Jn. 4.46ff.
Mk. 5.22-23, 35-43.
Jn. 11.49-50.
Here the grammatical sequence seems to come loose from its moorings: "your children" is an expression in the accusative case (and indeed, "Judas" and "the soldiers" in the subsequent sentences are introduced in the dative case), whereas the previous figures mentioned have all been nominative [i.e., the subjects of the respective questions—were they not all Jews?]. Now, therefore, the implied supplement seems to be "consider" or "pay attention to" the next-listed characters.
Mt. 28.12-13.
Cf. Josephus, AJ 18.3; for this form of the testimonium Flavianum , cf. John Malalas, Chronographia (ed. Thurn), p. 187.26, cited by Bringel and Bratke.
Ps. 21[22].19[18].
Originally, this term refers to initiatory priests (who "show holy things") in the Eleusinian mysteries; here, it is a reference to the Hebrew prophets.
I.e., to the Persian king.
Bringel's version of the "Persian" words is somewhat different, although it includes the same Greek word αὐτίκα ("immediately, straightway") in the midst of otherwise non-Greek material.
A centenarium would be a unit of "a hundred" (usually understood as a Byzantine measure of 100 pounds of gold).
The precise import of this sentence is obscure. Bringel translates, "Jacob et les siens firent appel à Aphroditien pour avoir un sauf-conduit leur garantissant qu'ils n'auraient pas à subir quelque attaque de la part du pouvoir. 'Et nous nous protégerons par nous-mêmes et par les justifications qui sont à notre disposition.'"
Bringel's text does not include the last part of the sentence (from "the two groups" to the end).
Gk. ἡμῶν —lit., "the controversy is not ours ." Bringel instead reads ὑμῶν ("yours," but mistakenly translating "de notre ressort"; this seems to be a misprint for "de votre ressort") on the grounds that Aphroditianus does not fully identify himself with the Christians; but the pronoun need not be understood in that way, even if "ours" is the correct reading—rather, by "our" controversy, Aphroditianus could easily refer to his discussion with the Christian bishops.
The Gk. word δόξα , translated here and in the next sentences for the most part as "glory," can also mean "opinion" (as in compounds such as "ortho-dox"). Hence, these sentences can equally be read as meaning that God is the "father of countless opinions" and everyone worships in accordance with his view of the "opinion one holds about God." So Bringel translates throughout, but the wordplay depends on both meanings remaining available.
Here Bringel's text has the additional parenthetic phrase: "Would that they had never been born!"
I.e., since they have now embraced Christianity, they have also renounced their Jewish ancestors.
Bringel's text: "murder" (reading φόνου rather than φθόνου).
Ps. 44[45].7-8; cf. Heb. 1.8-9.
Ps. 117[118].22.
Dan. 2.34-35.
Isa. 28.16; cf. Rom. 9.33; 10.11.
Isa. 7.14; note the use of the Gk. νεᾶνις (with Aquila etc.) rather than παρθένος ("virgin"—the LXX reading).