The Meaning of Matthew 26:67 Explained

Matthew 26:67

KJV: Then did they spit in his face, and buffeted him; and others smote him with the palms of their hands,

YLT: Then did they spit in his face and buffet him, and others did slap,

Darby: Then they spit in his face, and buffeted him, and some struck him with the palms of their hand,

ASV: Then did they spit in his face and buffet him: and some smote him with the palms of their hands,

KJV Reverse Interlinear

Then  did they spit  in  his  face,  and  buffeted  him;  and  others smote [him] with the palms of their hands, 

What does Matthew 26:67 Mean?

Context Summary

Matthew 26:67-75 - "ashamed Of Jesus!"
What a shameful travesty of justice! When men yield themselves to violence like this, their passion condemns them as perpetrating the devil's work. But in the whirlwind of abuse and horror, the one thing that hurt our Lord was the defection of Peter, Luke 22:61.
It was love that led him to dare to follow to the court. John contrived to get him in, John 18:16. But he stood too near the fire amid that motley group, who were discussing their night adventure. He had been too self-confident, John 13:36; he had not watched unto prayer, Matthew 26:40. The more he cursed and swore, the more he betrayed his Galilean brogue. Ah, the agony that ensued! Did he rush off to Gethsemane, and throw himself on the bent grass, where the form of the Master had so recently lain prostrate? Did his tears mingle with the sweat of blood? But Jesus loved him still, and was preparing a propitiation that would cleanse his sin, as He had already secured that his faith should not fail, Luke 22:32. [source]

Chapter Summary: Matthew 26

1  Jesus foretells his own death
3  The rulers conspire against him
6  The woman anoints his feet
14  Judas bargains to betray him
17  Jesus eats the Passover;
26  institutes his holy supper;
30  foretells the desertion of his disciples, and Peter's denial;
36  prays in the garden;
47  and being betrayed by a kiss,
57  is carried to Caiaphas,
69  and denied by Peter

Greek Commentary for Matthew 26:67

Buffet [ἐκολάφισαν]
With the fist. [source]
Smote with the palms of their hands []
All expressed by one word, ἐράπισαν , from ῥαπίς , a rod, and meaning to smite with rods, not with the palms. The same word is employed in Matthew 5:39. It came to mean generally to strike. [source]

Reverse Greek Commentary Search for Matthew 26:67

Matthew 27:29 Hail, King of the Jews [χαιρε ασιλευ των Ιουδαιων]
The soldiers added the insults used by the Sanhedrin (Matthew 26:67), spitting on him and smiting him with the reed. Probably Jesus had been unbound already. At any rate the garments of mockery were removed before the via dolorosa to the cross (Matthew 27:31). [source]
Matthew 27:41 The chief priests mocking [οι αρχιερεις εμπαιζοντες]
The Sanhedrin in fact, for “the scribes and elders” are included. The word for mocking (εμπαιζοντεσ εν — empaizontes παιζω — en and παις — paizō from pais child) means acting like silly children who love to guy one another. These grave and reverend seniors had already given vent to their glee at the condemnation of Jesus by themselves (Matthew 26:67.). [source]
Mark 14:65 Buffet []
See on Matthew 26:67. [source]
Mark 14:65 Cover his face [περικαλυπτειν αυτου το προσωπον]
Put a veil around his face. Not in Matthew, but in Luke 22:64 where Revised Version translates περικαλυπσαντες — perikalupsantes by “blind-folded.” All three Gospels give the jeering demand of the Sanhedrin: “Prophesy” Matthew 26:67 alludes to their treatment of Jesus without clearly indicating who they were. [source]
Mark 14:65 With blows of their hands [ραπισμασιν]
The verb ραπιζω — rapizō in Matthew 26:67 originally meant to smite with a rod. In late writers it comes to mean to slap the face with the palm of the hands. The same thing is true of the substantive ραπισμα — rapisma used here. A papyrus of the sixth century a.d. uses it in the sense of a scar on the face as the result of a blow. It is in the instrumental case here. “They caught him with blows,” Swete suggests for the unusual ελαβον — elabon in this sense. “With rods” is, of course, possible as the lictors carried rods. At any rate it was a gross indignity. [source]
Luke 22:64 Blindfolded [περικαλυπσαντες]
First aorist active participle of περικαλυπτω — perikaluptō old verb, to put a veil around. In the N.T. only here and Mark 14:65. See note on Mark and Matthew 26:67. for further discussion. [source]
John 18:22 Struck - with the palm of his hand [ἔδωκε ῥάπισμα]
Literally, gave a blow. Interpreters differ as to whether it was a blow with a rod, or with the hand. The kindred verb ῥαπίζω , from ῥαπίς , a rod, is etymologically related to ῥαβδίζω , from ῥάβδος , a rod, and occurs Matthew 5:39, of smiting on the cheek, and Matthew 26:67, where it is distinguished from κολαφίζω , to strike with the fist. This latter passage, however, leaves the question open, since, if the meaning to smite with a rod can be defended, there is nothing to prevent its being understood there in that sense. The earlier meaning of the word was, undoubtedly, according to its etymology, to smite with a rod. So Herodotus of Xerxes. “It is certain that he commanded those who scourged ( ῥαπι.ζοντας ) the waters (of the Hellespont) to utter, as they lashed them, these barbarian and wicked words” (vii., 35). And again: “The Corinthian captain, Adeimantus, observed, 'Themistocles, at the games they who start too soon are scourged ( ῥαπίζονται )'” (viii., 59). It passes, in classical Greek, from this meaning to that of a light blow with the hand. The grammarian Phrynichus (A. D. 180) condemns the use of the word in the sense of striking with the hand, or slapping, as not according to good Attic usage, and says that the proper expression for a blow on the cheek with the open hand is ἐπὶ κόρρης πατάξαι . This shows that the un-Attic phrase had crept into use. In the Septuagint the word is clearly used in the sense of a blow with the hand. See Isaiah 50:6: “I gave my cheeks to blows ( εἰς ῥαπι.σματα ). Hosea 11:4, “As a man that smiteth ( ῥαπίζων ) upon his cheeks” (A.V. and Rev., that take off the yoke on their jaws ). In 1 Kings 22:24, we read, “Zedekiah - smote Micaiah on the cheek ( ἐπάταξε ἐπὶ τὴν σιαγόνα ).” The word in John 18:23, δέρεις , literally, flayest, hence, do beat or thrash (compare Luke 12:47), seems better to suit the meaning strike with a rod; yet in 2 Corinthians 11:20, that verb is used of smiting in the face ( εἰς πρόσωπον δέρει ), and in 1 Corinthians 9:27, where Paul is using the figure of a boxer, he says, “So fight I ( πυκτεύω , of boxing, or fighting with the fists ), not as one that beateth ( δέρων ) the air.” These examples practically destroy the force of the argument from δέρεις . It is impossible to settle the point conclusively; but, on the whole, it seems as well to retain the rendering of the A.V. and Rev. [source]
John 18:22 When he had said this [ταυτα αυτου ειποντος]
Genitive absolute of second aorist active participle of ειπον — eipon to say. Standing by Perfect active (intransitive) participle of παριστημι — paristēmi (transitive), to place beside. One of the temple police who felt his importance as protector of Annas. Struck Jesus with his hand Late word ραπισμα — rapisma is from ραπιζω — rapizō to smite with a rod or with the palm of the hand (Matthew 26:67). It occurs only three times in the N.T. (Mark 14:65; John 18:22; John 19:3), in each of which it is uncertain whether the blow is with a rod or with the palm of the hand (probably this, a most insulting act). The papyri throw no real light on it. “He gave Jesus a slap in the face.” Cf. 2 Corinthians 11:20. So As Jesus had done in John 18:21, a dignified protest in fact by Jesus. [source]
John 19:1 Took and scourged [ελαβεν και εμαστιγωσεν]
First aorist active indicative of λαμβανω — lambanō and μαστιγοω — mastigoō (from μαστιχ — mastix whip). For this redundant use of λαμβανω — lambanō see also John 19:6. It is the causative use of μαστιγοω — mastigoō for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke 23:22) whom Pilate had pronounced innocent (John 18:38), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark 14:65; Matthew 26:67.; Luke 22:63.) as the soldiers will do later (Mark 15:16-19; Matthew 27:27-30). This later mock coronation (Mark and Matthew) was after the condemnation. Plaited a crown of thorns Old verb πλεκω — plekō to weave, in the N.T. only here, Mark 15:17; Matthew 27:19. Not impossible for the mock coronation to be repeated. Arrayed him “Placed around him” (second aorist active indicative of περιβαλλω — periballō). In a purple garment Old adjective πορπυρεος — porphureos from πορπυρα — porphura purple cloth (Mark 15:17, Mark 15:20), dyed in purple, in the N.T. only here and Revelation 18:16. Jesus had been stripped of his outer garment ιματιον — himation (Matthew 27:28) and the scarlet cloak of one of the soldiers may have been put on him (Matthew 27:28). [source]
1 Corinthians 4:11 We hunger [πεινωμεν]
(πεινωμεν — peinōmen), we thirst (διπσωμεν — dipsōmen), are naked (γυμνιτευομεν — gumniteuomen), late verb for scant clothing from γυμνητης — gumnētēs are buffeted (κολαπιζομετα — kolaphizometha), to strike a blow with the fist from κολαπος — kolaphos and one of the few N.T. and ecclesiastical words and see Matthew 26:67, have no certain dwelling place (αστατουμεν — astatoumen) from αστατος — astatos strolling about and only here save Anthol. Pal. and Aquila in Isaiah 58:7. Field in Notes, p. 170 renders 1 Corinthians 4:11 “and are vagabonds” or spiritual hobos. [source]
1 Corinthians 4:11 we thirst [διπσωμεν]
(διπσωμεν — dipsōmen), are naked (γυμνιτευομεν — gumniteuomen), late verb for scant clothing from γυμνητης — gumnētēs are buffeted (κολαπιζομετα — kolaphizometha), to strike a blow with the fist from κολαπος — kolaphos and one of the few N.T. and ecclesiastical words and see Matthew 26:67, have no certain dwelling place (αστατουμεν — astatoumen) from αστατος — astatos strolling about and only here save Anthol. Pal. and Aquila in Isaiah 58:7. Field in Notes, p. 170 renders 1 Corinthians 4:11 “and are vagabonds” or spiritual hobos. [source]
1 Corinthians 4:11 are naked [γυμνιτευομεν]
(γυμνιτευομεν — gumniteuomen), late verb for scant clothing from γυμνητης — gumnētēs are buffeted (κολαπιζομετα — kolaphizometha), to strike a blow with the fist from κολαπος — kolaphos and one of the few N.T. and ecclesiastical words and see Matthew 26:67, have no certain dwelling place (αστατουμεν — astatoumen) from αστατος — astatos strolling about and only here save Anthol. Pal. and Aquila in Isaiah 58:7. Field in Notes, p. 170 renders 1 Corinthians 4:11 “and are vagabonds” or spiritual hobos. [source]
1 Corinthians 4:11 are buffeted [κολαπιζομετα]
(κολαπιζομετα — kolaphizometha), to strike a blow with the fist from κολαπος — kolaphos and one of the few N.T. and ecclesiastical words and see Matthew 26:67, have no certain dwelling place (αστατουμεν — astatoumen) from αστατος — astatos strolling about and only here save Anthol. Pal. and Aquila in Isaiah 58:7. Field in Notes, p. 170 renders 1 Corinthians 4:11 “and are vagabonds” or spiritual hobos. [source]
2 Corinthians 12:7 Buffet [κολαφίζῃ]
Connect with messenger, which better suits depart; not with thorn, which would be a confusion of metaphor, a stake buffeting. For the verb, meaning to strike with the fist, see Matthew 26:67; Mark 14:65; 1 Peter 2:20. Compare Job 2:5, Job 2:7, where the Septuagint has ἅψαι touchand ἔπαισε smotei0. [source]
2 Corinthians 12:7 Messenger of Satan [αγγελος Σατανα]
Angel of Satan, the affliction personified. Buffet (κολαπιζηι — kolaphizēi). See Matthew 26:67; 1 Corinthians 4:11 for this late and rare word from κολαπος — kolaphos fist. The messenger of Satan kept slapping Paul in the face and Paul now sees that it was God‘s will for it to be so. [source]
2 Corinthians 12:7 Buffet [κολαπιζηι]
See Matthew 26:67; 1 Corinthians 4:11 for this late and rare word from κολαπος — kolaphos fist. The messenger of Satan kept slapping Paul in the face and Paul now sees that it was God‘s will for it to be so. [source]
2 Corinthians 12:7 That I should not be exalted overmuch [ινα μη υπεραιρωμαι]
Present passive subjunctive in final clause of υπεραιρω — huperairō old verb to lift up beyond, only here in N.T. This clause is repeated at the end of the sentence. A thorn in the flesh (σκολοπς τηι σαρκι — skolops tēi sarki). This old word is used for splinter, stake, thorn. In the papyri and inscriptions examples occur both for splinter and thorn as the meaning. In the lxx it is usually thorn. The case of τηι σαρκι — tēi sarki can be either locative (in) or dative (for). What was it? Certainly it was some physical malady that persisted. All sorts of theories are held (malaria, eye-trouble, epilepsy, insomnia, migraine or sick-headache, etc.). It is a blessing to the rest of us that we do not know the particular affliction that so beset Paul. Each of us has some such splinter or thorn in the flesh, perhaps several at once. Messenger of Satan Angel of Satan, the affliction personified. Buffet (κολαπιζηι — kolaphizēi). See Matthew 26:67; 1 Corinthians 4:11 for this late and rare word from κολαπος — kolaphos fist. The messenger of Satan kept slapping Paul in the face and Paul now sees that it was God‘s will for it to be so. [source]
1 Peter 2:20 Buffeted [κολαφιζόμενοι]
See Matthew 26:67: struck with the fist. This whole passage, 1 Peter 2:19-24, bears the mark of Peter's memories of the scene of Christ's last sufferings (see Introduction) - the blows of the servants, the scorn of the high-priest, the silent submission of Jesus, the cross, the stripes. [source]
1 Peter 2:20 If ye shall take it patiently [ει υπομενειτε]
First-class condition with ει — ei and future active indicative of υπομενω — hupomenō for which see James 1:12. Same condition also in next sentence Present active participle of αμαρτανω — hamartanō (continued repetition).And are buffeted for it Present passive participle of κολαπιζω — kolaphizō late word (from κολαπος — kolaphos fist), only in N.T. (cf. Matthew 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew 5:10-12).When ye do well (αγατοποιουντες — agathopoiountes). Present active participle of αγατοποιεω — agathopoieō as in 1 Peter 2:15.And suffer for it Present active participle of πασχω — paschō (1 Peter 2:19). No “for it” in the Greek here or in the previous sentence.This is acceptable with God (τουτο χαρις παρα τεωι — touto charis para theōi). “This thing (neuter) is thanks (1 Peter 2:19) by the side of (παρα — para) God (as God looks at it).” [source]
1 Peter 2:20 And are buffeted for it [και κολαπιζομενοι]
Present passive participle of κολαπιζω — kolaphizō late word (from κολαπος — kolaphos fist), only in N.T. (cf. Matthew 26:67) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew 5:10-12).When ye do well (αγατοποιουντες — agathopoiountes). Present active participle of αγατοποιεω — agathopoieō as in 1 Peter 2:15.And suffer for it Present active participle of πασχω — paschō (1 Peter 2:19). No “for it” in the Greek here or in the previous sentence.This is acceptable with God (τουτο χαρις παρα τεωι — touto charis para theōi). “This thing (neuter) is thanks (1 Peter 2:19) by the side of (παρα — para) God (as God looks at it).” [source]

What do the individual words in Matthew 26:67 mean?

Then they spat in the face of Him and struck Him Others then slapped [Him]
Τότε ἐνέπτυσαν εἰς τὸ πρόσωπον αὐτοῦ καὶ ἐκολάφισαν αὐτόν οἱ δὲ ἐράπισαν

ἐνέπτυσαν  they  spat 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ἐμπτύω  
Sense: to spit upon.
πρόσωπον  face 
Parse: Noun, Accusative Neuter Singular
Root: πρόσωπον  
Sense: the face.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
ἐκολάφισαν  struck 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: κολαφίζω  
Sense: to strike with the fist, give one a blow with the fist.
οἱ  Others 
Parse: Article, Nominative Masculine Plural
Root:  
Sense: this, that, these, etc.
ἐράπισαν  slapped  [Him] 
Parse: Verb, Aorist Indicative Active, 3rd Person Plural
Root: ῥαπίζω  
Sense: to smite with a rod or staff.