44 Mark xiv. 41. [On the various explanations of this difficult passage, see commentaries.-R.]

45 See Eph. ii. 11-22.

46 Rom. viii. 15.

47 Gal. iv. 6.

48 Or = having compassion on the more infirm; infirmioribus compatiens.

49 John x. 16.

50 Matt. xxvi. 47-56; Mark xiv. 43-50.

51 Luke xii. 48.

52 John xviii. 4-9. |This passage is more naturally placed before the kissing by Judas.-R.]

53 Luke xxii. 51.

54 Matt. xxvi. 52-55.

55 John xviii. 11.

56 That is to say, while Christ's answer to the disciples and Peter's act might easily have been synchronous, the Lord could not have addressed Himself in different senses to two distinct parties at the same time, namely, to the persons who put the question, and to Peter.

57 Matt. xxvi. 53.

58 Luke xxii. 53.

59 Mark xiv. 52.

60 Matt. xxvi. 57.

61 John xviii. 13.

62 Mark xiv. 53; Luke xxii. 54.

63 John xviii. 12.

64 Matt. xxvi. 58.

65 Mark xiv. 54.

66 Luke xxii. 54, 55.

67 John xviii. 15-18.

68 [It is implied here that the denials of Peter took place in the house of Annas, and also that Matthew and Mark, in their account of the night examination, refer to the same event described by John (xviii. 19-23). The objection to this is found in the explicit statement of Matthew (xxvi. 57) in regard to Caiaphas.-R.]

69 Matt. xxvi. 59, 60.

70 Mark xiv. 56.

71 Matt. xxvi. 61.

72 Mark xiv. 57-59.

73 Matt. xxvi. 62-64.

74 Mark xiv. 62.

75 Mark xiv. 62.

76 Matt. xxvi. 65, 66.

77 Matt. xxvi. 67, 68.

78 Mark xiv. 65.

79 [The evangelists indicate three distinct episodes of recognition and denial, but do not refer to the same facts in detail. This Augustin seems to apprehend.-R.]

80 Matt. xxvi. 69-74.

81 Mark xiv. 68-70.

82 Luke xxii. 54-58.

83 John xviii. 17.

84 John xviii. 18.

85 John xviii. 19-24.

86 Luke iii. 2.

87 Matt. xxviii. 57. [See note on § 19. Augustin's Latin text in John xviii. 24, et misit eum, etc., agrees in tense with the Greek. The Authorized Version incorrectly renders, "Now Annas had sent," etc. The Revised Version has, "Annas therefore sent," The theory of two distinct night examinations (before Annas first, and then before Caiphas) agrees best with the literal sense. Both may have occupied parts of the same house.-R.]

88 John xviii. 25.

89 Matt. xxviii. 71.

90 Mark xiv. 69.

91 Mark xiv. 70-72.

92 Luke xxii. 59, 60.

93 John xviii. 26, 27.

94 Matt. xxvi. 75.

95 Mark xiv. 72: the words, "when he thought thereon," being omitted. [There is nothing omitted. The difficult Greek term (e0pibalw/n) is explained by "when he thought thereon" in the Authorized Version. Augustin's view is given in Revised Version margin, "And he began to weep."-R.]

96 Luke xxii. 61, 62.

97 Matt. xxvi. 67, 68.

98 Atrio, court [The Revised Version properly renders the terms referring to the "court," etc. "Palace" (Authorized Version) is misleading.-R.]

99 Mark xiv. 66.

100 Or, regarding him, respiciente.

101 Ps. xiii. 3.

102 Converte.

103 Ps. vi. 4.

104 [This fanciful interpretation is unnecessary. The inner court of the large Jewish house, with rooms looking upon it, would allow place for all the incidents, without any departure from the simple historical sense.-R.]

105 Matt. xxvii. 1, 2.

106 Mark xv. 1, 2.

107 Luke xxii. 63-xxiii. 1. [That Luke's account gives in detail the formal meeting of the Sanhedrin at daybreak in altogether probable, since Matthew and Mark distinguish this assembly from the night examination.-R.]

108 The text gives: ut inde caetera contexerent quousque perducerent, etc. Seven Mss. read perduxerant, = as far as they had drawn out their account, etc.

109 Matt. xxvi. 59-xxvii. 1, 2; Mark xiv. 55-xv. 1, 2.

110 Adducunt ergo Jesum ad Caiapham.

111 John xviii. 28.

112 In his 114 Tractate on John, Augustin again attempts to grapple with the difficulty created here by the reading which was before him, namely, to Caiaphas, instead of from Caiaphas. [The Greek text is "from Caiaphas." The other reading is probably harmonistic error, of early origin.-R.]

113 The text gives filii Israel, instead of a filiis Israel = they of the children of Israel.

114 Matt. xxvii. 3-10.

115 [It is refreshing to find this exhibition of critical judgment and candour. The critical canon respecting the lectio difficilier is virtually accepted. The easier reading was suggested by Origen.-R.]

116 [The simplest explanation is that the name "Jeremiah" was applied to the collection of prophetical books, in which it was placed first by the Jews.-R.]

117 Reading a quo non dicta sint. Most of the Mss. omit the non.

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