I.e., the Son of God ("heaven's boast") is now to be born on earth.
Bringel has a slightly different text, and further imagines a supplement so that the first part of this sentence refers to the birth of Christ, not (as I have read it) to the prior birth of Pege (i.e., Mary). She translates as follows: "Karia a le bonheur de voir Source mettre un enfant au monde à Bethléem. Source a la grâce d'être désirée par le ciel et de concevoir le bienfait de la grâce"—I have underlined the supplement she adds.
Bringel's reading, quite possibly correct, omits τὰ ἡμέτερα ("our affairs") and leaves the verb "is / are withering" to be connected to Judaea.
Instead of δέσποινα ("mistress"), Bringel's text gives οὐρανία ("Urania / heavenly").
Bringel's text, slightly more logically, here reads "sent [some] magi of those under his dominion."
Here Bringel's text reads "by madness" ( ὑπὸ μανίας) rather than "by an oracle" ( ὑπὸ μαντείας).
Or rather: "lest a revolt rise [against them] toward us"—that is, fearing that the people of Judaea would revolt against the high priests and convert to the good news of the Messiah announced by the magi .
Or, "we spoke to him until he was thoroughly disturbed."
I.e., the voice heard in §22, or the divine manifestations and their interpretations more generally. Bringel interprets this sentence differently: "Il fut consacré dans le temple, où il se trouve avec l'inscription que voici."
See Bringel ad loc. for a long exploration of the term διοπετής and its significance.
Bringel's text reads: "gold, frankincense, and myrrh."
Gk. ἀντάρτας . The "rebels" would be rebellious / sinful humans in general.
Bringel's text: "a certain terrifying angel."
Bringel's text includes a sentence at this point to conclude the account of the magi , and a further phrase to introduce Aphroditianus' final comments: "And those are the marvellous narrations of the inspired magi. And [here are] mine." I would argue, however, that the account of the magi should be understood to have concluded either after the words, "Christ has become our Savior"—or perhaps even after the statement, "we reported all that we had seen in Jerusalem." The address to "you," who are slandering and opposing Christ, seems to revert to Aphroditianus' situation.
Bringel's text: "...Christ, to whom every mouth acknowledges / gives thanks."
Gk. Ἕλληνες . Note that the first example is Cyrus the Great of Persia—demonstrating clearly that for the author, "Hellenes" is not an ethnic term but refers to pagans .
In the reading preferred by Bringel, the bodyguards are not female.
This name (unknown otherwise) is the reading favored by Bringel; Bratke does not choose between ms. variants here, printing simply an ellipsis in the middle of the name: C...encrates. Wirth, p. 200, reports Noeldeke's suggestion that the Cynic Crates may be the distant inspiration for this reference.
Gk. παροξυσμοί ; the precise reference is obscure.
At this point in the text, Bratke includes a few words which he seems to view as another example of "Persian": drô kai telo .
Alternatively, with the Greek variant spelling chosen by Bringel, "Horicatus."
Gk. ἀνδρεῖα .
Gk. στηλῶν ἀξιοῦσαι . Bringel's text, following an alternate reading ( τιμῶν ἀξιοῦσαι): "...worthy of honors."
I.e., "greetings." The normal Greek salutation is the imperative, "rejoice!"
Gk. καθεμάτιον...τρίγοργον . Bringel selects a different reading: ἱμάτιον...τρίγωνον ("a triangular cloak").