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115 Or = circumscribed, definitus.
123 Dan. ii. 47, iii. 29, vi. 26; 1 Esdr. ii. 7; Bel. 41.
128 Pro capite hominis, literally = on account of that head of man, etc..
130 Instead of orationes; the better authenticated reading is adorationes.
132 1 Cor. iii. 9; cf. Jer. xxv. 12, xxix. 10.
134 Instead of dictus est the Mss. give also electus est = was chosen to be.
140 Reading ab eo; for which some editions give ab ea = from that humility.
141 There is a play in the words here: crucifixus est qui cruciatus nostros finivit.
149 The reference evidently is to Acts v. 15, where, however, it is only the people's intention that is noticed, and that only in the instance of the sick, and not of any individual actually dead..
151 Adopting the Benedictine version, qui eos mansuetus passus fuerat, and taking it as a parallel to Acts xiii. 18, Heb. xii. 3. There is, however, great variety of reading here. Thus we find qui ante eos, etc. = who had suffered in meekness before them: qui pro eis, etc. = who had suffered in their stead: qui propter eos, etc. = who had suffered on their account: and qui per eos, etc. = who had suffered through them, etc. But the reading in the text appears best authenticated.
152 Ps. cxviii. 22; Isa. xxviii. 16.
155 Sed ex te ipso crede. It may also = but, on your side, do you believe.
156 Certisque aetatum incrementis, etc.
157 Reading sicut non erat; for which, however, cum non erat also occurs = seeing He was able to make it when it was not.
158 Corruptibilem corporis conditionem. But corruptibilis also occurs = the condition of a corruptible body
159 Satietas. Some editions, however, give societas = the society.
162 Ad placendum Deo miserati animas suas, etc. Instead of miserati the reading miseranti also occurs = to the doing of the good pleasure of the God who takes pity on their souls. The Benedictine editors suggest that the whole clause is in reference to Ecclesiasticus xxx. 24, (23), which in the Latin runs thus: miserere animae tuae placens Deo.
167 Or = its (i.e. the law's) truth.
168 Adopting nam si in spectaculis cum illis esse cupiebas et eis inhaerere. Another, but less weightily supported reading, is, nam si in spectaculis et vanitatibus insanorum certaminum illis cupiebas inhaerere = for if in the public spectacles and vanities of mad struggles you wish to attach yourself closely to men, etc..
169 Bona via. Another and well authenticated rendering is, bona vita = the good life.
170 It has been supposed by the Benedictine editors that sane may be a misreading for salis. Whether that be or be not the case, the sacramentum intended here appears to be the sacramentum salis, in reference to which Neander (Church History iii. p. 458, Bohn's Translation) states that "in the North African Church the bishop gave to those whom he received as competentes, while signing the cross over them as a symbol of consecration, a portion of salt over which a blessing had been pronounced. This was to signify the divine word imparted to the candidates as the true salt for human nature." There is an allusion to the same in the Confessions (i. 11), where Augustin says, "Even from my mother's womb who greatly hoped in thee, I was signed with the sign of His cross, and seasoned with His salt."
171 Speciem = kind, in reference to the outward and sensible sign of the salt.
172 Adopting condiat, which unquestionably is the reading most accordant with the figure of the sacramental salt here dealt with. Some editions give condatur = what is hidden in it, i.e. in the said form of words.
177 Remediorum aut divinationum diabolicarum. Some editions insert sacrilegorum after remediorum = sacrilegious charms or divinations of devils.