Strong's g1353

Pronunciation Guide: dee-od-YOO-oh

Basic Definition

Key Information

διοδεύω

Transliteration: diodeuo Part of Speech: verb First Appears: Luke 8:1 Appears: 2 times

Strong’s Entry

g1353

Gloss: diodeuo (dee-od-yoo’-o) v.1. to travel through[from G1223 and G3593]KJV: go throughout, pass through Root(s): G1223, G3593 

Strong’s G1353: διοδεύω (diodeuo) describes the deliberate action of traveling through or journeying throughout a region or territory with purpose and thoroughness. It emphasizes systematic movement from place to place, often with the implication of covering an entire area methodically. In the New Testament, this word specifically captures the Messiah’s intentional ministry pattern of proclaiming the good news of the Kingdom of God in every town and village.

Etymology and Morphology

• Verb (Present Active Indicative)
• Compound word formed from the preposition διά (dia, “through”) and ὁδεύω (hodeuo, “to travel, journey”)
• Primary usage in narrative sections, specifically in Luke’s Gospel and Acts
• Indicates purposeful, methodical travel through regions
• Conveys the sense of “passing through completely”

διοδεύω Morphology:

• διοδεύω (Present Active Indicative, 1st Person Singular) – I journey through
• διοδεύεις (Present Active Indicative, 2nd Person Singular) – you journey through
• διοδεύει (Present Active Indicative, 3rd Person Singular) – he/she/it journeys through
• διοδεύομεν (Present Active Indicative, 1st Person Plural) – we journey through
• διοδεύετε (Present Active Indicative, 2nd Person Plural) – you all journey through
• διοδεύουσι(ν) (Present Active Indicative, 3rd Person Plural) – they journey through
• διώδευον (Imperfect Active Indicative, 1st/3rd Person Singular) – I was/he was journeying through
• διώδευε (Imperfect Active Indicative, 3rd Person Singular) – he was journeying through

Origin & History

The compound verb διοδεύω emerges from classical Greek, where it described systematic travel through territories. In Xenophon’s “Anabasis” (c. 370 BCE), the term appears when describing military movements through territories, emphasizing thoroughness of coverage rather than mere passing. The preposition διά adds the sense of “through and through” or “thoroughly” to the base verb ὁδεύω (“to travel along a road”).

In the Septuagint, διοδεύω appears in Judges 11:29 where it describes how “the Spirit of the Lord came upon Jephthah, and he διώδευσε (passed through) Gilead and Manasseh.” This usage parallels the New Testament application where it describes purposeful movement with divine mission. The early church father Eusebius in his “Ecclesiastical History” employs διοδεύω when discussing apostolic journeys, showing continuity with Luke’s usage to describe the systematic preaching tours of the early messengers of the gospel.

Expanded Definitions & Translation Options

• To travel throughout or journey systematically through a region
• To traverse or pass through completely, covering an entire area
• To make one’s way through various localities with purpose
• To conduct an intentional campaign of visitation across multiple locations

διοδεύω Translation Options:

• “Journey methodically through” – Emphasizes the systematic, thorough nature of the travel
• “Travel throughout” – Highlights the comprehensive coverage of an area
• “Go about from place to place” – Captures the sequential visiting of multiple locations
• “Make a circuit through” – Conveys the methodical, complete coverage of a region
• “Pass through thoroughly” – Reflects the διά prefix’s intensifying effect on the base verb

Biblical Usage

In the New Testament, διοδεύω appears only twice, both times in Luke’s writings. Its first appearance in Luke 8:1 provides a powerful summary of Yeshua’s ministry pattern, emphasizing His intentional strategy to proclaim the Kingdom of God throughout every city and village. This methodical approach demonstrates the Messiah’s commitment to reaching all people, not just major population centers. The second occurrence in Acts 17:1 describes Paul and Silas’s missionary journey through Amphipolis and Apollonia, reflecting a continuation of Yeshua’s ministry pattern by His apostles.

In both instances, διοδεύω conveys not mere travel but purposeful, mission-driven journeying with the goal of comprehensive gospel proclamation. This word choice reveals Luke’s careful attention to the geographical expansion of the gospel message, a major theme in both his Gospel and Acts. The fact that Luke reserves this specific term for Yeshua and later for Paul suggests its connection to the fulfillment of the Great Commission’s geographic mandate.

• “Soon afterward, He began journeying around [διώδευεν] from one city and village to another, proclaiming and preaching the kingdom of God.” Luke 8:1
• “Now when they had traveled through [διοδεύσαντες] Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews.” Acts 17:1

Cultural Insights

The concept of διοδεύω carries significant cultural meaning in the first-century context of Roman-occupied Judea. The Roman Empire had developed an extensive road system (the famous Roman roads) that connected cities and facilitated travel throughout the Mediterranean world. When Luke describes Yeshua as διώδευεν (journeying systematically) through the cities and villages, he evokes imagery of utilizing these established pathways to fulfill a divine mission. Just as Rome built roads to maintain control of their empire, Yeshua systematically traveled these same routes to establish a different kingdom—the Kingdom of God.

Additionally, there was a well-established Jewish practice of traveling rabbis who would visit communities to teach Torah. However, most rabbis focused their attention on major population centers or places with established synagogues. Yeshua’s pattern of διοδεύω is remarkable because Luke specifically mentions both “cities and villages,” indicating that the Messiah intentionally included smaller, often overlooked communities in His ministry. This reflects the Hebrew prophetic tradition where God declares His concern for all people, not just those in centers of power and influence, as expressed in passages like Ezekiel 34:11-16, where יהוה (Yahweh) promises to seek out His sheep wherever they are scattered.

Theological Significance

The use of διοδεύω in describing Yeshua’s ministry reveals profound theological truths about God’s character and mission. First, it demonstrates the Messiah’s thorough commitment to reaching all people with the good news of the Kingdom. There is an intentionality and comprehensiveness reflected in this word that aligns perfectly with God’s desire that “none should perish” (2 Peter 3:9). The methodical, systematic journey through every city and village reflects the shepherd’s heart of God who leaves the ninety-nine to find the one.

Furthermore, διοδεύω connects to the broader redemptive narrative of Scripture. From the calling of Abraham to be a blessing to all nations to the prophetic visions of all peoples streaming to God’s holy mountain, we see God’s persistent movement toward His creation. In Yeshua’s διοδεύω, God’s movement is made incarnate—the Divine literally journeying through human territory to proclaim His Kingdom. This reveals a God who doesn’t wait for humanity to find Him but who actively traverses our broken world to bring restoration. The continuation of this pattern in Acts through Paul and other apostles demonstrates how the church becomes the extension of God’s διοδεύω movement, systematically bringing the gospel to “Jerusalem, Judea, Samaria, and to the ends of the earth” (Acts 1:8).

Personal Application

The concept of διοδεύω challenges believers today to consider the intentionality and thoroughness of their own witness. Just as Yeshua didn’t limit His ministry to convenient or prestigious locations but systematically covered entire regions, we too are called to be comprehensive in our outreach. This might mean moving beyond our comfort zones to reach those who are often overlooked or marginalized in our communities.

On a personal level, διοδεύω invites us to examine whether we are merely passing through life or journeying with divine purpose. The Messiah’s systematic movement was always connected to the proclamation of God’s Kingdom. Similarly, our daily journeys—whether through our neighborhoods, workplaces, or digital spaces—can become opportunities for kingdom advancement when we move with the same intentionality. When we embrace this διοδεύω mindset, every path we travel becomes sacred ground for divine encounters and gospel witness.

Related Words

• πορεύομαι (poreuomai, por-YOO-om-ahee) – to go, proceed, travel, but without the specific sense of thoroughness or “through-ness” that διοδεύω carries. While διοδεύω emphasizes systematic coverage of an area, πορεύομαι focuses more on the general act of going from one place to another. See G4198
• περιάγω (periago, per-ee-AH-go) – to lead around, to go about in a circular motion. Unlike διοδεύω which emphasizes traveling through, περιάγω focuses on movement around or in circuits, often used of Yeshua’s ministry in Galilee. See G4013
• διέρχομαι (dierchomai, dee-ER-khom-ahee) – to go through, pass through. Though similar to διοδεύω, this term typically emphasizes the act of passing through rather than the systematic coverage of an area. See G1330
• περιοδεύω (periodeuo, per-ee-od-YOO-oh) – to travel around, make a circuit. A rare word that combines “around” (περι) with the root of διοδεύω, emphasizing circular rather than through movement. Not in NT but related to G4013
• ὁδοιπορέω (hodoiporeo, hod-oy-por-EH-oh) – to travel on a journey, related to the same root as διοδεύω but without the thoroughness implied by the διά prefix. See G3596

Did you Know?

• Did you know that διοδεύω was a technical term used in ancient military contexts? Greek historians like Polybius used it to describe the systematic movement of armies through territories during campaigns. When Luke applies this term to Yeshua’s ministry, he subtly portrays the Messiah as conducting a different kind of campaign—not a military conquest but a spiritual one, systematically establishing the Kingdom of God in every place.
• Did you know that the pattern of ministry described by διοδεύω in Luke 8:1 represents a significant shift in Yeshua’s strategy? In the earlier chapters of Luke, we often see people coming to Yeshua. But beginning with this verse, there’s a transition to Yeshua intentionally going to the people. This shift parallels the modern missiological concept of “incarnational ministry”—not waiting for people to come to us but intentionally entering their context with the gospel message.
• Did you know that some Jewish traditions speak of the Messiah as one who would travel throughout Israel to gather the dispersed? The use of διοδεύω in Luke 8:1 may be an intentional allusion to this expectation, showing Yeshua fulfilling this messianic role by systematically journeying through the land. This corresponds with the prophecy in Ezekiel 34:11 where יהוה (Yahweh) says, “I will search for My sheep and seek them out.”

Remember This

When we encounter διοδεύω in Scripture, we witness the heart of a God who doesn’t merely wait for humanity to find Him, but who systematically journeys through our broken world with purpose and compassion, leaving no stone unturned in His mission to reconcile all things to Himself.