From: Tom Belt (firstname.lastname@example.org)
Date: Wed Feb 24 1999 - 03:33:03 EST
>I've been just surprised by the fact, that the baptism in the NT is
>connected with three different prepositions. Could anybody explain me
>the nuance of the difference?
>Mt 28:19 ... BAPTIZONTES ... EIS TO ONOMA ... (baptize into the name)
>Ac 2:38 ... BAPTISQHTW ... EPI TW ONOMATI ... (take the baptism based
>upon the name)
>Ac 10:48 ...EN TW ONOMATI ... BAPTISQHNAI. (baptize in the name)
>Usually it is used with EIS. Are the other forms to be taken as
>completely synonymous, or there is some connotation in each of the
>forms? BAGD treats only the main one.
Before we melt down the different prepositions into a single meaning, may I
add to this thread a possible (though admittedly not the most common, even
among my fellow Pentecostals) understanding of 1 Cor. 12.13:
EN hHENI PNEUMATI hHMEIS PANTES EIS hEN SOMA EBAPTISQHMEN
With may be read as: "In one Spirit we were all baptized to be one body."
Don't stone me yet. The view that EIS here is 'telic' ("with a view toward"
one body) is not new. I think it makes good sense of the context too. The
Corinthians' exercise of the Spirit's gifts and workings was devisive. Paul
points out (via the telic use of EIS here) that their common experience of
the Spirit has as its unique purpose the unity of Christ's one body (hence
his insistence upon intelligibility and edification). Thus, I read EIS hEN
SOMA as "to be one body" (or some such similar phrase--"to make us one body"
or perhaps even "to behave as one body").
Evangelical Assemblies of God of Lebanon
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