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438 The text gives, eadem tamen sententiarum veritate simillimus. Another reading is, sententiam veritate simillimo.
439 Matt xvi. 28-xvii. 9; Mark viii. 39-ix. 9; Luke ix. 27-36.
440 [Dum discederent. The Revised Version correctly renders the Greek: "as they were parting."-R.]
445 Mark ix. 16-28; Luke ix. 38-45.
447 Mark ix. 29-31; Luke ix. 44, 45.
454 [Augustin entirely ignores the most perplexing problem in the Gospel history, namely, the proper distribution of the matter peculiar to Luke and John, at this point in the narrative. The passages are: Luke ix. 51-xviii. 14 and John vii. 2-xi. 54. These events cover about six months, but Matthew and Mark omit all reference to them. The difficulty is all the greater, since Luke inserts in his narrative many things that evidently belong to an earlier period (e.g., chaps. xi. 14-xiii. 19). There are also peculiar difficulties connected with the chronology of John x. and xi.-R.]
460 [Compare note on § 120.-R.]
462 The Latin version is followed here. In Matt. xix. 17, where the English version gives, "Why callest thou me good?" the Vulgate has, Quid me interrigas de bono? [The Revised Version text agrees with the Vulgate (in Matthew), following the most ancient Greek Mss. But the same authorities read "Master" instead of "good Master," differing from the Vulgate. Augustin accepts the latter reading.-R.]
471 [Various other solutions are suggested. Comp. Robinson's Greek Harmony, rev. ed. pp. 234, 235.-R.]
475 See above, chap. xlvi. § 98.
477 [The reference here is to the story of Aristeas, to the effect that the translators, though separated, produced identical versions. Compare translator's remark in Introductory Notice.-R.]
478 Reading quae dicenda est, sermonibus per quos dicenda. The Ratisbon edition and twelve Mss. give in both instances discenda = to be learned, instead of dicenda = to be expressed. See Migne.
479 Matt. xxi. 10-13; Mark xi. 15-17; Luke xix. 45, 46; John ii. 1-17.
487 [The explanation of Augustin is still accepted by many. But the order of Mark may be followed without any difficulty. The long discourses occurred on the third day, and the blasted condition of the fig-tree was first noticed on the morning of that day; these are the main points.-R.]