from εἰς and ἄγω; to introduce (literally or figuratively):--bring in(-to), (+ was to) lead into.
Transliteration:eiságō
Pronunciation:ice-ag'-o
Detailed Word Study
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### Core Meaning & Semantic Range
The Greek verb εἰσάγω (eiságō, `{{G1521}}`) is a compound word formed from the preposition εἰς (eis, "into" or "to") and the verb ἄγω (agō, `{{G71}}`, "to lead" or "to bring"). Its fundamental meaning is "to lead into," "to bring into," or "to introduce."
The semantic range of εἰσάγω encompasses both literal and figurative applications:
* **Literal Entry:** It describes the physical act of bringing a person or object from an external location into an internal space, such as a house, city, or temple.
* **Figurative Introduction:** It can denote the act of introducing someone into a new condition, a legal proceeding, or a particular state of being.
* **Presentation:** In some contexts, it carries the nuance of presenting someone before an authority or a group.
The verb emphasizes the agency of the one doing the "bringing in," directing movement from outside to inside, or from one state to another.
### Biblical Occurrences & Contextual Analysis
The verb εἰσάγω appears approximately 20 times in the New Testament, primarily in the Gospels and the book of Acts, with a singular, yet profoundly significant, occurrence in Hebrews. Its usage illuminates various facets of human and divine interaction:
* **Ritual and Religious Context:** In [[Luke 2:27]], Joseph and Mary *bring* the infant Jesus *into* the temple for His presentation, fulfilling the requirements of the Mosaic Law. This highlights the sacred nature of the act. The accusations against Paul in [[Acts 21:28]] and [[Acts 21:29]] for allegedly *bringing* Gentiles *into* the temple underscore the strict purity laws and the perceived defilement of sacred space. Similarly, [[Acts 7:45]] mentions the fathers *bringing* the tabernacle *into* the land with Joshua.
* **Legal and Custodial Context:** εἰσάγω is frequently used to describe individuals being *brought* before authorities or into places of detention. For instance, in [[Luke 12:11]], Jesus warns His disciples that they will be *brought* before synagogues and rulers. [[Luke 22:54]] describes Jesus being seized and *brought* *into* the high priest's house for interrogation. Paul is repeatedly the subject of this action, being *brought* *into* barracks ([[Acts 22:24]]) or *to* the tribune ([[Acts 23:18]]) as part of his legal proceedings. In [[Acts 19:37]], Demetrius and his associates confirm that Paul's companions had not *brought* any temple robbers or blasphemers *into* the city.
* **Inclusion and Invitation:** A powerful parabolic use is found in [[Luke 14:21]], where the master commands his servant to "go out quickly to the streets and lanes of the city, and *bring in* the poor and crippled and blind and lame" to his feast. This illustrates the expansive and inclusive nature of God's invitation to the Kingdom.
* **Divine Action and Incarnation:** Perhaps the most profound theological use of εἰσάγω is in [[Hebrews 1:6]], which states, "And again, when he *brings* the firstborn *into* the world, he says, 'Let all God's angels worship him.'" This refers to the incarnation of Jesus Christ, emphasizing God's sovereign act of introducing His Son into the created order. This "bringing in" signifies Christ's unique status and the cosmic significance of His earthly advent.
### Related Words & Concepts
Understanding εἰσάγω is enhanced by examining its relationship to other Greek terms:
* **ἄγω (agō, `{{G71}}`):** The base verb, meaning "to lead" or "to bring." εἰσάγω specifies the direction "into."
* **εἰσέρχομαι (eiserchomai, `{{G1525}}`):** "To go in," "to come in," "to enter." While εἰσάγω describes the act of someone *else* bringing something or someone in, εἰσέρχομαι describes the subject *themselves* entering. For example, one might *bring* a guest *into* a house (εἰσάγω), and the guest then *enters* the house (εἰσέρχομαι).
* **προσάγω (proságō, `{{G4317}}`):** "To bring to," "to lead to," "to present." Similar to εἰσάγω but with a focus on bringing *to* a specific person or point, often for an audience or presentation.
* **φέρω (pherō, `{{G5342}}`):** A more general verb meaning "to bear," "to carry," or "to bring," without the specific directional emphasis of εἰσάγω.
* **Antonyms:** The opposite concept is often conveyed by verbs of "leading out" or "casting out," such as ἐξάγω (exagō, `{{G1806}}`) or ἐκβάλλω (ekballō, `{{G1544}}`).
The concept of "bringing in" is deeply intertwined with theological themes of access, inclusion, and the divine initiative in salvation.
### Theological Significance
The theological significance of εἰσάγω is profound, particularly in its application to God's redemptive plan and the nature of His Kingdom:
* **The Incarnation as Divine Initiative:** The usage in [[Hebrews 1:6]] is paramount. God's act of "bringing the firstborn into the world" signifies the sovereign, deliberate, and unique introduction of the Son into creation. This is not a passive entry but an active, divine condescension that establishes Christ's supreme authority and worthiness of worship above all created beings. It underscores the active role of the Father in the Son's mission of salvation.
* **Inclusion in the Kingdom:** The parable in [[Luke 14:21]] vividly portrays God's radical inclusivity. The command to "bring in" the outcasts to the feast challenges human social hierarchies and prejudices. It illustrates that God's invitation to His Kingdom is extended to those who are poor, marginalized, and deemed unworthy by human standards, emphasizing grace and the breaking down of barriers.
* **Sanctity and the New Covenant:** The false accusations against Paul in Acts concerning *bringing* Gentiles *into* the temple highlight the deep-seated Jewish understanding of sacred space and ritual purity. While the temple's physical boundaries were crucial under the Old Covenant, the New Covenant, inaugurated by Christ's "bringing in" to the world, establishes a new access to God, where the dividing wall between Jew and Gentile is broken down ([[Ephesians 2:14]]).
* **Christ's Path to Redemption:** Jesus being *brought* before the high priest and other authorities, a literal "bringing in" to judgment, is part of His journey of suffering and humiliation. This path, however, is divinely ordained and ultimately leads to His victory over sin and death, providing the means by which humanity can be "brought in" to reconciliation with God.
### Summary
The Greek verb εἰσάγω (eiságō, `{{G1521}}`) signifies "to lead in" or "to bring in," encompassing both literal movement and figurative introduction. Its biblical occurrences reveal a rich tapestry of meaning: from the physical presentation of Jesus in the temple ([[Luke 2:27]]) and the accusations against Paul regarding temple defilement ([[Acts 21:28]]), to the legal processes of being *brought* before authorities ([[Luke 12:11]], [[Luke 22:54]]). The word carries profound theological weight, particularly in describing God's sovereign act of *bringing* His Firstborn, Jesus Christ, *into* the world as the Incarnate Son ([[Hebrews 1:6]]), thereby initiating the ultimate act of salvation. Furthermore, it powerfully illustrates the inclusive nature of God's Kingdom, where the marginalized are actively *brought* *in* to partake in His divine feast ([[Luke 14:21]]). Thus, εἰσάγω underscores the active agency, whether human or divine, in initiating entry, access, and the transformation of state or place.
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