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18 [It is the parallelism of Hebrew poetry to which Augustin here appeals: and that soundly, although the interpretation of "spirit" in the passage in hand, which is suggested in the chapter, is untenable.-W.]
19 The passage stands in the LXX.: Kai\ didou\j pnoh\n tw= law= tw\ e0p0 au0th=j.
20 The LXX. text of Gen. ii. 7 is, Kai e=nefu/shsen ei0j to\ pro/sw pon au0tou= pnoh\n zwh=j.
21 Ps. cl. 6: IIa=sa pnoh0 ai0nesa/tw to\n Ku/rion.
22 According to the LXX., IInoh\ de pantokra/toro/j e0stin h9 dida/skousa.
24 Job xxx. 3, 4, according to the LXX., Of which the text is, Su/nesij de xeilewn mou kaqara noh/sei. IIneu=ma qei=on to poih=san me, pnoh\ pantokra/toro/j e0stin h9 dida/skousa.
25 The words here given in brackets are suggested by the Benedictine editor. [The Latin as it stands may be translated simply: "that the prophet meant to signify in these words the soul or spirit whereby our nature lives?" and is not this better than the conjecture?-W.]
27 Isa. lvii. 16. In the Septuagint it is, IIneu=ma ga\r par 9emou= 0e0celeusetai, kai pnoh\n pa=san e\gw\ e0poihsa.
29 Zech. xii. 1, which in the Septuagint is, Ku/rioj \elipsij\ pga/sswn pneu=ma a0nqow/pou e0n au9tw=.
30 Actum; another reading is ortum, more in accordance with the Greek ge/nesin, the meaning of which would be: "Searches the origin of all things."
43 Another reading has "he asserts," i.e. Augustin's opponent, Victor.
45 "Animata," possessing the "anima," or soul.
47 "Animata," possessing the "anima," or soul.
50 "Animari," or endued with the "anima," or soul.
51 "Animari," or endued with the "anima," or soul.
53 Luke iii. 6, and Isa. xl. 5.