Understanding εἰσάγω (eisagō) Strong’s G1521: The Divine Act of Bringing In That Reveals God’s Sovereign Purpose

Pronunciation Guide: eye-SAH-goh

Basic Definition

Strong’s G1521: Εἰσάγω (eisagō) fundamentally means “to lead in, to bring in, to introduce.” It denotes the action of bringing or leading someone or something from outside to inside a defined space, boundary, or community. In biblical contexts, it often carries significant theological weight when describing God’s purposeful action of bringing people into covenant relationship, sacred spaces, or divine purposes.

Etymology and Morphology

• Verb (present active indicative, 1st person singular)
• Compound word formed from εἰς (eis, “into”) + ἄγω (agō, “to lead/bring”)
• Originally from Classical Greek
• Primarily used in narrative sections, particularly in historical accounts and theological expositions
• Occurs in both literal physical contexts and metaphorical spiritual contexts

Εἰσάγω Morphology:

• εἰσάγω (present active indicative, 1st person singular) – I bring in
• εἰσάγεις (present active indicative, 2nd person singular) – you bring in
• εἰσάγει (present active indicative, 3rd person singular) – he/she/it brings in
• εἰσάγομεν (present active indicative, 1st person plural) – we bring in
• εἰσάγετε (present active indicative, 2nd person plural) – you all bring in
• εἰσάγουσι(ν) (present active indicative, 3rd person plural) – they bring in
• εἰσαγαγεῖν (aorist active infinitive) – to bring in (completed action)
• εἰσήγαγον (aorist active indicative, 1st/3rd person singular) – I/he/she/it brought in
• εἰσήχθην (aorist passive indicative, 1st person singular) – I was brought in

Origin & History

Εἰσάγω has a rich heritage in classical Greek literature, where it was commonly used to describe the physical action of leading or bringing people or objects into buildings, cities, or territories. In Xenophon’s “Anabasis,” the term appears when describing military movements, particularly when troops were led into new territories (Anabasis 4.5.1). Similarly, Plato used the term in “Republic” when discussing the introduction of new ideas or practices into the ideal city-state (Republic 399e).

In the Septuagint (LXX), εἰσάγω gained deeper theological significance. It appears notably in Exodus 15:17 where Moses sings about God “bringing in” (εἰσαγαγών) His people to establish them in the Promised Land. This usage established an important theological pattern where God’s sovereign action of “bringing in” became associated with covenant fulfillment and divine purpose. The early Church Fathers, particularly Origen and Chrysostom, expanded on this concept, using εἰσάγω to describe God’s salvific work of bringing believers into communion with Himself through the Messiah (Origen, Commentary on John 2.13; Chrysostom, Homilies on Hebrews 12.2).

Expanded Definitions & Translation Options

• To physically lead or bring a person into a specific location
• To introduce someone into a new community, relationship, or status
• To bring something (idea, practice, custom) into use or implementation
• To initiate someone into a new understanding or experience
• To usher in a new era, covenant, or divine purpose

Εἰσάγω Translation Options:

• “To bring in” – Emphasizes the movement from outside to inside, focusing on the transitional action itself
• “To lead in” – Highlights the guidance aspect, suggesting intent and direction from the one doing the leading
• “To introduce” – Captures the social or conceptual aspects of bringing someone/something into a new context
• “To usher in” – Suggests formality and significance, appropriate for ceremonial or theologically weighty contexts
• “To induct” – Emphasizes the initiation into a new status or position, capturing the transformative nature

Biblical Usage

In the New Testament, εἰσάγω appears only five times but in theologically significant contexts. Its first appearance is in Luke 2:27, where Simeon is moved by the Spirit to enter the Temple courts precisely when Mary and Joseph “brought in” (εἰσαγαγεῖν) the child Jesus to fulfill the Law’s requirements. This usage powerfully demonstrates divine orchestration—God “bringing in” His Son to the Temple while simultaneously “bringing in” Simeon to witness this moment, creating a divinely appointed convergence.

In Acts, the term appears in contexts describing the apostles being “brought in” before authorities (Acts 9:8, 21:29, 21:37). These usages reveal how God’s purposes unfold even through seemingly negative circumstances. The final New Testament occurrence is in Hebrews 1:6, where the author describes God “bringing” His firstborn into the world—a theologically rich statement about the incarnation.

In the Septuagint, εἰσάγω frequently describes God’s action of bringing Israel into the Promised Land, establishing a powerful theological motif of divine guidance into covenant blessings.

• “And when the parents brought in [εἰσαγαγεῖν] the child Jesus, to do for him according to the custom of the Law.” Luke 2:27
• “Then he shutting his eyes, they led him by the hand, and brought him into [εἰσήγαγον] Damascus.” Acts 9:8
• “For they had previously seen Trophimus the Ephesian in the city with him, whom they supposed that Paul had brought into [εἰσήγαγεν] the temple.” Acts 21:29
• “As Paul was about to be brought into [εἰσάγεσθαι] the barracks, he said to the commander, ‘May I say something to you?'” Acts 21:37
• “And again, when He brings [εἰσαγάγῃ] the firstborn into the world, He says, ‘Let all God’s angels worship him.'” Hebrews 1:6

Cultural Insights

In the ancient Jewish world, the concept of “bringing in” was laden with ritual and theological significance. The Temple complex was designed with a series of courts and barriers, each representing increasing levels of holiness and restricted access. The act of “bringing in” (εἰσάγω) something or someone into increasingly sacred spaces required specific purification rituals and divine authorization. This spatial understanding of holiness shaped how early Jewish believers understood Jesus’ work—He did not merely save people but “brought them in” to the very presence of God, a place previously inaccessible.

The presentation of Jesus at the Temple (Luke 2:27) reflects the practice of Pidyon HaBen (redemption of the firstborn son), rooted in Exodus 13:2,12-15. This ceremony acknowledged that all firstborn males belonged to יהוה (Yahweh) and required redemption. When Jesus was “brought in” (εἰσήχθη) to the Temple, this ordinary ritual took on extraordinary significance—the One being presented as belonging to God was, in fact, God’s own Son.

Theological Significance

Εἰσάγω reveals profound aspects of God’s character and redemptive work. When God “brings in” His people, it demonstrates His faithfulness to covenant promises and His power to fulfill them despite human weakness or opposition. Throughout Scripture, we see יהוה (Yahweh) as the ultimate Actor who “brings in” His people to promised blessing—from the Exodus generation entering Canaan to believers entering the Kingdom.

This word holds special significance in understanding the work of the Messiah. In Hebrews 1:6, God “brings in” (εἰσαγάγῃ) His firstborn into the world, a statement rich with incarnational theology. Yet the Messiah Himself becomes the One who “brings us in” to God’s presence. The book of Hebrews develops this theme extensively, showing how Jesus has opened access to the holy places through His blood (Hebrews 10:19-22). Thus, εἰσάγω captures both the incarnational movement of God toward humanity and the salvific movement of humanity toward God through the Messiah.

This divine “bringing in” continues beyond individual salvation to the eschatological fulfillment when God will “bring in” His people to the New Jerusalem. The movement begun in redemptive history finds its culmination in the eternal state where God’s people are fully and finally “brought in” to dwell with Him forever (Revelation 21:3).

Personal Application

Understanding εἰσάγω invites us to recognize the active role of God in “bringing us in” to relationship with Himself. Our salvation is not primarily our achievement but God’s sovereign action. Just as Israel did not find their own way to the Promised Land but was “brought in” by יהוה (Yahweh), so we do not find our own way to God but are “brought in” by His grace through the Messiah Jesus.

This understanding should inspire both humility and confidence. Humility, because we recognize that our spiritual location—our place in God’s family and kingdom—is not of our own doing but God’s gracious initiative. Confidence, because the same God who began the work of “bringing us in” will certainly complete it. When we face spiritual barriers or seasons of distance from God, we can trust the divine Expert at “bringing in” to continue His work in our lives, leading us ever deeper into communion with Himself.

Related Words

• εἰσέρχομαι (eiserchomai) – to enter, come in; emphasizes the action of crossing a threshold rather than being led by someone else (See G1525)
• προσάγω (prosagō) – to bring to, lead to; focuses on bringing someone toward a person rather than into a place or state (See G4317)
• φέρω (pherō) – to bear, carry, bring; emphasizes the bearing or carrying aspect without necessarily implying movement into a bounded space (See G5342)
• ἄγω (agō) – to lead, bring; the root verb of εἰσάγω without the directional prefix, indicating leading without specifying inward movement (See G71)
• συνάγω (synagō) – to gather together, assemble; emphasizes collecting or assembling rather than leading into a new space (See G4863)

Did You Know?

• Did you know that in ancient Greco-Roman legal contexts, εἰσάγω was a technical term for introducing a case before a court or tribunal? This legal background enriches our understanding of passages like Acts 21:37, where Paul is “brought in” before authorities. His defense was not merely a personal plea but a divinely orchestrated opportunity to testify about the Messiah before governing powers, fulfilling Luke 21:12-13.
• Did you know that modern Greek still uses εἰσάγω in important contexts? Today it refers to importing goods into a country (εισαγωγή/eisagōgē means “import”) and introducing new technologies or ideas into society. This contemporary usage preserves the ancient sense of bringing something from outside into a new context where it can have significant impact—just as God “imports” His grace into our lives from outside ourselves.
• Did you know that in the early Messianic Jewish community, the concept behind εἰσάγω played a crucial role in debates about Gentile inclusion? The question of how non-Jews would be “brought in” to the covenant community represented a major theological challenge addressed at the Jerusalem Council (Acts 15). The resolution affirmed that God Himself was actively “bringing in” the Gentiles through faith without requiring full Torah observance—a radical affirmation that God’s action of “bringing in” transcends human boundaries and expectations.

Remember This

Εἰσάγω reminds us that our spiritual journey is not merely one of personal discovery but of divine direction—we do not find God; He finds us and brings us in to the place He has prepared.