Original Word: εἰσάγω
Part of Speech: Verb
Transliteration: eisagó
Pronunciation: ay-sag'-o
Phonetic Spelling: (ice-ag'-o)
KJV: bring in(-to), (+ was to) lead into
NASB: brought, bring, brings
Word Origin: [from G1519 (εἰς - so) and G71 (ἄγω - brought)]

1. to bring in
2. to introduce
{literally or figuratively}

bring into, lead into.

From eis and ago; to introduce (literally or figuratively) -- bring in(-to), (+ was to) lead into.

see GREEK eis

see GREEK ago

Word Origin
from eis and agó
Definition
to bring in, to introduce
NASB Translation
bring (1), brings (1), brought (9).

STRONGS NT 1521: εἰσάγω

εἰσάγω: 2 aorist εἰσήγαγον; (present passive ἐισάγομαι); (from Homer down); the Sept. chiefly for הֵבִיא;

1. to lead in: τινα followed by εἰς with the accusative of place, Luke 22:54 (Tr marginal reading brackets); Acts 9:8; Acts 21:28, 29, 37; Acts 22:24 (for Rec. ἄγεσθαι); ὧδε Luke 14:21; the place into which not being expressly noted: John 18:16 (namely, εἰς τήν αὐλήν); Hebrews 1:6 ὅταν ... εἰσαγάγῃ, λέγει, God, having in view the time when he shall have again brought in the firstborn into the world (i. e., at the time of the παρουσία) says etc.

2. to bring in, the place into which not being expressly stated: Acts 7:45 (namely, εἰς τήν γῆν); Luke 2:27 (namely, εἰς τό ἱερόν). (Compare: παρεισάγω.)

Semantic Overview

The verb conveys the action of “leading or bringing into” a place, circumstance, or sphere. It may describe a gracious invitation (Luke 14:21), a legal arrest (Acts 22:24), a parental presentation (Luke 2:27), or God’s own redemptive initiative (Hebrews 1:6).

Old Testament and Septuagint Background

In the Septuagint the cognate regularly renders Hebrew verbs for “bringing into” the land (for example, Deuteronomy 30:5) or the sanctuary (Exodus 15:17). The covenant pattern—Yahweh brings His people out of bondage and into promise—prefigures every New Testament occurrence. The same saving movement undergirds Joshua’s leadership (Acts 7:45 echoes Joshua 3–4) and foreshadows Christ’s ultimate deliverance.

Key New Testament Occurrences

• Luke 14:21: In the parable of the banquet the master commands, “Go quickly into the streets and alleys of the city and bring in the poor, the crippled, the blind, and the lame.” The Kingdom welcomes the marginalized, illustrating divine initiative and grace.
• Luke 2:27: Joseph and Mary “brought in” the infant Jesus to perform the requirements of the Law, affirming His full identification with Israel.
• Hebrews 1:6: “And again, when God brings His firstborn into the world, He says, ‘Let all God’s angels worship Him.’” The verb accents the Father’s authoritative presentation of the Son for universal homage—past in the Incarnation and anticipatory of the Parousia.
• Acts 7:45: Joshua “brought” the tabernacle into the land. This historical review underscores continuity between Mosaic worship and the gospel’s fulfillment.
• Acts 21:28–29: Paul is falsely accused of having “brought Greeks into the temple.” The uproar highlights Jewish–Gentile tension and Luke’s insistence that the gospel does not desecrate but completes God’s holy purposes.
• Acts 9:8: Newly blinded Saul is “led” into Damascus, a humbling prelude to his conversion and apostolic commissioning.

Christological Significance

The act of “bringing in” spotlights divine sovereignty in revelation. The Father introduces the Son to creation (Hebrews 1:6); parents introduce the Son to covenant worship (Luke 2:27); the gospel introduces Gentiles into the household of faith (Acts 21). Each use reinforces the unique mediating role of Jesus Christ.

Ecclesiological Implications

Luke 14:21 grounds evangelism: the Church is commanded to bring society’s least and lost to the banquet of grace. The verb’s imperative mood there portrays urgency; mission delayed is disobedience. Moreover, accusations against Paul (Acts 21) warn congregations to resist ethnocentric barriers and welcome all whom God brings near.

Missional and Pastoral Application

1. Hospitality: Believers are to open doors and “bring in” outsiders, mirroring the master’s command.
2. Worship: Following Hebrews 1:6, corporate worship centers on exalting the Son whom the Father has ushered into the created order.
3. Discipleship: Just as Saul was led by the hand, new converts often require intentional guidance into the life of faith.
4. Perseverance: Joshua’s faithful introduction of Israel’s worship into Canaan assures the Church that God completes what He begins.

Eschatological Horizon

The verb looks forward to the final ingress into the New Jerusalem (Revelation 21:2). The King will once more “bring in” His people, finishing the redemptive migration foreshadowed from Exodus to Acts.

Summary

Strong’s 1521 consistently depicts God’s redemptive movement—calling, leading, and welcoming people into His presence and purposes. Whether in covenant history, Christ’s advent, apostolic mission, or the Church’s ministry, the action remains God-initiated and grace-saturated, urging believers to partner faithfully in bringing others into the joy of His Kingdom.

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