547 Dicebant enim.

548 Mark xiv. 1, 2, 10.

549 [This view is rejected by Dr. Robinson in his Harmony, but accepted by many commentators. See Robinson's Greek Harmony, rev. ed. pp. 236-238.-R.]

550 Matt. xxvi. 3-13.

551 Luke vii. 36-50. [This identification of Mary of Bethany with the woman spoken of by Luke is part of the process by which the latter is assumed to be Mary Magdalene. The occasions were different, and it is far more likely that there were two women, neither of them Mary Magdalene.-R.]

552 John xi. 1, 2. [John's language is more properly referred to what was well known among Christians when he wrote, than to what had occurred before the sickness of Lazarus.-R.]

553 John xii. 1-8; Matt. xxvi. 3-13; Mark xiv. 3-9.

554 See above, chap. xlvi. § 98.

555 De alabastro fracto frangere conetur.

556 See above, § 96.

557 Matt. xxvi. 14-19.

558 Mark xiv. 10-16; Luke xxii. 3-13.

559 Matt. xxvi. 18.

560 Patrem familias.

561 Dominum domus.

562 Ite in civitatem et dicite ei. Turning on the identity of form retained by the Latin pronoun in all the genders of the dative case, this, of course, cannot be precisely represented in English.

563 Ad quemcunque aut ad quemlibet.

564 Ad quendam.

565 Lagenam, bottle.

566 Amphoram, large measure.

567 Matt. xxvi. 20-25.

568 Mark xiv. 17-21; Luke xxii. 14-23; John xiii. 21-27.

569 [No notice is taken by Augustin, in this treatise, of the most serious difficulty connected with the narratives of the Lord's Supper; namely, that of the day of the month on which it was instituted. The Synoptists distinctly declare that our Lord ate the passover supper with His disciples at the regular time (Matt. xxvi. 17; Mark xiv. 12; Luke xxii. 7), but some passages in John (xiii. 1, 27-30; xviii. 28; xix. 31) seem to indicate that the proper time of its observance had not yet come. Hence many commentators think that the Lord's Supper was instituted on the evening of the 13th of Nisan, one day before the regular time of the paschal supper.-R.]

1 The text gives: et in unam narrationem faciemque digeramus. For faciem the reading seriem, series,also occurs.

2 The text gives: ut aggrediamur narrationem omnia commemorantes, cum eorum evangeiistarum attestatione qui ex his omnibus, etc. Some editions have cum eorundem evangelistarum attestatione quid ex his, etc. = the attestation of the same evangelists as to what, etc.

3 Matt. xxvi. 26.

4 Mark xiv. 22; Luke xxii. 49.

5 [Luke's first reference to the cup belongs to the passover celebration, in distinction from the Lord's Supper.-R.]

6 John vi. 32-64.

7 John xiii. 21, 22.

8 Matt. xxvi. 22-25.

9 Mark xiv. 19-21.

10 [This explanation seems altogether inadmissible, and is equally unnecessary.-R.]

11 Luke xxii. 21, 22.

12 Innuit ergo huic Simon Petrus et dixit ei.

13 John xiii. 23-27. [Whether this preceded or followed the giving of the cup is still in dispute.-R.]

14 John xiii. 2.

15 John xx. 22.

16 John xiii. 28-32.

17 John xiii. 33-38.

18 Matt. xxvi. 30-35; Mark xiv. 26-31; Luke xxii. 31-34.

19 John xxi. 15-17.

20 John xiii. 33-36.

21 John xiii. 37.

22 Luke xxii. 31-33.

23 Matt. xxvi. 30-32.

24 Mark xiv. 26-28.

25 Matt. xxvi. 33-35. [It is very probable that the prediction of Peter's denial was repeated, being first spoken in the upper room (Luke, John), and afterwards on the way to Gethsemane (Matthew, Mark)-R.]

26 Mark xiv. 30. [The Latin reproduces the emphatic form of the Greek text: "That thou to-day, even this night, before the cock crow twice, shalt deny me thrice" (Revised Version). It seem probable that this is the most accurate report, derived from Peter himself.-R.]

27 Reading quanta futura esset. Quando also occurs for quanta, in which case the sense would be = the period at which it was to take place.

28 Adopting concepta est. There is another reading, coepta est = it was commenced.

29 The text gives simply: ut rectius diligentiusque attendentibus. Migne states that in six Mss. videtur is added = it seems to those who consider the matter more correctly, etc.

30 Matt. v. 28.

31 The text gives eum. Another common reading is eam = it, i.e. his mind.

32 John xiv. 1, 2.

33 John xvii. 25, 26.

34 Another reading is minor = as the less.

35 Luke xxii. 24-30. [This incident may with more propriety be placed before the washing of the disciples' feet.-R.]

36 Luke xxii. 31-38. [The conversation in regard to the swords (vers. 35-38) probably preceded the discourse reported by John (xiv.-xvii.).-R.]

37 Matt. xxvi. 30-35.

38 Matt. xxvi. 36-46.

39 Mark xiv. 32-42.

40 Luke xxii. 39-46.

41 John xviii. 1.

42 ["Go yonder and pray;" so the Latin, as well as the Greek text. Comp. Revised Version, which in some other instances, in the passage here cited, agrees more closely with Augustin's text than does the Authorized Version.-R.]

43 Matt. xxvi. 36-46.