Luke 22:50

Luk 22:50. Καὶ, and) without waiting for the Lord’s reply to the question, put in Luk 22:49. See Luk 22:51.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Luk 22:50 . εἷς τις , etc., a certain one of them, thus vaguely referred to in all the synoptists. John names Peter. τὸ δεξιόν , the right ear; so in Fourth Gospel. Cf. the right hand in Luk 6:6 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 50. Cut off his right ear.] See Clarke on Mt 26:51.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(50-53) And one of them.—See Notes on Mat_27:52-56; Mar_14:47-49. It will be remembered that all the four Gospels relate the incident, but that St. John alone gives the name of the disciple. It is possibly characteristic of St. Luke’s technical accuracy that he uses the diminutive form of “ear,” as if part only were cut off. In Deu_15:17 it seems to be applied specially to the fleshy lobe of the ear.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

50. the servant of the high priest] Malchus.

right ear] A specific touch not found in the other Evangelists. All three use the diminutive—if the readings can be relied on. (ὠτίον, Mat_26:51; ὠτάριον, Mar_14:47; ὠτίον, Joh_18:10. In this passage we have both οὖς and ὠτίον.) No stress can be laid on this. Languages in their later stage often adopt diminutives to avoid the trouble of genders.

See my Language and Languages, p. 319.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Jesus answered and said,.... Not to the question of the disciples, but either to Peter, who had done this rash action; and so the Persic and Ethiopic versions add, "to him"; or else to the multitude,

suffer ye thus far; or to them both, to Peter to stop his hand, to proceed no further, but put up his sword; and so the Arabic version reads, "refrain thyself"; and to the multitude to be easy, and not revenge the affront that was given them: and in order to pacify them, "he went to the wounded man", as the Persic version inserts,

and he touched his ear and healed him; which shows, that though the human nature of Christ was in a very low condition, yet he still retained the power of doing miracles; and also his great humanity, by which example be confirmed his precept of doing good to enemies; and likewise hereby gave full proof of his willingness to be apprehended by them; for otherwise, he that wrought such a miracle as this, could easily have delivered himself out of their hands; and one would have thought this would have put a stop to them, and have convinced them of the truth of his being a divine person, and the Messiah.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

50 And one of them smote the servant of the high priest, and cut off his right ear.

Ver. 50. See Mat 26:51; Mar 14:47; Joh 18:10.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

And one of them smote the servant of the high priest, and cut off his right ear. The name of the disciple who smote the servant of the high priest is given by St. John: it was Peter. He gives, too, the servant"s name, Malchus. John wrote many years later, when Jerusalem had long ceased to exist; Peter, too, had passed away. Before this incident, St. John relates how the Roman and Jewish guards "went backward, and fell to the ground." What overawed the party of armed men is un-certain-whether some supernatural or merely a natural cause; possibly something of majesty in the Lord"s appearance impelled these men to retire and reverently to salute him they were ordered to seize. St. John mentions this to show that it was of his own free will that he rendered himself up.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

50. τοῦ ἀρχιερέως τὸν δοῦλον. Malchus. St John, writing long after the event, is the first Evangelist who felt at liberty to mention the names of Peter and Malchus.

τὸ δεξιόν. A specific touch not found in the other Evangelists. All three use the diminutive—if the readings can be relied on. (ὠτίον, Mat 26:51; ὠτάριον, Mar 14:47; ὠτίον, Joh 18:10. In this passage we have both οὖς and ὠτίον.) No stress can be laid on this. Languages in their later stage often adopt diminutives to avoid the trouble of genders. See my Language and Languages, p. 319.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

50. εἷς. All three use this indefinite expression: Jn. alone tells us that it was the impetuous Peter, who acted without waiting for Christ’s reply. When Jn. wrote it was not dangerous to disclose the name of me Apostle who had attacked the high priest’s servant. And John alone gives the servant’s name. As a friend of the high priest (18:15) he would be likely to know the name Malchus. Malchus was probably taking a prominent part in the arrest, and Peter aimed at his head.

τὸ ουἶς αὐτοῦ τὸ δεξιόν. Mt. has ὡτίον, Mk. and Jn. ὠτάριον. Jn. also specifies the right ear. Mt. records the rebuke to Peter, “Put up again thy sword,” etc.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The servant. See on Mt 26:51.

His right ear. Lit., his ear, the right one. See on Mt 26:51; and compare Mr 14:47. Both Matthew and Mark use diminutives.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.