Porphyry’s Sententiae, trans. Thomas Taylor http://www.tertullian.org/fathers/porphyry_sententiae_02_trans.htm

8: “That which nature binds, nature also dissolves: and that which the soul binds, the soul likewise dissolves.” ‘Binds’, ‘dissolves’, i.e., is the explanation for.

9: “Liberated from the body,” i.e. distinguished from it.

10: There is a faculty in us appropriate to every kind of entity. Otherwise we would not even have the notion of such a thing.

11: "When they ascend by their energies [activities] beyond bodies, they become united, and proceed into a simultaneous subsistence, through exuberance of power."
The union is not necessarily a return to their original state. They are everywhere and nowhere, as stated in 1-4.

Hence both the ‘descent’ and ‘ascent’ are relative to some participant, the excess of power in activity producing a plane of immanence or uniform being in addition to the other products, as we see from the modes of knowledge (10). ‘Subsistence’, literally hypostatization.

12: The homonymous, that is, participations, the gathering of unlike things around common principles, production of a plane of immanence, an eidos.

13: Converted to, that is, referrable to, explainable in virtue of. “Not converted to themselves,” i.e., not a thing in itself.

14: Note that for Porphyry something is “generated” simply in being caused, the mundane sense of generation being composition.

15: Intellect gathers a manifold, it (its object) has properties, it (its object) has an essence. Opposition of somewhere/nowhere, as above, but now "nowhere" is understood to mean in the faculty.

17: "a phantasm is the concomitant of the intellection of the soul in man, considered as an animal"; the sense in which the soul is itself an image. 18: "possessing its existence in life", i.e. what life is, a living being. The soul's iconicity.

19: passions of the soul are activities, a fortiori things beyond soul, the passions of which are called ‘verging’ above. ("Passions", i.e., events of passivity.)

21: “the defect of all being”, i.e., that entailed by a thing which the thing, nevertheless, is not, hence is not named for.