from εἰς and ἔρχομαι; to enter (literally or figuratively):--X arise, come (in, into), enter in(-to), go in (through).
Transliteration:eisérchomai
Pronunciation:ice-er'-khom-ahee
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### Core Meaning & Semantic Range
The Greek verb εἰσέρχομαι (eisérchomai, `{{G1525}}`) is a compound word derived from the preposition εἰς (eis, "into" or "unto") and the verb ἔρχομαι (erchomai, "to come" or "to go"). Its fundamental meaning is "to enter" or "to go in." The prefix εἰς emphasizes the direction *into* something, distinguishing it from a general movement.
The semantic range of eisérchomai is broad, encompassing both literal and figurative applications:
* **Literal Entry:** This refers to physical movement into a place, such as a house, city, temple, boat, or room. It denotes the act of crossing a threshold or boundary to be inside.
* **Figurative Entry:** This extends the meaning to include entering into a state, condition, relationship, or period of time. Examples include entering into rest, tribulation, temptation, a covenant, or the Kingdom of God. In these contexts, eisérchomai often implies a decisive transition or participation. The nuance of purpose or consequence is frequently present in its figurative uses.
### Biblical Occurrences & Contextual Analysis
Eisérchomai is a highly frequent verb in the New Testament, appearing over 180 times, reflecting its versatile application.
* **Literal Entry:**
* Physical entry into a dwelling: Jesus often "entered" houses for teaching or healing, as seen in [[Mark 2:1]] where He entered Capernaum. Similarly, Zacchaeus was commanded to "come down quickly, for today I must stay at your house" ([[Luke 19:5]]).
* Entry into a city or village: Disciples were instructed on "entering" a city in [[Matthew 10:12]].
* Entry into the temple or synagogue: The Pharisees are depicted as "entering" the temple to pray in [[Luke 18:10]].
* Entry into a boat: Jesus and His disciples often "entered" a boat to cross the Sea of Galilee, as in [[Matthew 8:23]].
* Entry into a tomb: Peter and John "entered" the tomb of Jesus in [[John 20:6]].
* **Figurative Entry:**
* **Entering the Kingdom of God/Heaven:** This is arguably the most theologically significant usage. Jesus repeatedly uses eisérchomai to describe the conditions for gaining access to God's reign and eternal life. Examples include the necessity of righteousness ([[Matthew 5:20]]), doing the will of the Father ([[Matthew 7:21]]), the difficulty for the rich ([[Matthew 19:23-24]]), receiving the Kingdom like a child ([[Mark 10:15]]), and being born of water and Spirit ([[John 3:5]]). This signifies a spiritual transformation and participation in God's redemptive work.
* **Entering Life:** In [[Matthew 18:8-9]], Jesus speaks of entering "life" (eternal life) even if it means sacrificing a limb, contrasting it with being cast into hell.
* **Entering Rest:** The Epistle to the Hebrews speaks of believers "entering" into God's rest, a concept rooted in the Sabbath rest and the promised land ([[Hebrews 4:1]], [[Hebrews 4:6]]).
* **Entering Temptation/Trouble:** Jesus admonishes His disciples to watch and pray "lest you enter into temptation" ([[Matthew 26:41]]). In a darker context, Satan "entered" Judas Iscariot ([[John 13:27]]).
* **Entering Glory:** Christ's post-resurrection journey is described as "entering into His glory" ([[Luke 24:26]]), signifying His exaltation and vindication.
* **Entering the Marriage Feast:** The parable of the wedding feast uses eisérchomai to describe those who are invited to and participate in the celebration of the Kingdom ([[Matthew 22:12]]).
* **Entering the Holy of Holies:** The high priest's annual entry into the most sacred part of the temple ([[Hebrews 9:6-7]]) serves as a powerful foreshadowing of Christ's singular, definitive entry into the heavenly sanctuary.
### Related Words & Concepts
* **Antonyms/Contrasts:**
* ἐξέρχομαι (exérchomai, `{{G1831}}`): "to go out," the direct opposite of eisérchomai.
* ἀπέρχομαι (apérchomai, `{{G565}}`): "to go away," implying departure without necessarily an "out of" component.
* **Synonyms/Related Verbs of Movement:**
* ἔρχομαι (erchomai, `{{G2064}}`): The base verb, "to come" or "to go," but without the specific "into" direction.
* προσερχομαι (proserchomai, `{{G4334}}`): "to come to," "to approach," emphasizing movement towards a person or object.
* διέρχομαι (diérchomai, `{{G1353}}`): "to go through," implying passage from one side to another.
* **Related Concepts:**
* **Access:** The idea of gaining admittance, permission, or a right to enter, particularly into God's presence or His Kingdom.
* **Inclusion/Exclusion:** Often, the use of eisérchomai in the context of the Kingdom of God highlights who is able to enter and who is not, based on their spiritual state or actions.
* **Passage/Transition:** The word inherently conveys a sense of moving from one state, place, or condition to another, often with significant implications.
### Theological Significance
The theological import of eisérchomai is profound, particularly in its metaphorical applications.
* **Salvation and the Kingdom of God:** The most crucial theological usage of eisérchomai is in relation to "entering the Kingdom of God" or "entering eternal life." This signifies a spiritual transformation, a decisive act of faith and repentance that grants an individual access to God's sovereign rule and its attendant blessings. Jesus' teachings underscore that this entry is not automatic but requires specific conditions, often depicted as a "narrow gate" or "difficult path" ([[Matthew 7:13-14]]). It implies a radical reorientation of life in submission to God's will.
* **Divine Initiative and Human Response:** While God provides the way of salvation through Christ, the repeated call to "enter" emphasizes human responsibility. It is an invitation that requires an active, intentional response of faith, obedience, and spiritual rebirth. The "entering" is thus both a divine enablement and a human choice.
* **Christ's Redemptive Work:** Jesus' own "entering" into various contexts—Jerusalem, the temple, or specific homes—often marked pivotal moments in His ministry, signifying His active engagement with humanity and His mission. His ultimate "entry into His glory" ([[Luke 24:26]]) following His suffering and resurrection is the culmination of His redemptive work, securing salvation for those who believe.
* **Access to God's Presence:** The imagery of the high priest "entering" the Holy of Holies in the Old Covenant is fulfilled and superseded by Christ's singular "entry" into the heavenly sanctuary. Through His sacrifice, believers now have confident access to God's presence, entering into the "holy places by the blood of Jesus" ([[Hebrews 10:19]]). This signifies a new era of direct communion with God, made possible by Christ.
### Summary
Eisérchomai (`{{G1525}}`) is a pivotal Greek verb meaning "to enter" or "to go in," formed from εἰς (into) and ἔρχομαι (to come/go). While frequently describing literal physical movement, its most significant theological weight lies in its metaphorical uses. It denotes a decisive transition into a new state or condition, most notably "entering the Kingdom of God" or "eternal life." This usage highlights the transformative experience of salvation, requiring a conscious response of faith and obedience to God's invitation. The word underscores both God's provision of access through Christ and the human responsibility to embrace that access. From Christ's own entry into glory to the believer's entry into God's rest and presence, eisérchomai encapsulates fundamental aspects of the divine-human relationship and the journey of faith.
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