Lexical Summary paió: To strike, to smite, to hit Original Word: παίω Strong's Exhaustive Concordance smite, strike. A primary verb; to hit (as if by a single blow and less violently than tupto); specially, to sting (as a scorpion) -- smite, strike. see GREEK tupto NAS Exhaustive Concordance Word Origina prim. verb Definition to strike, spec. to sting NASB Translation hit (2), stings (1), struck (2). Thayer's Greek Lexicon STRONGS NT 3817: παίωπαίω: 1 aorist ἔπαισά; from Aeschylus and Herodotus down; the Sept. mostly for הִכָּה; to strike, smite: with the fists, Matthew 26:68 (cf. ῤαπίζω, 2); Luke 22:64; with a sword, Mark 14:47: John 18:10; to sting (to strike or wound with a sting), Revelation 9:5. Topical Lexicon Definition and Scope of Meaning The verb behind Strong’s Greek 3817 conveys the action of striking, hitting, or delivering a blow. In the New Testament it is always literal, never metaphorical, and the context determines whether the blow is intended as a wounding cut, a mocking slap, or a tormenting sting. Occurrences in Scripture 1. Mark 14:47 These five texts fall naturally into three settings: the Garden of Gethsemane, the mock trial of Jesus, and the trumpet judgments of Revelation. Peter’s Sword Stroke in Gethsemane Mark 14:47 and John 18:10 describe the same event. Surrounded by temple guards, Simon Peter draws his short sword and “struck the servant of the high priest, cutting off his right ear” (John 18:10). The verb highlights the rashness of Peter’s defensive action and underscores the contrast between human violence and Jesus’ redemptive mission. While Peter’s blow aims to protect, Jesus immediately commands him to sheath the sword and heals the servant’s ear (Luke 22:51), demonstrating that the kingdom advances not by force but by sacrificial obedience (Matthew 26:52–54). The usage here shows a strike that wounds yet is overruled by divine compassion. Mocking Blows Against the Messiah Matthew 26:68 and Luke 22:64 move from the garden to the high priest’s courtyard, where Jesus is blindfolded and beaten. “They blindfolded Him and kept demanding, ‘Prophesy! Who hit You?’” (Luke 22:64). The striking is deliberate humiliation. Old Testament prophecy had foreseen the Messiah being struck (Isaiah 50:6; Micah 5:1). By employing this verb, the Gospel writers present the blows as fulfillment of Scripture, demonstrating both the hardness of human hearts and the willing submission of Christ to suffering. The action also exposes the irony that the One who knows all things is asked to identify His assailant; He remains silent so that the prophetic Scriptures might be completed. Apocalyptic ‘Stings’ of Judgment Revelation 9:5 transports the reader from first-century Jerusalem to the future trumpet judgments. Demonic locusts are authorized “to torment them for five months, and their torment was like the sting of a scorpion when it strikes a man” (Revelation 9:5). Here the verb depicts not a single blow but repeated, agonizing stings. The image echoes the plagues of Egypt yet intensifies them, underscoring that divine judgment is both just and purposeful: it afflicts but does not annihilate, giving opportunity for repentance (Revelation 9:20–21). The usage reminds believers that God’s wrath is measured and that salvation remains available even amid severe chastisement. Old Testament Background Though the Greek term appears only in the New Testament, its sense resonates with Hebrew descriptions of striking—especially the verb nākhā (נָכָה). Moses struck the rock (Numbers 20:11), David struck Goliath (1 Samuel 17:49), and the Suffering Servant is struck in prophetic vision (Isaiah 53:4). These Old Testament events foreshadow both judgment on enemies and redemptive suffering borne by the Messiah. Theological Reflection 1. Human Violence versus Divine Purpose – Peter’s impulsive blow illustrates the futility of fleshly methods to advance spiritual aims. Christ’s rebuke directs His followers to kingdom ethics centered on mercy. Ministry Significance • Pastoral Counseling – When believers face persecution or physical abuse, these passages testify that Christ has endured literal blows and can sympathize with those who suffer unjustly (Hebrews 4:15). Practical Applications 1. Reject retaliation; emulate Christ’s endurance when reviled (1 Peter 2:21–23). In every occurrence of Strong’s Greek 3817, the action of striking becomes a lens through which the reader sees either sinful aggression or righteous judgment, but always under the sovereign hand of God, who ultimately transforms human violence and demonic torment into instruments that advance His redemptive plan. Forms and Transliterations έπαισά έπαισαν έπαισας έπαισε έπαισέ επαισεν έπαισεν ἔπαισεν παίοντι παίοντος παίσαντα παισας παίσας παιση παίση παίσῃ παίω παίων πέπαικάς πέπαικε epaisen épaisen paisas paísas paise paisē paísei paísēiLinks Interlinear Greek • Interlinear Hebrew • Strong's Numbers • Englishman's Greek Concordance • Englishman's Hebrew Concordance • Parallel TextsEnglishman's Concordance Matthew 26:68 V-APA-NMSGRK: ἐστιν ὁ παίσας σε NAS: who is the one who hit You? KJV: Who is he that smote thee? INT: is he that having struck you Mark 14:47 V-AIA-3S Luke 22:64 V-APA-NMS John 18:10 V-AIA-3S Revelation 9:5 V-ASA-3S Strong's Greek 3817 |
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