KJV: Then Simon Peter having a sword drew it, and smote the high priest's servant, and cut off his right ear. The servant's name was Malchus.
YLT: Simon Peter, therefore, having a sword, drew it, and struck the chief priest's servant, and cut off his right ear -- and the name of the servant was Malchus --
Darby: Simon Peter therefore, having a sword, drew it, and smote the bondman of the high priest and cut off his right ear; and the bondman's name was Malchus.
ASV: Simon Peter therefore having a sword drew it, and struck the high priest's servant, and cut off his right ear. Now the servant's name was Malchus.
| Σίμων | Simon |
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Parse: Noun, Nominative Masculine Singular Root: Σίμων Sense: Peter was one of the apostles. |
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| Πέτρος | Peter |
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Parse: Noun, Nominative Masculine Singular Root: Πέτρος Sense: one of the twelve disciples of Jesus. |
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| μάχαιραν | a sword |
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Parse: Noun, Accusative Feminine Singular Root: μάχαιρα Sense: a large knife, used for killing animals and cutting up flesh. |
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| εἵλκυσεν | drew |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἑλκύω Sense: to draw, drag off. |
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| ἔπαισεν | struck |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: παίω Sense: to strike, smite. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἀρχιερέως | high priest |
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Parse: Noun, Genitive Masculine Singular Root: ἀρχιερεύς Sense: chief priest, high priest. |
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| δοῦλον | servant |
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Parse: Noun, Accusative Masculine Singular Root: δοῦλοσ1 Sense: a slave, bondman, man of servile condition. |
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| ἀπέκοψεν | cut off |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποκόπτω Sense: to cut off, amputate. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ὠτάριον | ear |
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Parse: Noun, Accusative Neuter Singular Root: ὠτάριον Sense: the ear. |
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| τὸ | - |
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Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| δεξιόν | right |
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Parse: Adjective, Accusative Neuter Singular Root: δεξιός Sense: the right, the right hand. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| ὄνομα | name |
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Parse: Noun, Nominative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| τῷ | of the |
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Parse: Article, Dative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| δούλῳ | servant |
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Parse: Noun, Dative Masculine Singular Root: δοῦλοσ1 Sense: a slave, bondman, man of servile condition. |
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| Μάλχος | Malchus |
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Parse: Noun, Nominative Masculine Singular Root: Μάλχος Sense: was the name of the servant of the high priest whose right ear Peter cut off at the time of Christ’s arrest in the garden. |
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Greek Commentary for John 18:10
It was unlawful to carry a weapon on a feast-day, but Peter had become alarmed at Christ‘s words about his peril. They had two swords or knives in the possession of the eleven according to Luke (Luke 22:38). After the treacherous kiss of Judas (on the hand or the cheek?) the disciples asked: “Lord, shall we smite with the sword?” (Luke 22:49). Apparently before Jesus could answer Peter with his usual impulsiveness jerked out For ωταριον ōtarion diminutive of ους ous see Mark 14:47 (only other N.T. example), another diminutive ωτιον ōtion in Matthew 26:51 (Mark 14:47; Luke 22:51). [source]
The names of Simon Peter and Malchus are mentioned only by John in connection with this incident. The incident itself is related by all the Evangelists. [source]
Contrary to the rule which forbade the carrying of weapons on a feast-day. [source]
See on Matthew 26:51. [source]
Luke and John. The others do not specify which ear. For ear John and Mark have ὠτάριον , a diminutive; Luke, οὐς , and Matthew, ὠτίον , a diminutive in form, but not in force. See on Matthew 26:51. [source]
Reverse Greek Commentary Search for John 18:10
Like the other Synoptics Matthew conceals the name of Peter, probably for prudential reasons as he was still living before a.d. 68. John writing at the end of the century mentions Peter‘s name (John 18:10). The sword or knife was one of the two that the disciples had (Luke 22:38). Bruce suggests that it was a large knife used in connexion with the paschal feast. Evidently Peter aimed to cut off the man‘s head, not his ear He may have been the leader of the band. His name, Malchus, is also given by John (John 18:10) because Peter was then dead and in no danger. [source]
A word found only here and at John 18:10. See on Matthew 26:51. [source]
Mark does not tell that it was Peter. Only John 18:10 does that after Peter‘s death. He really tried to kill the man, Malchus by name, as John again tells (John 18:10). Mark does not give the rebuke to Peter by Jesus in Matthew 26:52. [source]
They took his words literally. And before this very night is over Peter will use one of these very swords to try to cut off the head of Malchus only to be sternly rebuked by Jesus (Mark 14:47; Matthew 26:51.; Luke 22:50.; John 18:10.). Then Jesus will say: “For all that take the sword shall perish with the sword” (Matthew 26:52). Clearly Jesus did not mean his language even about the sword to be pressed too literally. So he said: “It is enough” It is with sad irony and sorrow that Jesus thus dismisses the subject. They were in no humour now to understand the various sides of this complicated problem. Every preacher and teacher understands this mood, not of impatience, but of closing the subject for the present. [source]
Mark 14:47; Matthew 26:51 do not mention “right,” but Luke the Physician does. John 18:10 follows Luke in this item and also adds the names of Peter and of Malchus since probably both were dead by that time and Peter would not be involved in trouble. [source]
Assailants of the authenticity of John's Gospel have asserted that it reveals an effort on the part of the writer to claim for the disciple whom Jesus loved a pre-eminence above Peter. The assertion is effectually contradicted by the narrative itself. See John 1:42; John 6:68; John 13:6; John 18:10, John 18:16; John 20:2, John 20:7; John 21:3, John 21:7, John 21:11, and notes on those passages. Peter's replying for the twelve, in this passage, is a case in point. [source]
Two words for drawing are found in the New Testament, σύρω and ἑλκύω . The distinction is not habitually observed, and the meanings often overlap. Σύρω is originally to drag or trail along, as a garment or torn slippers. Both words are used of haling to justice. (See Acts 8:3; Acts 17:6; Acts 16:19) In Acts 14:19, συ.ρω , of dragging Paul's senseless body out of the city at Lystra. In John 21:6, John 21:8, John 21:11, both words of drawing the net. In John 18:10, ἑλκύω , of drawing Peter's sword. One distinction, however, is observed: σύρω is never used of Christ's attraction of men. See John 6:44; John 12:32. Ἑλκύω occurs only once outside of John's writings (Acts 16:19). Luther says on this passage: “The drawing is not like that of the executioner, who draws the thief up the ladder to the gallows; but it is a gracious allurement, such as that of the man whom everybody loves, and to whom everybody willingly goes.” [source]
First aorist middle indicative of βουλευω bouleuō old verb, seen already in John 11:53 which see. The whole Sanhedrin (John 7:32) had decided to put Jesus to death and had asked for information concerning him (John 11:57) that might lead to his arrest, but the Sadducees were specially active now to accomplish the death of Lazarus also Perhaps they argued that, if they should kill both Jesus and Lazarus, then Lazarus would remain dead. The raising of Lazarus has brought matters to a crisis. Incidentally, it may be observed that here we may see the reason why the Synoptics do not tell the story of the raising of Lazarus, if he was still living (cf. the case of Malchus‘s name in John 18:10). [source]
This staggering and sudden thrust expects an affirmative answer by the use of ουκ ouk not μη mē as in John 18:17, John 18:25, but Peter‘s previous denials with the knowledge that he was observed by a kinsman of Malchus whom he had tried to kill (John 18:10) drove him to the third flat denial that he knew Jesus, this time with cursing and swearing (Mark 14:71; Matthew 26:73). Peter was in dire peril now of arrest himself for attempt to kill. Straightway As in Matthew 26:74 while Luke has παραχρημα parachrēma (Luke 22:60). Mark (Mark 14:68, Mark 14:72) speaks of two crowings as often happens when one cock crows. See Matthew 26:34 for αλεκτωρ alektōr (cock). That was usually the close of the third watch of the night (Mark 13:35), about 3 a.m. Luke 22:61 notes that Jesus turned and looked on Peter probably as he passed from the rooms of Annas to the trial before Caiaphas and the Sanhedrin (the ecclesiastical court). See Mrs. Browning‘s beautiful sonnets on “The Look”. [source]
Negative condition of third class with εαν μη ean mē and first aorist active subjunctive of ελκυω helkuō older form ελκω helkō to drag like a net (John 21:6), or sword (John 18:10), or men (Acts 16:19), to draw by moral power (John 12:32), as in Jeremiah 31:3. Συρω Surō the other word to drag (Acts 8:3; Acts 14:19) is not used of Christ‘s drawing power. The same point is repeated in John 6:65. The approach of the soul to God is initiated by God, the other side of John 6:37. See Romans 8:7 for the same doctrine and use of ουδε δυναται oude dunatai like ουδεις δυναται oudeis dunatai here. [source]
Μαχαιρα Machaira may be a knife carried in a sheath at the girdle (John 18:10) or a long sword in battle as here. ομπαια Romphaia also a large sword, is the only other word for sword in the N.T. (Revelation 1:16; Revelation 2:12, Revelation 2:16; Revelation 6:8; Revelation 19:15, Revelation 19:21). [source]
Second aorist active infinitive of λαμβανω lambanō and here the nominative case, the subject of εδοτη edothē (see Revelation 6:2), “to take peace out of the earth.” Alas, how many red horses have been ridden through the ages.And that they should slay one another (και ινα αλληλους σπαχουσιν kai hina allēlous sphaxousin). Epexegetical explanatory purpose clause with ινα hina and the future active of σπαζω sphazō (Revelation 5:6) instead of the more usual subjunctive (Revelation 6:2). Cf. Robertson, Grammar, p. 998f. This is what war does to perfection, makes cannon fodder (cf. John 14:27) of men.A great sword Μαχαιρα Machaira may be a knife carried in a sheath at the girdle (John 18:10) or a long sword in battle as here. ομπαια Romphaia also a large sword, is the only other word for sword in the N.T. (Revelation 1:16; Revelation 2:12, Revelation 2:16; Revelation 6:8; Revelation 19:15, Revelation 19:21). [source]