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Old 04-20-2012, 10:22 AM   #71
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Look at 1 Peter for example. While there are certainly orthodox 'bits' there are also parts that same wholly Pauline in nature too.
Can we see these parts identified?
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Old 04-20-2012, 11:36 AM   #72
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http://books.google.com/books?id=OAG...0Peter&f=false

See also Boring's book on 1 Peter (pp. 31-32)
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Old 04-20-2012, 11:52 AM   #73
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Another example of the possible existence of some source which blended 1 Cor 13 and 1 Peter 4:8:

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But "Love builds up" (1 Co 8:1). In fact, he who is really free, through knowledge, is a slave, because of love for those who have not yet been able to attain to the freedom of knowledge. Knowledge makes them capable of becoming free. Love never calls something its own, [...] it [...] possess [...]. It never says,"This is yours" or "This is mine," but "All these are yours". Spiritual love is wine and fragrance. All those who anoint themselves with it take pleasure in it. While those who are anointed are present, those nearby also profit (from the fragrance). If those anointed with ointment withdraw from them and leave, then those not anointed, who merely stand nearby, still remain in their bad odor. The Samaritan gave nothing but wine and oil to the wounded man. It is nothing other than the ointment. It healed the wounds, for "love covers a multitude of sins" (1 P 4:8). [Gospel of Philip]
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Old 04-20-2012, 11:58 AM   #74
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When speaking of Pauline parallels of 1 Peter let's not forget Romans 4:7,8:

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“Blessed are those
whose transgressions are forgiven,
whose sins are covered (ἐπεκαλύφθησαν αἱ ἁμαρτίαι).
8 Blessed is the one
whose sin the Lord will never count against them.
Paul was interested in this passage but the saying appears in 1 Peter 4:8
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Old 04-20-2012, 12:15 PM   #75
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Look at 1 Peter for example. While there are certainly orthodox 'bits' there are also parts that same wholly Pauline in nature too.
Can we see these parts identified?
No, we can't.
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Old 04-20-2012, 12:32 PM   #76
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What I seek, then, Roger, is this: Where is the evidence, that their original compositions, letters, texts, etc, were written, not in Greek, but in Latin?

I was unclear why anyone has to produce evidence that two people who learned Latin at their mother's knee, who spoke it every day, who lived in Rome, who held magistracies in that city, in fact wrote their works in their native language. Sorry, but if we wish to say that they wrote in Greek, Persian, Old Coptic, Ethiopian, or Martian, our first port of call is to ask for some evidence that they did, surely?

To verify whether the works are translations from Greek should be simple, if your language skills are up to it. You would look for evidence of idioms particular to the language in question, being rendered (doubtless awkwardly) into Latin. If you look at the "Attic Nights" of Aulus Gellius, you will find the problems of translation from Greek into Latin covered in some detail by an author living only a little later. In particular he discusses how Ennius and Naevius fared, translating Greek dramatic works.

Good luck!

Roger Pearse
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Old 04-20-2012, 12:42 PM   #77
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Hey sotto

http://books.google.com/books?id=OAG...0Peter&f=false

See also Boring's book on 1 Peter (pp. 31-32)
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Old 04-20-2012, 12:42 PM   #78
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I have now found an article on the manuscript of Saint-Victor: Ofelia N. Salgado, France and the Transmission of Latin Manuscripts, in: Gerald N. Sandy, The Classical Heritage in France, Brill, 2002, p.29-33. The manuscript was actually 5th century -- an ancient Roman codex -- and 6 folios of it survive. But two other copies at least were made of it, other than the Aldine edition of 1508; a sloppy copy used for the 1502 edition, and some pages hand-copied and presently in the Bodleian library in a volume once belonging to William Bude.

Those few pages are well worth the reading and contradict and correct information in Texts and Transmissions.

Interesting to realise that Pliny's 10th book was preserved, not in a medieval copy, but in a copy written when there was still a Caesar on the throne!
Wait... there are six surviving folios. Do they include the Pliny letter?
No. Some notes from T&T:

The manuscript is New York, Pierpont Morgan Library M.462, written in Italy towards the end of the 5th century... it now contains only Letters books 2.20-3.5, plus one of the indices (to book 3) which are a special feature of the 10 book family. It reached France fairly early, as its earliest descendants were written there; by the 14th century it was in Meaux, and in the library of Saint-Victor in Paris in the 15th century, where it was foliated and described by the librarian Claude de Grandrue. A 9th century copy of the whole, plus the Natural History of Pliny the Elder, is now Florence Laurentianus Ashburnham 98, written at Auxerre and once the property of Beauvais cathedral. The NH was detached and is now Florence, Bibl. Ricc. 488; the gatherings containing the latter letters are lost, so the ms. today stops at book 5, letter 6, in mid-letter.

There is no indication what what Grandrue says, or where we might find out. Nor is there useful indication on how we know what the Florence ms. originally contained.

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Detering says he show that the 10th folio is a forgery in its entirety, as I recall.
You mean 10th book, I presume.

All the best,

Roger Pearse
UPDATE: A search for Claude de Grandrue reveals that he compiled a catalogue of the library of Saint-Victor in 1514. This has been edited by Veronica von Buren in 1983. A review of the project is on Persee here. Wish there was some way to look at it.
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Old 04-20-2012, 01:06 PM   #79
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Hey sotto

http://books.google.com/books?id=OAG...0Peter&f=false

See also Boring's book on 1 Peter (pp. 31-32)
Links are for verification of what one can see.
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Old 04-20-2012, 05:52 PM   #80
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Just to make clear - I am only saying that Clement of A preserves a more original form of the letter. Remember we have 2 Clement and the Epistles of Clement on Virginity which are usually claimed to be 'pseudo-epistles' because of the presumption that 1 Clement is orthodox and they are somehow gnostic or radical expressions of asceticism. Now when we see - with absolutely no doubt - that Clement of A had an earlier form of the text, that assumption has to be questioned. Maybe 1 Clement IN ITS ORIGINAL FORM looked very similar to 2 Clement both in terms of style and content.
Thanks....
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