435 Matt. xvi. 24-27.

436 Mark viii. 34-38.

437 Luke ix. 25, 26.

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.]

441 Matt. xvii. 10-13.

442 Mark ix. 10-12.

443 Venisset.

444 Matt. xvii. 14-20.

445 Mark ix. 16-28; Luke ix. 38-45.

446 Matt. xvii. 21, 22.

447 Mark ix. 29-31; Luke ix. 44, 45.

448 Matt. xvii. 23-27.

449 Matt. xviii.

450 Mark ix. 33-49.

451 Luke ix. 46-48.

452 John xx. 23.

453 Matt. xvi. 19.

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.]

455 Matt. xix. 1-12.

456 Gen. ii. 24.

457 Matt. xix. 13-xx. 16.

458 Mark x. 13-31.

459 Luke ix. 46-51.

460 [Compare note on § 120.-R.]

461 Luke xviii. 18-30.

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.]

463 Matt. xx. 17-28.

464 Luke xviii. 31-35.

465 Luke xxii. 24-27.

466 Matt. xx. 29-34.

467 Mark x. 46-52.

468 See chap. xxiv. § 56.

469 Mark v. 22-43.

470 Luke xviii. 35-43.

471 [Various other solutions are suggested. Comp. Robinson's Greek Harmony, rev. ed. pp. 234, 235.-R.]

472 Matt. xxi. 1-9.

473 Mark xi. 1-10.

474 Luke xix. 1-38.

475 See above, chap. xlvi. § 98.

476 John xii. 14, 15.

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.

480 Unam.

481 Matt. xxi. 14-22.

482 Consequenter.

483 Aiia die.

484 Mark xi. 11-17.

485 Matt. xxi. 17.

486 Mark xi. 20, 21.

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.]


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