Gk. ἀνεπέτασεν ; this ought to mean "opened" but the context seems to require the sense indicated.
Gk. λύσεις .
Here, Bringel's text has additionally: "of demons."
Here, Bringel's text includes a further sentence: "They have not helped you at all."
Here, Bringel's text has additionally: "in the name of the Father and the Son and the Holy Spirit."
Here Bringel's text has additionally: "and white."
As Bringel suggests, it seems likely that accidental transposition of material has occurred here: probably, the interaction with the demon here originally appeared before the references to his failure in the third trial.
Here Bringel's text has the additional words: "For if you go in there, you shall by all means not come out."
As a parallel to this nasal gesture in the context of pagan cult, Bringel cites Sophronius of Jerusalem, Mir. Cyr. et Joh. 31, tr. J. Gascou (Paris, 2006); cf. also Lampe s.v.
The Greek text does not specify "our" followers, which however seems the most likely reference in context.
Bringel's text adds, "of heart."
Bringel's text, somewhat differently: "By Hera and her great power, if the perfection of the fifth sign does not persuade me, I am not [i.e., will not be ] persuaded."
Bringel's text: "the truth of the true god."
The mss. variants here cause Bratke to despair of finding the correct reading. Bringel's text gives the name as Sechthrantianus .
In Bringel's text, the bishops are explicitly the subject here.
Gk. κατὰ...πάσης τῆς οὐσίας αὐτοῦ ἐχώρησεν . For the verb, Bringel reads ἐχώρισε , and translates, "confisqua toute sa richesse" ("confiscated all his wealth").
Cf. 29 above: the "heaven-sent temple"—emend the previous?
Here Bringel's text has additionally: "I take joy in this and..."
Alternatively, "the Messiah."
Bringel's text reads: Masthe dre delakornakykoêarerêande roinason.
Gk. ἀλύπως ; i.e., without causing (or receiving) pain.
Mal. 3.22-23 LXX [= 4.5-6 MT]. The text, however, skips a number of words and presents the variant reading "coming" ( ἐλθών ) rather than "I come and..." ( ἔλθω καὶ )—which licenses the unusual interpretation of the verse, as Bringel explains, following the Latin translation of Anastasius—which is cited by Bratke in his apparatus as β : non veniens percutiam terram totam . With the standard text, μή introduces a negative purpose clause ("so that I will not come and smite the earth"); with the variant, μή simply modifies the participle and Elijah is understood as the instrument of God's destruction of the world ("not coming, I will smite").
Bringel's text has an additional "then" here.
Gk. λίθον αὐτόν—perhaps the second word has demonstrative force as frequently in later Greek: "that stone."
Bringel's text: "You are...refuting."