ἐκμυκτηρίζω

Pronunciation Guide: ek-mook-tay-RID-zoh

Basic Definition

Strong’s G1592: Ἐκμυκτηρίζω (ekmyktērízō) means to deride by turning up the nose in scorn or to mock openly with contempt. It conveys a deliberate, public ridiculing that goes beyond simple disagreement to express disdain and rejection. This word carries the sense of treating someone or something as utterly worthless or ridiculous, often with a theatrical quality designed to influence others.

Etymology and Morphology

• Verb (imperfect, 3rd person plural)
• Compound word: ἐκ (ek, “out”) + μυκτηρίζω (myktērízō, “to turn up the nose”)
• Root: μυκτήρ (myktēr, “nostril” or “nose”)
• Primary usage: Narrative sections and teaching passages
• Appears in contexts involving opposition to God’s truth or messengers

Ἐκμυκτηρίζω Morphology:

• ἐκμυκτηρίζω (present active indicative, 1st person singular) – I ridicule completely
• ἐκμυκτηρίζεις (present active indicative, 2nd person singular) – you ridicule completely
• ἐκμυκτηρίζει (present active indicative, 3rd person singular) – he/she/it ridicules completely
• ἐξεμυκτήριζον (imperfect active indicative, 3rd person plural) – they were ridiculing completely
• ἐκμυκτηρίζετε (present active indicative, 2nd person plural) – you all ridicule completely

Origin & History

The word ἐκμυκτηρίζω originates from Ancient Greek physical gesture of contempt. The root μυκτήρ (myktēr) refers to the nostril or nose, and the compound verb describes the action of turning up one’s nose at someone or something—a universal gesture of disdain across many cultures. The intensifier prefix ἐκ- (ek-) strengthens the meaning to indicate thorough or complete mockery.

In the Septuagint (LXX), this word appears in passages like Psalm 2:4 where it describes how יהוה (Yahweh) laughs at and mocks those who oppose Him and His anointed one. The famous historian Polybius (2nd century BCE) used this term in his “Histories” to describe the scornful treatment of defeated enemies. In early Christian literature, Clement of Alexandria employed this word in his “Stromata” when discussing those who mockingly rejected divine wisdom in favor of worldly philosophy.

Expanded Definitions & Translation Options

• Deliberate, public scoffing that expresses deep contempt
• Theatrical mockery designed to influence others to also reject the person or idea
• Ridiculing with exaggerated facial expressions, particularly turning up the nose
• Derision that stems from a sense of superiority or arrogance
• Outward expression of inner rejection and disdain

Ἐκμυκτηρίζω Translation Options:

• To ridicule completely – Emphasizes the thoroughness of the mockery, capturing the intensifier prefix ἐκ-
• To sneer at – Captures the facial expression component but may miss the public, influential nature
• To scoff openly – Conveys the public nature of the derision but might not fully capture the contempt
• To mock with contempt – Communicates the emotional weight but may not express the physical gesture
• To deride utterly – Expresses the completeness of the rejection implied by the word

Biblical Usage

In the New Testament, ἐκμυκτηρίζω appears primarily in Luke’s Gospel, with its first occurrence in Luke 16:14, where the Pharisees, who were lovers of money, ridiculed Jesus after hearing His teaching about the impossibility of serving both God and mammon. This reaction reveals their hearts—rather than engaging with the teaching, they respond with contemptuous dismissal.

The word’s usage consistently portrays a particular type of rejection—not mere disagreement but a public, theatrical scoffing meant to dismiss and dishonor. In Luke 23:35, as the Messiah hung on the cross, the rulers sneered at Him, exemplifying the profound spiritual blindness that leads to such contemptuous rejection of God’s truth and salvation.

• “Now the Pharisees, who were lovers of money, were listening to all these things and were scoffing at [ἐκμυκτηρίζω] Him.” Luke 16:14
• “And the people stood by, looking on. And even the rulers were sneering at [ἐκμυκτηρίζω] Him, saying, ‘He saved others; let Him save Himself if this is the Messiah of God, His Chosen One.’” Luke 23:35
• “O Lord, You have heard the desire of the humble; You will strengthen their heart, You will incline Your ear to vindicate the orphan and the oppressed, so that man who is of the earth will no longer cause terror [ἐκμυκτηρίζω in LXX].” Psalm 10:17-18
• “He who sits in the heavens laughs [ἐκμυκτηρίζω in LXX], The Lord scoffs at them.” Psalm 2:4

Cultural Insights

In the ancient Mediterranean world, honor and shame were powerful cultural forces. Public mockery like ἐκμυκτηρίζω was not merely an expression of disagreement but a deliberate attempt to strip someone of honor and assign them shame in the community. When the Pharisees or rulers employed this action against Jesus, they were attempting to diminish His standing and authority in the eyes of witnesses.

The physical gesture of turning up the nose had particular significance in both Greek and Jewish cultures. In Greek society, it was associated with the theater, where actors would use exaggerated facial expressions to convey contempt. In Jewish contexts, particularly among the religious elite, such overt displays of disdain were a way of signaling to others that a teaching or teacher should be rejected without serious consideration. This cultural backdrop makes the Pharisees’ reaction to Jesus’ teaching on money all the more revealing—they were not merely disagreeing but publicly signaling their complete rejection of His authority.

Theological Significance

The use of ἐκμυκτηρίζω in Scripture reveals profound theological truths about human hearts and God’s character. When the Pharisees scoffed at Jesus’ teaching about money, they exposed their spiritual condition—hearts so hardened by love of wealth that they would publicly mock divine truth rather than allow it to penetrate their consciences. This exemplifies the spiritual blindness that often accompanies privilege and power, where those who should recognize God’s truth are instead the most resistant to it.

The ultimate expression of this mockery occurs at the cross, where the rulers sneered at the suffering Messiah. Ironically, their derision fulfilled Scripture and demonstrated the very truth they were rejecting—that the Messiah would be “despised and rejected by men” (Isaiah 53:3). Yet God’s wisdom transcends human mockery; what appeared to be the Messiah’s moment of defeat was actually His triumph over sin and death. This reveals יהוה’s sovereignty—human derision cannot thwart His purposes, and indeed often becomes the very means by which He accomplishes them.

Personal Application

When we encounter the word ἐκμυκτηρίζω in Scripture, we are confronted with a sobering mirror to examine our own hearts. Do we, like the Pharisees, ever respond to God’s challenging truth with dismissal or derision rather than humble reflection? The ease with which we may scoff at teachings that threaten our comfort or status reveals the areas where our hearts remain unsubmitted to God’s authority.

Furthermore, when we experience being mocked or scorned for our faith, we can take comfort in knowing that our Master experienced the same treatment. The Messiah’s response to those who sneered at Him—prayer for their forgiveness rather than retaliation—provides our model for responding to derision with grace. By refusing to return scorn for scorn, we participate in breaking the cycle of contempt that divides humanity and demonstrate the transformative power of God’s love even in the face of mockery.

Related Words

• χλευάζω (chleuazō, “to jest, mock, scoff”) – A more general form of mockery, often with an element of joking or laughing, but without the specific gesture of turning up the nose. The emphasis is on verbal ridicule rather than the physical expression of contempt. See G5512
• διαχλευάζω (diachleuazō, “to mock thoroughly”) – Intensified form of χλευάζω, indicating thorough or complete mockery, often with the sense of making someone the object of a joke. See G1315
• καταγελάω (katagelaō, “to laugh at, deride”) – Focuses on the laughter aspect of mockery, with the prefix kata- indicating mockery directed downward from a position of superiority. See G2606
• ἐμπαίζω (empaizō, “to mock, make fun of”) – Literally “to play with” or “to trifle with,” often implying mockery that treats a serious matter as a game or joke. See G1702
• βλασφημέω (blasphēmeō, “to speak evil of, slander”) – While not always involving mockery, this word shares with ἐκμυκτηρίζω the element of speaking against someone with disrespect, though with more emphasis on the harmful content of the speech than the manner of delivery. See G987

Did you Know?

• Did you know that in ancient Greek medical texts, the term μυκτήρ (myktēr) was used technically to describe the nostrils and their function in breathing and smell? The use of this anatomical term in ἐκμυκτηρίζω shows how the Greeks connected physical expressions with emotional attitudes, understanding that the upturned nose—a restricted airway—symbolized the restriction of giving proper attention to someone or something.
• Did you know that modern behavioral scientists have identified the “nose wrinkle” as one of the universal facial expressions of disgust across cultures? This biological reaction to something considered repulsive or contaminating has deep evolutionary roots and appears in remarkably similar forms worldwide. The ancient Greek recognition of this expression in the word ἐκμυκτηρίζω demonstrates their keen observation of human facial expressions as windows into emotional states.
• Did you know that in rabbinical literature, there were specific warnings against “turning up the nose” at Torah scholars or their teachings? The sages taught that such behavior could lead to losing one’s share in the world to come. This cultural context helps us understand why the Pharisees’ action of ἐκμυκτηρίζω toward Jesus was particularly egregious—they were violating their own religious principles by treating a teacher in this manner.

Remember This

Ἐκμυκτηρίζω reveals that the way we respond to God’s truth—whether with humble reception or scornful rejection—exposes the true condition of our hearts and determines whether we will recognize or miss the Messiah standing before us.