### Core Meaning & Semantic Range
The Greek word **eisérchomai**, represented by `{{G1525}}`, is a verb that means **to enter**, both in a literal and figurative sense. It is formed from the words `{{G1519}}` **eis** (to or into) and `{{G2064}}` **érchomai** (to come or go). Appearing **214 times** in **186 unique verses**, its usage is central to understanding movement, transition, and access in the New Testament.
### Biblical Occurrences & Contextual Analysis
In the Scriptures, `{{G1525}}` is used to describe both physical and spiritual actions. Physically, it depicts Jesus **entering** the temple [[Matthew 21:12]], an angel **coming in** to Mary [[Luke 1:28]], and disciples **entering** a house [[Acts 9:17]]. Figuratively, it carries profound theological weight, such as sin **entering** the world through one man [[Romans 5:12]]. Jesus uses it to warn his disciples to watch and pray, lest they **enter** into temptation [[Matthew 26:41]]. The word also describes the hostile act of Satan **entering** into Judas [[Luke 22:3]].
### Related Words & Concepts
Several related words help clarify the meaning of `{{G1525}}`:
* `{{G1831}}` **exérchomai** (to issue, come forth, depart): This word provides a direct contrast to entering. In [[John 10:9]], Jesus promises that those who enter through Him will be saved and will "**go in** `{{G1525}}` and **out** `{{G1831}}`," signifying freedom and security.
* `{{G2064}}` **érchomai** (to come or go): As a root component of `{{G1525}}`, this word signifies the motion inherent in entering. It describes Jesus' arrival in the world and his coming to individuals [[John 14:6]].
* `{{G305}}` **anabaínō** (to go up, ascend): This term is used in contrast to proper entry. A thief does not **enter** `{{G1525}}` through the door but "**climbeth up** `{{G305}}` some other way" [[John 10:1]].
* `{{G2967}}` **kōlýō** (to hinder, forbid): This word acts as an obstacle to entering. The lawyers are condemned because they did not **enter** themselves and they **hindered** `{{G2967}}` those who were trying to [[Luke 11:52]].
### Theological Significance
The theological significance of `{{G1525}}` is most profoundly seen in its connection to salvation and the kingdom of God.
* **Conditional Entry:** Access to the kingdom of heaven is conditional. One cannot **enter** without doing the will of the Father [[Matthew 7:21]], being converted like a child [[Matthew 18:3]], or being born of water and the Spirit [[John 3:5]]. Entry is not automatic but requires a transformed life.
* **Christ as the Door:** Jesus explicitly identifies Himself as the sole point of access, stating, "by me if any man **enter in**, he shall be saved" [[John 10:9]]. Anyone who attempts to **enter** by another way is a "thief and a robber" [[John 10:1]].
* **The Believer's Hope:** The word is used to describe the ultimate hope for believers. This includes **entering** into the "joy of thy lord" [[Matthew 25:21]], **entering** into life [[Matthew 18:8]], and laboring to **enter** into God's rest [[Hebrews 4:11]].
* **Eschatological Access:** In Revelation, the blessed are those who have the right to **enter** through the gates into the holy city [[Revelation 22:14]], while nothing that defiles is allowed to **enter** [[Revelation 21:27]].
### Summary
In summary, `{{G1525}}` **eisérchomai** moves beyond a simple description of physical movement to define the very framework of salvation. It conveys the critical concept of passage from one state to another—from the outside to the inside, from damnation to life, from the profane to the holy. The word consistently highlights that while many seek to **enter**, the path is narrow, the door is Christ, and the conditions are set by God himself.
TRV