22. *The disciples therefore looked* (rather, _were looking_, as in the original and Vulgate) *one upon another, doubting of whom he spoke*. The words vividly recall the actual scene. Strange as the prediction was, no one doubted its fulfilment; they merely doubted of whom He spoke. We say of _whom_ He spoke, for though the original might mean, of _what_ He spoke, Peter’s question immediately afterwards: “Who is it of whom he speaketh?” (v. 24), shows that their doubt regarded merely which of them was to betray Him. Earlier in the night, when He first referred to the betrayal, they may perhaps have doubted even _what_ He meant; but that stage was now passed, and the only doubt remaining was as to which of their number was to play the part of traitor. 23. Erat ergo recumbens unus 23. Now there was leaning on ex discipulis eius in sinu Jesus’ bosom one of his Iesu, quem diligebat Iesus. disciples whom Jesus loved. 23. *Now there was leaning on Jesus’ bosom.* Rather: “Now there was reclining at the table _in_ (ἀνακείμενος ... ἐν) Jesus’ bosom.” Instead of sitting at table, as we do now, the Jews of our Lord’s time, and for some time before and after, reclined. The guests lay resting on their left arm, stretched obliquely, their feet being behind them, instead of under the table, as with us. In this way a guest was reclining close to the bosom of the guest behind him, and such was the position that St. John occupied in reference to Christ on this occasion. When three reclined on the same couch, the centre was the place of honour. *One of his disciples whom Jesus loved.* This, according to all antiquity, was our Evangelist himself. The title, which occurs here for the first time, is perhaps suggested by the recollection of the privileged position he occupied at the Last Supper. It occurs again, xix. 26; xxi. 7, 20. Comp. also xx. 2. 24. Innuit ergo huic Simon 24. Simon Peter therefore Petrus, et dixit ei: Quis est, beckoned to him, and said to de quo dicit? him: Who is it of whom he speaketh? 24. The best‐supported Greek reading agrees substantially with the Vulgate: “Simon Peter therefore beckoneth to him, and saith unto him, Tell who it is of whom he speaketh.” According to this reading, St. John was not asked to inquire of Jesus who the traitor was, but St. Peter takes for granted that St. John had already learned from Jesus, and simply asks the beloved disciple to make it known to them all. In the other and less probable reading, St. John is asked _to inquire_ (πυθέσθαι) who the traitor is. It might seem more in accordance with St. Peter’s character, that he should directly ask our Lord to point out the traitor, but it is possible that Christ’s threat, recorded in verse 8, may have made him less confident than usual.