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112 Sed, for scilicet, not unfrequent with our author.
113 That is, from the Marcionite position referred to in the second sentence of this chapter, in opposition to that of Tertullian which follows.
116 Tibi insusurra pro Creatore.
118 Ut non, "as if he were not," etc.
121 [On capp. viii. and ix. See Kaye's references in notes p. 178 et seqq.]
122 Anima, for animus. This meaning seems required throughout this passage, where afterwards occurs the phrase immortalis anima.
124 Pnoh/n, not pneu=ma; so the Vulgate has spiraculum, not spiritum. [Kaye (p. 247) again refers to Profr. Andrews Norton of Harvard for valuable remarks concerning the use of the word spiritus by the ancients. Evidences, Vol. III. p. 160, note 7.]
129 Non deliquendi felicitatem.
136 Hoc ipsum, referring to the noluit of the preceding clause.
143 Deferendo, in reference to the word delator, our author's synonyme for dia/bolo=.
146 Ezek. xxviii. 11-16 (Sept.).
148 Laesurae = "injuries." "'Adikh/mata e!n soi-Iniquitates in te."-Hieron.
162 Cavere. This is Oehler's reading, and best suits the sense ofthe passage and the style of our author.
178 Hospitis populi conflictatricem.
179 Subministrari. In Apol. ii., the verb ministrare is used to indicate Satan's power in influencing men. [The translator here corrects his own word seduced and I have substituted his better word influenced. The Lord gave him over to Satan's influence.]
181 2 Kings ii. 23, 24. [See notes 4,5,9, following.]