### Core Meaning & Semantic Range
The Greek word ὠτίον (G5621, *ōtíon*) is a diminutive form of the more common noun οὖς (`{{G3775}}`, *ous*), which means "ear." As a diminutive, ὠτίον literally signifies an "earlet" or "little ear." This nuance might suggest a specific part of the ear, such as the lobe, or simply emphasize the singular nature of the ear being referenced, rather than the pair. In the New Testament, despite its diminutive form, it is consistently translated as "ear," indicating that the primary meaning of the physical organ is retained, though perhaps with a subtle emphasis on its singularity or the specific context of its removal. Its usage is highly specific, appearing exclusively in the accounts of the arrest of Jesus, where Peter cuts off the ear of the high priest's servant.
### Biblical Occurrences & Contextual Analysis
The term ὠτίον (G5621) appears four times in the New Testament, exclusively within the narratives of Jesus's arrest in Gethsemane:
* In [[Matthew 26:51]], during Jesus's arrest, one of those with Jesus (identified as Peter in John's account) draws his sword and strikes the servant of the high priest, cutting off "his ear" (τὸ ὠτίον αὐτοῦ).
* [[Luke 22:50]] recounts the same event, stating that one of them struck the high priest's servant and cut off "his right ear" (τὸ οὖς αὐτοῦ τὸ δεξιόν). Luke then uniquely adds in [[Luke 22:51]] that Jesus touched the ear and healed him. It is noteworthy that while Luke uses the more common `{{G3775}}` for "ear" in [[Luke 22:50]], the context is identical to the other Synoptic and Johannine accounts that employ G5621. *Correction:* My source data indicates G5621 for Luke 22:50. Re-checking Strong's for Luke 22:50, it is indeed `{{G3775}}`. The initial data provided for G5621 should have been cross-referenced with actual usage. My apologies for the internal thought process error. *Corrected analysis:* G5621 appears in Matthew, John. Luke and Mark use `{{G3775}}`.
*Corrected Biblical Occurrences & Contextual Analysis:*
The term ὠτίον (G5621) appears three times in the New Testament, exclusively within the narratives of Jesus's arrest in Gethsemane:
* In [[Matthew 26:51]], during Jesus's arrest, one of those with Jesus (identified as Peter in John's account) draws his sword and strikes the servant of the high priest, cutting off "his ear" (τὸ ὠτίον αὐτοῦ).
* [[John 18:10]] specifically identifies the disciple as Simon Peter and the servant as Malchus. Peter cuts off Malchus's "right ear" (τὸ ὠτίον τὸ δεξιόν).
* [[John 18:26]] refers back to this event, with one of the high priest's servants, a relative of the man whose ear Peter had cut off, questioning Peter's presence.
It is significant that Mark 14:47 and Luke 22:50 (which also describes the event and Jesus's subsequent healing in [[Luke 22:51]]) both use the more common term οὖς (`{{G3775}}`) for "ear." The use of the diminutive ὠτίον (G5621) by Matthew and John may subtly emphasize the specific, singular nature of the ear that was severed, or perhaps the precise manner in which it was cut. The consistent narrative across these Gospels highlights Peter's impulsive act of violence, Jesus's immediate rebuke ("Put your sword back into its place; for all who take the sword will perish by the sword" [[Matthew 26:52]]), and Luke's unique record of Jesus's miraculous healing of the servant's ear ([[Luke 22:51]]).
### Related Words & Concepts
The primary related word is οὖς (`{{G3775}}`), the more general and frequently used term for "ear." The diminutive ὠτίον (G5621) is a morphological variant, carrying the same core semantic meaning but potentially with a nuanced emphasis on singularity or a specific part.
Beyond the literal physical organ, the "ear" in biblical thought is profoundly connected to:
* **Hearing (ἀκούω - `{{G191}}`):** The physical act of hearing, but more importantly, the spiritual act of listening to and obeying God's word. The phrase "He who has ears to hear, let him hear" (e.g., [[Matthew 11:15]]) is a common call to spiritual receptivity.
* **Obedience (ὑπακούω - `{{G5219}}`):** Hearing and doing are often linked in biblical thought. To have an "ear" for God's voice implies a readiness to obey.
* **Understanding (σύνεσις - `{{G4907}}`):** True hearing leads to comprehension and discernment of spiritual truths.
* **Healing (ἰάομαι - `{{G2390}}`, θεραπεύω - `{{G2323}}`):** The miraculous restoration of Malchus's ear by Jesus is a powerful demonstration of divine power and compassion.
* **Sword (μάχαιρα - `{{G3162}}`):** The instrument used by Peter, symbolizing human violence and the world's way of dealing with conflict, which Jesus explicitly rejects.
* **Servant (δοῦλος - `{{G1401}}`):** Malchus, the servant of the high priest, represents those who are part of the system that opposes Jesus, yet he becomes the recipient of Jesus's grace.
### Theological Significance
The singular occurrence of the event involving the cutting off and healing of the ear of Malchus, the high priest's servant, carries profound theological significance, particularly as ὠτίον (G5621) is used in Matthew and John to describe this precise incident.
1. **Jesus's Rejection of Violence:** Peter's impulsive act, though born of loyalty, is immediately rebuked by Jesus. This incident, centered on the *ear* (ὠτίον), serves as a pivotal moment where Jesus explicitly teaches against using physical force to advance God's kingdom. His words, "Put your sword back into its place; for all who take the sword will perish by the sword" ([[Matthew 26:52]]), underscore that the Kingdom of God is not established through human aggression but through divine power and spiritual means.
2. **Demonstration of Divine Power and Compassion:** Luke's unique record of Jesus healing Malchus's ear ([[Luke 22:51]]) is a powerful testament to Jesus's miraculous power, even in the face of his own arrest and impending suffering. More significantly, it demonstrates his boundless compassion, extending mercy and healing even to an adversary who came to arrest him. This act embodies the essence of Jesus's teaching to "love your enemies" ([[Matthew 5:44]]).
3. **Symbolism of Hearing and Obedience:** The ear is the organ of hearing, and in biblical theology, hearing is intrinsically linked to obedience. The cutting off of the ear could symbolically represent spiritual deafness or an inability to hear and obey God's will. Jesus's restoration of the ear, therefore, can be seen as a symbolic act of restoring spiritual hearing and the potential for obedience, even for those who are spiritually estranged or hostile.
4. **Fulfillment of God's Will:** Jesus's willingness to submit to arrest, even when he could call on legions of angels ([[Matthew 26:53]]), and his healing of Malchus, underscore his commitment to fulfilling the Father's will and the redemptive plan through suffering and self-sacrifice, not through resistance or violence.
### Summary
The Greek word ὠτίον (G5621, *ōtíon*), a diminutive of οὖς (`{{G3775}}`), denotes a "little ear" or "earlet," though it is consistently translated as "ear" in the New Testament. Its usage is highly specific, appearing only in the accounts of Jesus's arrest in [[Matthew 26:51]], [[John 18:10]], and [[John 18:26]], where Peter cuts off the ear of Malchus, the high priest's servant. This singular event, amplified by Luke's record of Jesus's immediate healing of the ear ([[Luke 22:51]]), carries profound theological weight. It serves as a stark illustration of Jesus's rejection of violence as a means to advance God's kingdom, his boundless compassion for enemies, and his divine power to heal and restore. The physical ear, as the organ of hearing, also carries symbolic resonance, linking the event to concepts of spiritual hearing, obedience, and the restoration of a relationship with God. Thus, while a seemingly minor detail, the "ear" (ὠτίον) in this context becomes a powerful symbol of Christ's character and the nature of his kingdom.
TRV