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Part Fourth
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[1643] “Junctus,” for the edd.’s “junctis,” which, if retained, will mean “in the case of beings still joined with (or to) blood.”
[1644] “Docetur,” for the edd.’s “docentur.” The sense seems to be, if there be any, exceedingly obscure; but for the idea of a half-salvation—the salvation of the “inner man” without the outer—being no salvation at all, and unworthy of “the Good Shepherd” and His work, we may compare the very difficult passage in the de Pudic., c. xiii. ad fin.
[1645] This sense, which I deduce from a transposition of one line and the supplying of the words “he did exhort,” which are not expressed, but seem necessary, in the original, agrees well with 1 Cor. vii., which is plainly the passage referred to.
[1646] “Causa;” or perhaps “means.” It is, of course, the French “chose.”
[1647] i.e., you and your like, through whom sin, and in consequence death, is disseminated.
[1648] Here, again, for the sake of the sense, I have transposed a line.
[1649] i.e., “the other,” the “inner man,” or spirit.
[1650] i.e., through flesh.
[1651] i.e., in His own person.
[1652] I hope I have succeeded in giving some intelligible sense; but the passage as it stands in the Latin is nearly hopeless.
[1653] I read “legem” for “leges.”
[1654] I read “valle” for “calle.”
[1655] Alios.
[1656] Altera.
[1657] i.e., “the gifts of baptism.”
[1658] This seems to give sense to a very obscure passage, in which I have been guided more by Migne’s pointing than by Oehler’s.
[1659] I read here “quid” for “quod.”
[1660] i.e., to make men live by recognising that. Comp. the Psalmist’s prayer: “Give me understanding and I shall live” (Ps. cxix. 144; in LXX., Ps. cxviii. 144).
[1661] The “furentes” of Pam. and Rig. is preferred to Oehler’s “ferentes.”
[1662] “Complexis,” lit. “embracing.”
[1663] i.e., both Jews and Gentile heretics, the “senseless frantic men” just referred to probably: or possibly the “ambo” may mean “both sects,” viz., the Marcionites and Manichees, against whom the writer whom Oehler supposes to be the probable author of these “Five Books,” Victorinus, a rhetorician of Marseilles, directed his efforts. But it may again be the acc. neut. pl., and mean “let them”—i.e., the “senseless frantic men”—“learn to believe as to both facts,” i.e., the incarnation and the resurrection; (see vers. 179, 180;) “the testimony at least of human reason.”
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