εἰσπορεύομαι

Pronunciation Guide: ice-por-YOO-om-ahee

Basic Definition

Strong’s G1531: Εἰσπορεύομαι (eisporeuomai) fundamentally means “to enter into” or “to go into.” It describes the physical or spiritual act of entering a place, state, or condition. The word carries connotations of deliberate movement from one sphere to another, often with purpose or intention. It frequently appears in contexts where the entering has spiritual significance or consequences.

Etymology and Morphology

• Verb (deponent middle/passive)
• Compound word formed from εἰς (eis, “into”) + πορεύομαι (poreuomai, “to go, proceed, travel”)
• Primary usage in narrative sections, particularly in the Gospels and Acts
• Often used in contexts of physical movement with spiritual implications
• Middle voice indicates personal involvement in the action

Εἰσπορεύομαι Morphology:

• εἰσπορεύομαι (present indicative, 1st person singular) – I enter, I am entering
• εἰσπορεύεται (present indicative, 3rd person singular) – he/she/it enters
• εἰσπορευόμενος (present participle, masculine nominative singular) – entering, the one who enters
• εἰσπορεύεσθε (present indicative/imperative, 2nd person plural) – you all enter/enter!
• εἰσπορεύονται (present indicative, 3rd person plural) – they enter

Origin & History

Εἰσπορεύομαι represents the combination of two common Greek elements: the preposition εἰς (into) and the verb πορεύομαι (to journey, proceed). In classical Greek literature, the compound form appears in works like Xenophon’s “Anabasis,” where it describes military movements into territories. However, it was not particularly frequent outside biblical contexts.

In the Septuagint (LXX), εἰσπορεύομαι gained significant theological weight as it translated Hebrew terms related to “entering” (בוא, bo) in important passages about entering the Promised Land, the Tabernacle, or Jerusalem. This usage established a pattern where physical entering often carried deeper spiritual significance. By the time of the New Testament, the word had developed nuanced meanings that encompassed both literal and metaphorical entering, particularly in relation to sacred spaces and spiritual conditions.

Expanded Definitions & Translation Options

• To physically enter a location (house, city, temple)
• To come before someone (especially someone of authority)
• To penetrate into one’s consciousness or heart (of words, teachings)
• To embark upon a new state of being
• To enter into a relationship or covenant

Εἰσπορεύομαι Translation Options:

• “To enter” – Most common translation, appropriate for physical movements into spaces
• “To go in” – Emphasizes the directional aspect of the movement
• “To come before” – Better when the context involves approaching a person rather than a place
• “To penetrate” – More suitable when describing non-physical entering (of words into hearts, etc.)
• “To begin a journey into” – When the entering implies the beginning of a process rather than a momentary action

Biblical Usage

Εἰσπορεύομαι appears approximately 30 times in the New Testament, with notable concentrations in Mark’s Gospel and Acts. Its first appearance in Matthew 15:17 occurs in Yeshua’s teaching about defilement, where He emphasizes that what enters (εἰσπορεύομαι) the mouth does not defile a person but what comes out of the heart. This establishes an important theological principle about the internal versus external nature of spiritual purity.

Throughout the New Testament, εἰσπορεύομαι often carries spiritual significance even when describing physical movement. When people enter the Temple, synagogues, or homes for teaching, the physical entering represents a spiritual positioning to receive God’s Word. Similarly, when demons “enter into” people or when the Word “enters” hearts, the term conveys a profound transformation of spiritual state. In Acts, the word frequently describes the apostles entering new cities or synagogues to preach the gospel, symbolizing the entrance of God’s kingdom into new territories.

• “Do you not understand that everything that enters [εἰσπορεύομαι] the mouth goes into the stomach, and is eliminated?” Matthew 15:17
• “And He was saying, ‘That which proceeds [εἰσπορεύομαι] out of the man, that is what defiles the man.’” Mark 7:20
• “And entering [εἰσπορεύομαι] the tomb, they saw a young man sitting at the right, wearing a white robe; and they were amazed.” Mark 16:5
• “When He had entered [εἰσπορεύομαι] a house away from the crowd, His disciples questioned Him about the parable.” Mark 7:17
• “And he went [εἰσπορεύομαι] into the house of a certain man named Titius Justus, a worshiper of God, whose house was next to the synagogue.” Acts 18:7
• “And according to Paul’s custom, he went [εἰσπορεύομαι] to them, and for three Sabbaths reasoned with them from the Scriptures.” Acts 17:2
• “And as we were staying there for some days, a prophet named Agabus came down [εἰσπορεύομαι] from Judea.” Acts 21:10

Cultural Insights

In the ancient Near Eastern world, the act of entering sacred spaces was heavily regulated and symbolically charged. When the Hebrew Bible describes entering the Tabernacle or Temple, these weren’t merely physical movements but represented approaching the very presence of יהוה (Yahweh). The Greek εἰσπορεύομαι in the Septuagint and New Testament captures this profound significance of sacred entry.

Jewish ritual purity laws from the Second Temple period help illuminate Yeshua’s teaching in Matthew 15:17 where εἰσπορεύομαι is first used. Contemporary Jewish thought often focused on external ritual purity—what physically entered the body. Many rabbinical discussions centered around what foods could be eaten and under what conditions to maintain ritual purity. By stating that defilement is not about what “enters in” (εἰσπορεύομαι) but what comes out from the heart, Yeshua was challenging the prevailing understanding of purity, shifting focus from external ritual to internal spiritual condition. This wasn’t abolishing Torah but revealing its deeper spiritual intention beyond mere physical observance.

Theological Significance

Εἰσπορεύομαι carries profound theological implications across Scripture. When used of entering sacred spaces like the Temple, it represents humanity’s approach to God’s presence—a journey requiring preparation, purification, and proper heart posture. This physical entering prefigures the spiritual reality that through the Messiah, believers can now “enter” (εἰσπορεύομαι) into direct relationship with God, no longer separated by the veil that once divided the Holy of Holies.

In the context of Yeshua’s teachings about defilement (Matthew 15:17), εἰσπορεύομαι becomes central to understanding the new covenant’s transformation of purity concepts. God’s concern is not primarily with external things entering the body but with what proceeds from the heart. This reveals His righteous judgment that looks not at outward appearances but at the heart. It demonstrates that God’s holiness demands more than ritual observance—it requires transformation of our innermost being. The good news is that through the Messiah, God doesn’t just command this internal purity but provides the means to achieve it through His Spirit who “enters in” to cleanse and transform us from within.

Personal Application

Consider the spaces you “enter into” daily—physically, mentally, and spiritually. Each entrance represents a choice that shapes your spiritual journey. When you εἰσπορεύομαι into your workplace, social media, conversations, or entertainment, you’re not merely changing physical location but potentially opening your heart to influences that either draw you closer to God or pull you away.

Yeshua’s teaching about εἰσπορεύομαι challenges us to shift our focus from mere external behaviors to the condition of our hearts. Rather than fixating on rules about what should or shouldn’t “enter” our lives, we’re called to examine what proceeds from within us. Are your words, attitudes, and actions flowing from a heart transformed by God’s presence? Have you allowed His Word to truly “enter in” and take root? Today, invite the Holy Spirit to εἰσπορεύομαι—enter fully into every chamber of your heart, transforming you from the inside out.

Related Words

• ἐκπορεύομαι (ekporeuomai) – to go out, proceed out from; forms an important theological pair with εἰσπορεύομαι in passages about what enters versus what comes out of a person. While εἰσπορεύομαι focuses on entering in, ἐκπορεύομαι emphasizes what proceeds outward, often revealing one’s true heart condition. See G1607
• εἰσέρχομαι (eiserchomai) – to come in, enter; similar in meaning but often carries more emphasis on the completion of entrance rather than the journey aspect of entering. Used more frequently in the New Testament than εἰσπορεύομαι. See G1525
• διαπορεύομαι (diaporeuomai) – to pass through, journey through; shares the root of movement but emphasizes passing through rather than entering into. Often used for journeys through regions or territories. See G1279
• προσέρχομαι (proserchomai) – to come to, approach; focuses on the approach to a person or thing rather than entering into it. Often used for approaching Yeshua or coming to faith. See G4334
• παρεισέρχομαι (pareiserchomai) – to come in alongside, enter secretly; describes a more subtle or secretive entrance, often with negative connotations of intrusion or improper influence. See G3922

Did you Know?

• Did you know that in ancient Near Eastern royal courts, the concept of “entering in” (εἰσπορεύομαι) to the king’s presence was highly regulated and ceremonial? Those who entered improperly or uninvited could face death. This cultural context illuminates biblical passages about entering God’s presence and helps us appreciate the revolutionary nature of the direct access believers now have through the Messiah, who has made it possible for us to “enter boldly” into God’s throne room.
• Did you know that in Second Temple Judaism, there were extensive debates about what could “enter” (εἰσπορεύομαι) the Temple precinct without defiling it? Archaeological discoveries include stone tablets with warnings to Gentiles not to enter the inner courts upon penalty of death. When Yeshua taught about what truly defiles—not what enters the body but what comes from the heart—He was challenging fundamental assumptions about spiritual boundaries and purity that were central to contemporary Jewish religious life.
• Did you know that in modern Greek, the descendant of εἰσπορεύομαι (εισπορεύομαι in contemporary spelling) is still used? Today it appears in official and ecclesiastical contexts, particularly regarding processions, formal entries, and liturgical movements. The word maintains its solemn connotations of significant, purposeful entering. In Greek Orthodox liturgy, it describes the priest’s entrance into the sanctuary—a physical movement that carries profound spiritual symbolism, continuing the biblical tradition of seeing certain entrances as spiritually charged events.

Remember This

Εἰσπορεύομαι reminds us that every entrance in our lives—whether into physical spaces, relationships, or spiritual conditions—carries profound significance, for it is not what enters us that defines our spiritual condition, but rather what proceeds from the transformed heart where Messiah has entered in.