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icons and textual variants

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  • Eric S. Weiss
    This icon for the Patriarch Jacob (son of Isaac, grandson of Abraham) has the following writing on the scroll in his hand, from Genesis 49:10, as you can see
    Message 1 of 2 , Feb 9, 2007
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      This icon for the Patriarch Jacob (son of Isaac, grandson of Abraham) has the following writing on the scroll in his hand, from Genesis 49:10, as you can see in the picture here:

      http://www.stspress.com/images/icons/saints/ICP63l.jpg
      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)?
    • David Robert Palmer
      A ccording to Blass, Blass-DeBrunner-Funk Grammar, §209, APO has absorbed EK in modern Greek. Eric S. Weiss wrote: This icon for the Patriarch Jacob (son of
      Message 2 of 2 , Feb 9, 2007
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        According to Blass, Blass-DeBrunner-Funk Grammar, §209, APO has absorbed EK in modern Greek.

        Eric S. Weiss wrote:
        This icon for the Patriarch Jacob (son of Isaac, grandson of Abraham) has the following writing on the scroll in his hand, from Genesis 49:10, as you can see in the picture here:

        http://www.stspress .com/images/ icons/saints/ ICP63l.jpg
        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)?

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