[15] Matt. xiii. 3, uses δίδωμι, “yield,” for ἐποίει as here. Cf. Mark iv. 3, 8, ἔφερεν, “bore.” Luke viii. 3-5 stops short at a “hundred-fold.”
[16] οὐκ ἔστι πάντων ἀκούσματα, “not the hearing of all.”
[17] See n. on previous page.
[18] τὸν μέσον αὐτῶν γέννημα κοινὸν ... τῶν ἐν μεσότητι Σωτῆρα πάντων. Cruice, whom Macmahon follows, would translate “a common fruit, a mediator ... the Saviour of all those who are in meditation”; but I cannot make the sense out of the Greek. Miller, by transferring the word Μαρίας to a place after μεσότητι, would make it read “through the interposition of Mary.”
[19] κεκοσμημένων, perhaps “set in order or arranged.”
[20] Μονογενής. One of the very few instances in Gnostic literature, where the word can be thus translated rather than as “one of a kind,” or Unique. The explanation in parenthesis shows that it is so intended here, but is probably of a late date.
[21] πῆξιν, “fixedness.”
[22] So the part of the Pistis Sophia which is most plainly Valentinian, has constant allusions to τριδυναμεις or triple powers.
[23] χαρακτῆρας, “impresses” or “marks.”
[24] ἄφθονον, “devoid of envy.”