Malchus
VIEW:24 DATA:01-04-2020
my king, kingdom, or counselor
Hitchcock's Bible Names Dictionary
MALCHUS.The name of the high priests servant whose ear Peter cut off in the Garden of Gethsemane at the arrest of our Lord. St. John is the only Evangelist who mentions his name (Joh_18:10), thereby substantiating the fact that he was intimately acquainted with the high priest and his household (Joh_18:16). The incident is related in the other three Gospels (Mat_26:61, Mar_14:47, Luk_22:50). On a comparison of the four accounts, it seems that Malchus pressed forward eagerly to seize Jesus, whereupon Peter struck at him with his sword. The blow, missing its main object, almost severed the ear, but not quite, as Jesus touched it and healed it.
Luke, the physician, is the only Evangelist who mentions the hearing of the ear.
Morley Stevenson.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Malluch in Old Testament (1Ch_6:44; Neh_10:4.) The assault by Peter on the high priest's servant (slave), when in the act of arresting Jesus, is given by all the evangelists, but the name of the servant by John only (Joh_18:10; Joh_18:15-16). Naturally so, for John was "known to the high-priest" and his household, so that he procured admission from her that kept the door, for his close colleague Peter, and was able to state, what the other evangelists omit, that another servant who charged Peter with being Jesus' disciple "was his kinsman whose ear Peter cut off." Another incidental propriety confirming genuineness is, Jesus says to Pilate, "if My kingdom were of this world then would My servants fight"; yet none charged Him, not even Malchus's kinsman who was near, with the violence which Peter had used to Malchus. Why?
Because Jesus by a touch had healed him (Luk_22:51), and it would have wonderfully tended to elevate Jesus as one more than human in love and in power, in Pilate's estimation, had they charged Him with Peter's act. Malchus was Caiaphas the high priest's own servant, not a minister or apparitor of the council. 'There were but two swords in the disciples' hands (Luk_22:38); while the holder of one was waiting for Christ's reply to their question, "Lord, shall we smite with the sword?" the holder of the other, Peter, in the same spirit as in Mat_16:22, smote with the weapon of the flesh. What a narrow escape Peter providentially had of a malefactor's and a murderer's end! The sheath is the place for the Christian's sword, except as the judicial minister of God's wrath upon evil doers (Rom_13:4).
Seeing the coming stroke Malchus threw his head to the left, so as to expose the right ear more than the other. Our Lord when His enemies held His hands said to them (not to the disciples), "suffer Me thus far," i.e. leave Me free until I have healed him. Luke (Luk_22:51) alone records this. Matthew and Mark mention the previous laying hold of Him; Luke does not, but in undesigned coincidence, marking truthfulness, implies it here. Jesus used His last moment of liberty in touching and healing afflicted man. The healing by a "touch" implies that the ear hung to its place by a small portion of flesh. Luke, the physician, appropriately is the only one who records the healing. This was Jesus' last miracle relieving human suffering. The hands so often put forth to bless and to cure were thenceforth bound and stretched on the cross, that form of His ministry in the flesh ceasing forever.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mal'chus. (king or kingdom). The name of the servant of the high priest whose right ear Peter cut off at the time of the Saviour's apprehension in the garden. Mat_26:51; Mar_14:17; Luk_22:49; Luk_22:51; Joh_18:10.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
mal?kus (Μάλχος, Málchos, from מלך, melekh, i.e. ?counselor? or ?king?): The name of the servant of the high priest Caiaphas whose right ear was smitten off by Simon Peter at the arrest of Jesus in the Garden of Gethsemane (compare Mat_26:51; Mar_14:47; Luk_22:50; Joh_18:10). It is noteworthy that Luke ?the physician? alone gives an account of the healing of the wound (Luk_22:51). As Jesus ?touched his ear, and healed him,? the ear was not entirely severed from the head. The words of Jesus, ?Suffer ye thus far,? may have been addressed either to the disciples, i.e. ?Suffer ye that I thus far show kindness to my captors,? or to those about to bind him, i.e. asking a short respite to heal Malchus. They were not addressed directly to Peter, as the Greek form is plural, whereas in Mat_26:52; Joh_18:11, where, immediately after the smiting of Malchus, Jesus does address Peter, the singular form is used; nor do the words of Jesus there refer to the healing but to the action of his disciple. A kinsman of Malchus, also a servant of the high priest, was one of those who put the questions which made Peter deny Jesus (Joh_18:26).
International Standard Bible Encyclopedia
PRINTER 1915.
Mal?chus, the servant of the high-priest Caiaphas, whose right ear was cut off by Peter in the garden of Gethsemane (Joh_18:10).
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Malchus
(Μάλχος, from the Heb. מֶלֶךְ, king, or מִלּוּךְ, counsellor), a slave of the high-priest Caiaphas, and the individual among the party sent to arrest Jesus whose right ear was cut off by Peter in the garden of Gethsemane (Joh_18:10), but which was cured by a touch from Christ (Luk_22:51). He had a kinsman another slave of the same master (Joh_18:26). A.D. 29. The name of Malchus was not unfrequent among the Greeks (see Wetstein, ad loc.; Gesenius, Monzum. Phoen. p. 409), but it was usually applied to persons of Oriental countries, as to an Arab chieftain (Josephus, Ast. 13:5 1; 14:14,1; 15:6, 2). This Malchus was the personal servant (δοῦλος) of the high-priest, and not one of the bailiffs or apparitors (ὑπηοέτης) of the Sanhedrim. The high-priest intended is Caiaphas, no doubt (though Annas is called ἀρχιερεύς, in the same connection), for John, who was personally known to the former (Joh_18:15), is the only one of the evangelists who gives the name of Malchus.
This servant was probably stepping forward at the moment, with others, to handcuff or pinion Jesus, when the zealous Peter struck at him with his sword. The blow was undoubtedly meant to be more effective, but reached only the ear. It may be, as Stier remarks (Reden Jesu, 6:268), that the man, seeing the danger, threw his head or body to the left, so as to expose the right ear more than the other. The allegation that the writers are inconsistent with each other, because Matthew, Mark, and John say either ὠτίον or ὠτάριον (as if that meant the lappet or tip of the ear), while Luke says οàς, is groundless. The Greek of the New Testament age, like the modern Romaic, often made no distinction between the primitive and diminutive. In fact, Luke himself exchanges the one term for the other in this very narrative. The Savior, as his pursuers were about to seize him, asked to be left free for a moment longer (ἐᾶτε ἕως τούτου), and that moment he used in restoring the wounded man to soundness. The ἁψάμενος τοῦ ὠτίου may indicate (which is not forbidden by ἀφεῖλεν, ἀπεκοψεν) that the ear still adhered slightly to its place. It is noticeable that Luke, the physician, is the only one of the writers who mentions the act of healing (Smith). Some think Peter's name was omitted by the synoptists, lest the publication of it in his lifetime should expose him to the revenge of the unbelieving Jews, but, as the gospels were not published, this seems improbable.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
Hitchcock's Bible Names Dictionary
MALCHUS.The name of the high priests servant whose ear Peter cut off in the Garden of Gethsemane at the arrest of our Lord. St. John is the only Evangelist who mentions his name (Joh_18:10), thereby substantiating the fact that he was intimately acquainted with the high priest and his household (Joh_18:16). The incident is related in the other three Gospels (Mat_26:61, Mar_14:47, Luk_22:50). On a comparison of the four accounts, it seems that Malchus pressed forward eagerly to seize Jesus, whereupon Peter struck at him with his sword. The blow, missing its main object, almost severed the ear, but not quite, as Jesus touched it and healed it.
Luke, the physician, is the only Evangelist who mentions the hearing of the ear.
Morley Stevenson.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
Malluch in Old Testament (1Ch_6:44; Neh_10:4.) The assault by Peter on the high priest's servant (slave), when in the act of arresting Jesus, is given by all the evangelists, but the name of the servant by John only (Joh_18:10; Joh_18:15-16). Naturally so, for John was "known to the high-priest" and his household, so that he procured admission from her that kept the door, for his close colleague Peter, and was able to state, what the other evangelists omit, that another servant who charged Peter with being Jesus' disciple "was his kinsman whose ear Peter cut off." Another incidental propriety confirming genuineness is, Jesus says to Pilate, "if My kingdom were of this world then would My servants fight"; yet none charged Him, not even Malchus's kinsman who was near, with the violence which Peter had used to Malchus. Why?
Because Jesus by a touch had healed him (Luk_22:51), and it would have wonderfully tended to elevate Jesus as one more than human in love and in power, in Pilate's estimation, had they charged Him with Peter's act. Malchus was Caiaphas the high priest's own servant, not a minister or apparitor of the council. 'There were but two swords in the disciples' hands (Luk_22:38); while the holder of one was waiting for Christ's reply to their question, "Lord, shall we smite with the sword?" the holder of the other, Peter, in the same spirit as in Mat_16:22, smote with the weapon of the flesh. What a narrow escape Peter providentially had of a malefactor's and a murderer's end! The sheath is the place for the Christian's sword, except as the judicial minister of God's wrath upon evil doers (Rom_13:4).
Seeing the coming stroke Malchus threw his head to the left, so as to expose the right ear more than the other. Our Lord when His enemies held His hands said to them (not to the disciples), "suffer Me thus far," i.e. leave Me free until I have healed him. Luke (Luk_22:51) alone records this. Matthew and Mark mention the previous laying hold of Him; Luke does not, but in undesigned coincidence, marking truthfulness, implies it here. Jesus used His last moment of liberty in touching and healing afflicted man. The healing by a "touch" implies that the ear hung to its place by a small portion of flesh. Luke, the physician, appropriately is the only one who records the healing. This was Jesus' last miracle relieving human suffering. The hands so often put forth to bless and to cure were thenceforth bound and stretched on the cross, that form of His ministry in the flesh ceasing forever.
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Mal'chus. (king or kingdom). The name of the servant of the high priest whose right ear Peter cut off at the time of the Saviour's apprehension in the garden. Mat_26:51; Mar_14:17; Luk_22:49; Luk_22:51; Joh_18:10.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
mal?kus (Μάλχος, Málchos, from מלך, melekh, i.e. ?counselor? or ?king?): The name of the servant of the high priest Caiaphas whose right ear was smitten off by Simon Peter at the arrest of Jesus in the Garden of Gethsemane (compare Mat_26:51; Mar_14:47; Luk_22:50; Joh_18:10). It is noteworthy that Luke ?the physician? alone gives an account of the healing of the wound (Luk_22:51). As Jesus ?touched his ear, and healed him,? the ear was not entirely severed from the head. The words of Jesus, ?Suffer ye thus far,? may have been addressed either to the disciples, i.e. ?Suffer ye that I thus far show kindness to my captors,? or to those about to bind him, i.e. asking a short respite to heal Malchus. They were not addressed directly to Peter, as the Greek form is plural, whereas in Mat_26:52; Joh_18:11, where, immediately after the smiting of Malchus, Jesus does address Peter, the singular form is used; nor do the words of Jesus there refer to the healing but to the action of his disciple. A kinsman of Malchus, also a servant of the high priest, was one of those who put the questions which made Peter deny Jesus (Joh_18:26).
International Standard Bible Encyclopedia
PRINTER 1915.
Mal?chus, the servant of the high-priest Caiaphas, whose right ear was cut off by Peter in the garden of Gethsemane (Joh_18:10).
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Malchus
(Μάλχος, from the Heb. מֶלֶךְ, king, or מִלּוּךְ, counsellor), a slave of the high-priest Caiaphas, and the individual among the party sent to arrest Jesus whose right ear was cut off by Peter in the garden of Gethsemane (Joh_18:10), but which was cured by a touch from Christ (Luk_22:51). He had a kinsman another slave of the same master (Joh_18:26). A.D. 29. The name of Malchus was not unfrequent among the Greeks (see Wetstein, ad loc.; Gesenius, Monzum. Phoen. p. 409), but it was usually applied to persons of Oriental countries, as to an Arab chieftain (Josephus, Ast. 13:5 1; 14:14,1; 15:6, 2). This Malchus was the personal servant (δοῦλος) of the high-priest, and not one of the bailiffs or apparitors (ὑπηοέτης) of the Sanhedrim. The high-priest intended is Caiaphas, no doubt (though Annas is called ἀρχιερεύς, in the same connection), for John, who was personally known to the former (Joh_18:15), is the only one of the evangelists who gives the name of Malchus.
This servant was probably stepping forward at the moment, with others, to handcuff or pinion Jesus, when the zealous Peter struck at him with his sword. The blow was undoubtedly meant to be more effective, but reached only the ear. It may be, as Stier remarks (Reden Jesu, 6:268), that the man, seeing the danger, threw his head or body to the left, so as to expose the right ear more than the other. The allegation that the writers are inconsistent with each other, because Matthew, Mark, and John say either ὠτίον or ὠτάριον (as if that meant the lappet or tip of the ear), while Luke says οàς, is groundless. The Greek of the New Testament age, like the modern Romaic, often made no distinction between the primitive and diminutive. In fact, Luke himself exchanges the one term for the other in this very narrative. The Savior, as his pursuers were about to seize him, asked to be left free for a moment longer (ἐᾶτε ἕως τούτου), and that moment he used in restoring the wounded man to soundness. The ἁψάμενος τοῦ ὠτίου may indicate (which is not forbidden by ἀφεῖλεν, ἀπεκοψεν) that the ear still adhered slightly to its place. It is noticeable that Luke, the physician, is the only one of the writers who mentions the act of healing (Smith). Some think Peter's name was omitted by the synoptists, lest the publication of it in his lifetime should expose him to the revenge of the unbelieving Jews, but, as the gospels were not published, this seems improbable.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
BUSCADAVERDADE
Visite o nosso canal youtube.com/buscadaverdade e se INSCREVA agora mesmo! Lá temos uma diversidade de temas interessantes sobre: Saúde, Receitas Saudáveis, Benefícios dos Alimentos, Benefícios das Vitaminas e Sais Minerais... Dê uma olhadinha, você vai gostar! E não se esqueça, dê o seu like e se INSCREVA! Clique abaixo e vá direto ao canal!
Saiba Mais
-
Nutrição
Vegetarianismo e a Vitamina B12 -
Receita
Como preparar a Proteína Vegetal Texturizada -
Arqueologia
Livro de Enoque é um livro profético?
Tags