5 For lists of Harmonies, see Schaff, History of the Christian Church, rev. ed. vol. i.pp. 575, 576; Gardiner, Harmony, pp. xxxiv.-xxxvii.; Robinson, Harmony, revised by Riddle, pp. ix, x. Each of these lists contains references to older authors and their lists. See also Smith, Bible Dictionary, Am. ed. (Hackett and Abbot) ii. pp. 950, 960.
1 Reading redditum. Four Mss. give revelatum = as brought to light.-Migne.
2 Instead of Qui non solum, as above, many Mss. read Cujus, etc.-Migne.
3 [The character of the Apocryphal Gospels is obvious. The reference of Luke (i. 1) is probably to fragmentary records, now lost. Comp. below Book iv. chap. 8.-R.]
5 [This opinion is not only unwarranted, since Mark shows greater signs of originality, but it has been prejudicial to the correct appreciation of the Gospel of Mark. The verbal identity of Matthew and Mark in parallel passages is far less than commonly supposed.-R.]
7 Luke iii. 31.
8 Matt. i. 6.
9 Some editions insert antiquos, the ancient Fathers; but the Mss. omit it.-Migne.
10 John xix. 19-22.
11 Ps. lxxv. 1.
12 Two Mss. give prophetam ("prophet") instead of prophetiam ("prophecy").-Migne.
13 Ps. cx. 4.
14 1 Sam xxi. 6; Matt. xii. 3.
15 The reading supported by the rnanuscripts is: Mariam commemorat ab Angelo manifestatam cognatam fuisse Elisabeth. It is sometimes given thus: Mariam commemorat manifeste cognatam, etc. = mentions that Mary was clearly related to Elizabeth.
16 Luke i. 36, 5.
17 Luke i. 32.
18 1 Tim. ii. 5.
19 Sine aliquo sacramento.
20 [Here we have a mystical meaning attached to an opinion unwarranted by facts. Yet Augustin's mystical treatment of the "Synoptic problem" is, with all its faults, not more fanciful and extravagant than some of the modern "critical" solutions of the same problem.-R.]
22 Quantum inter homines sufficere credidit.
23 John i. 1, 3.
24 John i. 14.
25 John x. 30.
26 John xiv. 9, 10.
27 John xvii. 22.
28 John v. 19.
29 John xiii. 23.
30 Illa qua itur, ista qua pervenitur.
31 Qua vacatur.
32 Reading lumine; but one of the Vatican Mss. gives in illuminatione, in the enlightenment of the purged.
33 1 Cor. xiii. 12.
34 Book xxii. 52.
36 Visum principium. In various editions it is given as visus principium. The Mss. have visum principium. In the passage referred to in the treatise against Faustus the Manichaean, Augustin appends the explanation, sive verbum ex quo videtur principium, = the first principle seen, or the word by which the first principle is seen. The etymologies on which Augustin proceeds may perhaps be these: for Leah, the Hebrew verb Laah, to be wearied (h)/l/
); and for Rachel the Hebrew forms Raah = see, and Chalal = begin (llah/ h)/r/
). For another example of extravagant allegorizing on the two wives of Jacob, see Justin Martyr's Dialogue with Trypho, chap. cxl.-Tr.
37 [The latter application is that of Irenaeus (Adv. Haer. iii.); but the prevalent application is that of Jerome, which is accepted in mediaeval art. It differs from that of Augustin (see table below). As a curious illustration of the fanciful character of such interpretations, the reader may consult the following table, which gives the order of the following living creatures in Rev. iv. 7, with some of the leading "applications."
38 Rev. v. 5.
39 Matt. ii. 1-18.
40 Luke i. 5, 36.
41 Luke ii. 22-24.
42 See also Tract. 36, on John i. 5. [This figure of Augustin has controlled all the subsequent symbolism respecting the Evangelist John, and has been constantly cited by commentators.-R.]
43 Has Domini sanctas quadrigas.
44 Reading either palmam suae vanitatis objicere, or with several Mss. palmare, etc.