Matt 26:67; Mar 14:65 they spit in his face, and
Matt 27:30; Mar 15:19 spitting on him, they took the
Mar 7:33 fingers .. and spitting, touched his tongue
Mar 8:23 and spitting in his eyes, he put the
Mark 10:34 they will spit on him and kill him; more him
Luk 18:32 mocked, and insulted, and spat on
Joh 9:6 spit on the ground, and made mud with the saliva
Latin spere. Throw out of the mouth. In the time of Antiochus IV Epiphanes, the scribe Eleazar was martyred for spitting out the pork that had been forced into his mouth, remaining faithful to the Law, 2 M 6, 18-20. Jesus spit on the ground and made clay with the saliva, anointed it on the eyes of a man born blind and restored his sight, Jn 9, 6-7. E. to someone in the face was an insult, a sign of contempt, Nm 12, 14; Jesus was subjected to this affront, before dying, Mt 26, 67; 27, 30; Mark 14, 65; 15, 19; Lk 18, 32.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
On the face, it was a great offense: (Num 12:14, Deu 25:9).
– Jesus was spat on, Mat 26:67, Mc.14.
Christian Bible Dictionary
Dr. J. Dominguez
http://bible.com/dictionary/
Source: Christian Bible Dictionary
Jesus, to give more realism and plasticity to his miracles, as a liturgical gesture, touched their tongues with his saliva (Mk 7, 33), or spat on the ground, made clay with his saliva and anointed their eyes (Jn 9 , 6; Mk 8, 23). Saliva yours benefactor and savior. In return, the evangelists tell us, in a real and figurative sense, that Jesus was spit on and slapped (Mt 26, 67; 27, 30; Mk 14, 65; 15, 19), just as he himself had previously announced ( Lk 8, 32), which was for him an act of derision, insult and humiliation. -> .
MNE
FERNANDEZ RAMOS, Felipe (Dir.), Dictionary of Jesus of Nazareth, Editorial Monte Carmelo, Burbos, 2001
Source: Dictionary of Jesus of Nazareth
Spit saliva from the mouth. Spitting on a person’s face was an act of deep contempt, enmity or indignation with the one whom she humiliated. (Nu 12:14) Job suffered this humiliation when he suffered adversity. (Job 17:6; 30:10) If a man in Israel refused to perform the brother-in-law marriage stipulated in the Mosaic law, the rejected widow had to remove his sandal and spit in his face in the presence of her elders. city as a sign of public vexation. (Deut 25:7-10)
Jesus Christ was spat on when he appeared before the Sanhedrin (Mt 26:59-68; Mr 14:65), and then the Roman soldiers did the same after his trial before Pilate. (Mt 27:27-30; Mr 15:19) Jesus had already foretold such contemptuous treatment (Mr 10:32-34; Lu 18:31, 32), thus fulfilling the prophetic words: “My I did not hide my face from humiliating things or from sputum† . (Isaiah 50:6.)
On the other hand, the biblical record records three occasions in which Jesus Christ used his saliva to perform miraculous cures. (Mr 7:31-37; 8:22-26; Joh 9:1-7) Since the results were miraculous and Jesus’ miracles were performed by the power of God’s spirit, in these cases Christ did not use his own saliva as a natural healing agent.
Source: Dictionary of the Bible
1. ptuo (ptuvw, 4429), to spit. Appears in Mk 7.33; 8.23; Joh 9:6:¶ In the LXX, Num 12:14:¶ 2. emptuo (ejmptuvw, 1716), spit on (on, on, and No. 1). It appears in Mat 26:67; 27.30; Mark 10.34; 14.65; 14.19; Luk 18:32:¶ In the LXX, Num 12:14, in some texts; Deu 25:9:¶
Source: Vine New Testament Dictionary
From ancient times the oriental gesture of spitting on a person, or spitting on his face, showed a deep enmity (Num. 12.14). Christ submitted to this indignity as the suffering Servant (Is. 50.6; Mt. 26.67).
The Essenes punished anyone who spat in the assembly with a 30-day penance (Jos., GJ 2. 147, and the Qumran Manual of Discipline, 7, 13).
The “spit” (Gr. ptysma) was used by Christ to heal the blind (Mr. 8.23; Jn. 9.6) and a deaf-mute (Mr. 7.33). In the latter case she was probably placed in the mouth to facilitate speech. Irenaeus thought he used her with mud in Jn. 9.6 had a creative character. The healing technique was common to both the Jews and the Greeks. Suetonius says that Vespasian cured a blind man with saliva. The rabbis condemned its use if it was accompanied by incantations. The use persisted with the use of the term effatha in the baptismal rites in Rome and Milan. See AEJ Rawlinson, The Gospel according to St. Mark², 1942, pp. 102.
DHT
Douglas, J. (2000). New Biblical Dictionary: First Edition. Miami: United Bible Societies.
Source: New Bible Dictionary