Original Word: πορεύομαι
Part of Speech: Verb
Transliteration: poreuomai
Pronunciation: po-ryoo'-o-mai
Phonetic Spelling: (por-yoo'-om-ahee)
KJV: depart, go (away, forth, one's way, up), (make a, take a) journey, walk
NASB: go, went, going, goes, way, following, gone
Word Origin: [middle voice from a derivative of the same as G3984 (πεῖρα - Trial)]

1. to traverse, i.e. travel (especially to remove)
2. (figuratively) to die, live, etc.
{literally or figuratively}

depart, go forth, walk.

Middle voice from a derivative of the same as peira; to traverse, i.e. Travel (literally or figuratively; especially to remove (figuratively, die), live, etc.); --depart, go (away, forth, one's way, up), (make a, take a) journey, walk.

see GREEK peira

4198 poreúomai (from poros, "passageway") – properly, to transport, moving something from one destination (port) to another; (figuratively) to go or depart, emphasizing the personal meaning which is attached to reaching the particular destination.

Word Origin
from poros (a ford, passage)
Definition
to go
NASB Translation
accompany* (1), am on my way (1), depart (1), departed (1), departure (1), following (3), go (69), go on their way (1), go away (1), goes (7), going (15), going away (2), gone (3), indulge (1), journey (1), journeying (2), leave (1), proceed (1), proceeded (2), pursued a course (1), sets (1), started (3), traveling (3), walking (1), way (6), went (22), went His way (1), went on their way (1), went their way (1).

STRONGS NT 4198: πορεύω

πορεύω: to lead over, carry over, transfer (Pindar, Sophocles, Thucydides, Plato, others); middle (from Herodotus down), present πορεύομαι; imperfect ἐπορευόμην; future πορεύσομαι; perfect participle πεπορευμένος; 1 aorist subjunctive 1 person plural πορευσώμεθα (James 4:13 Rec.st Griesbach); 1 aorist passive ἐπορεύθην; (πόρος a ford (cf. English pore i. e. passage through; Curtius, § 356; Vanicek, p. 479)); the Sept. often for הָלַך, הִתְהַלֵּך, יָלַך; properly, to lead oneself across; i. e. to take one's way, betake oneself, set out, depart;

a. properly: τήν ὁδόν μου, to pursue the journey on which one has entered, continue one's journey (A. V. go on one's way), Acts 8:39; πορεύειν followed by ἀπό with a genitive of place, to depart from, Matthew 24:1 (R G); ἀπό with a genitive of the person, Matthew 25:41; Luke 4:42; ἐκεῖθεν, Matthew 19:15; ἐντεῦθεν, Luke 13:31; followed by εἰς with an accusative of place, to go, depart, to some place: Matthew 2:20; Matthew 17:27; Mark 16:12; Luke 1:39; Luke 2:41; Luke 22:39; Luke 24:13; John 7:35; John 8:1; Acts 1:11, 25; Acts 20:1; Romans 15:24; James 4:13, etc.; with an accusative denoting the state: εἰς εἰρήνην, Luke 7:50; Luke 8:48 (also ἐν εἰρήνη, Acts 16:36; see εἰρήνη, 3); εἰς θάνατον, Luke 22:33; followed by ἐπί with an accusative of place, Matthew 22:9; Acts 8:26; Acts 9:11; ἐπί with the accusative of a person Acts 25:12; ἕως with a genitive of place, Acts 23:23; ποῦ (which see) for ποῖ, John 7:35; οὗ (see ὅς, II. 11 a.) for ὅποι, Luke 24:28; 1 Corinthians 16:6; πρός with the accusative of a person, Matthew 25:9; Matthew 26:14; Luke 11:5; Luke 15:18; Luke 16:30; John 14:12, 28; John 16:28; John 20:17; Acts 27:3; Acts 28:26; κατά τήν ὁδόν,Acts 8:36; διά with a genitive of place, Matthew 12:1; (Mark 9:30 L text Tr text WH text); the purpose of the journey is indicated by an infinitive: Matthew 28:8-9Rec.; Luke 2:3; Luke 14:19, 31; John 14:2; by the preposition ἐπί with an accusative (cf. ἐπί, C. I. 1 f.), Luke 15:4; followed by ἵνα, John 11:11; by σύν with a dative of the attendance, Luke 7:6; Acts 10:20; Acts 26:13; 1 Corinthians 16:4; ἔμπροσθεν τίνος, to go before one, John 10:4. absolutely equivalent to to depart, go one's way: Matthew 2:9; Matthew 8:9; Matthew 11:7; Matthew 28:11; Luke 7:8; Luke 17:19; John 4:50; John 8:11; John 14:3; Acts 5:20; Acts 8:27; Acts 21:5; Acts 22:21, etc.; equivalent to to be on one's way, to journey: (Luke 8:42 L Tr marginal reading); ; Acts 9:3; Acts 22:6. to enter upon a journey; to go to do something: 1 Corinthians 10:27; Luke 10:37. In accordance with the oriental fashion of describing an action circumstantially, the participle πορευόμενος or πορευθείς is placed before a finite verb which designates some other action (cf. ἀνίστημι, II. 1 c. and ἔρχομαι, I. 1 a. α., p. 250b bottom): Matthew 2:8; Matthew 9:13 (on which cf. the rabbinical phrase וּלְמֹד צֵא (cf. Schoettgen or Wetstein at the passage)); ; Luke 7:22; Luke 9:13, 52; Luke 13:32; Luke 14:10; Luke 15:15; Luke 17:14; Luke 22:8; 1 Peter 3:19.

b. By a Hebraism, metaphorically, α. to depart from life: Luke 22:22; so הָלַך, Genesis 15:2; Psalm 39:14. β. ὀπίσω τίνος, to follow one, i. e. become his adherent (cf. Buttmann, 184 (160)): Luke 21:8 (Judges 2:12; 1 Kings 11:10; Sir. 46:10); to seek (cf. English run after) anything, 2 Peter 2:10. γ. to lead or order one's life (see περιπατέω, b. α. and ὁδός, 2 a.); followed by ἐν with a dative of the thing to which one's life is given up: ἐν ἀσελγείαις, 1 Peter 4:3; ἐν ταῖς ἐντολαῖς τοῦ κυρίου, Luke 1:6; κατά τάς ἐπιθυμίας, 2 Peter 3:3; Jude 1:16, 18; ταῖς ὁδοῖς μου, dative of place (to walk in one's own ways), to follow one's moral preferences, Acts 14:16; τῇ ὁδῷ τίνος, to imitate one, to follow his ways, Jude 1:11; τῷ φόβῳ τοῦ κυρίου, Acts 9:31; see Winers Grammar, § 31, 9; Buttmann, § 133, 22 b.; ὑπό μεριμνῶν, to lead a life subject to cares, Luke 8:14, cf. Bornemann at the passage; (Meyer edition Weiss at the passage; yet see ὑπό, I. 2 a.; Winers Grammar, 369 (346) note; Buttmann, § 147, 29; R. V. as they go on their way they are choked with cares, etc. Compare: διαπορεύω, εἰσπορεύω (μαι), ἐκπορεύω (ἐκπορεύομαι), ἐνπορεύω (ἐνπορεύομαι), ἐπιπορεύω (ἐπιπορεύομαι), παραπορεύω (παραπορεύομαι), προπορεύω, προσπορεύω (προσπορεύομαι), συνπορεύω (συνπορεύομαι). Synonym: see ἔρχομαι, at the end)

Meaning and Distribution

The verb πορεύομαι appears 154 times in the Greek New Testament. It denotes movement from one place to another and, by natural extension, the course of one’s life or conduct. The middle-voice form gives the nuance of purposeful, often divinely-directed, motion. The word surfaces in every stratum of the New Testament—Gospels, Acts, Epistles, and Revelation—linking geography with theology and pilgrimage with discipleship.

Literal Travel in the Gospel Narratives

The Synoptic writers employ πορεύομαι to chart Jesus’ ministry itinerary. “Jesus left the temple and was walking away” (Matthew 24:1) introduces the Olivet Discourse. Luke repeatedly signals decisive moments: “He set His face to go to Jerusalem” (Luke 9:51), “As He was going along, people spread their cloaks on the road” (Luke 19:36). In John, the term frames miracles—“The man took Jesus at His word and departed” (John 4:50). Such occurrences portray Jesus as the true Pilgrim who fulfills prophetic destiny (Luke 13:33) and invites followers to trace His steps.

Pilgrimage and Festival Journeys

Family devotion surfaces in Luke 2:41: “Every year His parents went to Jerusalem for the Feast of the Passover.” The annual pilgrimage underscores covenant faithfulness and prepares readers for the climactic Passover when Jesus “had to go” to the cross (Luke 22:39). First-century roads, Roman security, and customary caravans provide the historical backdrop: πορεύομαι binds the Messiah to Israel’s worship calendar and situates redemption within real space and time.

Missionary Commission and Evangelistic Obedience

Πορεύομαι stands at the heart of the Great Commission. “Therefore go and make disciples of all nations” (Matthew 28:19). The same participle anchors Mark’s parallel: “Go into all the world and preach the gospel to every creature” (Mark 16:15). Acts records immediate compliance:
• Philip—“Get up and go south along the desert road” (Acts 8:26).
• Peter—“Rise up, go downstairs, and accompany them without hesitation” (Acts 10:20).
• Paul—“And now, compelled by the Spirit, I am going to Jerusalem” (Acts 20:22).

The verb thus captures apostolic momentum; the gospel advances because servants obey imperatives to go.

Divine Command and Personal Destiny

Heavenly messengers, the risen Christ, and the Holy Spirit repeatedly employ πορεύομαι in directives. Saul is told, “Go! For this man is My chosen instrument” (Acts 9:15). Cornelius’ men hear, “Go with them, doubting nothing” (Acts 10:20). Such commands highlight divine sovereignty over the believer’s path; obedient motion becomes the theater of providence.

Moral Walk and Ethical Contrast

Beyond physical transit, πορεύομαι describes one’s moral course. Peter warns former pagans: “You have spent enough time … living in debauchery” (1 Peter 4:3). Eschatological mockers are “following their own evil desires” (2 Peter 3:3). Jude condemns false teachers who “follow after their own passions” (Jude 1:16) and “have traveled the path of Cain” (Jude 1:11). The term therefore sets a sharp antithesis: to go with God is life; to go one’s own way invites judgment.

Christological Trajectory

John’s Gospel layers πορεύομαι with heavenly movement. Jesus comforts His disciples: “I am going there to prepare a place for you” (John 14:2), yet “I am going away, and I am coming back to you” (John 14:28). The verb encompasses incarnation, crucifixion, resurrection, ascension, and promised return. It defines the Son’s mission and assures believers of their future lodging in the Father’s house.

Eschatological Separation

In Matthew 25:41 πορεύομαι frames final judgment: “Depart from Me, you cursed, into the eternal fire prepared for the devil and his angels.” The command to go away reverses the missionary “go” of Matthew 28:19. Direction at the last day reflects earthly allegiance; those who refused to walk with Christ are told to depart from Him forever.

Pastoral and Missiological Applications

1. Readiness to move—The centurion notes that a soldier “goes” at his superior’s word (Matthew 8:9); disciples likewise answer Christ’s orders without delay.
2. Strategic planning—Paul anticipates Spain (Romans 15:24) yet submits his itinerary to God’s will (James 4:13-15 uses πορεύομαι to rebuke presumptuous travel plans).
3. Shepherding care—Jesus’ parable of the lost sheep pictures a shepherd who “goes after the one that is lost” (Luke 15:4), modeling pastoral pursuit of straying souls.
4. Worshipful response—The healed are told, “Go in peace” (Luke 7:50; 8:48), linking physical departure with spiritual restoration.

Historical Significance for Early Christianity

The Roman road system, relative safety for travelers, and common Greek language enabled rapid spread of the gospel. Πορεύομαι encapsulates this phenomenon; Luke’s repeated use in Acts turns travelogues into theology, tracing how “the word of God continued to spread” (Acts 12:24) as servants went.

Summary

Πορεύομαι unites the believer’s feet, heart, and destiny. It narrates Jesus’ unwavering march to the cross, mandates worldwide evangelism, exposes sinful wandering, and promises an eternal home prepared by the Savior Himself. To study Strong’s 4198 is to trace the footprints of redemption and to hear afresh the summons: “Go, and do likewise” (Luke 10:37).

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