This list does not entirely agree with the previous account—the position of Clement is strangely shifted. It is quite likely that this change is due to a copyist's confusion.
Gk. τοῦ εἰς Ἑλλάδα ἀναιρεθέντος ;.. Note the unclassical use of the preposition εἰς .
Alternatively, following a variant reading (mss. FG): "of the Macedonians."
Gk. φόβον ἐκτήσατο πολύν —not that she "had" fear in that she was afraid, but that she "acquired" the (respect and) fear of others.
Gk. τοὺς Ἀχαιοὺς κατέλαβε . Alternatively, "conquered the Achaeans."
Gk. γνῶναι αὐτοὺς ἐφ' ᾧ παρῆσαν .
Bratke reconstructs plausible wording after the name "Philip" on the basis of mangled indications in the manuscripts and also the cues apparent in the context: namely, their response to the oracle shows that the oracle has mentioned a woman, and a man from Macedonia; and Aphroditianus' comment in §14 (p. 9) makes clear that a prediction is made that can be taken as referring to "the Macedonian" and to Christ. Bringel, by contrast, marks the words following Philip as a crux, having little confidence in any reconstruction. In connection with this consultation of the oracle, there is a further major textual variant: In a couple of manuscripts, a fairly long sequence of text is either substituted for (ms. Q) or added to the end of (ms. N) the oracular response translated above; this additional text runs roughly as follows [minor discrepancies do exist in the witnesses]: "Late, a certain one will make his way to this much-splintered earth, and without a misstep will become flesh, and by the untiring bounds of divinity he will dissolve the destructive force of incurable passions / sufferings; and ill-will shall arise for this one at the hands of an unbelieving people, and he will be hung up to a height as one condemned to death. And having willingly suffered to bear all these things as well, at death he will be lifted up into eternal life." The supposed prophecy of Christ is much clearer in this additional text, which may well have been added specifically to alleviate the annoyace of a too-obscure prophecy.
Gk ἀήττητοι καιροὶ ; Bringel translates, "un empire invincible," but it is not clear why.
Cf. Lampe s.v. ἀνακόλουθος .
Bringel's text, with an additional word: "against the gods, who cannot be insulted."
Bringel's text, using other variants: "a leader having the unconquerable power of the unconquerable God."
Gk. ἁλῶν ; the reading and its significance are debatable.
This motif is odd; perhaps, as Bringel suggests, some magical / imprecatory power is envisaged.
Gk. εὐάρεστοι ; Bringel's text has ἄρευστοι ("unchanging").
The participle is in the nominative case—grammatically, then, it ought to be describing the gods ; but the context seems to require a reference to the envoys and the occasion for their consultations. Some emendation is likely required.
Bringel cites the Diccionario griego-español s.v. δῆλος for the LXX use of the word as a masc. noun connected with divination; cf. also (e.g.) Muraoka, Greek-English Lexicon of the Septuagint , s.v.
Gk. πυθμεύει ; the sense is obscure. Lampe (s.v.) glosses the verb as to "give the base of a series" and arguest that its appearance in this context implies that with this third oracle, the full understanding is revealed. Bringel translates, "va jusqu'au fond" ("goes to the bottom"—i.e., of the tripod / cauldron, to fetch the oracles).
Gk. παρείς ; Bringel, printing a different variant ( σπαρείς), translates, "une fois engendré" ("having once been engendered"—or "sown")
The letters of Μαρία, when interpreted as numerals, add up to 152.
Gk. πᾶν ἱερὸν ὑμῶν σέβας . Bringel translates, "toute votre majesté sacrée" ("all your holy majesty").
Adapted from ANF translation (attributed to Julius Africanus).
Gk. ἐκ Περσίδος ἐγνώσθη . Alternatively, this could be translated, "became known [to others] from Persia."
ἐν ταῖς χρυσαῖς ἀρκλαρίαις —but this term which from the context must mean "tablets" (cf. πτυχαί a little later) is not attested elsewhere. Bringel points out that an apparently related word, ἄρκλα (= Lat. arca [?]), is found in a number of late texts.
The order of the Greek words should mean, "the holy palaces"—but perhaps emendation is in order.
Bringel does not include the phrase, "and the priests connected with them," in her text.