OUK EKLEIYEI ARCWN EX IOUDA KAI HGOUMENOS **APO** TWN MHRWN
AUTOU [EWS AN ELQHi TA APOKEIMENA AUTWi KAI AUTOS PROSDOKIA EQNWN]
(B-Greek transliteration scheme)
The reading **APO** TWN MHRWN is not in my Rahlfs Septuagint, either in
the text or as a variant. Nor is it in Brenton's Septuagint Greek text.
Rather, both have **EK** TWN MHRWN.
Of what validity for textual criticism are variants found in icons?
Do textual critics ever study Scripture passages in icons for possible
variant readings (assuming that the reading likely reproduces one that
is known to date back hundreds of years and is not just an iconographer' s
personal change to the text)?