εἰσφέρω

Pronunciation Guide: ice-FER-oh

Basic Definition

Strong’s G1533: εἰσφέρω (eisphero) fundamentally means “to bring into, to lead into, to carry in.” This compound verb describes the deliberate action of transporting or introducing something or someone from outside to inside a specific boundary or sphere. In biblical contexts, it often carries theological significance of bringing someone into God’s presence, protection, or sphere of influence, or conversely, into a state of testing or trial.

Etymology and Morphology

• Part of Speech: Verb
• Compound of: εἰς (eis, “into”) + φέρω (phero, “to bear, carry”)
• Language Origin: Classical Greek
• Primary Usage: Narrative passages, prayers, Messianic teaching
• Voice: Active, middle, and passive forms available
• Tense: Present, future, aorist forms most common

εἰσφέρω Morphology:

• εἰσφέρω (present active indicative, 1st person singular) – I bring in
• εἰσφέρεις (present active indicative, 2nd person singular) – you bring in
• εἰσφέρει (present active indicative, 3rd person singular) – he/she/it brings in
• εἰσενέγκῃς (aorist active subjunctive, 2nd person singular) – you might bring in
• εἰσενεγκεῖν (aorist active infinitive) – to bring in

Origin & History

The compound verb εἰσφέρω appears in classical Greek literature as early as the 5th century BCE. Xenophon used it in his “Anabasis” to describe bringing supplies into military camps, while Plato employed it in “Republic” when discussing introducing new laws or customs into the ideal state. The verb carried both literal physical meanings (bringing objects into spaces) and metaphorical implications (introducing concepts into discussions).

In the Septuagint (LXX), εἰσφέρω appears particularly in ceremonial contexts. In Exodus, it describes bringing offerings into the Tabernacle (Exodus 27:20), and in 1 Kings, it refers to Solomon bringing dedicated treasures into the Temple (1 Kings 7:51). This established a theological pattern of the verb being associated with sacred bringing in—whether of offerings, people, or spiritual realities—that would continue into New Testament usage.

Expanded Definitions & Translation Options

• Primary action of physical transportation – bringing material objects from outside to inside
• Ceremonial introduction – bringing offerings or consecrated items into sacred space
• Spiritual/theological transference – bringing someone into a spiritual state or condition
• Introducing concepts or influences – bringing ideas or powers to bear on a situation

εἰσφέρω Translation Options:

• Bring into – Emphasizes the active transportation from outside to inside; best for physical contexts or when emphasizing the agent’s action
• Lead into – Highlights the guiding aspect when used of persons; appropriate when the subject has authority or influence over what is brought
• Carry in – Stresses the physical bearing of weight; suitable for contexts of offerings or burdens
• Introduce – Useful for more abstract contexts where ideas, influences, or conditions are being established in a new environment
• Import – Emphasizes the movement across boundaries; can be appropriate in formal or official contexts

Biblical Usage

In the New Testament, εἰσφέρω appears only 8 times, but in theologically significant contexts. Its most famous occurrence is in the Lord’s Prayer in Matthew 6:13, where Yeshua teaches His disciples to pray, “And lead us not into temptation” (καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν). This usage has profound theological implications, suggesting God’s sovereignty over our spiritual experiences and circumstances.

Luke uses εἰσφέρω several times, notably in describing the paralytic being brought into Jesus’ presence (Luke 5:18-19), symbolizing how we must be “brought into” the Messiah’s presence for healing. The word also appears in the context of bringing in the harvest (Luke 12:16-18), bringing nothing into the world (1 Timothy 6:7), and bringing the blood of sacrifices into the holy places (Hebrews 13:11).

• “And do not lead us [εἰσενέγκῃς] into temptation, but deliver us from evil.” Matthew 6:13
• “And they sought to bring him in [εἰσενεγκεῖν] and set him before Him.” Luke 5:18
• “The ground of a certain rich man yielded plentifully. And he thought within himself, saying, ‘What shall I do, since I have no room to store [συνάξω] my crops?’ So he said, ‘I will do this: I will pull down my barns and build greater, and there I will store [εἰσφέρω] all my crops and my goods.’” Luke 12:16-18
• “For we brought nothing [εἰσηνέγκαμεν] into this world, and it is certain we can carry nothing out.” 1 Timothy 6:7
• “For the bodies of those animals, whose blood is brought [εἰσφέρεται] into the sanctuary by the high priest for sin, are burned outside the camp.” Hebrews 13:11

Cultural Insights

In ancient Jewish temple worship, the concept of “bringing in” (εἰσφέρω) held particular significance. The physical act of bringing sacrifices into the Temple precinct represented a transition from the profane to the sacred realm. The high priest’s annual act of bringing blood into the Holy of Holies on Yom Kippur (Day of Atonement) was the most sacred instance of εἰσφέρουσιν, as only he could bring the sacrificial blood into God’s direct presence.

This cultural context enriches our understanding of Hebrews 13:11, where the author connects this temple practice to the Messiah’s sacrifice. The word εἰσφέρεται (a passive form of εἰσφέρω) describes the blood being brought into the sanctuary, creating a powerful theological parallel between temple practice and Yeshua’s ultimate sacrifice. While ordinary sacrifices had their bodies burned outside the camp, their blood was “brought in” to the holy place. Similarly, Yeshua suffered “outside the gate” (Hebrews 13:12) but brought His blood into the heavenly Holy of Holies, establishing the ultimate atonement.

Theological Significance

The use of εἰσφέρω in the Lord’s Prayer (“lead us not into temptation”) has generated significant theological discussion throughout church history. Rather than suggesting God actively tempts believers (contradicting James 1:13), this petition acknowledges God’s sovereignty over our circumstances while asking for His protection. The prayer recognizes that Yahweh sometimes permits His people to experience testing for their spiritual development, while simultaneously asking Him to shield them from overwhelming trials or temptations beyond their capacity to resist with His help.

This verb also reflects the profound theological truth that spiritual transformation requires divine action. Just as the paralytic needed others to “bring him in” (εἰσενεγκεῖν) to Jesus for healing, we depend on God’s grace to bring us into His presence and kingdom. Our salvation is not self-initiated; rather, we are “brought in” by the Father’s drawing (John 6:44).

Paul’s usage in 1 Timothy 6:7 (“we brought nothing into this world”) establishes a theological perspective on material possessions and human existence itself. The εἰσηνέγκαμεν (we brought in) reminds believers that all we have is gift, not acquisition. Our very existence is something we receive rather than generate, underscoring our dependence on God and challenging materialistic values.

Personal Application

The concept of εἰσφέρω challenges us to consider what we are “bringing into” our lives. Just as the high priest carefully controlled what was brought into the sanctuary, we should be intentional about what influences, relationships, and practices we allow into our hearts and minds. Are we bringing in things that defile, or things that sanctify?

When we pray, “Lead us not into temptation,” we acknowledge our vulnerability and dependence on God’s protection. This humble recognition is itself a spiritual discipline—admitting we cannot navigate life’s moral and spiritual challenges through self-reliance. The prayer invites us to actively partner with God in avoiding circumstances that exceed our spiritual maturity while trusting His wisdom when He does permit testing for our growth. Rather than fearing that God might maliciously lead us into failure, we express confidence in His good purposes even in difficult times.

Related Words

• φέρω (phero) – “to bear, carry, bring forth” – The root verb from which εἰσφέρω derives, focusing on the action of bearing or carrying without specifying direction. See G5342
• προσφέρω (prosphero) – “to bring to, to offer” – Related compound emphasizing presentation or offering, especially in sacrificial contexts where something is brought forward as an offering to God. See G4374
• ἐκφέρω (ekphero) – “to bring out, carry out” – Opposite directional compound to εἰσφέρω, describing movement from inside to outside, often used of bringing out the dead for burial. See G1627
• συμφέρω (symphero) – “to bring together, to be profitable” – Compound emphasizing the convergence or benefit of bringing things together, often used metaphorically for what is advantageous. See G4851
• ἄγω (ago) – “to lead, bring, guide” – While not etymologically related, ἄγω overlaps semantically with εἰσφέρω in contexts of leading or guiding, but lacks the specific “into” component. See G71

Did You Know?

• In ancient papyri documents from Egypt, εἰσφέρω was commonly used in administrative and tax contexts to describe “bringing in” payments or revenue to governmental authorities. This financial aspect illuminates the parable of the talents, where servants were expected to “bring in” returns on investments.
• The specific form used in the Lord’s Prayer (μὴ εἰσενέγκῃς – “do not bring into”) employs the aorist subjunctive, suggesting not just continuous protection but specific divine intervention at critical moments of testing. This grammatical nuance reveals a prayer for God’s active involvement at precise moments when temptation threatens to overwhelm.
• In modern Greek, the noun form εἰσφορά (eisphora) derived from εἰσφέρω is still used for financial contributions, taxes, or donations—preserving the ancient connotation of “bringing in” something valuable for a communal purpose. This linguistic continuity spans nearly three millennia and connects biblical usage to contemporary Greek culture.

Remember This

εἰσφέρω reminds us that our spiritual journey involves divine transportation—we don’t wander into God’s kingdom, but are deliberately brought in by His sovereign grace, just as we depend on His protection to keep us from being carried into overwhelming temptation.