1 Augustin refers to his books "On the Harmony of the Evangelists."

2 The text runs thus: Sciebat, inquit, et Judas, qui tradebat eum, locum. Ordo verborum est, Sciebat locum, qui tradebat eum; which could not be intelligibly translated into English.-Tr.

3 Thomas Aquinas in the Casena reads here, He commands his enemies, and not altogether unsuitably.-Migne.

4 Luke xxii. 51.

5 Rom. vii. 6.

6 Gal. iv. 24.

7 Rom. viii. 31, 32.

8 Eph. v. 2.

9 Ps. xxxiv. 5.

10 Ps. cxvi. 16.

1 Eph. v. 2.

2 Rom. viii. 32.

3 Matt. xxvi. 57.

4 Chap. xiii. 23, and xix. 26.

5 Chap. xiii. 37.

6 Matt. xxvi. 34.

7 Acts xi. 26.

8 Matt. xvi. 19.

9 Chap. xvi. 25.

10 Deut. xix. 15.

11 Matt. x. 27.

12 Mark. iv. 12.

13 Ps. xlv. 4. In the Hebrew text, at the close of verse 4 and beginning of verse 5 (Eng. Ver. verses 3 and 4), there is a repetition of the word u#&ir#&/ddhw

, which in both cases is rendered in our English Version, "and [in] Thy majesty." By the Septuagint, however, and the Vulgate, and here by Augustin, the latter of the two has been differently read as a verb, as if pointed K7r'r;haw;

, in the sense of "Bend thy bow," "Take aim," with the acc. omitted. Our English Version combines the next two verbs bbad;xlc;

, "ride prosperously" while in the above the distinction is preserved, "advance prosperously, ride (as a king, reign)."-Tr.

14 Matt. v. 39.

15 Ps. lvii. 7.

16 Here probably we should read Silas, according to Acts xvi. 25.-Migne.

17 Luke iii. 2.

18 Chap. xiii. 38.

1 This reading of the text is also found in "The Harmony of the Evangelists," Book iii. chap. 7; but the true biblical reading is now ascertained to be, a0po\ tou= Kai@a/fa "from Caiaphas."-Migne.

2 Ps. xxxv. 12.

3 Deut. xiii. 5. Augustin evidently attaches a wrong meaning to the words, Nobis non licet interficere quenquam; as if these Jews thereby insinuated that they did not themselves wish Christ's death: unaware, seemingly, of the fact, that, on their subjugation by the Romans, their own rulers were still allowed to try minor offenses, but were deprived of the power of inflicting capital punishment; and that, consequently, it was because they were actually bent on putting Him to death, and no less penalty would satisfy them, that they thus brought Him before the Roman governor.-Tr.

4 Chap. xix. 6.

5 Ps. lvii. 4.

6 Luke xxii. 52.

7 Mark x. 33, 34.

1 Ps. xciv. 11.

2 Matt. ii. 3, 16.

3 Ps. ii. 6.

4 Chap. xvii. 16, 15.

5 Matt. xiii. 38-41.

6 Chap. xv. 19.

7 Col. i. 13.

8 The verse quoted reads in Latin, "Ego in hoc natus sum, et ad hoc veni," etc.; and in reference to the words, in hoc, Augustin goes on to say, in the passage marked * * . "We are not to lengthen the syllable [vowel] of this pronoun when He says, In hoc natus sum, as if He meant to say, In this thing was I born; but to shorten it, as if He had said, Ad hanc rem natus sum, vel ad hoc natus sum (for this thing was I born), just as He says, Ad hoc veni in mundum (for this came I into the world). For in the Greek Gospel there is no ambiguity in this expression," the Greek having ei0j tou=to. This passage is interesting only to Latin scholars, as showing that in ordinary parlance they marked, in Augustin's time, the distinction between hoc of the abl. and hoc of the nom. or acc.-Tr.

9 2 Thess. iii. 2.

10 Chap. xiv. 6.

11 Chap. viii. 18.

12 Rom. viii. 28.

13 2 Tim. i. 8, 9.

1 Matt. xxvi. 63, xxvii. 14; Mark xiv. 61, xv. 5; Luke xxiii. 7-9; John xix. 9.

2 Isa. liii. 7.

3 Rom. xiii. 1.