his writing tends rather to the declaration of the divinity, since the humanity was already sufficiently known, and he speaks of human things more cursorily,

but more clearly the proofs of the divinity, on account of their foolishness. 133 Jn 18:10-11 There seems also to be a permission from the Lord for them to use a sword then; for Luke narrated this as the Savior indicating the coming war by saying, "let him sell his cloak and buy a sword," and when the disciples said, "Look, here are two swords," he replied to this, "It is enough." This was surely not permitted in vain by the Lord who commanded not to resist "the evil one," but also on account of what was said, that he might show in deed what he had previously taught in word, and might both stop and prevent them from using the just sword for defense, so that they would no longer make use of it, as the one who said these things also narrated that the Lord said after this, "No more of this!" This "no more" has a limit and a prohibition of the sword permitted according to the law. And Luke added to the story that "and touching his ear, he healed him," which was a most manifest work of not harming any person. But it should not be unrecognized

that in such things there is also a mystical meaning. 134 col1 Jn 18:10-11 One might consider the cutting off of the right ear of the high priest's servant as a sign of the deafness imposed on them and of their not being permitted to hear with the ear. For "a hardening has come upon Israel" and "hearing they do not hear" because of their impiety against the Savior, which was especially of the high priests. Therefore the symbol of the removal of the ear was also about a servant of the high priest. It is necessary to add this because of Luke's narrative, and concerning the restoration of the ear I would say that the future restoration of the understanding now taken away from Israel is indicated, when they will understand him whom they did not know and will hear when they receive Elijah's preaching; for the heart of the fathers will be restored to the sons according to Malachi. And they who were first in time will be joined to us, the second, and fathers will be numbered with sons. So, the cutting off of the right ear of the high priest's servant was a symbol signifying the darkness of the deafness imposed on them; and concerning the restoration of the ear I would say that the future restoration of the understanding now taken away from Israel is indicated, when they will understand him whom they did not know and will hear when they receive Elijah's preaching; for then the heart of the fathers will be restored to the sons according to Micah. 135 Jn 18:28 It seems that John wishes to show clearly the day of the passion, which was clearly indicated by the other evangelists; for he records that the supper before the betrayal was "before the feast of the Passover," from which he also rose and was betrayed, and that the Passover had not yet been eaten when he himself suffered, so that the time of the slaughter of the lamb and the death of Christ coincided. For the time in which the true lamb "gave up the spirit" was evening, at the ninth hour of the day, and the slaughter of the lamb according to the law was also in the evening, so that on the same day and hour that the event was prefigured, it was fulfilled. And the Jews were not able to avoid carrying out the matter during the feast, even though they were on their guard and saying, "not during the feast, lest there be an uproar" among the people. It is possible, therefore, to suppose also concerning the other evangelists that they call the day before the Unleavened Bread the first of the Unleavened Bread, that is, the thirteenth, and that according to them the Passover was prepared on this day by the disciples, but the supper was not the eating of the Passover; for thus they will agree on the same things with John, and especially will the

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ἐπὶ τὴν τῆς θεότητος δήλωσιν μᾶλλον ἡ τούτου ῥέπει γραφὴ ἅτε τῆς ἀνθρωπότητος ἱκανῶς προεγνωσμένης, λέγει δὲ τὰ μὲν ἀνθρώπινα μᾶλλον ἐξ ἐπιδρομῆς,

σαφέστερον δὲ τὰ τῆς θεότητος τεκμήρια τῆς ἀνοίας ἕνεκα . 133 Jο 18, 10-11 ∆οκεῖ καὶ συγχώρησις εἶναι τοῦ κυρίου πρὸς τὸ χρήσασθαι αὐτοὺς τότε μαχαίρᾳ· τοῦτο γὰρ ὁ Λουκᾶς ἱστόρησεν ὡς δηλώσαντος μὲν τοῦ σωτῆρος τὸν ἐπιόντα πόλεμον ἐν τῷ λέγειν, ὅτι "πωλησάτω τις τὸ ἱμάτιον αὐτοῦ καὶ ἀγορα σάτω μάχαιραν" , εἰπόντων δὲ τῶν μαθητῶν, ὅτι "ἰδοὺ μάχαιραι ὧδε δύο" πρὸς τοῦτο ἀποκριναμένου, ὅτι "ἱκανόν ἐστιν" . ἦν δὲ τοῦτο οὐ μάτην δήπουθεν ὑπὸ τοῦ κυρίου συγχωρούμενον τοῦ κελεύσαντος μὴ ἀνθίστασθαι "τῷ πονηρῷ" , ἀλλὰ καὶ ὑπὲρ αὐτοῦ δὴ τοῦ εἰρημένου, ἵν' ἔργῳ δείξῃ ὅπερ λόγῳ προεδίδαξε καὶ χρωμένους αὐτοὺς τῇ δικαίᾳ μαχαίρᾳ πρὸς τὸ ἀμύνασθαι στήσῃ τε καὶ κωλύσῃ, ὥστε μηκέτι ταύτῃ προσχρήσασθαι ὡς καὶ αὐτὸς ὁ ταῦτα εἰπὼν ἱστόρηκε μετὰ ταῦτα εἰρηκέναι τὸν κύριον· "ἐᾶτε ἕως τούτου" τοῦτο δὲ τὸ " ἕως" ὅρον ἔχει καὶ κώλυσιν τῆς κατὰ νόμον ἐφειμένης μαχαίρας. καὶ προστέ θεικέ γε τῇ ἱστορίᾳ ὁ Λουκᾶς, ὅτι "καὶ ἁψάμενος τοῦ ὠτίου ἰάσατο αὐτόν" , ὅπερ ἐμφανέστατον ἦν ἔργον εἰς τὸ μὴ βλάπτειν ἀνθρώπων μηδένα. οὐκ ἀπο γνωστέον δὲ

ἐπὶ τῶν τοιούτων καὶ μυστικὸν εἶναι. 134 col1 Jο 18, 10-11 Τὸ ἀποκόπτεσθαι δούλου ἀρχι ερέως ὠτάριον τὸ δεξιὸν σκέψαιτο ἄν τις ὡς τῆς ἐπιβληθείσης αὐτοῖς ἀνηκουστίας σημεῖον εἶναι καὶ τοῦ μὴ ἐξεῖναι αὐτοῖς ἀκούειν οὖς. "πώρωσις" γὰρ "τῷ Ἰσραὴλ γέγονε" "καὶ ἀκού οντες οὐκ ἀκούουσι" διὰ τὴν κατὰ τοῦ σωτῆρος ἀσέβειαν ἣ τῶν ἀρχιερέων μάλιστα γέγονεν. διὸ καὶ περὶ οἰκέτην ἀρχιερέως ἦν τὸ σύμβολον τῆς τοῦ ὠτὸς ἀφαιρέσεως. δεῖ δὲ καὶ τοῦτο προσθεῖναι διὰ τὴν ἱστορίαν τὴν τοῦ Λουκᾶ καὶ τῷ περὶ τῆς ἀποκαταστά σεως τοῦ ὠτίου φαίην ἂν δηλοῦσθαι τὴν εἰς ὕστερον ἀποκατάστασιν τῆς συνέσεως τῆς νῦν ἀφῃρημένης τοῦ Ἰσραήλ, ὅτε συνήσουσιν, ὃν ἠγνόησαν καὶ ἀκούσονται τυχόντες τοῦ κηρύσ σοντος Ἠλίου· ἀποκατασταθήσεται γὰρ καρδία πατέρων πρὸς υἱοὺς κατὰ τὸν Μαλαχιήλ. καὶ συναφθήσονται ἡμῖν τοῖς δευτέροις ἐκεῖνοι πρότεροι κατὰ τὸν χρόνον ὄντες καὶ πατέρες ἀριθμηθήσονται μετὰ υἱῶν. Σύμβολον δὲ ἄρα ἦν τὸ ἀποκόπ τεσθαι δούλου ἀρχιερέως ὠτάριον δεξιὸν τὸ τῆς ἐπιβληθείσης αὐτοῖς ἀνηκουστίας σκότος σημειοῦν· καὶ τῷ περὶ τῆς ἀποκαταστάσεως τοῦ ὠτίου φαίην ἂν δηλοῦσθαι τὴν εἰς ὕστερον ἀποκατάστασιν τῆς νῦν ἀφῃ ρημένης συνέσεως τοῦ Ἰσραήλ, ὅτε συνήσουσιν, ὃν ἠγνόησαν καὶ ἀκού σονται τυχόντες τοῦ κηρύσσοντος Ἠλίου· ἀποκαταστήσεται γὰρ τότε πατέρων καρδία πρὸς υἱοὺς κατὰ τὸν Μιχαίαν. 135 Jο 18, 28 Σαφῶς παρὰ τοῖς ἄλλοις εὐαγγελισταῖς δεδηλωμένην τὴν τοῦ πάθους ἡμέραν ἔοικε σαφῶς ὁ Ἰωάννης ἀποδεῖξαι βούλεσθαι· πρὸ γὰρ "τῆς ἑορτῆς τοῦ πάσχα" τὸ δεῖπνον εἶναι τὸ πρὸ τῆς παραδόσεως ἱστόρηκεν, ἀφ' οὗ καὶ ἀναστὰς παρεδόθη, καὶ μήπω τὸ πάσχα βεβρῶσθαι, ἡνίκα αὐτὸς ἔπασχεν, ὥστε συνενεχθῆναι τὸν καιρὸν τῆς τοῦ προβάτου σφαγῆς καὶ τοῦ θανάτου Χριστοῦ. ἑσπερινὸς μὲν γὰρ ὁ καιρός, ἐν ᾧ "τὸ πνεῦμα παρέδωκεν" ὁ ἀληθινὸς ἀμνὸς ὥρᾳ τῆς ἡμέρας ἐνάτῃ, ἑσπερινὴ δὲ καὶ ἡ τοῦ προβάτου σφαγὴ κατὰ τὸν νόμον, ὥστε καθ' ἣν ἡμέραν τε καὶ ὥραν προετυποῦτο τὸ πρᾶγμα κατ' αὐτὴν ἐπι τελεῖσθαι. καὶ οὐκ ἐδυνήθησαν ἀποφυγεῖν οἱ Ἰουδαῖοι μὴ οὐχὶ κατὰ τὴν ἑορτὴν ἐπιτελέσαι τὸ πρᾶγμα, καίτοιγε φυλαττόμενοι καὶ λέγοντες· "μὴ ἐν τῇ ἑορτῇ, ἵνα μὴ θόρυβος γένηται" ἐν τῷ λαῷ. ἔστιν οὖν ὑπολαβεῖν καὶ περὶ τῶν ἄλλων εὐαγγελιστῶν, ὅτι πρώτην τῶν ἀζύμων τὴν πρὸ τῶν ἀζύμων καλοῦσιν, τοῦτ' ἔστιν τὴν τρισκαιδεκάτην καὶ ὅτι προητοιμάσθη μὲν κατ' αὐτοὺς ἐν ταύτῃ τὸ πάσχα ὑπὸ τῶν μαθητῶν, τὸ δὲ δεῖπνον οὐκ ἦν ἡ τοῦ πάσχα βρῶσις· οὕτω γὰρ εἰς ταὐτὰ συνδραμοῦνται τῷ Ἰωάννῃ, συνδραμεῖται δὲ μάλιστα καὶ ἡ τοῦ

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