### Core Meaning & Semantic Range
The Greek verb emptýō (`{{G1716}}`) is a compound word formed from the preposition en (meaning "in" or "on") and the verb ptýō (`{{G3816}}`), which means "to spit." Literally, therefore, emptýō signifies "to spit upon" or "to spit at." Its semantic range is narrow yet potent, conveying a deliberate act of profound contempt, derision, and intense disrespect. In ancient Near Eastern and Greco-Roman cultures, spitting upon someone was considered an extreme form of humiliation and a powerful non-verbal expression of utter scorn, disgust, and abhorrence, often reserved for those deemed utterly contemptible or vile. It was an act designed to defile and degrade the recipient, stripping them of dignity and honor.
### Biblical Occurrences & Contextual Analysis
The word emptýō (`{{G1716}}`) appears exclusively in the New Testament, specifically within the Passion narratives of Jesus Christ. Its consistent usage highlights the depth of the humiliation and suffering endured by the Son of God:
* **[[Matthew 26:67]]**: Following Jesus's declaration before the Sanhedrin that He is the Christ, the Son of God, those present begin to spit in His face. This act immediately follows the high priest's rending of his garments and the declaration of blasphemy, signifying the profound contempt and outrage felt by the religious leaders towards Jesus's claim. It is an act of defilement and utter rejection of His divine identity and prophetic role.
* **[[Mark 14:65]]**: Mark's account parallels Matthew's, describing how "some began to spit on Him" after the Sanhedrin's condemnation. This reinforces the widespread nature of the contempt among those present, indicating a collective act of scorn and mockery.
* **[[Matthew 27:30]]**: During the Roman soldiers' mockery of Jesus as "King of the Jews" in Pilate's praetorium, they spit on Him, along with other acts of physical abuse (taking the reed and striking Him on the head). Here, spitting is part of a theatrical and cruel charade designed to ridicule His purported kingship, treating Him as a pathetic, false monarch.
* **[[Mark 15:19]]**: Similarly, Mark recounts the Roman soldiers spitting on Jesus as they mock Him, striking Him on the head with a reed. This act serves to underscore the utter degradation and dehumanization inflicted upon Jesus by His Gentile tormentors, aligning with the pattern of contempt shown by the Jewish authorities.
* **[[Luke 18:32]]**: Significantly, Jesus Himself prophesies His impending suffering, stating that He "will be mocked and insulted and *spat upon*." This foreknowledge emphasizes the intentionality of His suffering and His willingness to endure the ultimate forms of human contempt as part of His redemptive mission.
In every instance, emptýō is associated with extreme physical and emotional abuse, mockery, and profound disrespect directed at Jesus. It serves as a powerful indicator of the intense hatred and rejection He faced from both Jewish and Roman authorities.
### Related Words & Concepts
The word emptýō (`{{G1716}}`) is inextricably linked to the broader themes of suffering, humiliation, and mockery in the biblical narrative.
* **ptýō (`{{G3816}}`)**: The base verb "to spit," though emptýō specifically denotes spitting *on* or *at* someone, emphasizing the directed contempt.
* **empaizō (`{{G1702}}`)**: "To mock, ridicule, make sport of." This word frequently appears alongside emptýō in the Passion narratives, indicating that spitting was a key component of the overall act of mockery.
* **kolaphizō (`{{G2892}}`)**: "To strike with the fist, to buffet." This word describes another form of physical abuse often accompanying spitting, further highlighting the violence and contempt Jesus endured.
* **Old Testament Parallels**: The act of spitting in the face as a sign of contempt and public shame has deep roots in the Old Testament. [[Numbers 12:14]] describes Moses's plea for Miriam, suggesting that if her father had "spit in her face," she would be shamed for seven days. [[Job 30:10]] speaks of those who abhor Job and "do not refrain from spitting in my face." Most profoundly, emptýō finds its prophetic fulfillment in [[Isaiah 50:6]], where the Suffering Servant declares, "I gave my back to those who strike me, and my cheeks to those who pull out the beard; I hid not my face from disgrace and *spitting*." This direct prophetic link underscores the divine necessity and foreordained nature of Jesus's humiliation.
### Theological Significance
The occurrences of emptýō (`{{G1716}}`) in the New Testament carry profound theological weight:
* **Fulfillment of Prophecy**: The spitting upon Jesus directly fulfills the prophecy of [[Isaiah 50:6]], demonstrating Jesus as the Suffering Servant of Yahweh. This confirms His messianic identity and the divine plan for His atoning work.
* **Depth of Christ's Humiliation**: emptýō vividly portrays the extreme depths of humiliation to which the Son of God condescended. The Creator of the universe, the Lord of glory, allowed Himself to be subjected to the most vile and degrading human acts of contempt. This underscores the radical nature of His self-emptying (kenosis) for humanity's sake.
* **Revelation of Human Sin**: The act of spitting reveals the utter depravity and intense hatred present in the human heart, particularly when confronted with divine truth and holiness. It is a stark manifestation of humanity's rebellion against God.
* **Identification with the Despised**: By enduring such public shame and contempt, Jesus identifies with the lowest and most despised of humanity. He bore the shame that rightfully belonged to sinful humanity, thereby sanctifying suffering and offering hope to those who are humiliated and scorned.
* **Cost of Atonement**: The spitting is not an isolated act but part of the comprehensive suffering that Jesus endured, culminating in the crucifixion. It contributes to the full measure of His atoning sacrifice, demonstrating that He bore not only the physical pain but also the social and emotional degradation of sin.
### Summary
emptýō (`{{G1716}}`) is a potent Greek verb meaning "to spit upon" or "to spit at," signifying an act of ultimate contempt and profound humiliation. Its exclusive use in the New Testament is confined to the Passion narratives, where it consistently describes the vile acts of derision and physical abuse inflicted upon Jesus Christ by both Jewish and Roman authorities. The repeated occurrences of emptýō serve as a powerful testament to the depth of Christ's suffering, His fulfillment of Old Testament prophecy (particularly [[Isaiah 50:6]]), and the stark reality of human sin's hatred toward divine holiness. The spitting upon Jesus underscores the immense cost of redemption and the extent of the Son of God's self-emptying love in bearing humanity's shame for the sake of its salvation.
TRV