Lexical Summary hupópiazó: To strike under the eye, to buffet, to discipline Original Word: ὑπωπιάζω Strong's Exhaustive Concordance torment, strike in the faceFrom a compound of hupo and a derivative of optanomai; to hit under the eye (buffet or disable an antagonist as a pugilist), i.e. (figuratively) to tease or annoy (into compliance), subdue (one's passions) -- keep under, weary. see GREEK hupo see GREEK optanomai HELPS Word-studies 5299 hypōpiázō (from 5259 /hypó, "under" and ōps, "eye") – properly, to strike under the eye, i.e. giving someone "a black eye." NAS Exhaustive Concordance Word Originfrom hupópion (the part of the face under the eyes) Definition to strike under the eye NASB Translation discipline (1), wear (1). Thayer's Greek Lexicon STRONGS NT 5299: ὑποπιάζωὑποπιάζω, a later form of ὑποπιέζω, to keep down, keep in subjection: 1 Corinthians 9:27 Tdf. edition 7 after the faulty reading of some manuscripts for ὑποπιάζω, which see Cf. Lob. ad Phryn., p. 461; (Sophocles Lexicon, under the word; Winers Grammar, § 5, 1 d. 5; see ἀμφιάζω). STRONGS NT 5299: ὑπωπιάζωὑπωπιάζω; (from ὑπώπιον, compounded of ὑπό and ὤψ, ὠπος, which denotes a. that part of the face which is under the eyes; b. a blow in that part of the face; a black and blue spot, a bruise); properly, to beat black and blue, to smite so as to cause bruises and livid spots (Aristotle, rhet. 3, 11, 15, p. 1413{a}, 20; Plutarch, mor., p. 921 f.; (Diogenes Laërtius 6, 89): τό σῶμα, like a boxer I buffet my body, handle it roughly, discipline it by hardships, 1 Corinthians 9:27; metaphorically, (πόλεις ὑπωπιασμεναι, cities terribly scourged and afflicted by war, bearing the marks of devastation Aristophanes pax 541) to give one intolerable annoyance (`beat one out', 'wear one out'), by entreaties (cf. τέλος, 1 a.), Luke 18:5 (cf. aliquem rogitando obtundat, Terence, Eun. 3, 5, 6). The verb carries the vivid picture of striking beneath the eye, the swift jab that leaves the opponent bruised and humbled. In Scripture it moves beyond literal pugilism to portray decisive spiritual mastery: bringing the appetites of the body and the impulses of the will into full submission to God. Occurrences in the New Testament 1. Luke 18:5 – The persistent widow speaks of troubling the unjust judge “lest he wearied, will not give her legal protection, lest by continually coming she ‘beat me down’ ” (ὑπωπιάζῃ). Her relentless petitioning is likened to a boxer’s blows, exposing the judge’s moral frailty and highlighting the power of persistence in prayer. 2. 1 Corinthians 9:27 – Paul declares, “I discipline my body and make it my slave, so that after I have preached to others, I myself will not be disqualified”. The apostle draws from the strict regimen of ancient athletes, turning the language of the gymnasium into a call for rigorous self-control in ministry. Historical Backdrop In Greco-Roman arenas the training of boxers and runners demanded relentless self-denial. Competitors subjected their bodies to harsh discipline to win a wreath of fading leaves. Paul appropriates the same image for Christian ministry, emphasizing that greater stakes—eternal reward and continued usefulness to Christ—demand even sterner spiritual training. The language evokes spectatorship culture, the cheers of the crowd, and the public scrutiny faced by heralds of the gospel. Theological Emphasis • Mortification of the flesh: The word underscores the believer’s duty to “put to death the deeds of the body” (Romans 8:13). • Perseverance in prayer: Luke’s usage shows that godly persistence delivers decisive blows to spiritual apathy, echoing Jesus’ charge to “always pray and not lose heart” (Luke 18:1). • Self-governed liberty: True freedom is not indulgence but mastery. By subduing bodily cravings, Paul embodies the principle that “everything is permissible for me, but I will not be mastered by anything” (1 Corinthians 6:12). Pastoral and Missionary Significance 1. Safeguard against ministerial shipwreck. Paul’s personal application warns leaders that public fruitfulness does not exempt them from private vigilance. Neglect here risks disqualification, not of salvation but of reward and credibility. 2. Pattern for discipleship. Churches historically linked this verb with spiritual disciplines—fasting, watchfulness, simplicity—aimed at keeping the heart tender and the witness unblunted. 3. Encouragement for the oppressed. The widow’s figurative “black-eye” to injustice demonstrates that faith-filled persistence can topple seemingly immovable power structures without resorting to violence. Practical Application • Cultivate habits that strike at sin’s first movements—swift confession, Scripture meditation, accountable fellowship. • Train the body as an ally in service: adequate rest, moderated diet, purposeful labor. • Engage in unceasing intercession that wearies neither God nor the intercessor but rather subdues unbelief and spiritual lethargy. Related Biblical Motifs • Athletic imagery: Hebrews 12:1, 2 Timothy 4:7. Summary Strong’s Greek 5299 paints a vigorous portrait of Spirit-empowered self-discipline. Whether applied to persevering prayer or apostolic integrity, it calls every believer to land decisive blows against the flesh, ensuring that the gospel advances unimpeded and that the runner finishes the race with honor before the everlasting Judge. Englishman's Concordance Luke 18:5 V-PSA-3SGRK: τέλος ἐρχομένη ὑπωπιάζῃ με NAS: coming she will wear me out.' KJV: her continual coming she weary me. INT: end coming she harass me 1 Corinthians 9:27 V-PIA-1S Strong's Greek 5299 |
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