Spitting upon someone names a bodily action that the Greek witnesses place within Jesus' predicted and narrated humiliation. Mark and Luke report Jesus announcing mockery, spitting, killing and resurrection to the disciples.
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Full entry for ἐμπτύω (G1716) · Open the biblical lexicon
Spitting upon someone names a bodily action that the Greek witnesses place within Jesus' predicted and narrated humiliation. Mark and Luke report Jesus announcing mockery, spitting, killing and resurrection to the disciples.
The BSB source-word alignment has 6 aligned rows for this entry. Common renderings include they spit (2), spit on (1), spit upon (1), spitting on (1), to spit on (1).
The source-word alignment first shows this entry at Matthew 26:67. Its strongest book concentrations include Mark (3), Matthew (2), Luke (1).
Spitting upon someone names a bodily action that the Greek witnesses place within Jesus' predicted and narrated humiliation. Mark and Luke report Jesus announcing mockery, spitting, killing and resurrection to the disciples. Matthew and Mark later narrate people spitting on him beside blows, blindfolding or the soldiers' royal parody. Those actions must remain visible as inflicted humiliation rather than a harmless ceremony or a behavior prescribed for others.
The verb itself does not explain every doctrine of the passion, and the named actors must not become collective blame against all Jewish or Gentile people. Read the prediction or event and the surrounding conduct. Teach the actual suffering and promised resurrection without making Jesus' endurance permission for a leader to degrade another person or a requirement that someone remain exposed to preventable abuse.
Two passion predictions and four narrated humiliation scenes account for all six Greek witnesses. Agent, action and the prediction's resurrection promise retain the particular suffering rather than a universal treatment rule.
Who will mock Him and spit on Him and flog Him and kill Him. And after three days He will rise again.”
Jesus predicts mockery, spitting, flogging and killing alongside resurrection after three days, keeping the full announced sequence rather than isolating humiliation as a command.
Then they spit in His face and struck Him. Others slapped Him
Spitting in Jesus' face occurs with striking and a mocking challenge in the narrated hearing, making inflicted conduct explicit without assigning guilt to every member of a people.
Then they spit on Him and took the staff and struck Him on the head repeatedly.
The soldiers spit and repeatedly strike Jesus after the robe and mock salutation, preserving the actual abusive agents and actions.
BSB source-word alignment connects this entry to exact verse rows, English rendering, source form, transliteration, and parsing.
How English Renders ItA compact distribution from source-word alignment before the full evidence tables.
Greek word. Spitting as extreme contempt and humiliation, particularly in mockery of Jesus during his passion narrative.
Textus Receptus witness, full corpusGreek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
6 Greek text appearances shown. Linked morphology labels have verse guides.
I spit upon
Read verseI spit upon
Read verseI spit upon
Read verseI spit upon
Read verseI spit upon
Read verseI spit upon
Read verseFull New Testament corpus: 260 chapters, 7,957 verses, 140,628 tokens. Data source: honza/textus-receptus (data only), with authority check against byztxt/greektext-textus-receptus.
How mood, tense, and voice shift the force of this verb in context.
This verb appears through different tense, voice, mood, or stem patterns. Those forms help readers see how the action is presented in context.
Verse guides are not available for this word yet, so verse references remain plain evidence markers.
How this verb appears across 6 occurrences in the NT discourse index (MACULA Greek SBLGNT).
Aspect reflects grammatical form — not authorial emphasis. Participles and infinitives are verbal adjectives and nouns respectively.
Clause data: MACULA Greek (Clear Bible, CC BY 4.0) · SBLGNT (Logos/SBL, CC BY 4.0)
ἐμπτύω is built from these roots:
The action belongs to inflicted humiliation in every selected Greek witness. Jesus' predictions name spitting together with mockery, killing and resurrection, so the announced hope should not disappear when the suffering is taught. The narrated events then place spitting beside blindfolding, blows or soldiers' mock honors, whose conduct must remain explicit rather than sanitized.
These accounts name particular participants, not an inherited guilt held by all members of a people. Isaiah's separate scorn-and-spittle passage can supply a bounded comparison while retaining its own speaker and confidence in divine help. Teach the actual passion sequence and harmful actions without making them a prescription for contemporary leaders. No one gains permission to degrade another person because Jesus was degraded, and a threatened person should not be told that seeking protection rejects the meaning of his suffering.
Mark.10.34
The licensed Greek verb names spitting upon or at someone. These six witnesses supply the object and agents within the passion predictions and events, including Luke's passive wording. The action does not become a different moral practice because a source lists another grammatical construction or a teacher isolates it from surrounding blows.
Isaiah 50:4-8 includes scorn and spittle alongside the speaker's confidence in the Lord's help and vindication. Read that separate Hebrew speech beside the Gospel passion accounts while preserving each speaker and stated action. The shared humiliation language supports a bounded comparison, not permission to repeat abuse, a new assignment of collective guilt or a demand that a present harmed person refuse protection.