SEV Biblia, Chapter 18:22
Y como l hubo dicho esto, uno de los criados que estaba allí, dio una bofetada a Jess, diciendo: ¿Así respondes al sumo sacerdote?
Clarke's Bible Commentary - John 18:22
Verse 22. One of the officers-struck Jesus] This was an outrage to all justice: for a prisoner, before he is condemned, is ever considered to be under the especial protection of justice; nor has any one a right to touch him, but according to the direction of the law. But it has been observed before that, if justice had been done to Christ, he could neither have suffered nor died.
John Gill's Bible Commentary
Ver. 22. And when he had thus spoken , etc.] What was so right and reasonable, in so becoming a manner, without heat or passion: one of the officers which stood by ; it may be one of those who had been sent to him and had been a hearer of him, whom Jesus might look wistfully at, or point unto, when he said the above words, at which he might be provoked: and therefore stroke Jesus with the palm of his hand ; or gave him a rap with a rod, or smote him with a staff, as some think, is the sense of the phrase; though the Syriac, agreeably to our version, reads it, he smote him, yhw[wl l[ , upon his cheek; gave him, what we commonly call, a slap on the face; and which is always esteemed a very great affront, and was a piece of rudeness and insolence to the last degree in this man: saying, answerest thou the high priest so ? This he said, as well as gave the blow, either out of flattery to the high priest, or to clear himself from being a favourer of Christ; which, by what had been said, he might think would be suspected: some have thought this was Malchus, whose ear Christ had healed; if so, he was guilty of great ingratitude.
Matthew Henry Commentary
Verses 13-27 - Simon Peter denied his Master. The particulars have been noticed in the remarks on the other Gospels. The beginning of sin is as the lettin forth of water. The sin of lying is a fruitful sin; one lie need another to support it, and that another. If a call to expose ourselve to danger be clear, we may hope God will enable us to honour him; if it be not, we may fear that God will leave us to shame ourselves. The said nothing concerning the miracles of Jesus, by which he had done s much good, and which proved his doctrine. Thus the enemies of Christ whilst they quarrel with his truth, wilfully shut their eyes agains it. He appeals to those who heard him. The doctrine of Christ ma safely appeal to all that know it, and those who judge in truth bea witness to it. Our resentment of injuries must never be passionate. He reasoned with the man that did him the injury, and so may we.
Greek Textus Receptus
ταυτα 5023 D-APN δε 1161 CONJ αυτου 846 P-GSM ειποντος 2036 5631 V-2AAP-GSM εις 1520 A-NSM των 3588 T-GPM υπηρετων 5257 N-GPM παρεστηκως 3936 5761 V-RAP-NSM εδωκεν 1325 5656 V-AAI-3S ραπισμα 4475 N-ASN τω 3588 T-DSM ιησου 2424 N-DSM ειπων 2036 5631 V-2AAP-NSM ουτως 3779 ADV αποκρινη 611 5736 V-PNI-2S τω 3588 T-DSM αρχιερει 749 N-DSM
Vincent's NT Word Studies
22. Struck - with the palm of his hand (edwke rapisma). Literally, gave a blow. Interpreters differ as to whether it was a blow with a rod, or with the hand. The kindred verb rJapizw, from rJapiv, a rod, is etymologically related to rJabdizw, from rJabdov, a rod, and occurs Matt. v. 39, of smiting on the cheek, and Matt. xxvi. 67, where it is distinguished from kolafizw, to strike with the fist. This latter passage, however, leaves the question open, since, if the meaning to smite with a rod can be defended, there is nothing to prevent its being understood there in that sense. The earlier meaning of the word was, undoubtedly, according to its etymology, to smite with a rod. So Herodotus of Xerxes. "It is certain that he commanded those who scourged (rapi.zontav) the waters (of the Hellespont) to utter, as they lashed them, these barbarian and wicked words" (vii. 35). And again: "The Corinthian captain, Adeimantus, observed, 'Themistocles, at the games they who start too soon are scourged (rapizontai)'" (viii. 59). It passes, in classical Greek, from this meaning to that of a light blow with the hand. The grammarian Phrynichus (A. D. 180) condemns the use of the word in the sense of striking with the hand, or slapping, as not according to good Attic usage, and says that the proper expression for a blow on the cheek with the open hand is ejpi korrhv pataxai. This shows that the un-Attic phrase had crept into use. In the Septuagint the word is clearly used in the sense of a blow with the hand. See Isa. l. 6: "I gave my cheeks to blows (eiv rapi.smata). Hos. xi. 4, "As a man that smiteth (rapizwn) upon his cheeks" (A.V. and Rev., that take off the yoke on their jaws). In 1 Kings xxii. 24, we read, "Zedekiah - smote Micaiah on the cheek (epataxe epi thn siagona)." The word in ver. 23, dereiv, literally, flayest, hence, do beat or thrash (compare Luke xii. 47), seems better to suit the meaning strike with a rod; yet in 2 Cor. xi. 20, that verb is used of smiting in the face (eiv proswpon derei), and in 1 Cor. ix. 27, where Paul is using the figure of a boxer, he says, "So fight I (pukteuw, of boxing, or fighting with the fists), not as one that beateth (derwn) the air." These examples practically destroy the force of the argument from dereiv. It is impossible to settle the point conclusively; but, on the whole, it seems as well to retain the rendering of the A.V. and Rev. 52
