What does πατάσσω (patássō) mean in the Bible?
G3960, patássō, is a Greek verb for striking or delivering a blow. Severity is not fixed inside the word.
To knock (gently or with a weapon or fatally)
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G3960, patássō, is a Greek verb for striking or delivering a blow. Severity is not fixed inside the word.
Reader summary
Full entry for πατάσσω (G3960) · Open the biblical lexicon
G3960, patássō, is a Greek verb for striking or delivering a blow. Severity is not fixed inside the word.
The BSB source-word alignment has 10 aligned rows for this entry. Common renderings include struck (3), I will strike (2), by striking down (1), He tapped (1), should we strike (1).
The source-word alignment first shows this entry at Matthew 26:31. Its strongest book concentrations include Acts (3), Luke (2), Matthew (2), Revelation (2).
G3960, patássō, is a Greek verb for striking or delivering a blow. Severity is not fixed inside the word. An angel taps Peter's side to wake him, a disciple strikes with a sword and severs an ear, Moses strikes down an Egyptian, an angel strikes Herod in fatal judgment, and Revelation depicts the returning Christ striking nations. Instrument, object, outcome, agent, and literary setting establish whether the action is a tap, wound, killing, judicial act, prophetic image, or eschatological judgment.
During Jesus' arrest, a companion's sword blow is immediately answered by Jesus' command to return the sword and His appeal to the Father's power and the fulfillment of Scripture. The occurrence cannot support religious violence. Matthew also uses patássō in Jesus' quotation, “I will strike the Shepherd,” where the saying explains the disciples' scattering during the passion.
Matthew's shepherd quotation matters canonically, yet patássō itself neither assigns every actor's responsibility nor supplies an atonement doctrine. Acts 12 deliberately shows contextual breadth. An angel's blow wakes and frees Peter, while later an angel strikes Herod after he accepts divine acclaim without giving glory to God, and Herod dies. The narrative identifies the latter as judgment, but readers may not use it to label a present illness or death as an analogous sentence.
Revelation's uses belong to apocalyptic visions of final justice, not permission for church violence.
G3960 describes a blow whose force ranges from waking contact to wounding and death. The surrounding scene supplies its force: a waking tap in one passage, a wound or death in another, and divine or apocalyptic judgment elsewhere.
Suddenly an angel of the Lord appeared and a light shone in the cell. He tapped Peter on the side and woke him up, saying, “Get up quickly.” And the chains fell off his wrists.
The angel's blow wakes Peter without injuring him, proving that context rather than the root alone determines force and outcome.
At this, one of Jesus’ companions drew his sword and struck the servant of the high priest, cutting off his ear.
The sword and severed ear establish violent force, and Jesus immediately commands the weapon to be put away and refuses the attempted defense.
And when he saw one of them being mistreated, Moses went to his defense and avenged him by striking down the Egyptian who was oppressing him.
The outcome establishes a fatal blow; Stephen narrates Moses' act within Israel's history without creating a general authorization for lethal intervention.
Immediately, because Herod did not give glory to God, an angel of the Lord struck him down, and he was eaten by worms and died.
Luke explicitly supplies the reason, agent, and fatal outcome in a particular divine judgment, not a template for diagnosing present suffering.
And from His mouth proceeds a sharp sword with which to strike down the nations, and He will rule them with an iron scepter. He treads the winepress of the fury of the wrath of God the Almighty.
The heaven-opened vision presents the returning Christ's final judgment; the sword from His mouth and His royal titles mark this action as His, not a mandate for human violence.
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. Strike or smite with a weapon, often fatally; used metaphorically of divine judgment.
Strike or smite with a weapon, often fatally; used metaphorically of divine judgment.
Textus Receptus witness, full corpusGreek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
10 Greek text appearances shown. Linked morphology labels have verse guides.
I strike
Read verseI strike
Read verseI strike
Read verseI strike
Read verseI strike
Read verseI strike
Read verseI strike
Read verseI strike
Read verseI strike
Read verseI strike
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 10 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)
Selected passage-level study witnesses for this word. This section is not the full occurrence list.
Showing 1 selected witness from 10 lexical occurrence verses.
πατάσσω is built from this root:
Highlights direct divine intervention in judgment.Acts 12:20-25
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
Acts 12:7 says an angel strikes or taps Peter's side to wake him during deliverance from prison. The action is forceful enough to rouse him but does not injure him, which prevents a fixed fatal definition. Matthew 26:51 uses the verb when a companion strikes the high priest's servant with a sword and cuts off his ear. Jesus immediately commands the sword returned and declares the Father's sufficient power and Scripture's fulfillment.
The scene rejects religious vigilantism. Acts 7:24 reports Moses striking down an Egyptian while Stephen recounts Israel's history. Narrative mention is not automatic moral endorsement or a universal mandate. Acts 12:23 identifies an angel striking Herod after he receives divine acclaim without giving glory to God. Luke supplies a particular agent, reason, and death; present readers lack authority to assign the same diagnosis to another person's illness.
Revelation 19:15 depicts Christ's final judgment through mouth-sword and winepress imagery. That apocalyptic authority belongs to Christ and does not authorize coercion by churches or states claiming to imitate Him. G3960 therefore demands contextual restraint. It can describe waking, injury, killing, divine judgment, or visionary action. Faithful application protects victims, refuses speculative judgments about suffering, and leaves final vengeance to God while pursuing truthful and lawful accountability in the present.
Matt.26.51
G3960 is a Greek verb whose object and result determine the force of the blow. The same lexical form can be rendered tap, strike, or strike down. Fatality, repetition, weapon, and judicial meaning come from context, not a fixed root component.
Prophetic shepherd, sword, and judgment images provide background for passion and Revelation texts, while Jesus rejects His disciple's sword at arrest. The canon assigns final vengeance to God and calls communities to protect neighbors and pursue justice without seizing Christ's eschatological role.