EIS är en preposition som anger en rörelse in emot centrum av någonting.

Joh 3:14 Och såsom Moses upphöjde ormen i öknen, så måste Människosonen bli upphöjd, 15 så att var och en som tror (1519 EIS) skall i honom ha evigt liv. 16 Ty så älskade Gud världen att han utgav sin enfödde Son på det att var och en som tror på (1519 EIS) honom skall inte förgås utan ha evigt liv. 17 Ty inte sände Gud sin Son i (1519 EIS) världen för att döma världen, utan för att världen skulle bli frälst genom honom.18 Den som tror på (1519 EIS) honom, han blir inte dömd, men den som inte tror han är redan dömd eftersom han inte tror på (1519 EIS) Guds enfödde Sons namn. 19 Och detta är domen, att när ljuset hade kommit i världen, människorna dock älskade mörkret mer än ljuset, eftersom deras gärningar var onda 20 Ty var och en som gör vad ont är, han hatar ljuset och kommer inte till ljuset på det att hans gärningar inte ska bli blottade.

Ordet EIS här är en viktig preposition för den visar oss att tron mer och mer skall övertyga oss och föra oss närmare Jesus. Förlorar vi tron så går vi istället mer och mer bort från honom och det är prepositionen APO. (Avfall = Apo – Stasia)

Rom 1:16 Ty jag blyges inte för evangelium ty det är en Guds kraft till (1519 EIS) frälsning för var och en som tror först och främst för juden så ock för greken. 17 Rättfärdighet (Juridiskt Frikännande i domstol ) från Gud (Elohim – Domaren >> uppenbaras nämligen däri av (EX) tro till (EIS) tro så är ock skrivet: ”Den rättfärdige skall leva av tro.”

Evangeliet kommer till dig igenom en överbevisning och en övertygelse som kallas tro. den leder dig in emot centrum av (1519 EIS) frälsning (Jesus) övertygelsen för dig ut (Ex) och in i (1519 Eis) ny övertygelse (tro) så att du vet inom vilka gränser domaren har satt upp för dig att vandra inom.



eis; prep. governing the acc. with the primary idea of motion into any place or thing; also of motion or direction to, toward or upon any place, thing. The antithesis is expressed by ek (G1537), out of.
(I) Of place, which is the primary and most frequent use, meaning into, to.
(A) After verbs implying motion of any kind, into or to, toward, upon any place or object, e.g., verbs of going, coming, leading, following, sending, growing, placing, delivering over to and the like (Mat_2:12; Mat_4:8; Mat_5:1; Mat_6:6; Mat_8:18; Mat_12:44; Mat_15:11, Mat_15:17; Mat_20:17; Mat_21:18; Mar_1:38; Mar_5:21; Mar_6:45; Mar_9:31; Mar_13:14; Luk_8:23, Luk_8:26; Joh_1:9; Joh_7:14; Joh_16:21, ”is born into the world”; Act_16:16; Act_26:14; Rom_5:12; Rom_10:18; Rev_2:22). With the acc. of thing, implying place (Mar_4:22; Mar_13:16; Joh_1:11; Joh_7:8, Joh_7:10; Joh_16:32; Joh_18:6; Act_15:38; Act_21:6). With an acc. of person, but referring always to the place where the person dwells or is, and implying to, among (Luk_10:36; Luk_21:24; Act_18:6; Act_20:29; Act_22:21; Rom_5:12; Rom_16:19; 2Co_9:5; 2Co_10:14; 1Th_1:5; Rev_16:2). Spoken also of persons meaning into whom demons have entered (Mar_9:25; Luk_8:30 [cf. Mat_8:31; Luk_15:17, ”having come to himself” {a.t.}, i.e., to his right mind]).
(B) After verbs implying duration, upon, or toward any place or object, e.g., verbs of hearing, calling, announcing, showing (Mat_10:27; Mat_22:3-4; Mar_5:14; Mar_13:10; Luk_7:1; Luk_24:47; Joh_8:26; Act_11:22, ”hearing in the ears” [a.t.]; 1Co_14:9; 2Co_8:24; 2Co_11:6). Especially after verbs of looking (Mat_5:35, ”toward Jerusalem” [a.t.], i.e., turning or looking toward it; Mat_22:16; Joh_13:22; Act_1:10-11; Act_3:4; Heb_11:26). After nouns (Act_9:2, ”letters [directed] to Damascus”; Rom_15:31, ”my service which I have for Jerusalem”).
(C) Metaphorically of a state or condition into which one comes, after verbs of motion, duration (Mat_25:46; Mar_5:26; Mar_9:43; Luk_22:33; Luk_24:20; Joh_4:38; Joh_5:24; Joh_16:13; Act_26:18; 2Co_10:5; Gal_1:6; Php_1:12; Php_3:11; 1Ti_2:4; 1Ti_3:6; Heb_2:10). To baptize into somebody or into the name of somebody means to baptize into the obligations incumbent on a disciple of someone or to be identified with the character and purposes of such a person (Mat_28:19; Act_8:16; Rom_6:3-4). See baptízō (G907), to baptize.
(II) Of time:
(A) Time meaning when, implying a term, limit, i.e., to, up to, until (Mat_10:22, eis télos [G5056], the end, meaning accomplishment of the task undertaken; Act_4:3, ”till the morrow” [a.t.]; Act_13:42; Php_1:10, ”unto the day of Christ” [a.t.], or in expectation of the day of Christ; Php_2:16; 1Th_4:15; 2Th_2:6; 2Pe_2:4; 2Pe_3:7). With the acc. of person as marking the time when one lives, appears (Gal_3:17, Gal_3:24, ”unto Christ,” meaning until Christ came).
(B) Time, meaning ”how long” or marking duration (Mat_21:19, ”unto the age” [a.t.], forever; Mar_3:29; Luk_1:50, ”unto generations of generations” [a.t.]; Luk_12:19, ”unto many years” [a.t.]; Joh_8:35; 1Ti_6:19; Heb_7:3; 2Pe_3:18; Rev_9:15).
(III) Figuratively as marking the object or point to or toward which anything ends.
(A) Spoken of a result, effect, consequence, marking that which any person or thing inclines toward or becomes (Mat_13:30, ”bind them in bundles”; Mat_27:51, ”split in parts” [a.t.]; Joh_17:23; Act_2:20; Act_10:4, ”your prayers went up unto remembrance” [a.t.]; Rom_10:10, ”with the heart man believeth unto righteousness”; 1Co_11:17; 1Co_15:54; Eph_2:21-22; Heb_6:6, Heb_6:8; 1Pe_1:22; Rev_11:6). With an inf. as subst. (Rom_7:4-5; Rom_12:3; 1Co_9:18; Gal_3:17; Heb_11:3). Thus logízomai (G3049), to reckon someone or something unto, when used with eis, means to be considered as anything (Act_19:27; Rom_2:26; Rom_9:8; Sept.: 1Sa_1:13; Isa_29:17). The expression logízomai followed by the dat., in connection with eis and the acc., means to reckon or to impute to someone, for, as (Rom_4:3, Rom_4:5, Rom_4:9, Rom_4:22 ”unto righteousness” [a.t.]; Gal_3:6 quoted from Gen_15:6; Psa_106:31). Also after verbs of constituting, making, becoming, and the like (Act_13:22, ”he raised up unto them David to be their king” or unto king [see Act_13:47 {cf. Sept.: Eze_37:22}]). With eínai (G1511), to be (Mat_19:5, ”they shall be into one flesh” [a.t.], indicating becoming one flesh; see Mar_10:8 [cf. Gen_2:24; Luk_3:5 {cf. Isa_40:4; 1Co_14:22; 2Co_6:18; Heb_1:5}]). With gínomai (G1096), to become (Luk_13:19, became into a big tree, instead of became a great tree; Joh_16:20; Act_5:36; Rom_11:10 quoted from Psa_69:23; 1Co_15:45; Rev_8:11).
(B) Spoken of measure, degree, extent, where eis can be translated ”even,” i.e., guilty even unto Gehenna (Mat_5:22). See énochos (G1777), guilty of. Chiefly by way of periphrasis for an adv. as in Luk_13:11, eis tó pantelés (G3838), i.e., entirely. In Heb_7:25, with the idea of perpetuity. In 2Co_4:17, eis huperbolḗn (G5236), hyperbole, exceeding or exceedingly. In 2Co_10:13, eis tá ámetra (G280), those things that cannot be measured means immeasurable, indefinitely extensive. In 2Co_13:2, eis tó pálin (G3825), means simply again. Also eis kenón (G2756), empty, vain, means in vain (2Co_6:1; Gal_2:2; Php_2:16).
(C) Spoken of a direction of mind, i.e., as marking an object of desire, good will, also aversion (1) In a good sense, toward, for, in behalf of (Mat_26:10, ”she did a good work for my benefit” [a.t.]; Rom_1:27, ”one toward another” of homosexual lust; Rom_10:1, ”unto salvation” [a.t.] or for or toward salvation; Rom_12:16; Rom_14:19; 2Co_10:1; Php_1:23, ”desire to depart” or to die; 1Th_4:10; 1Th_5:15; 2Pe_3:9; Jud_1:21, ”unto eternal life”). Also after nouns, e.g., love on behalf of someone (Rom_5:8; 2Co_2:4, 2Co_2:8; Eph_1:15); the gift bestowed upon someone or for the good of someone (2Co_1:11). After an adj. (Eph_4:32 ”kind one to another” [a.t.]; 1Pe_4:9 ”hospitable one to another” [a.t.]). With the verbs elpízō (G1679), to hope, and pisteúō (G4100), to believe, with eis, usually with a dat., in which case these verbs imply an affection or direction of mind toward a person or thing, i.e., to place hope or confidence in or upon (Mat_18:6, those ”which believe [or place confidence] in me”; Joh_2:11; Joh_5:45; 2Co_1:10 [cf. Act_24:15]). The subst. elpís (G1680), hope, or pístis (G4102), faith, eis followed by the acc., hope or faith in someone (Act_20:21; Act_24:24; 1Pe_1:21). With pepoíthēsis (G4006), confidence (2Co_8:22). (2) In an unfriendly sense, ”against” (Mat_18:15; Mar_3:29; Luk_12:10, ”whosoever speaks a word against the Son of man” [a.t.], against the Holy Spirit, indicated by eis; Act_9:1; 1Co_6:18, to sin against; Col_3:9). Also after nouns as in Act_23:30 with epiboulḗ (G1917), a plan against; Rom_8:7 with échthra (G2189), enmity against God; Heb_12:3 with antilogía (G485), contradiction against him.
(D) Spoken of an intention, purpose, aim, end; eis final. (1) In the sense of unto, in order to or for, i.e., for the purpose of, for the sake of, on account of (Mat_8:4, Mat_8:34; Mat_27:7, Mat_27:10; Mar_1:4; Luk_5:4; Luk_22:19; Luk_24:20; Joh_1:7; Joh_9:39; Act_4:30; Act_11:29; Act_14:26; Rom_1:16-17; Rom_5:21; Rom_6:19; Rom_9:21; Rom_10:4; Rom_15:18; 1Co_2:7; 2Co_2:12; Eph_4:12; 1Ti_1:16). In Mat_3:11, to ”baptize . . . unto repentance” or on account of repentance, could mean that no one has a right to be baptized unless he repents. In 1Co_12:13, ”we were baptized into one body . . . we were made to drink into one spirit” (a.t.), refers to the spiritual baptism whereby we are made members of the body of Christ through the operation of that one Holy Spirit of which we were made to drink which satisfies our thirst. Therefore, believers, being members of the same body of Christ and participating of the same Holy Spirit, are one in body and spirit. In Mat_18:20, ”gathered together in my name,” means on My account, because of Me, for My sake, in order to promote My cause. Also before an inf. with the art., in order to, in order that (Mat_20:19; Mar_14:55; Luk_20:20; Rom_1:11; Rom_11:11; Jas_1:18). With the acc. meaning to what end? wherefore? why? (Mat_14:31; Mar_15:34). With toúto (G5124), this, eis toúto, meaning to this end, for this purpose, therefore (Mar_1:38; Act_9:21; Rom_9:17). Followed by the relative pron. hó, eis hó, meaning to which end, whereunto, (2Th_1:11; 1Pe_2:8). (2) In the sense of to or for, implying use, advantage and equivalent to the dat. of purpose (Mat_5:13; Mat_10:10; Mat_20:1, ”to hire workers unto his vineyard” [a.t.] or to serve his vineyard; Mar_8:19-20; Luk_7:30, ”unto themselves” [a.t.], i.e., to their own detriment; Luk_9:13; Luk_14:35, ”neither for serving the land nor for the dunghill” [a.t.]; Joh_6:9; Act_2:22; Rom_11:36; Rom_15:26; Rom_16:6; 1Co_8:6, unto him, for him, i.e., for his honor and glory; 2Co_8:6; Gal_4:11; Eph_1:5; Eph_3:2; 1Pe_1:4).
(E) Generally as marking the obj. of any reference, relation, allusion unto or toward, i.e., with reference to. (1) In accordance with, conformable to (Mat_10:41-42, ”He who receives a prophet in the name of a prophet” [a.t.], means in accordance with the character of a prophet, or as a prophet, or with the honor deserving of a prophet). In Mat_12:41; Luk_11:32, ”they repented at [eis] the preaching of Jonah,” where eis, into, means conformable to or at the preaching of Jonah. In Act_7:53, ”received the law by the disposition of angels,” eis means conformable to or in consequence of the arrangements of angels. See diatagḗ (G1296), arrangement. (2) In the sense meaning as, as to, in respect to, concerning (Luk_12:21, ”not rich toward [eis] God” means in respect to God; Act_2:25, ”For David speaketh concerning [eis] him”; Act_25:20, ”because I doubted of such manner of questions,” eis tḗn . . . zḗtēsin [G2214], searching, question, where eis [TR] means concerning; Rom_4:20; Rom_13:14; Rom_16:5, Rom_16:19; 2Co_2:9; 2Co_9:8; Gal_6:4; Eph_3:16; Eph_5:32; 1Th_5:18; 2Ti_2:14; Heb_7:14; 1Pe_3:21).
(IV) Sometimes eis with the acc. is found where the natural construction would seem to require en with the dat. as after verbs which imply neither motion nor direction, but simply rest in a place or state. In such cases the idea of a previous coming into that place or state is either actually expressed or is implied in the context (Mat_2:23; Mar_1:38-39; Mar_2:1, ”that he was come into the house” [a.t.]; Mar_13:9, Mar_13:16; Luk_11:7, as we would say in Eng., my children are in bed, i.e., they had gone there before and they are now in bed; Luk_21:37; Joh_9:7; Act_7:4; Act_8:40; Act_18:21; Act_21:12-13; Act_23:11).

Here belongs also in the NT the apparent construction of eis with a gen. through the omission of its noun as eis hádou, as found in Act_2:27, Act_2:31; the noun omitted is oíkon (G3624), house. The expression would be eis oíkon hádou, which could have been also stated eis hádēn. The phrase in Acts is egkataleípseis, the fut. indic. act. of egkataleípō (G1459), to leave behind or in it, eis Hádou (quoted from Psa_16:10), to leave behind in Hádēs (G86), the realm of the dead. In other instances, eis and en are used alternately according to the different trend of thought, e.g., in Joh_20:19, Joh_20:26, ”came Jesus and stood in [eis] the midst,” but Luk_24:36 uses en (G1722), in. Here the attention of John is fixed more on Jesus’ coming and standing, while that of Luke is on His actual presence. See also Joh_21:4 (cf. Joh_8:3, Joh_8:9; Act_4:7). In Mat_13:2; Mar_13:3 we have eis, and in Mat_26:29 we have en. See Mat_3:6, en, where the attention is fixed upon the act of baptism, while in Mar_1:9, it is also on the coming of Jesus to the Jordan. The expression ”Go in peace” can have either eis or en, go away into peace or in peace (eirḗnē [G1515], peace). It means into or in the enjoyment of peace, good, the idea being in the final analysis the same, but expressed under different aspects (Mar_5:34; Luk_7:50 [cf. Act_16:36; Jas_2:16]).
(V) In composition, eis implies motion into, as eisdéchomai (G1523), to take into one’s favor, receive; eíseimi (G1524), to enter into; eisérchomai (G1525), to enter in; eisphérō (G1533), to bring in. Motion or direction, direction to, toward, as eisakoúō (G1522), to listen to, hear.
(VI) In its relationship with other prep., prós (G4314), toward, eis denotes entry into, while prós denotes approach, up to. Eis is used with impersonal objects and prós with personal (2Co_1:15, prós twice and eis once). In Gal_2:9, ”That we should go unto [eis] the heathen [the nations, the Gentiles], and they unto [eis] the circumcision [the Jews].” Here reference is made to the territories where Jews or Gentiles abounded. Both prepositions may express purpose. In Rom_3:25, ”to declare his righteousness [eis],” while in Rom_3:26, ”to declare [prós].” Both prepositions may be used also to express result. In Rom_1:20, ”so that they are without excuse [eis]”; in 1Jn_5:16, ”which is not unto death [prós],” resulting in death. The prep. prós is used in Joh_1:1-2, and eis in Joh_1:18, and both figure importantly in the eternal and equal relationship between God the Father and God the Son. ”In the beginning was the Word, and the Word was toward [prós] the God.

The same was in the beginning toward [prós] the God” (a.t.). Prós here is used to indicate the communion of the Son with the Father. In verse eighteen, to show the role that the Son was going to play in the incarnation, eis is used indicating that the Father was in the Lord and the Lord Jesus was in the Father (cf. Joh_10:38), and that the Son and the Father have always been one (Joh_10:30). And yet, insofar as the incarnation was concerned, Jesus Christ, the eternal Son, was in (eis) the bosom of the Father as if He were someone who could be separated from the Father in His new temporary existence as the God-Man (Joh_1:1, Joh_1:14), but never separated in the eternal Father-Son relationship. In Joh_10:38, to show forcefully the deity of the incarnate Son, the prep. en (G1722), in, is used, ”In me the Father and I in him” (a.t.). When we think of the Father, we see all of deity; and when we see Jesus Christ the Son incarnate, we see God not as spirit (Joh_4:24), but as a human being with bodily reality (Col_1:19; Col_2:9)