The rest said, “Let him be. Let’s see whether Elijah comes to save him.”
Parallel Translations
-
The rest said, “Let him be. Let’s see whether Elijah comes to save him.”
-
Other sayde let be: let vs se whyther Helyas will come and deliver him.
-
Other said, Let be: let vs see, if Elias wil come and saue him.
Examined in Scripture Analysis
Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references
No cross-references for this verse.
Explain this verse (9 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Trapp 1656 · Public Domain 49 The rest said, Let be, let us see…
49 The rest said, Let be, let us see whether Elias will come to save him.
Ver. 49. Let us see whether Elias, &c.] This mocking is the murder of the tongue, which therefore our Saviour suffered, ut nos illusori Satanae insultaremus, saith one. It is reported of Aretine, that by a long custom of libellous and contumelious speaking against men, he had gotten such a habit that at last he came to diminish and disesteem God himself. May not the same be made good of these malicious miscreants?
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.
John Gill 1763 · Public Domain Jesus, when he had cried again,.... "A second time",…
Jesus, when he had cried again,.... "A second time", as the Persic version; for he had cried once before, and expressed the words he did, as in Mat 27:46, what he now delivered were, "Father, into thy hands I commend my Spirit", Luk 23:46, and "it is finished", Joh 19:30, which he said
with a loud voice; which showed the vehemency of his affection, his strong confidence in God, and his being fearless of death; as also he thus spoke, that he might be heard, and his words attended to, since they contained things of the greatest importance and consequence: moreover, being able to express himself in such a manner, this declared him to be more than a mere man; for after such agonies in the garden, and so much fatigue in being hurried from place to place, and such loss of blood by being buffeted, scourged, crowned with thorns, and nailed to the accursed tree, where, being stretched, he had hung for some hours; to speak with so loud a voice was more than human, and was a conviction to the centurion, that he was a divine person: for when he saw that he so cried out, and "gave up the ghost", he said, "truly this man was the Son of God",
Read full note →
Mar 15:39, and likewise it shows, that he died freely and voluntarily, and not through force and necessity: it was not all that men had done, or could do to him, that could have forced his life from him: he died willingly, and when nature was in its full strength; and which is signified in the next phrase,
yielded up the ghost, or "dismissed the Spirit", as the Syriac version truly renders it; he sent it away. It was not taken from him, he laid down his life of himself, as the Lord of it, and gave himself freely to be an offering and sacrifice in the room of his people; which is a proof of his great love, and amazing grace unto them.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Adam Clarke 1810 · Public Domain Verse 49. After this verse, BCL and five others…
Verse 49. After this verse, BCL and five others add, Another, taking a spear, pierced his side, and there came out blood and water. Several of the fathers add the same words here: they appear, however, to be an interpolation from Joh 19:34.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain The rest said ... - Still deriding his sufferings,…
The rest said ... - Still deriding his sufferings, and refusing to allow even the poor consolation of a drink, to assuage the thirst of the Saviour of the world in his dying agonies.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Daniel D. Whedon 1874 · Public Domain 49. Let be — This was not spoken to…
49. Let be — This was not spoken to the soldier who was relieving his thirst with the sponge. As appears by Mark, the soldier himself joined in the expression. It means, “Wait and let us see if Elias will come to his rescue.” These words plainly show that there was no jest. There was an actual suspense, awakened by the awful darkness, as to whether the divine interposition would not take place.
After this verse, I am inclined to place the prayer of the penitent malefactor, in Luk_23:42-43. Matthew (Mat_27:44) clearly affirms that the thieves reviled him. Now it might be perfectly reasonable to say, as some do, that Matthew uses the plural for the singular, if the other thief silently assented, or did not dissent from the reproaches. But it is too much to concede that Matthew includes both in the plural as reviling, at the very moment when one never did revile, but reproved the reviler and prayed to Jesus. The only way of fair reconciliation is to hold Matthew and Luke as narrating different moments of the action of the malefactors. To suppose that one of them relented after the approach of supernatural darkness, brings the fact into correspondence with other proofs of a subsidence of hostile feeling at that point.
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 49. Let be] We must understand this to mean…
49. Let be] We must understand this to mean either (1) leave him, do not assist him; or (2) leave it, do not give the draught to him; or (3) “Let be” in the Greek coalesces with the verb following, and = “let us see.” For the construction in the original cp. Luk_6:42. In Mark the words “Let alone; let us see” are put in the mouth of him who offered the wine to the Saviour. There “let alone” may = “let me alone.”
to save him] Here the Sinaitic and Vatican MSS. add, “and another took a spear and pierced his side, and there came out water and blood.”
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 (49) Let us see whether Elias will come.—Here again…
(49) Let us see whether Elias will come.—Here again we have eager expectation rather than derision. Was the “great and dreadful day” (Mal_4:5) about to burst on them? Would the long-expected prophet at last appear? The sponge and vinegar would seem to minds thus on the stretch an unworthy interruption of the catastrophe of the great drama of which they were spectators.
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 The rest but the rest said, Let be (afev).…
The rest but the rest said, Let be (afev). This is a common expression, meaning, "Stand off!" "Be quiet!" "Soft!" The bystanders addressed the person who had presented the drink. In St. Mark the verb is in the plural, afete , that is, the giver of the drink calls upon the others to keep quiet and wait. Let as see whether Elias will come (ercetai , cometh, is coming). They speak in a kind of superstitious mockery, half deriding and half believing in the possible appearance of the great prophet. Between this verse and the following, the Sinaitic, Vatican, and some other manuscripts, together with some few versions, insert a passage borrowed from Joh_19:34, "And another taking a spear pierced his side, and there came out water and blood." This evident interpolation has been introduced by a scribe, who deemed it expedient to rectify an omission on St. Matthew"s part, and clumsily inserted it in a wrong place. It is to be rejected, not only on critical, but on historical and theological grounds, seeing that it makes the piercing of the side to precede Christ"s death, and conveys the impression that it was this spear wound that cut short his life.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 49. Let be, let us see, etc. This was…
49. Let be, let us see, etc. This was spoken in the way of interruption of him who was furnishing the draught of vinegar. According to Mark, he replied, and asked to be let alone.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.