4427. ptusma
Lexical Summary
ptusma: Spittle, spit

Original Word: πτύσμα
Part of Speech: Noun, Neuter
Transliteration: ptusma
Pronunciation: ptoos'-mah
Phonetic Spelling: (ptoos'-mah)
KJV: spittle
NASB: spittle
Word Origin: [from G4429 (πτύω - spitting)]

1. saliva

Strong's Exhaustive Concordance
spittle.

From ptuo; saliva -- spittle.

see GREEK ptuo

NAS Exhaustive Concordance
Word Origin
from ptuó
Definition
spittle
NASB Translation
spittle (1).

Thayer's Greek Lexicon
STRONGS NT 4427: πτύσμα

πτύσμα, πτύσματος, τό (πτύω, which see), spittle: John 9:6 ((Hippocrates), Polybius 8, 14, 5; Or. Sibylline 8, 411).

Topical Lexicon
Biblical context and usage

The noun πτύσμα appears a single time in the Greek New Testament, John 9:6. “When Jesus had said this, He spit on the ground, made some mud, and applied it to the man’s eyes” (John 9:6). John records the specific substance produced by Christ, underlining the tangible means by which the miracle is mediated. Parallel healings involving spittle (without this exact noun) are found in Mark 7:33 and Mark 8:23, underscoring that Jesus willingly employed an action commonly viewed as base to accomplish divine healing.

Cultural and historical background

In the first-century Mediterranean world, saliva bore a mixed reputation. Rabbinic literature and Greco-Roman medical texts occasionally credit it with curative properties, yet Mosaic law treats another’s spittle as a source of ceremonial uncleanness (Leviticus 15:8). Socially, spitting upon someone could signify contempt (Job 30:10). John’s deliberate mention that Jesus takes what is normally polluting or scornful and uses it for restoration heightens the dramatic reversal at work.

Christological significance

1. Creative parallel. Forming clay from earth and moisture recalls Genesis 2:7, where the LORD shapes humanity from dust. Jesus’ action points to His divine prerogative to re-create what sin and the Fall have marred.
2. Fulfillment of messianic hope. Isaiah 35:5 foretells that “the eyes of the blind will be opened.” By choosing an unconventional medium, the Lord underscores that the power resides in His person, not in ritual formulas.
3. Incarnational humility. The Son of God employs ordinary, even offensive, means. Philippians 2:6-7 speaks of His willing self-emptying; John 9:6 visualizes that humility.

Symbolism and theological themes

• New creation: Dust plus the divine word brings sight, prefiguring the new heavens and earth where all infirmities are removed (Revelation 21:4-5).
• Light versus darkness: The blind man’s journey from darkness to sight mirrors spiritual illumination (John 9:39-41).
• Sign and testimony: The miracle sparks investigation by the Pharisees, providing a platform for the healed man’s courageous witness (John 9:25).

Related biblical references

Leviticus 15:8; Numbers 12:14; Deuteronomy 25:9 – spittle associated with uncleanness or shame.

Job 30:10; Isaiah 50:6 – spitting used as an insult, a contrast to Christ’s redemptive use.

Mark 7:33; Mark 8:23 – Jesus’ other healings involving saliva.

Genesis 2:7 – dust and breath in the first creation.

Isaiah 35:5; Isaiah 42:7 – prophetic expectation of sight for the blind.

Applications for ministry and discipleship

• God may choose unanticipated means to accomplish His purposes; believers should remain open to His methods.
• The account offers assurance that no aspect of human frailty lies outside Christ’s restorative reach.
• It challenges disciples to imitate their Lord’s humility: honorable ministry may involve tasks regarded as menial or distasteful by society.
• The healed man’s bold confession encourages believers to testify fearlessly, even when pressured by religious authorities.

Historical reception

Early church teachers, including Irenaeus (Against Heresies 5.15.2) and Augustine (Tractates on John 44), viewed the clay as emblematic of the Creator renewing His handiwork. Medieval commentators saw in the mixture of earth and spittle both baptismal imagery and the sacraments’ use of physical elements to convey grace.

Summary

Strong’s Greek 4427 highlights a single, vivid moment when Jesus turns what is commonly despised into an instrument of healing, proclaiming Himself both Creator and Redeemer. The incident invites worship, points to the new creation, and models humble yet powerful ministry for the church today.

Forms and Transliterations
πτυσματος πτύσματος ptusmatos ptysmatos ptýsmatos
Links
Interlinear GreekInterlinear HebrewStrong's NumbersEnglishman's Greek ConcordanceEnglishman's Hebrew ConcordanceParallel Texts
Englishman's Concordance
John 9:6 N-GNS
GRK: ἐκ τοῦ πτύσματος καὶ ἐπέχρισεν
NAS: clay of the spittle, and applied
KJV: clay of the spittle, and he anointed
INT: of the spittle and applied

Strong's Greek 4427
1 Occurrence


πτύσματος — 1 Occ.

4426
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