into, duration up to, or purpose/result.
Significado de la palabra
εἰς (eis) is the standard Greek preposition used with the accusative case. It marks the point reached or entered—whether in space, time, or figuration. The lexicon groups its uses into motion (entrance into a place, approach toward a person, reaching a limit), rest in a 'pregnant' construction (motion implied), temporal extent (for, until, up to), result (after verbs of changing or dividing), relation (toward, regarding), and end or purpose (often with the infinitive: εἰς τό + inf., roughly 'in order to' or 'so that').
In late Greek and throughout the New Testament, εἰς also encroaches on the simple dative, sometimes standing in for ἐν ('in'), particularly in adverbial phrases such as εἰς τέλος ('to the end') and εἰς τὸ πάλιν ('again'). Purpose uses are very common: εἰς ἔνδειξιν ('as a demonstration,' Rom 3:25), εἰς φόβον ('as/resulting in fear,' Rom 8:15), and εἰς τοῦτο ('for this purpose,' Mark 1:38). The compound form εἰς when used with the article and infinitive functions as a purpose or result clause.
Uso en las Escrituras
εἰς is the single most common preposition in the New Testament, appearing roughly 1,462 times. Because it occurs so frequently and overlaps with both ἐν and the dative, its sense must be judged from context. Spatial motion dominates the Gospels: the Magi 'came into' (εἰς) the house (Matt 2:11), Joseph 'fled into' Egypt (Matt 2:13), and Jesus was 'led up into' the wilderness (Matt 4:1). John the Baptist contrasts baptizing 'in water' (ἐν) with baptizing 'in/into the Holy Spirit' (εἰς), where the directional sense carries an idea of entry into a new realm.
In the Epistles, relational and purpose uses grow prominent: 'the love of God toward us' (ἀγάπη εἰς, Rom 5:8), 'wise unto' (σοφὸς εἰς, Rom 16:19), and 'set apart unto' (ἀφορίζειν εἰς, Rom 1:1). It is essential in Christological and soteriological statements such as 'baptized into Christ Jesus' (Rom 6:3) and 'gathered into one' (John 11:52). The temporal sense often appears with αἰών ('forever,' Matt 21:19) and with explicit limits (εἰς τὸ μεταξὺ σάββατον, 'on the next Sabbath,' Acts 13:42).
La palabra en detalle
- G1519 εἰς governs the accusative and covers motion into, approach to, duration up to, relation toward, and purpose/result. Its overlap with ἐν in late Greek requires readers to weigh context carefully, especially in adverbial phrases such as εἰς τέλος and εἰς τὸ πάλιν.
Versículos de ejemplo
- Matthew 2:11 Spatial motion: the Magi 'came into (εἰς) the house,' a clear directional use marking entry into a specific place.
- Matthew 2:13 Direction with purpose: 'flee into (εἰς) Egypt'—movement toward a place with the implication of safety until further direction.
- Matthew 4:1 Motion into a sphere of action: Jesus is 'led up into (εἰς) the wilderness to be tempted'—place plus implicit purpose (εἰς + infinitive implied).
- Acts 13:42 Temporal limit: 'on the next Sabbath' (εἰς τὸ μεταξὺ σάββατον)—εἰς marks a point of time reached in the future.
Preguntas frecuentes
Why does εἰς sometimes translate as 'in' even though it normally means 'into'?
In late Greek εἰς increasingly replaced the simple dative and even overlapped with ἐν. Context (especially with verbs of rest) determines whether 'into' or 'in' fits best.
What is the difference between εἰς and ἐν?
εἰς stresses direction, arrival, or purpose ('into, toward, for'), while ἐν stresses location or sphere ('in, within'). The line blurs in late Greek, especially in adverbial phrases.