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190 [There is so much force in the positions of Augustin in regard to the time of day, that one may overlook the irrelevant arguments he introduces. He at least candidly accepts the readings before him. The supposition of an early confusion of the numbers has no support, and such an alteration is altogether unlikely.-R.]
191 Matt. xxvi. 66; Mark xiv. 64.
192 [This view is extremely fanciful. "Preparation" was a Jewish term, with a distinct meaning. In early Christian times it meant Friday. To modify the sense is impossible.-R.]
193 See above, Book ii. ch. 20.
195 Mark xv. 27; Luke xxiii. 33.
199 Mark xv. 29-32; Luke xxiii. 35-37.
209 Mark xv. 33-36; Luke xxiii. 44, 45.
216 [This act of the soldiers was probably distinct from the giving of the vinegar referred to by the other evangelist; it belongs to the time when all were mocking the Crucified One.-R.]
222 [This view of the order is altogether the more probable one. See commentaries.-R.]
235 [Augustin's text has jam a second time, agreeing with some early Greek Mss. Comp. Revised Version margin, "were already dead."-R.]
240 [All three evangelists use the same term in referring to "the linen cloth." so the Latin text, The Authorized Version makes an unnecessary variation. John uses another word: see below.-R.]
245 [John uses the term o0qoni/oij, which the Latin renders linteis. Augustin's discussion is not intelligible unless this variation is recognised.-R.]
249 Vespere autem Sabbati. [The Greek does not present the difficulty which is found in the Latin text, and discussed by Augustin in § 65 (latter part). The phrase is properly rendered in the Revised Version, "Now late on the Sabbath day."-R.]
250 The editions often give, in prima Sabbati = on the first day of the week. The best Mss. read, as above, in primam, etc.