Codex Bezae食品 bezae 食品

Catholic Information天主教信息

(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),其中五个最重要的希腊新约圣经手稿,和最有趣的账上所有其特有的读数;学者指定字母D(见圣经批评,子标题的文本)。 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.它接收来自朋友和加尔文的继任者,西奥多Beza,从英国剑桥大学,获得它作为礼物在1581年从Beza它的名字,并仍拥有它。 The text is bilingual, Greek and Latin.该文本是双语的,希腊文和拉丁文。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.的手稿,写在安色尔字体字符,形成了一个四开量,优良的牛皮纸,10 x 8英寸,与一列页面,希腊左页(考虑地方的荣誉),平行拉美面临的上右页。It has been reproduced in an excellent photographic facsimile, published (1899) by the University of Cambridge.它已转载于一个优秀的摄影传真出版,由英国剑桥大学(1899年)。

BELIEVE Religious Information Source web-site相信宗教信息来源
BELIEVE Religious Information Source相信宗教信息来源
Our List of 2,300 Religious Subjects

我们2300 宗教科目名单
E-mail电子邮件
The codex contains only the Four Gospels, in the order once common in the West, Matthew, John, Luke, Mark, then a few verses (11-15), in Latin only, of the Third Epistle of St. John, and the Acts.食品法典包含的顺序只有四个福音,曾经共同在西方,马太,约翰,卢克,马克,那么几节经文(11-15),仅在拉丁美洲,圣约翰第三书信,和行为。 There are missing, however, from the manuscript of the original scribe, in the Greek, Matt., i, 1-20; [iii, 7-16]; vi, 20-ix, 2; xxvii, 2-12; John i, 16-iii, 26; [xviii, 14-xx, 13]; [Mk.有缺失,但是,从手稿原隶,希腊,马特,我,1-20; [III 7-16]六,20 - IX,2;二十七,2-12;约翰我16 - III,26 [14 - XX,十八,13]; [的Mk。xvi, 15-20]; Acts, viii, 29-x, 14; xxi, 2-10, 16-18; xxii, 10-20; xxii, 29-xxviii, 31; in the Latin, Matt., i, 1-11; [ii, 21-iii, 7]; vi,8-viii, 27; xxvi, 65-xxvii, 1; John, i, 1-iii, 16; [xviii, 2-xx, 1]; [Mk., xvi, 6-20]; Acts viii, 20-x, 4; xx, 31-xxi, 2, 7-10; xxii, 2-10; xxiii, 20- xxviii, 31.十六,15〜20];行为,第八,29 - X,​​14; XXI,2-10,16-18,22,10〜20; XXII,29十八,31;在拉丁美洲,马特,我,。 1-11; [II,21 - III,7];第六,8 - VIII,27; 26,65二十七,1,约翰,我,1 - III,16; [XVIII - XX,1]; [MK,十六,6-20。];行为八,20 - X,​​4; XX,31 - XXI,2,7-10;二十二2-10; XXIII,20 - 二十八,31。The passages in brackets have been supplied by a tenth-century hand.括号内的通道已提供十世纪的手。It will be noticed that St. Luke's Gospel alone, of the books contained, is preserved complete.它会注意到,圣路加福音所包含的书籍,是保存完整。The condition of the book shows a gap between the Gospels and Acts; and the fragment of III John indicates that, as in other ancient manuscript, the Catholic Epistles were placed there.书的条件,显示了福音和行为之间的差距;和片段三约翰表示,由于在其他古老的手稿,天主教教会摆在那里。The fact that the Epistle of Jude does not immediately precede Acts is regarded as pointing to its omission from the codex; it may, however, have been placed elsewhere.事实上书信的裘德不会立即先行为被视为指向其遗漏法典,但是,它可能已被放置在别处。We cannot tell whether the manuscript contained more of the New Testament, and there is no indication that it was, like the other great uncial manucripts, ever joined to the text of the Old Testament.我们不能告诉手稿是否包含更多的新约,并没有任何迹象表明这是,像其他伟大的安色尔字体manucripts,不断加入到旧约的文本。 Besides the hand of the original scribe, there are corrections in several different hands, some probably contemporary with the original, later liturgical annotations and the sortes sanctorum, or formulae for telling fortunes; all these are important for tracing the history of the manuscript Beza wrote in the letter accompanying his gift that the manuscript was obtained from the monastery of St. Irenæus in Lyons, during the war in 1562.除了原隶的手,有几个不同的手改正,有的可能与原来的,后来礼仪注释和sortes sanctorum,或算命公式当代所有这些都为追查历史的手稿Beza的重要写道在信陪同他的礼物的手稿是在1562年战争期间,从修道院的圣爱任纽在里昂获得。 Lyons was sacked by the Huguenots in that year and this manuscript was probably part of the loot.里昂被解职的胡格诺派教徒在这一年,这篇稿子可能是赃物的一部分。The reformer said it had lain in the monastery for long ages, neglected and covered with dust; but his statement is rejected by most modern scholars.改革者说,它已经摆在修道院长年龄,忽视和布满灰尘,但他的声明是由最现代的学者拒绝。It is claimed, in fact, that this codex is the one which was used at the Council of Trent in 1546 by William Dupré (English writers persist in calling this Frenchman a Prato), Bishop of Clermont in Auvergne, to confirm a Latin reading of John, xxi, si eum volo manere, which is found only in the Greek of this codex.据称,其实,这个食品法典委员会是这是在安理会的遄达Dupré威廉(英国作家坚持在调用这个法国一个普拉托),在奥弗涅克莱蒙的主教,在1546确认拉丁读约翰,XXI,SI EUM volo manere,这是只有在本法典希腊。Moreover, it is usually identified with Codex beta, whose peculiar readings were collated in 1546 for Stephens' edition of the Greek Testament by friends of his in Italy.此外,它通常是确定与食品法典委员会的测试版,其特有的读数整理Stephens的他的朋友在意大利版的希腊约在1546。 Beza himself, after having first denominated his codex Lugdunensis, later called it Claromontanus, as if it came not from Lyons, but from Clermont (near Beauvais, not Clermont of Auvergne). Beza自己后第一个计价他的法典Lugdunensis,后来被称为它Claromontanus,仿佛来自里昂没有,但克莱蒙(Beauvais的,而不是奥弗涅克莱蒙附近)。 All this, throwing Beza's original statement into doubt, indicates that the manuscript was in Italy in the middle of the sixteenth century, and has some bearing upon the locality of the production.所有这一切,投入无疑Beza的原始声明,表示在意大利的手稿是在十六世纪中叶,有一些地方后,生产的轴承。

It has commonly been held that the manuscript originated in Southern France around the beginning of the sixth century.它通常被认为手稿起源周围六世纪开始在法国南部。No one places it at a later dare, chiefly on the evidence of the handwriting.没有一个地方,在以后不敢,主要是对证据的笔迹。 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.被选为法国,部分原因是手稿被发现有,一方面是因为教会在里昂和南部的希腊基础和持续很长一段时间使用希腊的礼仪,而拉丁美洲是白话一些这样的社区,无论如何,这双语法典是生产的部分原因是因为三维文字圣irenæus引述的文字蕴藏着显着的相似,甚至说,雀巢公司,在文书错误的问题,因此它可能是从他非常派生副本。 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.然而,在过去五年中,最好的英文文本批评的意见已于水火之中,以意大利南部的D.原始的家,它指出,手稿是由一个教堂执业希腊成年礼,礼仪的注解仅关注希腊文;,这些标注日期从第九至十一世纪,正是在意大利南部的希腊成年礼的时期,虽然它已经死了,在拉丁基督教,并显示,在使用中的拜占庭式的大众lections它不能一直在法国南部的情况下。 The corrections, too, which concern the Greek text but rarely the Latin, the spelling, and the calendar all point to Southern Italy.更正,也关注的希腊文,但很少拉丁语,拼写,和日历都指向意大利南部。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.然而,触摸这些论点,只在家里的手稿,而不是它的诞生地,和手稿从欧洲的一端其他旅行。Ravenna and Sardinia, where Greek and Latin influences also met, have likewise been suggested.拉文纳和撒丁岛,希腊语和拉丁语的影响还会见了,也同样被建议。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.这只能说,直到最近被归因于法国南部的确定性已经动摇,概率现在赞成意大利南部。

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.以下代书,学者普遍从六世纪开始给它,但现在有一种倾向将它放在百年前 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.斯科维娜自己承认的字迹是不是不符合这个早日,并只分配它日后注解Latinity的原因。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.但拉美的腐败本身并不是早日不相容的,而与拉美NT文字处理的自由表示的时候,旧拉丁美洲版本仍然是当前。It probably belongs to the fifth century.它可能属于第五世纪。Nothing necessitates a later date.没有必要稍后的日期。

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.在D类型的文本是非常古老的,但它独自生存在这一个希腊手稿,虽然它也发现在旧拉丁美洲,旧叙利亚和亚美尼亚的旧版本。 It is the so-called Western Text, or one type of the Western Text.这是所谓的西方文字,或一种类型的中西文。All the Fathers before the end of the third century used a similar text and it can be traced back to sub-Apostolic times.父亲的第三个世纪结束前使用类似的文本,它可以追溯到分使徒时代。Its value is discussed elsewhere.它的值是在其他地方讨论。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. ð出发,从普通的文本,更广泛,比任何其他希腊法典相比,与作为标准,它是由无数的增加,paraphrastic渲染,反转,和一些疏漏的特点。 (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.(整理的文字,见斯科维娜,第XLIX - LXIII Bezae食品法典委员会;雀巢,诺维测试Graeci Supplementum,Gebhardt和提申多夫版,莱比锡,1896年)一个插补这里值得注意的是。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.卢克,六,5后,我们读到:B3On同一天看到有人在安息日工作,他对他说:8CO男人,如果你知道你做什么,祝福你,但如果你不知道,你是诅咒和一个犯错的法律'。“最重要的遗漏,也许是卢克的”最后的晚餐“的帐户中的第二杯提。

The Latin text is not the Vulgate, nor yet the Old Latin, which it resembles more closely.拉丁文字是不是武加大,也没有旧拉丁美洲,它类似于更加紧密。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.它似乎希腊,面临着它,但事实上,它包含两千年的变化及其伴随的希腊文,导致一些疑问,这是一个独立的翻译。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.然而,这个数字只有七百和16个说是真正的变读,其中一些是从武加大派生的。 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.如果翻译是独立的,无论是武加大和旧拉丁美洲影响它极大地,随着时间的推移,武加大的影响上升,并可能延长,甚至修改希腊文。 Chase, however, traces many of the variants to an original Syriac influence.然而,大通许多变种的原始叙利亚影响的痕迹。 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.的文字,如此之大,在早期教会的荣誉,拥有某些学者的迷恋,偶尔喜欢它的读数,但没有自称真正解决它的起源之谜。

Publication information Written by John Francis Fenlon.由约翰弗朗西斯Fenlon书面的公开信息。 Transcribed by Sean Hyland.转录由Sean海仑。The Catholic Encyclopedia, Volume IV.天主教百科全书,第四卷。Published 1908.发布1908。 New York: Robert Appleton Company.纽约:罗伯特Appleton还公司。Nihil Obstat.Nihil Obstat。Remy Lafort, Censor.人头马lafort,检查员。Imprimatur.认可。+John M. Farley, Archbishop of New York+约翰米farley,大主教纽约



This subject presentation in the original English language这在原来的主题演讲, 英语



Send an e-mail question or comment to us:发送电子邮件的问题或意见给我们:E-mail电子邮件

The main BELIEVE web-page (and the index to subjects) is at:的, 主要相信网页(和索引科目),是在:
BELIEVE Religious Information Source相信宗教信息来源
http://mb-soft.com/believe/beliecha.html