After the textual corrections of the Weimar critical edition of Luther's works, which came to us only after the printing of this volume was completed, the following corrections in the translations are to be added:
The sermon on the fear of God, p. 198, does not belong to the second but to the third Christmas.
In the sermon from trusting in God:
p. 208, line 25 from above read: "as God allowed himself to be offended by great sins and always forgave evil with good; so he will truly have to marvel at his wonderful mercy".
In the sermon against the vice of slander:
P. 941, line 8. from above read 28 instead of 21.
P. 942, line 15 from above read "foolish" instead of "dumb".
From above, read: "because the devil always tempts us with slander, because he is Satan (the slanderer)" instead of: which the devil always uses to tempt us with slander, because he is Satan.
Z. 20 from below read: "in the social intercourse" instead of: in its preservation.
P. 947, text line 3 from below read: "So he will speak his true speeches etc." instead of: So will the hero his speeches etc.
Textz. 1 from below read twice: "say" instead of "says".
P. 948, line 4 from below insert after correction: "of sins".
p. 949, line 15 f. from below read: "the loins for the sake of evil desire are his (the devil's) strength and power" instead of: the loins of the men for the sake of evil desire are the devil's.
p. 950, line 20 ff. from above read: "carries them around, skins them again, and dwells in human filth, doing it all the time like the hoopoe, and like when someone exposes one who has defiled himself with filth with the words: See, like etc."
P. 951, lines 9 ff. from below read: "But know that when this is done in the flesh, it is far less abominable in the eyes of men than it is in the eyes of God when it is done spiritually, i.e., when one becomes a slanderer; for etc."
In the sermon of the abandonment of all things:
p. 977 f., line 1 from the bottom read: "for there is definitely too little accomplished where self-denial and the abandonment and relinquishment of all things are lacking."
p. 978, line 17 from below read fugio instead of fugiunt; and
Z. 18 v. below read "flee I" instead of "flee they".
p. 980, line 13 from above read: "For they do not bring up and love their children in such a way that etc."
Z. 21 ff. from above read: "Hunc optent generum rex et regina, puellae hunc rapiant, quicquid calcaverit hic, rosa flet, et Crassi etc."
In the two sermons of the Passion of Christ:
P. 1178, line 9 from the bottom read: "person" instead of "debt".
p. 1181, line 7 f. from below read: "at every adversity" instead of: be it which it will.
P. 1187, line 9 from above read "ugliness" instead of "truth".
Z. 26 ff. from above read: "Therefore take from the word of the apostle to the Romans (8, 32.): 'God spared not his own Son,' at least some sense and feel etc."
P. 1188, line 22 from above read "God's" instead of "his" and strike out "God's-" before and.
Whether the sermon on the Sacrament of Penance is to be counted in the year 1518 or 1519, we leave undecided.
In the sermon of the threefold justice:
P. 1256, line 17 from above insert after saints: "for the sake of bodily things".
Z. 10 from the bottom put a punct after curse and start with a new alinea.
P. 1260, Z. 5 from below insert after mag: "if it should be judged with setting aside mercy!"
p. 1261, lines 3 ff. from below read: "Just as you must not therefore doubt that Christ is pleasing to God, so you must not doubt that your works are pleasing because of Christ in whom you believe, and so the works are" etc.
In the sermon of circumcision:
p. 1278, lines 3 ff. from above read: "But Cain wanted to bring offerings beforehand and for their sake please God. Thus was etc."
In the sermon of the imaginary holiness:
P. 1286, line 5 from above read: "But what is God and God's being etc."
Z. 14 ff. from below read: "By not recognizing it, it happens by retreating out of contempt and presumption; and that is pride".
P. 1287, line 8 from above read: "verzweifelt an sich und seiner Zulänglichkeit" instead of: verzweifelt an dem Vertrauen, sich selbst genug zu fern.
p. 1288. line 14 from above read: "he puts such a charge" instead of: he accuses such.
Z. 15 f. from above read: "against him. And" instead of: "against him, too".
Z. 16 f. from above read: "accused, so he runs moreover" instead of: "accused. Ueberdies so läuft er." In the sermon on the major sins of the etc.:
P. 1288, line 3 from the bottom read "existing" instead of "exceedingly large".
In contrast, we retain the following of our readings, contrary to the original and the Weimar critical edition: juste exequere anftatt justis exequere - p. 947, line 28 from above.
sic anftatt si- p. 1287, Z. Z from above.
dire anftatt mire - p. 1287, line 29 from above.
cancelli in fenestris anftatt camerae in fenestris - p. 1186 note.
mititate spiritus servum pontificis arguit anftatt mititate: spiritus enim pontificis arguit - p. 1191, line 3 from below.
We retain the following readings of the original against the Weimar critical edition:
Quid ergo est veritatem vere dicere? instead of Quid ergo est veritatem dicere? p. 948, line 19 from above.
Non habet, quia sub pedibus ea conculcat instead of the Conjectur: quia non pedibus ea conculcat. P. 978, line 3 from below.
The conjecture: et ignorantiam, p. 1287, line 26 from above (Weim. krit. Ausg. I, 64, line 9) does not make sense to us; perhaps: ad ignorantiam sui ipsius? For in the first punct the ignorantia Dei was spoken of, so that it would have to be translated: On the other hand, this blindness goes on to the non-knowledge of oneself.