Understanding εἰσέρχομαι (eiserchomai) Strong’s G1525: Entering the Kingdom of God and the Spiritual Dimensions of “Coming In”

Pronunciation Guide: eye-SAIR-kho-my

Basic Definition

Strong’s G1525: Εἰσέρχομαι (eiserchomai) fundamentally means “to go in” or “to enter into.” It describes physical movement from outside to inside a defined space, boundary, or condition. In biblical usage, it often carries profound theological significance, describing spiritual entrance into God’s Kingdom, covenant relationship, or divine rest. This word frequently appears in contexts where a significant transition or transformation occurs.

Etymology and Morphology

• Compound verb formed from the preposition εἰς (eis, “into”) and the verb ἔρχομαι (erchomai, “to come/go”)
• Present middle/passive deponent verb (active in meaning though middle/passive in form)
• Primary usage in narrative passages, particularly in the Gospels and Acts
• Common in teaching sections related to Kingdom entrance and salvation
• Appears 198 times in the New Testament

Εἰσέρχομαι Morphology:

• εἰσέρχομαι (present indicative) – I enter/am entering
• εἰσῆλθον (aorist indicative) – I entered
• εἰσελεύσομαι (future indicative) – I will enter
• εἰσέλθω (aorist subjunctive) – I might enter
• εἴσελθε (aorist imperative) – Enter!
• εἰσελθεῖν (aorist infinitive) – to enter
• εἰσερχόμενος (present participle) – entering

Origin & History

Εἰσέρχομαι has a rich history in Greek literature predating the New Testament. In classical Greek, it was commonly used for physical entrance into buildings, cities, or territories. Xenophon’s “Anabasis” frequently uses the term to describe troops entering various regions during military campaigns. Similarly, Herodotus employs it when detailing geographical explorations and the movement of peoples.

In the Septuagint (LXX), εἰσέρχομαι gained spiritual dimensions beyond mere physical entry. It appears in Genesis 7:13 when Noah and his family “entered” the ark, marking a transition from judgment to salvation. In Exodus, it describes Moses “entering” the presence of God in the Tabernacle (Exodus 34:34). The term gradually developed connotations of entering covenant relationship with יהוה (Yahweh) and experiencing divine promises, particularly in Deuteronomy when describing Israel’s entrance into the Promised Land.

Expanded Definitions & Translation Options

• To physically enter or go into a defined space (building, city, room)
• To come before someone in an official capacity (enter the presence of)
• To penetrate or sink into (as thoughts entering the mind)
• To begin a new state or condition (enter into rest, peace, glory)
• To participate in or begin to experience (enter into temptation, joy)

Εἰσέρχομαι Translation Options:

• Enter – Best captures both physical and metaphorical dimensions
• Come in – Emphasizes the perspective of those already inside
• Go in – Emphasizes the perspective of movement from outside
• Pass into – Highlights transition from one state/condition to another
• Penetrate – Appropriate when describing something entering the mind/heart

Biblical Usage

Εἰσέρχομαι appears frequently in contexts carrying profound theological significance. In its first New Testament appearance in Matthew 5:20, Yeshua (Jesus) declares that unless one’s righteousness exceeds that of the scribes and Pharisees, they will “by no means enter [εἰσέλθητε]” the kingdom of heaven. This establishes a pattern where εἰσέρχομαι is associated with kingdom entrance requirements and spiritual transformation.

The word features prominently in Yeshua’s teachings about salvation and eternal life. In Matthew 7:13-14, He urges followers to “enter [εἰσέλθατε] by the narrow gate,” contrasting it with the wide gate that leads to destruction. This illustrates a fundamental aspect of εἰσέρχομαι – it often implies deliberate choice and movement toward a destination with eternal consequences. In John 10:9, Yeshua identifies Himself as the door through which one must “enter [εἰσέλθῃ]” to be saved. The author of Hebrews likewise uses εἰσέρχομαι extensively when discussing entering God’s rest, emphasizing both divine invitation and human responsibility.

• “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter [εἰσέλθητε] the kingdom of heaven.” Matthew 5:20
• “Enter [εἰσέλθατε] by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter [εἰσερχόμενοι] by it are many.” Matthew 7:13
• “Again I tell you, it is easier for a camel to go through the eye of a needle than for a rich person to enter [εἰσελθεῖν] the kingdom of God.” Matthew 19:24
• “I am the door. If anyone enters [εἰσέλθῃ] by me, he will be saved and will go in and out and find pasture.” John 10:9
• “Therefore, while the promise of entering [εἰσελθεῖν] his rest still stands, let us fear lest any of you should seem to have failed to reach it.” Hebrews 4:1
• “So we see that they were unable to enter [εἰσελθεῖν] because of unbelief.” Hebrews 3:19
• “Then the king said to the attendants, ‘Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth.’ For many are called, but few are chosen.” Matthew 22:13-14

Cultural Insights

In the ancient Near East, the act of entering a city, temple, or royal court was laden with significance beyond mere physical movement. Cities were surrounded by walls with guarded gates that controlled access, making “entering” a matter of permission and belonging. Those permitted to enter were considered citizens, allies, or welcomed guests; those denied entry were outsiders or enemies. This cultural backdrop illuminates why Yeshua’s teachings about “entering the Kingdom” would resonate deeply with His audience.

Jewish temple worship provides another crucial cultural context for understanding εἰσέρχομαι. The Jerusalem Temple featured increasingly restricted areas—the Court of Gentiles, Court of Women, Court of Israel, and finally the Holy of Holies, which only the High Priest could enter (εἰσέρχομαι) once yearly on Yom Kippur (Day of Atonement). This progressive restriction taught that entering God’s presence required appropriate preparation, ritual purity, and divine permission. When the book of Hebrews speaks of believers “entering” God’s rest through the Messiah, it draws on this temple imagery to illustrate how Yeshua’s sacrifice provides access to God’s presence that was previously limited.

Theological Significance

Εἰσέρχομαι carries profound soteriological implications throughout the New Testament. The recurring theme of “entering the Kingdom” establishes salvation not merely as a changed legal status but as entrance into a new realm with new citizenship, allegiances, and privileges. This entrance imagery emphasizes that salvation involves movement from one domain (darkness, sin, death) into another (light, righteousness, life).

The conditions for “entering” that Yeshua establishes reveal essential aspects of God’s character and redemptive plan. When He teaches that one must be “born again” to enter the Kingdom (John 3:5), He reveals God’s desire for genuine transformation rather than mere behavioral modification. The impossibility of entering through human effort alone (illustrated by the camel through a needle’s eye) highlights both God’s perfect holiness and His astounding grace that makes possible what humans cannot accomplish themselves.

In Hebrews, εἰσέρχομαι connects to God’s faithfulness across redemptive history. Israel’s failure to “enter” God’s rest in the wilderness becomes a warning for believers, while simultaneously affirming that God’s invitation to “enter” remains open through the Messiah. This divine persistence reveals יהוה (Yahweh) as a God who continually creates opportunities for His people to enter covenant relationship with Him despite human failure, demonstrating His unfailing love and commitment to His redemptive purposes.

Personal Application

The biblical concept of “entering” challenges us to examine what territories, relationships, and spiritual realities we are moving toward. Yeshua’s invitation to enter through the narrow gate reminds us that the Christian life involves deliberate choices that may differ from the crowd’s direction. Where are we investing our energy, attention, and resources? Are we “entering into” relationships and pursuits that draw us deeper into God’s Kingdom, or are we moving toward destinations that ultimately lead away from Him?

Εἰσέρχομαι also invites us to consider what might be preventing our full entrance into God’s promises. Like Israel in the wilderness, we may stand at the threshold of God’s blessings while hesitating to fully enter in because of unbelief, fear, or attachment to the familiar. The letter to the Hebrews encourages us to “make every effort to enter that rest” (Hebrews 4:11), reminding us that while entrance to God’s Kingdom is by grace, it involves our active participation in trusting and following Him. Today, we can ask the Holy Spirit to reveal any barriers preventing us from fully entering all that God has prepared for us in the Messiah.

Related Words

• Ἐξέρχομαι (exerchomai) – “to go out/come out,” the opposite of εἰσέρχομαι, describing movement from inside to outside. Often used for leaving cities, houses, or unclean spirits departing from people. See G1831
• Διέρχομαι (dierchomai) – “to pass through,” referring to movement through or across something. Used for traveling through regions or for teachings penetrating the heart. See G1330
• Προσέρχομαι (proserchomai) – “to come to/approach,” describing movement toward someone or something. Often used for approaching Yeshua for healing or teaching. See G4334
• Παρέρχομαι (parerchomai) – “to pass by/pass away,” referring to movement alongside or the passing of time/events. Used when discussing the temporary nature of creation versus God’s eternal word. See G3928
• Ἀπέρχομαι (aperchomai) – “to go away/depart,” describing movement away from a point. Used when people leave Yeshua’s presence or disciples depart on mission. See G565

Did you Know?

• Did you know that εἰσέρχομαι appears in one of the most misunderstood passages about wealth in the New Testament? When Yeshua taught about the camel going through the eye of a needle (Matthew 19:24), He wasn’t referring to a small gate in Jerusalem’s walls as is often claimed in modern sermons. No such gate existed in ancient Jerusalem. Rather, He was using deliberate hyperbole to emphasize the impossibility of entering the Kingdom through human effort alone—whether rich or poor—and the miracle of grace that makes salvation possible.
• Did you know that in ancient synagogue architecture, the orientation of the building was designed to emphasize the act of “entering” as a spiritual journey? Synagogues were typically constructed so that worshippers would enter (εἰσέρχομαι) from the west and face east toward Jerusalem when praying. This architectural design created a physical enactment of drawing near to God, with each synagogue visit reinforcing the concept that worship involves deliberate movement from secular space into sacred encounter.
• Did you know that modern Greek still uses εἰσέρχομαι in everyday language? In contemporary Greece, you might hear “Παρακαλώ εισέλθετε” (Please enter) as a formal invitation to enter a professional office or governmental building. The word maintains its connotation of crossing a significant threshold where permission or invitation is involved, showing how this ancient term continues to carry more ceremonial weight than casual equivalents for “come in.”

Remember This

Εἰσέρχομαι reminds us that the Kingdom of God is not merely a concept to understand but a realm to enter—a transformative reality that requires both divine invitation and human response, accessible not through human achievement but through the door that is the Messiah Himself.