(CODEX CANTABRIGIENSIS), one of the five most important Greek New Testament manuscripts, and the most interesting of all on account of its peculiar readings; scholars designate it by the letter D (see BIBLICAL CRITICISM, sub-title Textual). （法典cantabrigiensis ） ，其中五個最重要的希臘新約聖經手稿，最有趣的一切就考慮到它的奇特讀數;學者指定它由字母D （見聖經批評，分題目考） 。 It receives its name from Theodore Beza, the friend and successor of Calvin, and from the University of Cambridge, which obtained it as a gift from Beza in 1581 and still possesses it.它得到它的名字從西奧多beza ，朋友和接班人的卡爾文，從大學，劍橋大學，得到了它作為禮物從beza在1581年仍然擁有它。 The text is bilingual, Greek and Latin.這個文本是英文，希臘文和拉丁文。 The manuscript, written in uncial characters, forms a quarto volume, of excellent vellum, 10 x 8 inches, with one column to a page, the Greek being on the left page (considered the place of honour), the parallel Latin facing it on the right page.該手稿寫在uncial字，形式為四開體積，優秀的vellum ， 10 × 8英寸，其中1名專欄的一頁，希臘正對左頁（考慮到地方的榮譽） ，平行拉丁語，它面臨的就正確的一頁。 It has been reproduced in an excellent photographic facsimile, published (1899) by the University of Cambridge.它已轉載於一個優秀的攝影傳真，出版（ 1899 ）由劍橋大學。
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It has commonly been held that the manuscript originated in Southern France around the beginning of the sixth century.它已普遍被認為手稿起源於法國南部靠近年初六世紀。 No one places it at a later dare, chiefly on the evidence of the handwriting.沒有人的地方，它在以後不敢，主要是對證據的筆跡。 France was chosen, partly because the manuscript was found there, partly because churches in Lyons and the South were of Greek foundation and for a long time continued the use of Greek in the Liturgy, while Latin was the vernacular- for some such community, at any rate, this bilingual codex was produced- and partly because the text of D bears a remarkable resemblance to the text quoted by St. Irenæus, even, says Nestle, in the matter of clerical mistakes, so that it is possibly derived from his very copy.法國選擇了，部分原因是這份手稿被發現存在，這部分是由於教會在里昂和南部的希臘基礎和相當長的時間繼續使用希臘語，在禮儀中，而拉丁語是白話文為一些諸如社區，在但無論如何，這本中英文對照食品法典委員會是製作和部份原因是因為文本的D熊顯著相似的案文所引用的聖irenæus ，甚至說，雀巢公司在這件事的辦事員犯錯，因此，它可能是來自他很副本。 During the past five years, however, the opinion of the best English textual critics has been veering to Southern Italy as the original home of D. It is pointed out that the manuscript was used by a church practising the Greek Rite, as the liturgical annotations concern the Greek text alone; that these annotations date from the ninth to the eleventh century, exactly the period of the Greek Rite in Southern Italy, while it had died out elsewhere in Latin Christendom, and show that the Byzantine Mass-lections were in use, which cannot have been the case in Southern France.在過去的五年中，但認為最好的英語詞句批評者已轉向以意大利南部，因為原來的家中四據指出，這份手稿所使用的一所教堂執業希臘的成年禮，作為禮儀說明關切希臘文單;這些說明的日期是從第九至十一世紀，正是時期的希臘成年禮在意大利南部，雖然它已死亡，其他部分在拉丁語基督教的，並表明了拜占庭大眾lections人使用，這是不能有案在法國南部。 The corrections, too, which concern the Greek text but rarely the Latin, the spelling, and the calendar all point to Southern Italy.改正的，也涉及希臘文，但很少是拉丁語，拼寫和日曆都指向意大利南部。 These arguments, however, touch only the home of the manuscript, not its birthplace, and manuscripts have travelled from one end of Europe to the other.這些論點，但是，只觸及的家手稿，而不是它的發源地，但與手稿遠道從另一端的歐洲給對方。 Ravenna and Sardinia, where Greek and Latin influences also met, have likewise been suggested.拉文納和撒丁島，希臘文和拉丁文的影響還會見了，也同樣有人提議。 It can only be said that the certainty with which till recently it was ascribed to Southern France has been shaken, and the probabilities now favour Southern Italy.這只能說是確定性，其中，直至最近，它被歸因於法國南部已經動搖，概率現在贊成意大利南部。
Following Scrivener, scholars universally dated it from the beginning of the sixth century, but there is a tendency now to place it a hundred years earlier..以下斯科維娜，學者普遍過時的，它從一開始的第六個世紀，但現在有一種趨勢，現在把它擺在100年前.. Scrivener himself admitted that the handwriting was not inconsistent with this early date, and only assigned it a later date by reason of the Latinity of the annotations.斯科維娜自己承認，這筆跡是不得違反本月初為止，只有賦予它以後的日期，因該latinity的註解。 But the corrupt Latin is not itself incompatible with an earlier date, while the freedom with which the Latin NT text is handled indicates a time when the Old Latin version was still current.但腐敗拉丁語本身並非不符合的日期較早，而新聞自由與該拉丁語新台幣文本處理顯示的時候，老拉丁語版本仍電流。 It probably belongs to the fifth century.它可能屬於第五世紀。 Nothing necessitates a later date.沒有必要稍後日期。
The type of text found in D is very ancient, yet it has survived in this one Greek manuscript alone, though it is found also in the Old Latin, the Old Syriac, and the Old Armenian versions.該類型的文本中發現D是很古老，但它存活在這一個希臘手稿單，雖然這是公司還發現，在舊拉丁語，舊的敘利亞文，與舊亞美尼亞版本。 It is the so-called Western Text, or one type of the Western Text.這就是所謂的西方文字，或其中一類的西方文本。 All the Fathers before the end of the third century used a similar text and it can be traced back to sub-Apostolic times.所有的父親在年底之前三世紀用了一個類似的案文，它可以追溯到分使徒時代。 Its value is discussed elsewhere.它的價值是在別處討論。 D departs more widely than any other Greek codex from the ordinary text, compared with which as a standard, it is characterized by numerous additions, paraphrastic renderings, inversions, and some omissions. d背離了更廣泛的，比任何其他的希臘法典，從普通的文本相比，它作為一種標準，它的特點是由無數的添加， paraphrastic透視圖，反演，和一些遺漏。 (For collation of text, see Scrivener, Bezae Codex, pp. xlix-lxiii; Nestle, Novi Test. Graeci Supplementum, Gebhardt and Tischendorf ed., Leipzig, 1896.) One interpolation is worth noting here. （整理全文見斯科維娜， bezae食品法典委員會，頁。 xlix - lxiii ;雀巢公司，為新的考驗。 graeci supplementum ， gebhardt和提申多夫版，萊比錫， 1896年）一插值得注意的是，這裡的。 After Luke, vi, 5, we read :B3On the same day seeing some one working on the Sabbath, He said to him:8CO man, if you know what you do, blessed are you; but if you do not know, you are cursed and a transgressor of the law'." The most important omission, probably, is the second mention of the cup in Luke's account of the Last Supper.盧克後，六，五，我們讀到： b3on同一天看到一些一人工作就安息日，他跟他說： 8co男子，如果你知道你做什麼，祝福你，但如果你不知道，你是詛咒和transgressor的法律' " ，最重要的遺漏，也許是第二次提到美洲杯在路加的交代了最後的晚餐。
The Latin text is not the Vulgate, nor yet the Old Latin, which it resembles more closely.拉丁文字是不是vulgate ，也不是舊的拉丁語，它類似於更加緊密。 It seems to be an independent translation of the Greek that faces it, though the fact that it contains two thousand variations from its accompanying Greek text have led some to doubt this.這似乎是一個獨立的翻譯，希臘面臨它，雖然事實，即它包含了2000變化，從它的陪同希臘文本已導致有些人懷疑這一點。 Of this number, however, only seven hundred and sixteen are said to be real variant readings, and some of these are derived from the Vulgate.在這個數字中，不過，只有716頃說是真正的變讀，但這些公司中有些是來自vulgate 。 If the translation be independent, both the Vulgate and Old Latin have influenced it greatly; as time went on, the influence of the Vulgate grew and probably extended even to modifications of the Greek text.如果翻譯是獨立的，無論是vulgate和老拉丁語也有影響極大;隨著時間的推移，影響了vulgate增長，並有可能延長，甚至要修改對希臘文。 Chase, however, traces many of the variants to an original Syriac influence.大通，但痕跡，有許多變種，以原始古敘利亞的影響力。 The text, which was in so great honour in the Early Church, possesses a fascination for certain scholars, who occasionally prefer its readings; but none professes to have really solved the mystery of its origin.案文，這是在那麼大的榮譽，在早期教會，擁有魅力，為某些學者，這些人有時候喜歡它的讀數，但沒有一個自稱已真正獲得解決的奧秘，它的起源。
Publication information Written by John Francis Fenlon.出版信息書面約翰弗朗西斯fenlon 。 Transcribed by Sean Hyland.轉錄由Sean海侖。 The Catholic Encyclopedia, Volume IV.天主教百科全書，第四卷。 Published 1908. 1908年出版。 New York: Robert Appleton Company.紐約：羅伯特Appleton還公司。 Nihil Obstat. nihil obstat 。 Remy Lafort, Censor.人頭馬lafort ，檢查員。 Imprimatur. imprimatur 。 +John M. Farley, Archbishop of New York +約翰米farley ，大主教紐約
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