Lexical Summary apagó: To lead away, to carry off, to take away Original Word: ἀπάγω Strong's Exhaustive Concordance bring, carry away, put to death, take away. From apo and ago; to take off (in various senses) -- bring, carry away, lead (away), put to death, take away. see GREEK apo see GREEK ago NAS Exhaustive Concordance Word Originfrom apo and agó Definition to lead away NASB Translation bringing (1), lead (1), lead...away (2), leads (2), led astray (1), led away (1), led...away (6), took (1), took...away (1). Thayer's Greek Lexicon STRONGS NT 520: ἀπάγωἀπάγω; (imperfect ἀπηγον (Luke 23:26 Tr marginal reading WH marginal reading)); 2 aorist ἀπήγαγον; passive (present ἀπάγομαι); 1 aorist ἀπηχθην; (from Homer down); to lead away: Luke 13:15 (namely, ἀπό τῆς φάτνης); Acts 23:10 (Lachmann (ed. min.)); Topical Lexicon Overview of Biblical Usage The verb ἀπάγω is used sixteen times in the New Testament to describe the act of leading or taking a person (or animal) from one place to another. The contexts range from everyday rural life to judicial proceedings and spiritual exhortation. Its range of meaning clusters around three main themes: compulsory removal by authority, deliberate guidance into danger or idolatry, and ordinary, purposeful leading. Judicial and Custodial Removal 1. Jesus’ Passion. Matthew 26:57; Matthew 27:2, 31; Mark 14:53; Mark 15:16; Luke 22:66; Luke 23:26 all portray Jesus being “led away” from Gethsemane through successive venues of Jewish and Roman jurisdiction until the road to Calvary. The verb underscores His willing submission to human authority in order to fulfill divine prophecy: “After they had mocked Him, they took off the purple robe, put His own clothes back on Him, and led Him away to crucify Him” (Matthew 27:31). Persecution of the Saints Jesus forewarned His followers: “They will seize you and persecute you. They will hand you over to synagogues and prisons, and you will be brought before kings and governors on account of My name” (Luke 21:12). The same verb that tells of Christ’s own surrender anticipates the Church’s suffering. Believers are reminded that being “led away” does not signify divine abandonment but participation in Christ’s afflictions (Philippians 1:29). Spiritual Misguidance Paul applies ἀπάγω metaphorically: “When you were pagans, you were led away to mute idols, however you were led” (1 Corinthians 12:2). The imagery evokes a helpless procession under unseen powers. Likewise, Jesus contrasts two roads: “For wide is the gate and broad is the way that leads to destruction” (Matthew 7:13) versus the narrow way “that leads to life” (Matthew 7:14). The verb starkly divides destinies—idolatry and ruin on one side, eternal life on the other. Everyday Illustrations In Luke 13:15 Jesus appeals to common Sabbath practice: “Does not each of you on the Sabbath untie his ox or donkey from the stall and lead it to water?” The mundane act of leading an animal gives weight to His argument for compassionate healing. Here ἀπάγω denotes purposeful, benevolent guidance—an image of the Lord’s shepherd‐like care. Historical Setting First-century arrests typically involved a cohort escorting the accused to the praetorium or Sanhedrin. Roman law required physical custody (“leading away”) to establish jurisdiction. Jewish leaders likewise “led” Jesus from Gethsemane to Annas and Caiaphas before dawn (John 18). Understanding this practice clarifies the rapid, sequential hearings reflected by multiple Gospel occurrences of ἀπάγω. Christological Significance Isaiah foresaw the Suffering Servant: “By oppression and judgment He was taken away” (Isaiah 53:8). The Gospel writers’ repeated use of ἀπάγω deliberately echoes that prophecy, presenting Jesus as the Lamb silently escorted to sacrifice. The term therefore carries sacrificial overtones; the One led to death becomes the Shepherd who leads many sons to glory (Hebrews 2:10). Ministry and Pastoral Application • Shepherding versus seizure: Christian leaders are called to “lead” the flock willingly (1 Peter 5:2–3), not under compulsion. The contrast between voluntary guidance and forced removal warns against domineering leadership. Theological Emphasis 1. Sovereignty: Human authorities may lead, yet God directs the outcome (Acts 4:27–28). Summary Strong’s Greek 520 surfaces in pivotal moments of redemptive history, portraying the movement of persons under authority—sometimes benevolent, often hostile. Whether describing an ox to water, a disciple to court, or the Messiah to the cross, ἀπάγω presses the reader to ask: Who is leading me, and where is that path headed? Forms and Transliterations απάγαγε ἀπάγαγε απαγάγετε απαγάγη απαγάγοι απαγαγόντες απαγαγών ἀπαγαγὼν απαγε ἄπαγε απάγει απαγέσθωσαν απαγετε ἀπάγετε απαγομενοι απαγόμενοι ἀπαγόμενοι απαγομενους ἀπαγομένους απαγουσα απάγουσα ἀπάγουσα απαγωγή απαγωγήν απαγων ἀπάγων απαιδευσίαν απάξει απαχθηναι απαχθήναι ἀπαχθῆναι απαχθήσεται απάχθητε απήγαγε απήγαγέ απηγαγεν απήγαγεν ἀπήγαγεν απήγαγες απηγαγον απήγαγον ἀπήγαγον απηγμένους απήκτο apachthenai apachthênai apachthēnai apachthē̂nai apagage apágage apagagon apagagōn apagagṑn apagete apágete apagomenoi apagómenoi apagomenous apagoménous apagousa apágousa apegagen apēgagen apḗgagen apegagon apēgagon apḗgagonLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 7:13 V-PPA-NFSGRK: ὁδὸς ἡ ἀπάγουσα εἰς τὴν NAS: is broad that leads to destruction, KJV: [is] the way, that leadeth to INT: way which leads to Matthew 7:14 V-PPA-NFS Matthew 26:57 V-AIA-3P Matthew 27:2 V-AIA-3P Matthew 27:31 V-AIA-3P Mark 14:44 V-PMA-2P Mark 14:53 V-AIA-3P Mark 15:16 V-AIA-3P Luke 13:15 V-PPA-NMS Luke 21:12 V-PPM/P-AMP Luke 22:66 V-AIA-3P Luke 23:26 V-AIA-3P Acts 12:19 V-ANP Acts 23:17 V-PMA-2P Acts 24:7 V-AIA-3S 1 Corinthians 12:2 V-PPM/P-NMP Strong's Greek 520 |
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