Original Word: ὑπάγω
Part of Speech: Verb
Transliteration: hupagó
Pronunciation: hoo-pah'-go
Phonetic Spelling: (hoop-ag'-o)
KJV: depart, get hence, go (a-)way
NASB: go, going, goes, go away, get, go their way, going away
Word Origin: [from G5259 (ὑπό - under) and G71 (ἄγω - brought)]

1. to lead (oneself) under, i.e. withdraw or retire (as if sinking out of sight)
{literally or figuratively}

depart, go away.

From hupo and ago; to lead (oneself) under, i.e. Withdraw or retire (as if sinking out of sight), literally or figuratively -- depart, get hence, go (a-)way.

see GREEK hupo

see GREEK ago

5217 hypágō (from 5259 /hypó, "under" and 71 /ágō, "lead away") – properly, to lead away under someone's authority (mission, objective). 5217 /hypágō (literally, "going under") indicates a change of relation which is only defined by the context.

Word Origin
from hupo and agó
Definition
to lead or bring under, to lead on slowly, to depart
NASB Translation
get (2), go (45), go their way (1), go away (3), goes (5), going (20), going away (1), going back (1), went (1).

STRONGS NT 5217: ὑπάγω

ὑπάγω; imperfect ὑπῆγον;

1. transitive, to lead under, bring under (Latinsubducere); so in various applications in the Greek writings from Homer down; once in the Scriptures, ὑπηγαγε κύριος τήν θάλασσαν, for הולִיך, he caused to recede, drove back, the sea, Exodus 14:21.

2. in the N. T. always intransitive (less frequent so in secular authors from Herodotus down) (Latinse subducere) to withdraw oneself, to go away, depart, (cf. ἄγω, 4; and see Buttmann, 204 (177)): absolutely, Mark 6:33; Luke 8:42 (where L Tr marginal reading πορεύεσθαι); ; John 8:21; John 14:5, 28 (Tobit 12:5); οἱ ἐρχόμενοι καί οἱ ὑπάγοντες, coming and going, Mark 6:31; ὑπάγει καί πωλεῖ, Matthew 13:44; ὑπῆγον καί ἐπίστευον, John 12:11; (ἵνα ὑπάγητε καί καρπόν φέρητε, John 15:16); ἀφίημι; τινα ὑπάγειν, to permit one to depart freely wherever he wishes, John 11:44; John 18:8; ὕπαγε is used by one in dismissing another: Matt. ( R T Tr WH); ; Mark (Mark 2:9 Tdf.); ; with εἰς εἰρήνην added, Mark 5:34; ὑπάγετε ἐν εἰρήνη, James 2:16; or in sending one somewhere to do something, Luke 10:3; plural Matthew 8:32; with oriental circumstantiality (see ἀνίστημι, II. 1 c.) ὕπαγε is prefixed to the imperatives of other verbs: Matthew 5:24; Matthew 8:4; ( G L T Tr WH); ; Mark 1:44; Mark 10:21; Mark 16:7; John 4:16; John 9:7; Revelation 10:8; with καί inserted, Matthew 18:15 Rec.; Mark 6:38 (T Tr WH omit; Tr brackets καί); Revelation 16:1. Particularly, ὑπάγω is used to denote the final departure of one who ceases to be another's companion or attendant, John 6:67; euphemistically, of one who departs from life, Matthew 26:24; Mark 14:21. with designations of place: ποῦ (for ποῖ (Winers Grammar, § 54, 7; Buttmann, 71 (62))), John 12:35; John 14:5; John 16:5; 1 John 2:11; opposed to ἔρχεσθαι, to come, John 3:8; John 8:14; ὅπου (for ὅποι (Winers Grammar, and Buttmann, as above)), John 8:21; John 13:33, 36; John 14:4; Revelation 14:4; ἐκεῖ John 11:8; πρός τόν πέμψαντά με, πρός τόν πατέρα, πρός τόν Θεόν, to depart (from earth) to the father (in heaven) is used by Jesus of himself, John 7:33; John 13:3; John 16:5, 10, 16 (T Tr WH omit; L brackets the clause),17; followed by εἰς with an accusative of the place, Matthew 9:6; Matthew 20:4, 7; Mark 2:11; Mark 11:2; Mark 14:13; Luke 19:30; John 6:21 (cf. Buttmann, 283 (243)); ; εἰς αἰχμαλωσίαν, Revelation 13:10; εἰς ἀπώλειαν, Revelation 17:8, 11; followed by εἰς with an accusative of the place and πρός τινα, Matthew 26:18; Mark 5:19; ὑπάγω ἐπί τινα, Luke 12:58; ὑπάγω with an infinitive denoting the purpose, John 21:3; μετά τίνος with an accusative of the way, Matthew 5:41. On the phrase ὕπαγε ὀπίσω μου (Matthew 4:10 G L brackets; ; Mark 8:33; Luke 4:8 R L in brackets), see ὀπίσω, 2 a. at the end

Range of Meaning and New Testament Distribution

Strong’s 5217 occurs eighty times, scattered through the Gospels, Acts-style narrative in Revelation, an epistle of John, and the Epistle of James. The verb regularly denotes purposeful movement—“go,” “depart,” “withdraw”—yet the context decides whether the movement is commanded, predicted, descriptive, or illustrative. Its flexibility allows the Holy Spirit to press one word into service for evangelism, healing, discipleship, warning, and eschatology.

The Imperative of Mission

Jesus often utters the aorist imperative ὕπαγε when dispatching a hearer into immediate obedience.
• Matthew 5:24 – “Go; first be reconciled to your brother, then come and offer your gift.” Reconciliation is prerequisite to worship.
• Mark 6:38 – “Go and see how many loaves you have.” Practical obedience precedes miraculous provision.
• Matthew 28:10 – “Go and tell My brothers to go to Galilee.” The risen Christ entrusts the first resurrection testimony to women, underscoring universal gospel responsibility.
• Luke 10:3 – “Go, I am sending you out like lambs among wolves.” Apostolic mission is simultaneously authorized and perilous.

These occurrences portray ὑπάγω as an action word of gospel advance. The Lord’s followers do not merely receive truth; they carry it.

Healing and Restoration

When the Savior heals, He frequently seals the miracle with “Go.”
• Mark 5:34 – “Daughter, your faith has healed you. Go in peace and be freed from your affliction.”
• Mark 10:52 – “Go, your faith has made you well.”
• John 9:7 – “Go, wash in the Pool of Siloam.”

The command prevents passive gratitude. Restored bodies become mobile witnesses, illustrating that salvation issues in active testimony.

Ethics of the Kingdom

In Sermon on the Mount contexts, the verb carries moral urgency.
• Matthew 5:24 – reconciliation.
• Matthew 5:41 – voluntary second-mile service: “Whoever compels you to go one mile, go with him two.”

The disciple’s movement toward others models the Father’s initiative toward sinners.

Words of Rebuke

Jesus uses ὕπαγε sharply against satanic opposition: “Get behind Me, Satan!” (Matthew 16:23; Mark 8:33). The same verb that commissions disciples expels evil, demonstrating the King’s absolute authority over both mission and menace.

Jesus’ Foretold Departure

John’s Gospel contains thirty-plus forms of ὑπάγω focused on Jesus Himself.
• John 7:33 – “I am with you only a little while longer, and then I am going to Him who sent Me.”
• John 8:21 – “I am going away, and you will look for Me, but you will die in your sin.”
• John 13:3 – Jesus knows “that He had come from God and was going to God.”
• John 14:28 – “If you loved Me, you would rejoice that I am going to the Father.”

Here ὑπάγω underlines the certainty and purpose of Christ’s return to the Father, grounding the doctrines of atonement, ascension, and priestly intercession. His “going” is prerequisite to the sending of the Spirit (John 16:7, implicit).

Human Blindness and Finality

For unbelievers, “going” may depict irreversible loss.
• Matthew 26:24 – “The Son of Man goes as it has been written about Him, but woe to that man by whom He is betrayed.”
• Revelation 17:8 – the beast “is about to come up out of the abyss and then go to destruction.”

Movement can be tragic when divorced from repentance.

Walking in Darkness

1 John 2:11 employs the present tense: “Whoever hates his brother is in the darkness; he walks in the darkness, and he does not know where he is going.” The verb captures the aimless, self-blinding course of hatred, contrasting sharply with Spirit-directed mission.

Eschatological Directives

Revelation picks up the term in angelic commands:
• Revelation 16:1 – “Go, pour out on the earth the seven bowls of God’s wrath.”

The same divine word that sends evangelists also dispatches judgment, vindicating God’s holiness.

Everyday Movements with Spiritual Undercurrents

Some uses merely record motion (Mark 6:31; John 11:31), yet in inspired narrative even routine departures advance redemptive history. The crowd “went away” from Jesus after the Bread of Life discourse (John 6:66, implied), exposing superficial discipleship. Peter’s “I am going fishing” (John 21:3) sets the stage for restoration.

Pastoral Application

1. Obedience is active. Saving faith is evidenced when the believer “goes” at Christ’s word.
2. Reconciliation outranks ritual; thus pastors must urge peacemaking before worship.
3. The church’s mission is centrifugal: healthy congregations must regularly be told, “Go.”
4. Christ’s ascension assures His ongoing work; His going guarantees His coming again (John 14:3, same conceptual field).

Conclusion

Strong’s 5217 weaves through Scripture as a dynamic thread of purposeful movement—sometimes redemptive, sometimes rebellious, always under divine sovereignty. Whether commanding missionaries, releasing the healed, rebuking demons, or charting the Savior’s return to the Father, the verb reminds believers that the gospel life is not static. Redeemed people are a people on the move until the day the Lamb’s final “Come” replaces every “Go.”

Υπαγε υπαγέ υπάγε ύπαγε Ὕπαγε υπαγει υπάγει ὑπάγει υπαγειν υπάγειν ὑπάγειν υπαγεις υπάγεις ὑπάγεις Υπαγετε υπάγετε Ὑπάγετε υπάγη ὑπάγῃ υπαγητε υπάγητε ὑπάγητε υπαγοντας υπάγοντας ὑπάγοντας υπαγοντες υπάγοντες ὑπάγοντες υπαγω υπάγω ὑπάγω υπαίθρου υπήγαγε υπηγον υπήγον ὑπῆγον Hypage hypagē Hýpage hypagei hypágei hypágēi hypagein hypágein hypageis hypágeis Hypagete hypagēte Hypágete hypágēte hypago hypagō hypágo hypágō hypagontas hypágontas hypagontes hypágontes hypegon hypêgon hypēgon hypē̂gon Upage upagē upagei upagein upageis Upagete upagēte upago upagō upagontas upagontes upegon upēgonInterlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel Texts