Bratke's text omits this name; it may be that the name did not appear in the original, but the allusion to the character of Daniel would be present regardless.
Dan. 2.28, with some wording from the similar phrase in 2.22.
I.e., "crossed themselves"; Gk. κατεσφραγίσαντο .
Gk. προσρύεσθαι ; Bringel translates, "se défendre."
Bringel's text, slightly differently: " as though having been goaded..."
Alternatively, "have confidence in the truth, then, and apply yourselves correctly to the matter..."
Bringel's text does not include this designation of place.
I.e., "like you, he is a pagan."
Gk. ἐπὶ στόματος...φέρω . Bringel translates: "Je connais par coeur..."
Gk. τὰ παρὰ Φιλίππου . Bringel prints a different variant, τὰ περὶ Φιλίππου, and translates accordingly: "ce qui concerne Philippe" ("the [facts?] concerning Philip"). The context, however, seems to require a reference to Philip's text here, not to information regarding Philip.
Gk. τὰ καλούμενα βιβλία ; as Bringel points out, the phrase implies that the word "book(s)" was understood as part of the title of the work in question; cf. "book" in the description of the work in §10.
The verbs here are plural.
Gk. παραφθαρέντι .
Lit., "I have in knowledge." The idea seems to be, "I know it well enough to detect any tampering"; as Bringel translates, "Je le connais assez pour savoir s'il y est fait quelque omission ou quelque ajout."
Lampe, s.v. περιαγωγικός , citing only this passage, glosses the word as "prolix." Bringel interprets the word as another indication of the title— Περιαγωγή —which could have various implications. Lampe's interpretation chimes in with Photius' judgment on Philip of Side's wordy and digressive style, but a negative characterization of the book does seem odd at this point in the narrative. Bringel points out other works whose titles include the root ἄγω , and suggests possibilities such as "guide" or "cycle" for the meaning of this as a title.
As Bringel points out, this may imply that "Greek Oracles" was the title of one section of Philip's work.
Bringel's text does not include this "Persian" sentence and the translation thereof.
With the negative particle, as in Bratke's text, the sequence is obscure; perhaps, as Bringel suggests, the idea would be that Aphroditianus does not need any further examination of the book to be able to point out the portion he wishes to hear. Bringel's text, however, does not include the negative here; she translates, "Celui-ci tourna son attention vers le livre et commença aussitôt à le lire."
Gk. ἐκ τοῦ λόγου τοῦ περὶ Κασάνδρου .
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.