To strike
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G5180, týptō, is a Greek verb for striking or beating. Its New Testament contexts include a blow to the cheek, an abusive servant beating people under his authority, soldiers repeatedly striking Jesus, a tax collector beating his own breast in remorse, and figurative injury to another believer's conscience.
Reader summary
Full entry for τύπτω (G5180) · Open the biblical lexicon
G5180, týptō, is a Greek verb for striking or beating. Its New Testament contexts include a blow to the cheek, an abusive servant beating people under his authority, soldiers repeatedly striking Jesus, a tax collector beating his own breast in remorse, and figurative injury to another believer's conscience.
The BSB source-word alignment has 13 aligned rows for this entry. Common renderings include beating (2), to beat (2), [and] beat [him] (1), [If someone] strikes (1), be struck (1).
The source-word alignment first shows this entry at Matthew 24:49. Its strongest book concentrations include Acts (5), Luke (4), Matthew (2), 1 Corinthians (1).
G5180, týptō, is a Greek verb for striking or beating. Its New Testament contexts include a blow to the cheek, an abusive servant beating people under his authority, soldiers repeatedly striking Jesus, a tax collector beating his own breast in remorse, and figurative injury to another believer's conscience. The verb does not always describe the same force, duration, target, or moral situation.
Repeated action in passion accounts is supported by verbal aspect and narrative wording; repetition is not an invariant meaning of the lexical root. Jesus' teaching about receiving a blow to the cheek belongs to His command to love enemies, reject vengeance, do good, and imitate the Father's mercy. It confronts retaliatory escalation, but does not command a harmed person to remain accessible to continuing violence or forbid protection, reporting, or intervention.
The unfaithful manager in Luke 12 uses delayed accountability as an opportunity to beat subordinates, and the master's return exposes that violence as betrayal of entrusted authority. Roman mockery subjects Jesus to repeated blows while falsely bowing before Him. Luke 18 uses the verb for a tax collector beating his breast while asking for mercy. First Corinthians 8 uses it figuratively when knowledgeable believers wound a weak conscience through loveless freedom.
Týptō helps teachers name bodily violence, abusive power, penitential gesture, and serious relational harm without collapsing them into one sense.
G5180 describes striking across assault, abuse of authority, passion violence, a penitential gesture, and figurative conscience injury. Force, repetition, target, intent, and moral verdict come from grammar and narrative context.
If someone strikes you on one cheek, turn to him the other also. And if someone takes your cloak, do not withhold your tunic as well.
The blow appears within Jesus' commands concerning enemy love, generosity, nonretaliation, and the Father's mercy, rejecting vengeance without forbidding protection.
But suppose that servant says in his heart, ‘My master will be a long time in coming,’ and he begins to beat the menservants and maidservants, and to eat and drink and get drunk.
Violence against subordinates reveals an unfaithful manager exploiting delayed oversight, and the warning places entrusted authority under severe accountability.
But the tax collector stood at a distance, unwilling even to lift up his eyes to heaven. Instead, he beat his breast and said, ‘God, have mercy on me, a sinner!’
The striking is a bodily gesture of grief and repentance rather than assault; mercy rests on God's justification, not intensity of the gesture.
They kept striking His head with a staff and spitting on Him. And they knelt down and bowed before Him.
Repeated blows and mock worship expose the soldiers' cruelty and the bitter irony surrounding Jesus' true kingship.
By sinning against your brothers in this way and wounding their weak conscience, you sin against Christ.
The physical verb becomes a metaphor for serious conscience harm caused by loveless freedom within the chapter's food-and-idol setting.
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. Physical violence with moral/spiritual consequences; God uses striking as judgment; conscience-striking metaphor for conviction.
Physical violence with moral/spiritual consequences; God uses striking as judgment; conscience-striking metaphor for conviction.
to strike, smite, beat: with accusative, Mat.24:49, Mrk.15:19, Luk.12:45, Act.18:17 21:32 23:2-3; of mourners, τὰ στήθη, Luk.18:13 23:48; ἐπὶ τ. σιαγόνα, Luk.6:29; εἰς τ. κεφαλήν, Mat.27:30. Metaphorical, of God inflicting evil: Act.23:3 (cf. Exo.8:2, Eze.7:9, al.); of disquieting conscience, 1Co.8:12.
Textus Receptus witness, full corpusGreek token appearances from Scrivener 1894 Textus Receptus in the full New Testament corpus.
14 Greek text appearances shown. Linked morphology labels have verse guides.
I beat, strike, wound, inflict punishment
Read verseI beat, strike, wound, inflict punishment
Read verseI beat, strike, wound, inflict punishment
Read verseI beat, strike, wound, inflict punishment
Read verseI beat, strike, wound, inflict punishment
Read verseI beat, strike, wound, inflict punishment
Read verseI beat, strike, wound, inflict punishment
Read verseI beat, strike, wound, inflict punishment
Read verseI beat, strike, wound, inflict punishment
Read verseI beat, strike, wound, inflict punishment
Read verseI beat, strike, wound, inflict punishment
Read verseI beat, strike, wound, inflict punishment
Read verseI beat, strike, wound, inflict punishment
Read verseI beat, strike, wound, inflict punishment
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 13 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 5 selected witnesses from 13 lexical occurrence verses.
τύπτω is a primary verb - no further derivation.
Compound and idiomatic phrases that include this word. Follow a link to study the phrase and how its parts work together.
Luke 6:29 places a cheek blow inside Jesus' command to love enemies and refuse retaliatory escalation. The text calls disciples away from vengeance; it does not require someone to remain in immediate danger, conceal a crime, or deny responsible intervention. Luke 12:45 pictures an entrusted servant beating male and female subordinates when he assumes oversight is delayed.
Jesus treats violence toward people under authority as betrayal that will face judgment. Luke 18:13 uses the same verb for the tax collector beating his breast while asking God for mercy. His gesture expresses grief, but Jesus grounds justification in God's merciful verdict rather than physical intensity. Mark 15:19 describes repeated blows against Jesus amid mock worship, revealing abuse rather than legitimate imperial authority.
First Corinthians 8:12 turns the striking image toward a weak conscience harmed by another believer's loveless use of knowledge. Paul is not speaking of generic offense; the brother for whom Christ died is drawn toward spiritually destructive participation. These passages require precise victim-aware teaching. Churches must protect people facing violence, report where required, support informed choices, and hold leaders accountable.
They must also distinguish a repentant gesture from self-harm and serious conscience injury from manipulation based on preference.
Luke.12.45
G5180 is a Greek verb for striking. Imperfect or repeated narrative forms can portray ongoing blows, while context can use the physical action for a penitential gesture or metaphorical conscience injury. Repetition and severity are not fixed in the root.
The Old Testament condemns oppression, regulates justice, and portrays the righteous sufferer, while the Gospels show Jesus rejecting vengeance and enduring abusive blows. Apostolic teaching then applies striking imagery to conscience harm. The canonical trajectory opposes retaliation and abuse without removing protection or accountability.