凯撒利亚的安德鲁传统的机制

Garrick V. Allen
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引用次数: 0

摘要

虽然无处不在,内容丰富,标题并不是唯一定义启示录手稿的文本。在《启示录》的解释和传播过程中,一个更明显的力量是六世纪末/七世纪初卡帕多西亚凯撒利亚大主教安德鲁最初制作的注释。本章描绘了晚期古代凯撒利亚的安德鲁注释传统的特征,不仅是其明确的注释,而且还有序言,kephalaia表,后记,中间标题和文本划分。安得烈传统的不同部分,以不同的方式出现在不同的手稿中,但几乎一半的《启示录》希腊文手稿,至少保留了安得烈的部分工具。注释手抄本是新约传统的一个关键部分,它提供了一系列信息,为接受历史调查提供信息。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
The Machinery of the Andrew of Caesarea Tradition
Although ubiquitous and informative, titles are not the only paratextual item that define Revelation’s manuscripts. An even more conspicuous force on the shape of Revelation’s interpretation and transmission is the commentary initially produced by the late sixth-/early seventh-century Archbishop of Cappadocian Caesarea, Andrew. This chapter maps the features of the late-antique Andrew of Caesarea commentary tradition, not only its explicit commentary, but also the prologue, kephalaia tables, epilogue, intertitles, and textual divisions. Different parts of the Andrew tradition appear in variegated ways in different manuscripts, but nearly half of all of Revelation’s Greek manuscripts maintain at least parts of the Andrew’s apparatus. Commentary manuscripts are a key part of the New Testament tradition that provide an array of information that informs reception-historical enquiry.
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