[B-Greek] "eis" in Acts 2:38

Eric Weiss papaweiss1 at yahoo.com
Fri Jan 7 19:53:53 EST 2005


> (1).  Is your understanding of the use of "eis" in Acts 2:38 colored by 
> the use of the same word and expression in Matt. 26:28?
 
Matt 3:11 - EGW MEN hUMAS BAPTIZW EN hUDATI EIS METANOIAN
Matt 28:19 - BAPTIZONTES AUTOUS EIS TO ONOMA TOU PATROS ...
Matt 26:28 - TO PERI POLLWN EKCUNNOMENON EIS AFESIN hAMARTIWN
Mark 1:4-5 - KHRUSSWN BAPTISMA METANOIAS EIS AFESIN hAMARTIWN 
(also Luke 3:3) ... KAI EBAPTIZONTO hUP' AUTOU EN TWi IORDANHi 
POTAMWi EXOMOLOGOUMENOI TAS hAMARTIAS AUTWN (also Matt 3:6)
Acts 2:38 - METANOHSATE, [FHSIN,] KAI BAPTISQHTW hEKASTOS hUMWN 
EPI TWi ONOMATI IHSOU CRISTOU EIS AFESIN TWN hAMARTIWN hUMWN
 
Matt 3:11 - EGW ... hUMAS BAPTIZW ... EIS METANOIAN 
Matt 28:19 - BAPTIZONTES AUTOUS EIS TO ONOMA TOU PATROS ... 
Matt 26:28 - TO ... EKCUNNOMENON EIS AFESIN hAMARTIWN 
Mark 1:4-5 - ... BAPTISMA METANOIAS EIS AFESIN hAMARTIWN 
(also Luke 3:3) ... KAI EBAPTIZONTO ... EXOMOLOGOUMENOI TAS 
hAMARTIAS AUTWN (also Matt 3:6) 
Acts 2:38 - METANOHSATE, [FHSIN,] KAI BAPTISQHTW ... EIS 
AFESIN TWN hAMARTIWN hUMWN 
 
It seems that from looking at these combinations of EIS and BAPTIZW 
and AFESIN that Carl's statement that "I would understand the phrase EIS 
AFESIN hAMARTIWN(POLLWN/hUMWN) in each text within its own context" 
may be the necessary answer - i.e., no single translation/meaning of EIS will 
work for all these occurrences.
 
I suspect its meaning in Acts 2:38 is best understood by what first-century 
Jews would understand to be the relationship between baptism, repentance, 
and the forgiveness of sins, and how one signified or preceded or 
effected/affected the other(s). Translating EIS as "concerning/with respect to" 
(see Acts 2:25 - DAUID GAR LEGEI EIS AUTON (i.e., Jesus)) will work for 
most of these passages (except for Matthew 28:19), but that still leaves the 
relationship between baptism, repentance and forgiveness undefined. The 
relationship described in Mark 1:4-5 seems to suggest that baptism followed 
repentence and confession of sin (or repentance signified by confession of sin), 
and such baptism either signified one's cleansing following repentance/confession, 
or in some way effected/sealed one's repentance/confession, maybe like the 
mikvah both symbolizes and effects the cleansing of Jewish women after 
their menstrual cycles. Again, a first-century Jewish understanding may be more 
instructive than focusing on the exact grammar and prepositions being used.



Eric S. Weiss


		
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