GEBible — Godless Engineer's Bible App
When those who were around him saw what was about to happen, they said to him, “Lord, shall we strike with the sword?” A certain one of them struck the servant of the high priest, and cut off his right ear.
But Jesus answered, “Let me at least do this”—and he touched his ear, and healed him.
Luke 22:49-51 sits inside this longer paragraph.
When those who were around him saw what was about to happen, they said to him, “Lord, shall we strike with the sword?” A certain one of them struck the servant of the high priest, and cut off his right ear.
But Jesus answered, “Let me at least do this”—and he touched his ear, and healed him. Jesus said to the chief priests, captains of the temple, and elders, who had come against him, “Have you come out as against a robber, with swords and clubs? When I was with you in the temple daily, you didn’t stretch out your hands against me. But this is your hour, and the power of darkness.”
When those who were around him saw what was about to happen, they said to him, “Lord, shall we strike with the sword?”
A certain one of them struck the servant of the high priest, and cut off his right ear.
But Jesus answered, “Let me at least do this”—and he touched his ear, and healed him.
When they which were about him sawe what wolde folow they sayde vnto him. Lorde shall we smite with swearde.
And one of them smote a servaut of the hiest preste of all and smote of his right eare.
And Iesus answered and sayd: Soffre ye thus farre forthe. And he touched his eare and healed him.
Now when they which were about him, saw what would follow, they said vnto him, Lord, shall we smite with sworde?
And one of them smote a seruant of the hie Priest, and strooke off his right eare.
Then Iesus answered, and said, Suffer them thus farre: and he touched his eare, and healed him.
Cross-references from openbible.info (CC BY 4.0)
Historical commentary, presented as a primary source — not an endorsement.
Saved on this device only — never synced or sent anywhere.
Geneva Bible translators 1599 · Public Domain On v49 That zeal which carrieth us out of the bounds…
That zeal which carrieth us out of the bounds of our vocation, pleaseth not Christ.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv49–51 49 When they which were about him saw what…
49 When they which were about him saw what would follow, they said unto him, Lord, shall we smite with the sword?
Ver. 49. Lord, shall we smite?] But before he could answer, Peter smote, which might easily have cost him his life. Quod dubites, ne feceris, is a safe rule.
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.
Matthew Poole 1685 · Public Domain On v49 No other evangelist but John hath this passage perfect.…
No other evangelist but John hath this passage perfect. What he hath we have opened in our notes on Mat 26:51,52, because it tendeth to complete that part of the history there discoursed, concerning Christ’s being apprehended. John relates it with more circumstances, telling us that it was Peter who drew the sword, and that his name whose ear was cut off was Malchus, and relates some further words used by our Saviour to Peter, which we shall further consider in their places. This rash act of Peter might have cost him dear, for it made a kinsman of Malchus take such notice of him, as he was very near being accused by him, Joh 18:26. Swords are dangerous things for us to use, until God puts them into our hands. Peter ought not only to have asked his Master if he should smite with the sword, but also to have staid his hand till Christ had given him an answer.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv49–51 And one of them smote the servant of the…
And one of them smote the servant of the high priest,.... The person that drew his sword, and performed this daring action, not waiting for an answer from Christ, was Peter, and the high priest's servant, that he smote, was Malchus; both which we learn from Joh 18:10
and cut off his right ear; he aimed, no doubt, at his head, but missing his blow, took off his right ear. It is very likely, that this servant was very busy and forward to lay hold on Christ, and showed much virulence, and great malignity; and therefore Peter singled him out, and levelled his blow at him.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv49, 51 Seeing what would follow - That they were just…
Seeing what would follow - That they were just going to seize him. Matt. xxvi, 51; Mark xiv, 47.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv50–51 Verse 50. Cut off his right ear.] See Clarke…
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.
Joseph Benson 1811 · Public Domain On v49 Luk 22:49-51. When they which were about him saw…
Luk 22:49-51. When they which were about him saw what would follow — That the band was just going to seize Jesus, or had already seized him, and were about to lead him away; they said, Lord, shall we smite with the sword? — Thou didst allow us to have two swords, shall we now make use of them? Surely never can there be a greater occasion for doing it: and we doubt not but, few as we are, thou canst render us victorious over this armed multitude. They did not wait for an answer from Jesus, but one of them — Namely, Peter, immediately smote the servant of the high-priest — One who, it is probable, was the forwardest, and seemed peculiarly officious in seizing Christ. Peter struck full at his head, intending to cleave him down, but the stroke glanced a little on one side, so that he only cut off his right ear. Jesus said, Suffer ye thus far — Let me go to the wounded man, and have my hands at liberty, while I do one more act of mercy. And he touched his ear, and healed him — Putting the ear on again, which was cut off, or creating a new one in the place of it. It may not be improper to observe, that two other interpretations are given of the clause, Suffer ye thus far. “All antiquity,” says Dr. Campbell, “seems agreed in understanding our Lord’s expression as a check to his disciples, by intimating that they were not to proceed further in the way of resistance, as it was not to such methods of defence that he chose to recur: and what is recorded by the other evangelists, as likewise said on the occasion, strongly confirms this explanation.” Dr. Whitby thinks that Christ spake thus to the soldiers, desiring them thus far to suffer the rash opposition of his disciples, and not to proceed to violence against them, on account of the assault made, and injury done by one of them, which he would immediately repair; for it follows, and he healed him. “And this,” adds the doctor, “he said and did partly to show, that he, who had such power to heal, and (Joh 18:6) to throw down his enemies, was taken willingly, and not for want of power to preserve himself: and partly to preserve his apostles from their assaults.” It must be acknowledged that all these interpretations are plausible; but the first, which is adopted by Elsner, Doddridge, Macknight, Wesley, and many others, seems as probable as either of the others, and certainly exhibits the mercy and benevolence of our Lord in the most amiable and striking point of view. And one would have thought, that such a generous piece of kindness to his enemies would have so overcome them, that they would have proceeded no further against him. But, alas! their hearts were hardened! How illustriously did our Lord now exemplify his own rule of doing good to them that hate us, as he afterward did that which enjoins us to pray for them that despitefully use us and persecute us.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Daniel D. Whedon 1874 · Public Domain On v51 51. Suffer ye thus far—Addressed to the soldiers in…
51. Suffer ye thus far—Addressed to the soldiers in regard to healing Malchus. Being fettered, he requests them to permit him to do that much.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv49–51 49. they] Specially Peter, but the Synoptists suppress his…
49. they] Specially Peter, but the Synoptists suppress his name from obviously prudential reasons which no longer existed when St John wrote.
Lord, shall we smite with the sword?] Since it was illegal to carry swords on a feast-day, we have here another sign that the Last Supper had not been the Passover. The bringing of the sword was part of the misconception which Jesus had not cared further to remove at the supper; and if Judas had pressed into the enclosure they may have been entirely unaware as yet of the number of the captors. Future years would teach them that Christ’s cause is served by dying, not by killing. The full reply of our Lord on this incident must be found by combining Mat_26:53, Joh_18:10-11.
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.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv49–51 (49) When they which were about him.—The phrase is…
(49) When they which were about him.—The phrase is apparently chosen as more accurate than “the disciples” would have been. Those who spoke were probably the three that had been nearest to Him, and possibly one or two others who had rushed forward.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv50–51 And one of them smote the servant of the…
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.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v49 those who were around Jesus
those who were around Jesus
This refers to Jesus' disciples.
Read full note →
what was happening
This refers to the priests and soldiers coming to arrest Jesus.
strike with the sword
The question is about the type of fight they should engage in (a sword fight), not what weapon they should use (the swords that they brought, Luke 22:38), but your translation may need to speak of the weapons they brought. AT: "fight against them with the swords we brought" (See: Assumed Knowledge and Implicit Information)
one of them
"one of the disciples"
struck the servant of the high priest
"struck the servant of the high priest with a sword"
That is enough
"Do not do any more of that"
touched his ear
"touched the servant where his ear had been cut off"
translationWords
Jesus
lord
sword
servant
high priest
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v51 22:51 he touched the man’s ear and healed him:…
22:51 he touched the man’s ear and healed him: John tells us that the man’s name was Malchus and that Peter was the one who cut off his ear (John 18:10). Peter probably thought that he was precipitating the final war and that the heavenly host was about to appear and destroy the Romans. When Jesus refused to fight, the terror-stricken disciples fled (Matt 26:56 // Mark 14:50).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.