Retractations (ii. 16), Augustin alludes to this passage with the view of correcting his statement regarding the adoption. He tells us that, in speaking of the two several fathers whom Joseph may have had, he should not have said that there “was one by whom Joseph was begotten, and another by whom he may have been adopted,” but should rather have put it thus: “one by whom he was begotten, and another unto whom he was adopted ” (alteri instead of ab altero adoptatus). And the reason indicated for the correction is the probability that the father who begat Joseph was the mother’s second husband, who, according to the Levirate law, had married her on the death of his brother without issue. [That Luke gives the lineage of Mary, who was the daughter of Heli, has been held by many scholars. Weiss, in his edition of Meyer’s Commentary, claims that this is the only grammatical view: see Robinson’s Greek Harmony, rev. ed. pp. 207, 208. Augustin passes over this solution apparently because he was more concerned to press the priestly lineage of Mary.—R.]
1515 Ex. ii. 10.
1616 Gen. xlviii. 5, 6.
1717 Reading ordinem; others have originem, descent.
3838 [It is more probable that David should be reckoned twice, in making out the series. Augustin passes over the more serious difficulty arising from the omissions in the genealogy given by Matthew. These omissions, however, show that the evangelist had some purpose in his use of the number “fourteen.” Of any design to emphasize the number “forty” there is no evidence.—R.]
3939 Praeparatio Dei.
4040 John i. 29.
4141 Rom. viii. 3. [Comp. Revised Version margin.—R.]
4242 Ut de peccato damnaret peccatum in carne. [Revised Version, “And as an offering for sin,” etc.—R.]
4343 2 Sam. xii. 1–14.
4545 In his Retractations (ii. 16) Augustin refers to this sentence in order to chronicle a correction. He tells us that, instead of saying that “Luke carries the genealogy upwards to the same David through Nathan, by which prophet God took away his sin,” he should have said “by a prophet of which name,” etc., because although the name was the same, the progenitor was a different person from the prophet Nathan.
4646 1 Cor. vi. 17.
4747 Matt. xviii. 22. [Augustin apparently follows the rendering: “seventy times and seven” (see Revised Version margin), accepted by Meyer and many others. His whole argument turns upon the presence of the number “eleven” as a factor.—R.]
4848 Transgressio, overstepping.
4949 Exod. xxvi. 7.
5050 Luke iii. 22.
5151 [The omission of “Jesus” is an early variation of the Latin text of the Gospel.—R.]
5252 Matt. i. 18.
5353 Gratia plena. [Comp. Revised Version margin.—R.]
5454 Quae cum vidisset. Others read audisset, heard. [The better Greek Mss. omit the clause. The variation in the Latin text here was probably due to the later gloss of the scribes.—R.]
5555 Various editions insert ex te, of thee; but the words are omitted in three Vatican Mss., and most of the Gallican. See Migne’s note. [Omitted in the Greek text, according to the best authorities.—R.]
5656 Luke i. 26–34. [Ver. 34 is differently rendered in the text of the Revised Version. The Latin of Augustin would perhaps admit of the same sense, but is more naturally explained as above.—R.]
5757 Vocabitur. The Mss. give vocabunt, they shall call; one Ms. gives vocabis, thou shalt call. [The proper reading is probably vocabunt; at all events, this accords with the Greek text. The variations can be accounted for by the presence of vocabitur and vocabis in previous part of the paragraph.—R.]
5858 [The best Greek Mss. read “a son” in Matt. i. 23. In Luke ii. 7 “first-born” occurs.—R.]
5959 Matt. i. 19–21.
6060 Matt. ii. 1–3.
6161 Matt. ii. 12.
6262 Matt. i. 18; Luke i. 5. [In this extended citation from the Gospels of Matthew and Luke, the Latin text given by Augustin is in many cases, more closely reproduced in the Revised Version than in the Authorized. The translator has, as usual, taken the language of the latter, except in a few places, where the difference seemed more important and striking.—R.]
6464 [Tacens; the fair equivalent of the original Greek phrase properly rendered “silent’” in the Revised Version.—R.]
6565 Gratia plena.
6666 [Compare above on § 14.—R.]
6868 Beata quae credidisti.
7171 Luke i. 5–36.
7272 Matt. i. 18. [The discovery of Mary’s condition probably occurred, as the order of Augustin implies, after the return of Mary from the visit to Elizabeth. But it is altogether uncertain whether it preceded the birth of John the Baptist.—R.]
7373 Matt. i. 18–25. [The last clause of ver. 25 is omitted here, but given in §14. Possibly the variation was intentional.—R.]
7474 Luke i. 57.
7676 [Vocabunt, “would have called,” answering to the Greek imperfect of arrested action.—R.]
7777 In remissionem.
7878 Describeretur, registered. [Revised Version, “should be enrolled.”—R.]
7979 Descriptio prima [This is now the accepted sense of the phrase in Luke ii. 2; Comp. Revised Version.—R.]
8080 Reading praeside Syriae Syrino; in some Mss. it is a praeside, etc., and sub praeside also occurs.
8181 Profiterentur, to make their declaration.
8282 Profiteretur, make his declaration.
8383 Hominibus bonae voluntatis. [Comp Revised Version.—R.]
8585 Luke i. 57-ii. 21.
8686 Matt. ii. 1. [It is here assumed that the visit of the Magi preceded the presentation in the temple. But this order cannot be positively established. The two events must be placed near together. In chap. xi. Augustin implies that there was an interval of some length. The traditional date of the Epiphany (Jan. 6) is clearly too early, since it assumes an interval of twenty-seven days.—R.]
8888 Matt. ii. 1–12.
8989 Luke ii. 22.
9090 Responsum acceperat.
9191 Peter ejus et mater. [“Joseph” was early substituted. Augustin follows the text now accepted on the authority of the best Greek Mss.—R.]
9292 Confitebatur, made acknowledgment.
9393 Reading redemptionem Jerusalem; for which some editions gave redemptionem Israel.
9494 Luke ii. 22–39.
9595 Matt. ii. 13.
9696 [The briefer reading, here accepted, is more correctly rendered in the Revised Version.—R.]
9797 Matt. ii. 13–23.
9898 Luke ii. 40.
9999 Parentes ejus. [“Joseph and His mother” is the later reading, followed in the Authorized Version.—R.]
100100 In his quae Patris mei sunt. [Comp. Revised Version.—R.]
101101 Reading, with the Mss., conservabat omnia verba haec in corde suo. Some editions insert conferens, pondering them.
102102 Aetate. [So Revised Version margin.—R.]
103103 Luke ii. 40–52.
104104 Matt. iii. 1.
105105 In Isaia propheta. [So the Greek text, according to the best Mss. Comp. Revised Version—R.]
107107 Mark i. 1–4.
109109 Luke iii. 1, 2.
110110 John i. 6.
111111 Matt. iii. 1.
112112 Mark i. 4.
113113 Luke iii. 1–3.
114114 Luke ii. 42–50.
115115 Juvenilis aetas. For juvenilis aetas, the Mss. give regularly juvenalis aetas.
118118 Luke iii. 1–21.
120120 Matt. ii. 19, 20.
121121 Luke ii. 4.
122122 [Compare note on the relative position of the visit of the Magi and the presentation in the temple, § 17.—R.]
123123 Luke ii. 22–39.
124124 Matt. ii. 3–16.
125125 Matt. iii. 1–3.
126126 Mark i. 3; Luke iii. 4.
127127 John i. 23.
128128 Reading solet quippe esse talis locutio, etc. Some codices give solet quippe esse quasi de aliis locutio = a mode of speech as if other persons were meant.
130130 Matt. ix. 9.
131131 John xxi. 24.
132132 Matt. ix. 6, xvi. 27.
133133 John v. 25.
134134 Luke xxiv. 46.
135135 John i. 23.
136136 Matt. iii. 4–12.
137137 Greek and Latin Bibles now, however, add the word Holy in Luke. [The variation does not occur in early Greek Mss.—R.]
138138 Matt. iii. 3–12; Mark i. 6–8; Luke iii. 7–17.
140140 John i. 15.
142142 Or, as abiding by the same truth—in eadem veritate constitisse approbamus.
143143 Dimisit eum.
144144 Matt. iii 13-l5; Mark i. 9; Luke iii. 21; John i. 32–34.
147147 In te complacuit mihi. Matt. iii. 16, 17; Mark i. 10, 11; Luke iii. 22. [The Greek Mss., of most weight, show no variation between Mark and Luke in the last clause.—R.]
148148 In quo mihi complacui—as it = in whom I am well pleased with myself.
149149 In te complacui.
150150 In te complacuit mihi.
151151 In te placitum meum constitui, hoc est, per te gerere quod mihi placet. [Greek aorist points to a past act; hence “set my good pleasure” is a better rendering of the verb, in all three accounts, than “am well pleased.”—R.]
152152 Ps. ii. 7.
153153 John i. 33.
154154 Matt. iii. 14.
155155 Luke i. 41.
157157 Matt. iv. 1–11.
158158 Mark i. 12, 13; Luke iv. 1–13.
159159 Matt. iv. 12.
160160 Mark i. 14; Luke iv. 14.
161161 John i. 39, etc.
162162 John ii. 1–11.
163163 [The interval between the temptation and the return to Galilee, referred to by the Synoptists, was at least nine months: possibly more than a year. Augustin implies, in § 42, that this journey was a different one.—R.]
164164 Matt. xvi. 18.
165165 John i. 42.
166166 Matt. iv. 13, vii. 29; Mark i. 16–31; Luke iv. 31–39.
167167 Matt. viii. 14, 15.
168168 [There is here a partial recognition of the fact, now widely received, that the order of Mark is the most exact. No harmony can be successfully constructed on the order of Matthew.—R.]
169169 Luke v. 10.
170170 Matt. iv. 10; Mark i. 17.
171171 Matt. iv. 13–23; Mark i. 16–20; Luke v. 1–11; John i. 35–44.
172172 John ii. 1, 2.
173173 Acts xxii. 3.
174174 John ii. 12.
175175 Matt. iv. 13.
176176 Matt. iv. 18.
177177 Matt. iv. 18–22, ix. 9; Mark i. 16–20, ii. 14; Luke v. 1–11; John i. 35–44.
178178 John i. 42.
179179 Mark iii. 17.
181181 Luke vi. 17.
182182 Luke v. 1–11.
183183 John xxi. 3.
184184 John ii. 13, iii. 22–24.
185185 Matt. iv. 12.
186186 Mark i. 14.
187187 Luke iv. 13, 14.
188188 John iv. 1–3.
189189 Mark i. 39.
190190 Mark i. 40.
191191 Matt. viii. 1, 2.
192192 Luke v. 12, 13. [It seems altogether more probable that the healing of the leper occurred, before the Sermon on the Mount, at the time indicated by Luke.—R.]
193193 Matt. v. 3.
194194 Luke vi. 20.
195195 Matt. iv. 25, etc.
196196 Various Mss. and editions insert et before the Tyri = both of Tyre, although it is wanting in the Greek.
197197 Qui vexabantur a spiritibus immundis curabantur.
198198 Luke vi. 12–20.
199199 [The explanation suggested in § 47 is altogether more probable.—R.]
200200 Turbae, multitudes.
201201 Matt. vii. 28.
202202 Matt. viii. 1, 2.
203203 Matt. viii. 5–13.
204204 Luke vii. 1–10.
205205 [But see note on § 44.—R.]
206206 Matt. viii. 5, 6.
207207 Luke vii. 3–7.
208208 Accessisse, approaching.
209209 Accessisse, come to.
210210 Parum accessit vel multum accessit.
211211 Perventio, arrival.
212212 Reachers, comers at.
213213 Ambitionis arte.
215215 Coming at—accessus.
216216 Accedite ad eum et illuminamini. Ps. xxxiv. 5.
217217 Luke vii. 42–48.
218218 Matt. viii. 14, 15.
219219 Cf. what is said above (chap. xix. 43) as to the note of time implied in the statement (Mark i. 39), that He preached in their synagogues throughout all Galilee, and cast out devils. [The order of Mark is probably correct.—R.]
220220 Luke iv. 38, 39.
221221 Referring, apparently, to the casting out of the unclean spirit (Mark i. 23, etc.; Luke iv. 33, etc.).