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  • Vox Verax
    Here s some additional info about Asterius of Amasea. Back in 1970, C. Datema s critical edition of Homilies 1-14 of Asterius of Amasea (in north-central
    Message 1 of 5 , Oct 1, 2012
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      Here's some additional info about Asterius of Amasea.

      Back in 1970, C. Datema's critical edition of Homilies 1-14 of Asterius of Amasea (in north-central Turkey), a Greek-writing contemporary of Jerome, was published by E. J. Brill. It includes an introduction, the texts, notes, and a summary of each homily. This book also has lots and lots of indices; pages 250-366 are all filled with indices! No English translation, though.

      The "Index of Biblical Places" at the very end is a list of Scripture-passages specifically cited by Asterius of Amasea – certainly not every allusion or utilization, but "Only the literal quotations." They include the following:

      In the Gospels:
      Mt. 3:9, Mt. 4:4, Mt. 5:3, Mt. 5:16, Mt. 5:19, Mt. 5:28, Mt. 7:1, Mt. 10:32, Mt. 11:28, Mt. 14:28, Mt. 15:27 [not 15:17], Mt. 16:16 (five times), Mt. 16:18, Mt. 19:3, Mt. 19:6, Mt. 23:37, Mt. 24:31, Mt. 25:34, Mt. 27:24, Lk. 10:19, Lk. 12:18-19, Lk. 16:2, Lk. 16:3, Lk. 16:4, Lk. 16:19, Lk. 16:20, Lk. 16:22, Lk. 16:24, Lk. 24:25, Jn. 1:9, Jn. 4:14, Jn. 8:58, Jn. 14:12, Jn. 21:15 (twice).

      In Acts:
      Acts 2:14, Acts 5:15, Acts 6:8-9, Acts 7:2, Acts 7:51, Acts 7:56, Acts 7:59, Acts 7:60, Acts 9:1, Acts 9:2, Acts 9:3, Acts 9:4, Acts 9:5, Acts 9:15 (twice), Acts 26:14,

      In Paul:
      Rom. 1:1, Rom. 7:24, Rom. 13:12, I Cor. 2:2, I Cor. 3:11, I Cor. 7:31, I Cor. 15:41, I Cor. 15:50, I Cor. 15:52, II Cor. 3:17, II Cor. 4:7, II Cor. 6:10, II Cor. 11:23, II Cor. 13:3, Gal. 2:19, Philip. 1:23, Philip. 3:14, Philip. 3:19, Philip. 4:8, Heb. 3:1, Heb. 12:2, Heb. 13:4.

      If you ever use this index to look for the references, realize first that in the references (which look like "XII, 5, 2") the Roman numeral refers to the homily; the second number refers to paragraph, and the third number refers to sentence (/not/ to line).

      There are additional, non-literal, utilizations of other passages noted in the lower page-margins (where the references are given by line). These include (but are not limited to) Mt. 3:17, Mt. 6:20, Mt. 6:34, Mt. 7:3-4, Mt. 9:9, Mt. 13:55, Mt. 14:3, Mt. 16:17, Mt. 17:5, Mt. 19:21, Mk. 3:17, Lk. 13:6, Lk. 18:11, Jn. 6:9, Jn. 9:7, Acts 18:1-8, II Cor. 8:9, Philip. 3:19, I Tim. 2:9-10, I Tim. 6:10, and I Pet. 2:6.

      Asterius of Amasea's first homily, and the brief 11th Homily, "The Ecphrasis of Euphemia's Martyrdom," are slightly historically significant because they were read at the Second Council of Nicea (787).

      A few points in passing:

      Mt. 5:19b is utilized (in Hom. 9:1), without "in the kingdom of heaven," but this is because of the author's brevity.

      Mt. 14:28 is utilized (in Hom. 8:10): . . . KELEUSON ME ELQEIN PROS SE EPI TA UDATA. [Word-order variant here]

      Mt. 15:27b is utilized (in Hom. 1:6) without GAR, but this could be just because the full verse is not quoted (although the last part is used precisely).

      Mt. 24:31 is utilized (in Hom. 14:16) with FWNHS (a reading attested by Maj B f13 33 sah). And without TWN near the end. The quotation is not ambiguous: DIDASKEI DE KAI AUTOS O QEOS HMWN KAI SWTHR EN EUAGGELIOIS LEGWN, KAI APOSTELEI TOUS AGGELOUS AUTOU META SALPIGGOS FWNHS MEGALHS KAI EPISUNAXOUSI TOUS EKLEKTOUS AUTOU EK TWN TESSARWN ANEMWN AP' AKRWN OURANWN EWS AKRWN AUTWN.

      Mt. 27:24 is utilized (in Hom. 6:6) – AQWOS EIMI APO TOU AIMATOS TAHTHS. It's an incomplete utilization but it appears to support TOUTOU and not TOU DIKAIOU.

      Acts 2:14 is utilized (in Hom. 8:6) with APANTES at the end [instead of PANTES].

      Acts 9:3 is utilized (in Hom. 8:22) with FWS EK [not APO] TOU OURANOU.

      Datema sees a utilization of Acts 9:4b in Hom. 8:19, but it is probably Acts 26:14 – SAULE, SAULE, TI ME DIWKEIS; SKLHRON SOI PROS KENTRA LAKTIZEIN.

      Romans 1:1 is utilized (in Hom. 8:21) with PAULOS DOULOS IHSOU CRISTOU [not CRISTOU IHSOU].

      I Cor. 15:50 is utilized (in Hom. 8:2) with SARX KAI AIMA BASILEIAN QEOU OU KLHRONOMHSOUSIN. [agreeing with F G a]

      II Cor. 3:17b is utilized (in Hom. 6:6) – OU GAR TO PNEUMA KURIOU, ELEUQERIA. [without EKEI]

      Yours in Christ,

      James Snapp, Jr.
    • A. Dirkzwager
      Long ago I studied with Datema. I know that afterwards he published some more homilies of Asterius in a periodical. I don t possess the reference. So start
      Message 2 of 5 , Oct 3, 2012
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        Long ago I studied with Datema. I know that afterwards he published some more homilies of Asterius in a periodical. I don't possess the reference. So start searching, if you are interested.

        Arie Dirkzwager
        Hoeselt, Belgium
        www.dirkzwagerarie.be

        Op 2/10/2012 1:17, Vox Verax schreef:
         

        Here's some additional info about Asterius of Amasea.

        Back in 1970, C. Datema's critical edition of Homilies 1-14 of Asterius of Amasea (in north-central Turkey), a Greek-writing contemporary of Jerome, was published by E. J. Brill. It includes an introduction, the texts, notes, and a summary of each homily. This book also has lots and lots of indices; pages 250-366 are all filled with indices! No English translation, though.

        The "Index of Biblical Places" at the very end is a list of Scripture-passages specifically cited by Asterius of Amasea – certainly not every allusion or utilization, but "Only the literal quotations." They include the following:

        In the Gospels:
        Mt. 3:9, Mt. 4:4, Mt. 5:3, Mt. 5:16, Mt. 5:19, Mt. 5:28, Mt. 7:1, Mt. 10:32, Mt. 11:28, Mt. 14:28, Mt. 15:27 [not 15:17], Mt. 16:16 (five times), Mt. 16:18, Mt. 19:3, Mt. 19:6, Mt. 23:37, Mt. 24:31, Mt. 25:34, Mt. 27:24, Lk. 10:19, Lk. 12:18-19, Lk. 16:2, Lk. 16:3, Lk. 16:4, Lk. 16:19, Lk. 16:20, Lk. 16:22, Lk. 16:24, Lk. 24:25, Jn. 1:9, Jn. 4:14, Jn. 8:58, Jn. 14:12, Jn. 21:15 (twice).

        In Acts:
        Acts 2:14, Acts 5:15, Acts 6:8-9, Acts 7:2, Acts 7:51, Acts 7:56, Acts 7:59, Acts 7:60, Acts 9:1, Acts 9:2, Acts 9:3, Acts 9:4, Acts 9:5, Acts 9:15 (twice), Acts 26:14,

        In Paul:
        Rom. 1:1, Rom. 7:24, Rom. 13:12, I Cor. 2:2, I Cor. 3:11, I Cor. 7:31, I Cor. 15:41, I Cor. 15:50, I Cor. 15:52, II Cor. 3:17, II Cor. 4:7, II Cor. 6:10, II Cor. 11:23, II Cor. 13:3, Gal. 2:19, Philip. 1:23, Philip. 3:14, Philip. 3:19, Philip. 4:8, Heb. 3:1, Heb. 12:2, Heb. 13:4.

        If you ever use this index to look for the references, realize first that in the references (which look like "XII, 5, 2") the Roman numeral refers to the homily; the second number refers to paragraph, and the third number refers to sentence (/not/ to line).

        There are additional, non-literal, utilizations of other passages noted in the lower page-margins (where the references are given by line). These include (but are not limited to) Mt. 3:17, Mt. 6:20, Mt. 6:34, Mt. 7:3-4, Mt. 9:9, Mt. 13:55, Mt. 14:3, Mt. 16:17, Mt. 17:5, Mt. 19:21, Mk. 3:17, Lk. 13:6, Lk. 18:11, Jn. 6:9, Jn. 9:7, Acts 18:1-8, II Cor. 8:9, Philip. 3:19, I Tim. 2:9-10, I Tim. 6:10, and I Pet. 2:6.

        Asterius of Amasea's first homily, and the brief 11th Homily, "The Ecphrasis of Euphemia's Martyrdom," are slightly historically significant because they were read at the Second Council of Nicea (787).

        A few points in passing:

        Mt. 5:19b is utilized (in Hom. 9:1), without "in the kingdom of heaven," but this is because of the author's brevity.

        Mt. 14:28 is utilized (in Hom. 8:10): . . . KELEUSON ME ELQEIN PROS SE EPI TA UDATA. [Word-order variant here]

        Mt. 15:27b is utilized (in Hom. 1:6) without GAR, but this could be just because the full verse is not quoted (although the last part is used precisely).

        Mt. 24:31 is utilized (in Hom. 14:16) with FWNHS (a reading attested by Maj B f13 33 sah). And without TWN near the end. The quotation is not ambiguous: DIDASKEI DE KAI AUTOS O QEOS HMWN KAI SWTHR EN EUAGGELIOIS LEGWN, KAI APOSTELEI TOUS AGGELOUS AUTOU META SALPIGGOS FWNHS MEGALHS KAI EPISUNAXOUSI TOUS EKLEKTOUS AUTOU EK TWN TESSARWN ANEMWN AP' AKRWN OURANWN EWS AKRWN AUTWN.

        Mt. 27:24 is utilized (in Hom. 6:6) – AQWOS EIMI APO TOU AIMATOS TAHTHS. It's an incomplete utilization but it appears to support TOUTOU and not TOU DIKAIOU.

        Acts 2:14 is utilized (in Hom. 8:6) with APANTES at the end [instead of PANTES].

        Acts 9:3 is utilized (in Hom. 8:22) with FWS EK [not APO] TOU OURANOU.

        Datema sees a utilization of Acts 9:4b in Hom. 8:19, but it is probably Acts 26:14 – SAULE, SAULE, TI ME DIWKEIS; SKLHRON SOI PROS KENTRA LAKTIZEIN.

        Romans 1:1 is utilized (in Hom. 8:21) with PAULOS DOULOS IHSOU CRISTOU [not CRISTOU IHSOU].

        I Cor. 15:50 is utilized (in Hom. 8:2) with SARX KAI AIMA BASILEIAN QEOU OU KLHRONOMHSOUSIN. [agreeing with F G a]

        II Cor. 3:17b is utilized (in Hom. 6:6) – OU GAR TO PNEUMA KURIOU, ELEUQERIA. [without EKEI]

        Yours in Christ,

        James Snapp, Jr.


      • Vox Verax
        Arie, Thanks. It must be Datema s Les homelies XV-XVI d Asterius d Amasee in Sacris Erudiri 23 (1978-1979), pages 63-93. Yours in Christ, James Snapp, Jr.
        Message 3 of 5 , Oct 3, 2012
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          Arie,

          Thanks. It must be Datema's "Les homelies XV-XVI d'Asterius d'Amasee" in Sacris Erudiri 23 (1978-1979), pages 63-93.

          Yours in Christ,

          James Snapp, Jr.


          --- In textualcriticism@yahoogroups.com, "A. Dirkzwager" <dirkzwager@...> wrote:
          >
          > Long ago I studied with Datema. I know that afterwards he published some more homilies of Asterius in a periodical. I don't possess the
          > reference. So start searching, if you are interested.
          >
          > Arie Dirkzwager
          > Hoeselt, Belgium
          > www.dirkzwagerarie.be
          >
          > Op 2/10/2012 1:17, Vox Verax schreef:
          > >
          > > Here's some additional info about Asterius of Amasea.
          > >
          > > Back in 1970, C. Datema's critical edition of Homilies 1-14 of
          > > Asterius of Amasea (in north-central Turkey), a Greek-writing
          > > contemporary of Jerome, was published by E. J. Brill. It includes an
          > > introduction, the texts, notes, and a summary of each homily. This
          > > book also has lots and lots of indices; pages 250-366 are all filled
          > > with indices! No English translation, though.
          > >
          > > The "Index of Biblical Places" at the very end is a list of
          > > Scripture-passages specifically cited by Asterius of Amasea --
          > > certainly not every allusion or utilization, but "Only the literal
          > > quotations." They include the following:
          > >
          > > In the Gospels:
          > > Mt. 3:9, Mt. 4:4, Mt. 5:3, Mt. 5:16, Mt. 5:19, Mt. 5:28, Mt. 7:1, Mt.
          > > 10:32, Mt. 11:28, Mt. 14:28, Mt. 15:27 [not 15:17], Mt. 16:16 (five
          > > times), Mt. 16:18, Mt. 19:3, Mt. 19:6, Mt. 23:37, Mt. 24:31, Mt.
          > > 25:34, Mt. 27:24, Lk. 10:19, Lk. 12:18-19, Lk. 16:2, Lk. 16:3, Lk.
          > > 16:4, Lk. 16:19, Lk. 16:20, Lk. 16:22, Lk. 16:24, Lk. 24:25, Jn. 1:9,
          > > Jn. 4:14, Jn. 8:58, Jn. 14:12, Jn. 21:15 (twice).
          > >
          > > In Acts:
          > > Acts 2:14, Acts 5:15, Acts 6:8-9, Acts 7:2, Acts 7:51, Acts 7:56, Acts
          > > 7:59, Acts 7:60, Acts 9:1, Acts 9:2, Acts 9:3, Acts 9:4, Acts 9:5,
          > > Acts 9:15 (twice), Acts 26:14,
          > >
          > > In Paul:
          > > Rom. 1:1, Rom. 7:24, Rom. 13:12, I Cor. 2:2, I Cor. 3:11, I Cor. 7:31,
          > > I Cor. 15:41, I Cor. 15:50, I Cor. 15:52, II Cor. 3:17, II Cor. 4:7,
          > > II Cor. 6:10, II Cor. 11:23, II Cor. 13:3, Gal. 2:19, Philip. 1:23,
          > > Philip. 3:14, Philip. 3:19, Philip. 4:8, Heb. 3:1, Heb. 12:2, Heb. 13:4.
          > >
          > > If you ever use this index to look for the references, realize first
          > > that in the references (which look like "XII, 5, 2") the Roman numeral
          > > refers to the homily; the second number refers to paragraph, and the
          > > third number refers to sentence (/not/ to line).
          > >
          > > There are additional, non-literal, utilizations of other passages
          > > noted in the lower page-margins (where the references are given by
          > > line). These include (but are not limited to) Mt. 3:17, Mt. 6:20, Mt.
          > > 6:34, Mt. 7:3-4, Mt. 9:9, Mt. 13:55, Mt. 14:3, Mt. 16:17, Mt. 17:5,
          > > Mt. 19:21, Mk. 3:17, Lk. 13:6, Lk. 18:11, Jn. 6:9, Jn. 9:7, Acts
          > > 18:1-8, II Cor. 8:9, Philip. 3:19, I Tim. 2:9-10, I Tim. 6:10, and I
          > > Pet. 2:6.
          > >
          > > Asterius of Amasea's first homily, and the brief 11th Homily, "The
          > > Ecphrasis of Euphemia's Martyrdom," are slightly historically
          > > significant because they were read at the Second Council of Nicea (787).
          > >
          > > A few points in passing:
          > >
          > > Mt. 5:19b is utilized (in Hom. 9:1), without "in the kingdom of
          > > heaven," but this is because of the author's brevity.
          > >
          > > Mt. 14:28 is utilized (in Hom. 8:10): . . . KELEUSON ME ELQEIN PROS SE
          > > EPI TA UDATA. [Word-order variant here]
          > >
          > > Mt. 15:27b is utilized (in Hom. 1:6) without GAR, but this could be
          > > just because the full verse is not quoted (although the last part is
          > > used precisely).
          > >
          > > Mt. 24:31 is utilized (in Hom. 14:16) with FWNHS (a reading attested
          > > by Maj B f13 33 sah). And without TWN near the end. The quotation is
          > > not ambiguous: DIDASKEI DE KAI AUTOS O QEOS HMWN KAI SWTHR EN
          > > EUAGGELIOIS LEGWN, KAI APOSTELEI TOUS AGGELOUS AUTOU META SALPIGGOS
          > > FWNHS MEGALHS KAI EPISUNAXOUSI TOUS EKLEKTOUS AUTOU EK TWN TESSARWN
          > > ANEMWN AP' AKRWN OURANWN EWS AKRWN AUTWN.
          > >
          > > Mt. 27:24 is utilized (in Hom. 6:6) -- AQWOS EIMI APO TOU AIMATOS
          > > TAHTHS. It's an incomplete utilization but it appears to support
          > > TOUTOU and not TOU DIKAIOU.
          > >
          > > Acts 2:14 is utilized (in Hom. 8:6) with APANTES at the end [instead
          > > of PANTES].
          > >
          > > Acts 9:3 is utilized (in Hom. 8:22) with FWS EK [not APO] TOU OURANOU.
          > >
          > > Datema sees a utilization of Acts 9:4b in Hom. 8:19, but it is
          > > probably Acts 26:14 -- SAULE, SAULE, TI ME DIWKEIS; SKLHRON SOI PROS
          > > KENTRA LAKTIZEIN.
          > >
          > > Romans 1:1 is utilized (in Hom. 8:21) with PAULOS DOULOS IHSOU CRISTOU
          > > [not CRISTOU IHSOU].
          > >
          > > I Cor. 15:50 is utilized (in Hom. 8:2) with SARX KAI AIMA BASILEIAN
          > > QEOU OU KLHRONOMHSOUSIN. [agreeing with F G a]
          > >
          > > II Cor. 3:17b is utilized (in Hom. 6:6) -- OU GAR TO PNEUMA KURIOU,
          > > ELEUQERIA. [without EKEI]
          > >
          > > Yours in Christ,
          > >
          > > James Snapp, Jr.
        • Danger
          James, et al. This is a timely post. Thank you. I was just discussing the Patristic citation of the New Testament with another group member, and I made the
          Message 4 of 5 , Oct 3, 2012
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            James, et al.

            This is a timely post. Thank you.

            I was just discussing the Patristic citation of the New Testament with another group member, and I made the general observation that the Greek Fathers, when they cite the New Testament, demonstrate familiarity with a Greek text or body of texts that is consistent with extant witnesses to the Greek New Testament.

            Though I do not expect the citations to be perfectly aligned with, say, Sinaiticus, Vaticanus, or the Majority text, do the citations of Asterius and others seem particularly aligned with any text type? Maybe something we might call "Proto-Sinaiticus" or "Proto-Byzantyne," etc.?

            Has anyone written a survey of Patristic use of the New Testament with this in mind? (Certainly, one could go through NA27 and survey the aparatus for oneself, but I am wondering whether this has already been done).

            Sincerely,

            Chris Lovelace,
            Argentina






            --- In textualcriticism@yahoogroups.com, "Vox Verax" <james.snapp@...> wrote:
            >
            > Here's some additional info about Asterius of Amasea.
            >
            > Back in 1970, C. Datema's critical edition of Homilies 1-14 of Asterius of Amasea (in north-central Turkey), a Greek-writing contemporary of Jerome, was published by E. J. Brill. It includes an introduction, the texts, notes, and a summary of each homily. This book also has lots and lots of indices; pages 250-366 are all filled with indices! No English translation, though.
            >
            > The "Index of Biblical Places" at the very end is a list of Scripture-passages specifically cited by Asterius of Amasea – certainly not every allusion or utilization, but "Only the literal quotations." They include the following:
            >
            > In the Gospels:
            > Mt. 3:9, Mt. 4:4, Mt. 5:3, Mt. 5:16, Mt. 5:19, Mt. 5:28, Mt. 7:1, Mt. 10:32, Mt. 11:28, Mt. 14:28, Mt. 15:27 [not 15:17], Mt. 16:16 (five times), Mt. 16:18, Mt. 19:3, Mt. 19:6, Mt. 23:37, Mt. 24:31, Mt. 25:34, Mt. 27:24, Lk. 10:19, Lk. 12:18-19, Lk. 16:2, Lk. 16:3, Lk. 16:4, Lk. 16:19, Lk. 16:20, Lk. 16:22, Lk. 16:24, Lk. 24:25, Jn. 1:9, Jn. 4:14, Jn. 8:58, Jn. 14:12, Jn. 21:15 (twice).
            >
            > In Acts:
            > Acts 2:14, Acts 5:15, Acts 6:8-9, Acts 7:2, Acts 7:51, Acts 7:56, Acts 7:59, Acts 7:60, Acts 9:1, Acts 9:2, Acts 9:3, Acts 9:4, Acts 9:5, Acts 9:15 (twice), Acts 26:14,
            >
            > In Paul:
            > Rom. 1:1, Rom. 7:24, Rom. 13:12, I Cor. 2:2, I Cor. 3:11, I Cor. 7:31, I Cor. 15:41, I Cor. 15:50, I Cor. 15:52, II Cor. 3:17, II Cor. 4:7, II Cor. 6:10, II Cor. 11:23, II Cor. 13:3, Gal. 2:19, Philip. 1:23, Philip. 3:14, Philip. 3:19, Philip. 4:8, Heb. 3:1, Heb. 12:2, Heb. 13:4.
            >
            > If you ever use this index to look for the references, realize first that in the references (which look like "XII, 5, 2") the Roman numeral refers to the homily; the second number refers to paragraph, and the third number refers to sentence (/not/ to line).
            >
            > There are additional, non-literal, utilizations of other passages noted in the lower page-margins (where the references are given by line). These include (but are not limited to) Mt. 3:17, Mt. 6:20, Mt. 6:34, Mt. 7:3-4, Mt. 9:9, Mt. 13:55, Mt. 14:3, Mt. 16:17, Mt. 17:5, Mt. 19:21, Mk. 3:17, Lk. 13:6, Lk. 18:11, Jn. 6:9, Jn. 9:7, Acts 18:1-8, II Cor. 8:9, Philip. 3:19, I Tim. 2:9-10, I Tim. 6:10, and I Pet. 2:6.
            >
            > Asterius of Amasea's first homily, and the brief 11th Homily, "The Ecphrasis of Euphemia's Martyrdom," are slightly historically significant because they were read at the Second Council of Nicea (787).
            >
            > A few points in passing:
            >
            > Mt. 5:19b is utilized (in Hom. 9:1), without "in the kingdom of heaven," but this is because of the author's brevity.
            >
            > Mt. 14:28 is utilized (in Hom. 8:10): . . . KELEUSON ME ELQEIN PROS SE EPI TA UDATA. [Word-order variant here]
            >
            > Mt. 15:27b is utilized (in Hom. 1:6) without GAR, but this could be just because the full verse is not quoted (although the last part is used precisely).
            >
            > Mt. 24:31 is utilized (in Hom. 14:16) with FWNHS (a reading attested by Maj B f13 33 sah). And without TWN near the end. The quotation is not ambiguous: DIDASKEI DE KAI AUTOS O QEOS HMWN KAI SWTHR EN EUAGGELIOIS LEGWN, KAI APOSTELEI TOUS AGGELOUS AUTOU META SALPIGGOS FWNHS MEGALHS KAI EPISUNAXOUSI TOUS EKLEKTOUS AUTOU EK TWN TESSARWN ANEMWN AP' AKRWN OURANWN EWS AKRWN AUTWN.
            >
            > Mt. 27:24 is utilized (in Hom. 6:6) – AQWOS EIMI APO TOU AIMATOS TAHTHS. It's an incomplete utilization but it appears to support TOUTOU and not TOU DIKAIOU.
            >
            > Acts 2:14 is utilized (in Hom. 8:6) with APANTES at the end [instead of PANTES].
            >
            > Acts 9:3 is utilized (in Hom. 8:22) with FWS EK [not APO] TOU OURANOU.
            >
            > Datema sees a utilization of Acts 9:4b in Hom. 8:19, but it is probably Acts 26:14 – SAULE, SAULE, TI ME DIWKEIS; SKLHRON SOI PROS KENTRA LAKTIZEIN.
            >
            > Romans 1:1 is utilized (in Hom. 8:21) with PAULOS DOULOS IHSOU CRISTOU [not CRISTOU IHSOU].
            >
            > I Cor. 15:50 is utilized (in Hom. 8:2) with SARX KAI AIMA BASILEIAN QEOU OU KLHRONOMHSOUSIN. [agreeing with F G a]
            >
            > II Cor. 3:17b is utilized (in Hom. 6:6) – OU GAR TO PNEUMA KURIOU, ELEUQERIA. [without EKEI]
            >
            > Yours in Christ,
            >
            > James Snapp, Jr.
            >
          • yennifmit
            Hi Chris, The New Testament in the Greek Fathers (NTGF) series edited by Mike Holmes and published by SBL looks at the texts of individual patristic writers.
            Message 5 of 5 , Oct 4, 2012
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              Hi Chris,

              The New Testament in the Greek Fathers (NTGF) series edited by Mike Holmes and published by SBL looks at the texts of individual patristic writers. The data presented in this series can be analysed to show where a Church Father's text lies relative to other witnesses of the Greek New Testament. Gerald Donker's volume on the Apostolos of Athanasius presents multivariate analysis which, I believe, place the text of Athanasius in the "Alexandrian" sphere. I've done the analysis for a few of the other Fathers in my (yet unfinished) "Views" article here:

              http://www.tfinney.net/Views/index.xhtml

              See especially rows of the results table labelled Ehrman, EFH, and Osburn. Patristic writers also feature in a number of the result sets derived from UBS2 or UBS4 data. In addition, there is a data set based on Arthur Cunningham's PhD dissertation, “The New Testament Text of St. Cyril of Alexandria.” Richard Mallett encoded the distance matrices that these analysis results are based upon.

              Looking at the CMDS maps and DC dendrograms shows that the results are consistent with a theory of local texts. Cyril of Alexandria's text is among the Alexandrians (see Cunningham results), Origen shifts from Alexandrian in John (see EFH) to "Eastern" in Mark (see UBS2, Mark); Salamis is in the same vicinity as 1739 (see Osburn, Acts), a text with possible links to Palestine.

              Some readers will notice that I used Streeter's "Eastern" category to describe the text of Origen in Mark. A distinct non-Western, non-Alexandrian, and non-Byzantine branch of the tradition is evident in the analysis results. Streeter thought that there was an Eastern branch of the text which included sub-branches associated with the provincial centres of Antioch and Caesarea. I'm inclined to agree, though I would not posit 038 and 565 as leading members of the Caesarean branch, These last two seem to be strongly influenced by the Western text.

              Best,

              Tim Finney


              --- In textualcriticism@yahoogroups.com, "Danger" <sigebryht@...> wrote:
              >
              > James, et al.
              >
              > This is a timely post. Thank you.
              >
              > I was just discussing the Patristic citation of the New Testament with another group member, and I made the general observation that the Greek Fathers, when they cite the New Testament, demonstrate familiarity with a Greek text or body of texts that is consistent with extant witnesses to the Greek New Testament.
              >
              > Though I do not expect the citations to be perfectly aligned with, say, Sinaiticus, Vaticanus, or the Majority text, do the citations of Asterius and others seem particularly aligned with any text type? Maybe something we might call "Proto-Sinaiticus" or "Proto-Byzantyne," etc.?
              >
              > Has anyone written a survey of Patristic use of the New Testament with this in mind? (Certainly, one could go through NA27 and survey the aparatus for oneself, but I am wondering whether this has already been done).
              >
              > Sincerely,
              >
              > Chris Lovelace,
              > Argentina
              >
              >
              >
              >
              >
              >
              > --- In textualcriticism@yahoogroups.com, "Vox Verax" <james.snapp@> wrote:
              > >
              > > Here's some additional info about Asterius of Amasea.
              > >
              > > Back in 1970, C. Datema's critical edition of Homilies 1-14 of Asterius of Amasea (in north-central Turkey), a Greek-writing contemporary of Jerome, was published by E. J. Brill. It includes an introduction, the texts, notes, and a summary of each homily. This book also has lots and lots of indices; pages 250-366 are all filled with indices! No English translation, though.
              > >
              > > The "Index of Biblical Places" at the very end is a list of Scripture-passages specifically cited by Asterius of Amasea � certainly not every allusion or utilization, but "Only the literal quotations." They include the following:
              > >
              > > In the Gospels:
              > > Mt. 3:9, Mt. 4:4, Mt. 5:3, Mt. 5:16, Mt. 5:19, Mt. 5:28, Mt. 7:1, Mt. 10:32, Mt. 11:28, Mt. 14:28, Mt. 15:27 [not 15:17], Mt. 16:16 (five times), Mt. 16:18, Mt. 19:3, Mt. 19:6, Mt. 23:37, Mt. 24:31, Mt. 25:34, Mt. 27:24, Lk. 10:19, Lk. 12:18-19, Lk. 16:2, Lk. 16:3, Lk. 16:4, Lk. 16:19, Lk. 16:20, Lk. 16:22, Lk. 16:24, Lk. 24:25, Jn. 1:9, Jn. 4:14, Jn. 8:58, Jn. 14:12, Jn. 21:15 (twice).
              > >
              > > In Acts:
              > > Acts 2:14, Acts 5:15, Acts 6:8-9, Acts 7:2, Acts 7:51, Acts 7:56, Acts 7:59, Acts 7:60, Acts 9:1, Acts 9:2, Acts 9:3, Acts 9:4, Acts 9:5, Acts 9:15 (twice), Acts 26:14,
              > >
              > > In Paul:
              > > Rom. 1:1, Rom. 7:24, Rom. 13:12, I Cor. 2:2, I Cor. 3:11, I Cor. 7:31, I Cor. 15:41, I Cor. 15:50, I Cor. 15:52, II Cor. 3:17, II Cor. 4:7, II Cor. 6:10, II Cor. 11:23, II Cor. 13:3, Gal. 2:19, Philip. 1:23, Philip. 3:14, Philip. 3:19, Philip. 4:8, Heb. 3:1, Heb. 12:2, Heb. 13:4.
              > >
              > > If you ever use this index to look for the references, realize first that in the references (which look like "XII, 5, 2") the Roman numeral refers to the homily; the second number refers to paragraph, and the third number refers to sentence (/not/ to line).
              > >
              > > There are additional, non-literal, utilizations of other passages noted in the lower page-margins (where the references are given by line). These include (but are not limited to) Mt. 3:17, Mt. 6:20, Mt. 6:34, Mt. 7:3-4, Mt. 9:9, Mt. 13:55, Mt. 14:3, Mt. 16:17, Mt. 17:5, Mt. 19:21, Mk. 3:17, Lk. 13:6, Lk. 18:11, Jn. 6:9, Jn. 9:7, Acts 18:1-8, II Cor. 8:9, Philip. 3:19, I Tim. 2:9-10, I Tim. 6:10, and I Pet. 2:6.
              > >
              > > Asterius of Amasea's first homily, and the brief 11th Homily, "The Ecphrasis of Euphemia's Martyrdom," are slightly historically significant because they were read at the Second Council of Nicea (787).
              > >
              > > A few points in passing:
              > >
              > > Mt. 5:19b is utilized (in Hom. 9:1), without "in the kingdom of heaven," but this is because of the author's brevity.
              > >
              > > Mt. 14:28 is utilized (in Hom. 8:10): . . . KELEUSON ME ELQEIN PROS SE EPI TA UDATA. [Word-order variant here]
              > >
              > > Mt. 15:27b is utilized (in Hom. 1:6) without GAR, but this could be just because the full verse is not quoted (although the last part is used precisely).
              > >
              > > Mt. 24:31 is utilized (in Hom. 14:16) with FWNHS (a reading attested by Maj B f13 33 sah). And without TWN near the end. The quotation is not ambiguous: DIDASKEI DE KAI AUTOS O QEOS HMWN KAI SWTHR EN EUAGGELIOIS LEGWN, KAI APOSTELEI TOUS AGGELOUS AUTOU META SALPIGGOS FWNHS MEGALHS KAI EPISUNAXOUSI TOUS EKLEKTOUS AUTOU EK TWN TESSARWN ANEMWN AP' AKRWN OURANWN EWS AKRWN AUTWN.
              > >
              > > Mt. 27:24 is utilized (in Hom. 6:6) � AQWOS EIMI APO TOU AIMATOS TAHTHS. It's an incomplete utilization but it appears to support TOUTOU and not TOU DIKAIOU.
              > >
              > > Acts 2:14 is utilized (in Hom. 8:6) with APANTES at the end [instead of PANTES].
              > >
              > > Acts 9:3 is utilized (in Hom. 8:22) with FWS EK [not APO] TOU OURANOU.
              > >
              > > Datema sees a utilization of Acts 9:4b in Hom. 8:19, but it is probably Acts 26:14 � SAULE, SAULE, TI ME DIWKEIS; SKLHRON SOI PROS KENTRA LAKTIZEIN.
              > >
              > > Romans 1:1 is utilized (in Hom. 8:21) with PAULOS DOULOS IHSOU CRISTOU [not CRISTOU IHSOU].
              > >
              > > I Cor. 15:50 is utilized (in Hom. 8:2) with SARX KAI AIMA BASILEIAN QEOU OU KLHRONOMHSOUSIN. [agreeing with F G a]
              > >
              > > II Cor. 3:17b is utilized (in Hom. 6:6) � OU GAR TO PNEUMA KURIOU, ELEUQERIA. [without EKEI]
              > >
              > > Yours in Christ,
              > >
              > > James Snapp, Jr.
              > >
              >
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