Misplaced Pages

#694305

78-471: The Evangeliary developed from marginal notes in manuscripts of the Gospels and from lists of gospel readings ( capitularia evangeliorum ). Generally included at the beginning or end of the book containing the whole gospels, these lists indicated the days on which the various extracts or pericopes were to be read. They developed into books in which they were accompanied by the texts to which they referred, with

156-639: A Latin version, originating from before Jerome and distinct from that in the Vetus Latina , of the Greek Esdras ;A, now commonly termed 3 Ezra ; and also a Latin version of an Ezra Apocalypse, commonly termed 4 Ezra . God Schools Relations with: The Vulgate was given an official capacity by the Council of Trent (1545–1563) as the touchstone of the biblical canon concerning which parts of books are canonical. The Vulgate

234-660: A century in an earlier Latin version (the Cyprianic Version), before it was superseded by the Vetus Latina version in the 4th century. Jerome, in his preface to the Vulgate gospels, commented that there were "as many [translations] as there are manuscripts"; subsequently repeating the witticism in his preface to the Book of Joshua. The base text for Jerome's revision of the gospels was a Vetus Latina text similar to

312-508: A complete revised New Testament text by 410 at the latest, when Pelagius quoted from it in his commentary on the letters of Paul . In Jerome's Vulgate, the Hebrew Book of Ezra–Nehemiah is translated as the single book of "Ezra". Jerome defends this in his Prologue to Ezra, although he had noted formerly in his Prologue to the Book of Kings that some Greeks and Latins had proposed that this book should be split in two. Jerome argues that

390-652: A contemporary of Jerome, states in Book ;XVII ch. 43 of his The City of God that "in our own day the priest Jerome, a great scholar and master of all three tongues, has made a translation into Latin, not from Greek but directly from the original Hebrew." Nevertheless, Augustine still maintained that the Septuagint, alongside the Hebrew, witnessed the inspired text of Scripture and consequently pressed Jerome for complete copies of his Hexaplar Latin translation of

468-512: A general prologue to the whole Bible. Notably, this letter was printed at the head of the Gutenberg Bible . Jerome's letter promotes the study of each of the books of the Old and New Testaments listed by name (and excluding any mention of the deuterocanonical books ); and its dissemination had the effect of propagating the belief that the whole Vulgate text was Jerome's work. The prologue to

546-645: A noun form of the verb rapere in 1 Thes 4:17). The word " publican " comes from the Latin publicanus (e.g., Mt 10:3), and the phrase " far be it " is a translation of the Latin expression absit. (e.g., Mt 16:22 in the King James Bible ). Other examples include apostolus , ecclesia , evangelium , Pascha , and angelus . In translating the 38 books of the Hebrew Bible ( Ezra–Nehemiah being counted as one book), Jerome

624-536: A partnership between Johannes Gutenberg and banker John Fust (or Faust). At the time, a manuscript of the Vulgate was selling for approximately 500  guilders . Gutenberg's works appear to have been a commercial failure, and Fust sued for recovery of his 2026 guilder investment and was awarded complete possession of the Gutenberg plant. Arguably, the Reformation could not have been possible without

702-538: A set of Priscillianist prologues to the gospels . The Latin biblical texts in use before Jerome's Vulgate are usually referred to collectively as the Vetus Latina , or "Vetus Latina Bible". "Vetus Latina" means that they are older than the Vulgate and written in Latin , not that they are written in Old Latin . Jerome himself uses the term "Latin Vulgate" for the Vetus Latina text, so intending to denote this version as

780-516: A table of readings. In the margin of the manuscript text it was customary to note the Sunday or liturgical festival on which that particular passage would be read, and at the end of the manuscript, the list of such passages, the Synaxarium (Eastern name) or Capitulare (Western name), would be added. Transition from this process to the making of an Evangeliarium, or collection of all such passages,

858-594: A thousand years (c. AD 400–1530), the Vulgate was the most commonly used edition of the most influential text in Western European society. Indeed, for most Western Christians , especially Catholics , it was the only version of the Bible ever encountered, only truly being eclipsed in the mid-20th century. In about 1455, the first Vulgate published by the moveable type process was produced in Mainz by

SECTION 10

#1732772469695

936-547: A way to identify certain themes in a chapter of sacred text. Its importance is mainly felt in, but not limited to, narrative portions of Sacred Scripture (as well as poetic sections). Manuscripts —often illuminated —called pericopes, are normally evangeliaries , that is, abbreviated Gospel Books only containing the sections of the Gospels required for the Masses of the liturgical year . Notable examples, both Ottonian , are

1014-471: Is Jerome's preference for the Hebraica veritas (i.e., Hebrew truth) over the Septuagint, a preference which he defended from his detractors. After Jerome had translated some parts of the Septuagint into Latin, he came to consider the text of the Septuagint as being faulty in itself, i.e. Jerome thought mistakes in the Septuagint text were not all mistakes made by copyists , but that some mistakes were part of

1092-511: Is a stub . You can help Misplaced Pages by expanding it . This article related to the Hebrew Bible is a stub . You can help Misplaced Pages by expanding it . Vulgate The Vulgate ( / ˈ v ʌ l ɡ eɪ t , - ɡ ə t / ) is a late-4th-century Latin translation of the Bible . It is largely the work of Jerome who, in 382, had been commissioned by Pope Damasus I to revise

1170-541: Is indeed one of at least five revised versions of the mid-4th century Vetus Latina Psalter, but compared to the other four, the revisions in the Roman Psalter are in clumsy Latin, and fail to follow Jerome's known translational principles, especially in respect of correcting harmonised readings. Nevertheless, it is clear from Jerome's correspondence (especially in his defence of the Gallican Psalter in

1248-584: Is the third and latest official Bible of the Catholic Church; it was published in 1979, and is a translation from modern critical editions of original language texts of the Bible. A number of manuscripts containing or reflecting the Vulgate survive today. Dating from the 8th century, the Codex Amiatinus is the earliest surviving manuscript of the complete Vulgate Bible. The Codex Fuldensis , dating from around 545, contains most of

1326-636: Is used in many manuscripts of the 9th and 10th centuries; and the Latin uncial is also employed, especially in Gaul , far into the Middle Ages for Gospel and liturgical works. The copying of the Gospels influenced largely the writings of Irish and Anglo-Saxon scribes, and effected the spread of these characters over the European continent and the development of the Caroline minuscule and the semi-uncial of

1404-652: The Vetus Latina Gospels used by the Roman Church . Later, of his own initiative, Jerome extended this work of revision and translation to include most of the books of the Bible . The Vulgate became progressively adopted as the Bible text within the Western Church . Over succeeding centuries, it eventually eclipsed the Vetus Latina . By the 13th century it had taken over from

1482-846: The Acts of the Apostles and the Epistles known as Apostolos, "Apostle", or praxapostolos . In churches of the Latin Rite , the lessons from the Old Testament, the Epistles from the New Testament and portions of the Gospels are usually grouped in the same book, under the name Comes, Liber comitis, Liber comicus (from the Latin comes , companion), or Lectionarium 'book of reading'. Separate Evangeliaria are seldom to be met with in Latin. Tables indicating passages to be read, as well as

1560-809: The Codex Veronensis , with the text of the Gospel of John conforming more to that in the Codex Corbiensis . Jerome's work on the Gospels was a revision of the Vetus Latina versions, and not a new translation. "High priest" is rendered princeps sacerdotum in Vulgate Matthew; as summus sacerdos in Vulgate Mark; and as pontifex in Vulgate John. The Vetus Latina gospels had been translated from Greek originals of

1638-535: The Comma Johanneum was open to dispute. Later, in the 20th century, Pope Pius XII declared the Vulgate as "free from error whatsoever in matters of faith and morals" in his encyclical Divino Afflante Spiritu : Hence this special authority or as they say, authenticity of the Vulgate was not affirmed by the Council particularly for critical reasons, but rather because of its legitimate use in

SECTION 20

#1732772469695

1716-519: The Epistle to the Laodiceans , but add: Another text which is considered as part of the Vulgate is: Jerome did not embark on the work with the intention of creating a new version of the whole Bible, but the changing nature of his program can be tracked in his voluminous correspondence. He had been commissioned by Damasus I in 382 to revise the Vetus Latina text of the four Gospels from

1794-714: The Gallican Psalms , Song of Songs, Isaiah, Jeremiah, Ezekiel, Daniel, the minor prophets, the gospels. The final prologue is to the Pauline epistles and is better known as Primum quaeritur ; this prologue is considered not to have been written by Jerome. Related to these are Jerome's Notes on the Rest of Esther and his Prologue to the Hebrew Psalms . A theme of the Old Testament prologues

1872-554: The Pericopes of Henry II and the Salzburg Pericopes . Lectionaries are normally made up of pericopes containing the Epistle and Gospel readings for the liturgical year . A pericope consisting of passages from different parts of a single book, or from different books of the Bible, and linked together into a single reading is called a concatenation or composite reading . This rhetoric -related article

1950-576: The Western text-type . Comparison of Jerome's Gospel texts with those in Vetus Latina witnesses, suggests that his revision was concerned with substantially redacting their expanded "Western" phraseology in accordance with the Greek texts of better early Byzantine and Alexandrian witnesses. One major change Jerome introduced was to re-order the Latin Gospels. Most Vetus Latina gospel books followed

2028-473: The additions to the Book of Esther from the Common Septuagint and the additions to the Book of Daniel from the Greek of Theodotion . The Vulgate is "a composite collection which cannot be identified with only Jerome's work," because the Vulgate contains Vetus Latina which are independent from Jerome's work. The Alcuinian pandects contain: The 13th-century Paris Bibles remove

2106-517: The "Western" order of Matthew, John, Luke, Mark; Jerome adopted the "Greek" order of Matthew, Mark, Luke, John. His revisions became progressively less frequent and less consistent in the gospels presumably done later. In places Jerome adopted readings that did not correspond to a straightforward rendering either of the Vetus Latina or the Greek text, so reflecting a particular doctrinal interpretation; as in his rewording panem nostrum supersubstantialem at Matthew 6:11 . The unknown reviser of

2184-524: The 10th century onwards there are the Gospel lessons, together with the Epistles and prayers, united in a new liturgical book, called the Missal . Manuscript Evangeliaria have little importance for the critic of the Gospel text. At the time when the various Gospel passages began to be collected in book form for use in liturgical reunions, the various families of the Gospel text and its translations were already in existence; and those Evangeliaria simply reproduce

2262-499: The 22-letter Hebrew alphabet. Alternatively, he numbered the books as 24, which he identifies with the 24 elders in the Book of Revelation casting their crowns before the Lamb . In the prologue to Ezra, he sets the "twenty-four elders" of the Hebrew Bible against the "Seventy interpreters" of the Septuagint. In addition, many medieval Vulgate manuscripts included Jerome's epistle number 53, to Paulinus bishop of Nola , as

2340-425: The 8th century. The Gutenberg Bible is a notable printed edition of the Vulgate by Johann Gutenberg in 1455. The Sixtine Vulgate (1590) is the first official Bible of the Catholic Church. The Clementine Vulgate (1592) is a standardized edition of the medieval Vulgate, and the second official Bible of the Catholic Church. The Stuttgart Vulgate is a 1969 critical edition of the Vulgate. The Nova Vulgata

2418-467: The 9th century the Vetus Latina texts of Baruch and the Letter of Jeremiah were introduced into the Vulgate in versions revised by Theodulf of Orleans and are found in a minority of early medieval Vulgate pandect bibles from that date onward. After 1300, when the booksellers of Paris began to produce commercial single volume Vulgate bibles in large numbers, these commonly included both Baruch and

Evangeliary - Misplaced Pages Continue

2496-602: The Bible into vernacular languages. In English, the interlinear translation of the Lindisfarne Gospels as well as other Old English Bible translations , the translation of John Wycliffe , the Douay–Rheims Bible , the Confraternity Bible , and Ronald Knox 's translation were all made from the Vulgate. The Vulgate had significant cultural influence on literature for centuries, and thus

2574-791: The Catholic Church as the Sixtine Vulgate (1590), then as the Clementine Vulgate (1592), and then as the Nova Vulgata (1979). The Vulgate is still currently used in the Latin Church . The Clementine edition of the Vulgate became the standard Bible text of the Roman Rite of the Catholic Church, and remained so until 1979 when the Nova Vulgata was promulgated. The term Vulgate has been used to designate

2652-643: The Christians met together, they read the Memoirs of the Apostles and the writings of the Prophets (Apol., I, lxvii). Tertullian , Cyprian and other writers bear witness to the same custom; and in the West the clerical minor order of lector existed as early as the 3rd century. For want of precise testimony, it is unknown how the particular passages were decided on. Most likely the presiding bishop chose them at

2730-553: The Churches throughout so many centuries; by which use indeed the same is shown, in the sense in which the Church has understood and understands it, to be free from any error whatsoever in matters of faith and morals; so that, as the Church herself testifies and affirms, it may be quoted safely and without fear of error in disputations, in lectures and in preaching [...]" The inerrancy is with respect to faith and morals, as it says in

2808-811: The Evangeliarium of Charlemagne preserved at Vienna. Gospels in rolls are known only from seeing them in miniatures, especially as emblems of the Four Evangelists , until well into the Middle Ages. The roll of the Book of Joshua (9th-10th century: Vatican Library) is a specimen of what Evangeliaria in this form with miniatures were like. The roll form remained long in use for liturgical manuscripts at Milan and in southern Italy. Costly Evangeliaria are noted above all for their clear and careful writing. They have helped to perpetuate and propagate certain styles of calligraphy. The Greek uncial (lettering type)

2886-463: The Greek text, owing to the labours of bible scholars like Tischendorf , Westcott and Hort , these liturgical glosses are very rare. There is one example in the Vulgate text: Luke , vii , 31 (ait autem Dominus). Greek Evangeliaria are consistently organized in two parts, the first containing Sunday Gospels beginning with Easter, the second containing Gospels for saints' days beginning with 1 September. Western Evangeliaria vary more in format, due to

2964-513: The Latin Bible only since the 16th century. An example of the use of this word in this sense at the time is the title of the 1538 edition of the Latin Bible by Erasmus : Biblia utriusque testamenti juxta vulgatam translationem . While the majority of the Vulgate's translation is traditionally attributed to Jerome (directly helped by Paula of Rome ), the Vulgate has a compound text that is not entirely Jerome's work. Jerome's translation of

3042-581: The Letter of Jeremiah as the Book of Baruch . Also beginning in the 9th century, Vulgate manuscripts are found that split Jerome's combined translation from the Hebrew of Ezra and the Nehemiah into separate books called 1 Ezra and 2 Ezra. Bogaert argues that this practice arose from an intention to conform the Vulgate text to the authoritative canon lists of the 5th/6th century, where 'two books of Ezra' were commonly cited. Subsequently, many late medieval Vulgate bible manuscripts introduced

3120-516: The New Testament outside the Gospels is the work of other scholars. Rufinus of Aquileia has been suggested, as has Rufinus the Syrian (an associate of Pelagius ) and Pelagius himself, though without specific evidence for any of them; Pelagian groups have also been suggested as the revisers. This unknown reviser worked more thoroughly than Jerome had done, consistently using older Greek manuscript sources of Alexandrian text-type . They had published

3198-538: The Old Testament, a request that Jerome ducked with the excuse that the originals had been lost "through someone's dishonesty". Prologues written by Jerome to some of his translations of parts of the Bible are to the Pentateuch , to Joshua , and to Kings (1–2 Kings and 1–2 Samuel) which is also called the Galeatum principium . Following these are prologues to Chronicles, Ezra, Tobit, Judith, Esther, Job,

Evangeliary - Misplaced Pages Continue

3276-593: The Old and New Testaments, including the Gospels, or else these passages alone without the corresponding Gospels. Following the Jewish custom of the synagogue , the Scriptures of the Old Testament were read at the primitive Christian assemblies. According as the canon of the New Testament was decided on, certain extracts from it were included in these readings. The apologist St. Justin Martyr tells how in his day, when

3354-740: The Pauline Epistles in the Vulgate defends the Pauline authorship of the Epistle to the Hebrews , directly contrary to Jerome's own views—a key argument in demonstrating that Jerome did not write it. The author of the Primum quaeritur is unknown, but it is first quoted by Pelagius in his commentary on the Pauline letters written before 410. As this work also quotes from the Vulgate revision of these letters, it has been proposed that Pelagius or one of his associates may have been responsible for

3432-409: The Sundays and Holy Days on which they are to be read, are called by the Greeks "Evangelistarium", a name sometimes given to the Evangeliaria proper; they are also called "Synaxarium", and by the Latins are known as "Capitulare". Although the word Evangeliarium is of recent origin, it has been universally adopted. The word lectionary is employed, however, to denote either the collection of passages from

3510-402: The Vulgate. These are: 1 and 2 Maccabees , Wisdom , Ecclesiasticus , Baruch and the Letter of Jeremiah . Having separately translated the book of Psalms from the Greek Hexapla Septuagint , Jerome translated all of the books of the Jewish Bible —the Hebrew book of Psalms included—from Hebrew himself. He also translated the books of Tobit and Judith from Aramaic versions,

3588-403: The above quote: "free from any error whatsoever in matters of faith and morals", and the inerrancy is not in a philological sense: [...] and so its authenticity is not specified primarily as critical, but rather as juridical. The Catholic Church has produced three official editions of the Vulgate: the Sixtine Vulgate , the Clementine Vulgate , and the Nova Vulgata (see below). For over

3666-441: The assembly itself; and on the occurrence of certain festivals the Scripture relating to them would be read. Little by little a more or less definite list would naturally result from this method. St. John Chrysostom in a homily delivered at Antioch exhorts his hearers to read beforehand the Scripture passages to be read and commented on in the Office of the day (Homilia de Lazaro, iii, c. i). In like manner other Churches would form

3744-451: The best Greek texts. By the time of Damasus' death in 384, Jerome had completed this task, together with a more cursory revision from the Greek Common Septuagint of the Vetus Latina text of the Psalms in the Roman Psalter, a version which he later disowned and is now lost. How much of the rest of the New Testament he then revised is difficult to judge, but none of his work survived in the Vulgate text of these books. The revised text of

3822-403: The book, is often found in miniatures from the days of Charlemagne to the end of the Middle Ages. The prince is shown receiving from the hands of the abbot the Evangeliarium he will use whenever he assists at the holy offices in the abbey church (e.g. the picture of Charles the Bald in the Vivien Bible, Bibliothèque Nationale, Paris). But in the 10th and 11th centuries the prince is shown offering

3900-417: The common Latin rendering of the Greek Vulgate or Common Septuagint (which Jerome otherwise terms the "Seventy interpreters"). This remained the usual use of the term "Latin Vulgate" in the West for centuries. On occasion Jerome applies the term "Septuagint" ( Septuaginta ) to refer to the Hexaplar Septuagint, where he wishes to distinguish this from the Vulgata or Common Septuagint. The earliest known use of

3978-515: The council listed the books included in the canon, it qualified the books as being "entire with all their parts, as they have been used to be read in the Catholic Church , and as they are contained in the Vetus Latina vulgate edition". The fourth session of the Council specified 72 canonical books in the Bible: 45 in the Old Testament, 27 in the New Testament with Lamentations not being counted as separate from Jeremiah. On 2 June 1927, Pope Pius XI clarified this decree, allowing that

SECTION 50

#1732772469695

4056-421: The countries along the Rhine and the Meuse and in Northern France (10th and 11th centuries), have the scene of the Crucifixion. Pericope In rhetoric , a pericope ( / p ə ˈ r ɪ k ə p iː / ; Greek περικοπή , "a cutting-out") is a set of verses that forms one coherent unit or thought, suitable for public reading from a text, now usually of sacred scripture . The term can also be used as

4134-482: The development of the English language, especially in matters of religion. Many Latin words were taken from the Vulgate into English nearly unchanged in meaning or spelling: creatio (e.g. Genesis  1:1, Heb 9:11), salvatio (e.g. Is 37:32, Eph 2:5), justificatio (e.g. Rom 4:25, Heb 9:1), testamentum (e.g. Mt 26:28), sanctificatio (1 Ptr 1:2, 1 Cor 1:30), regeneratio (Mt 19:28), and raptura (from

4212-431: The diaspora of biblical knowledge that was permitted by the development of moveable type. Aside from its use in prayer, liturgy, and private study, the Vulgate served as inspiration for ecclesiastical art and architecture , hymns , countless paintings, and popular mystery plays . The fifth volume of Walton's London Polyglot of 1657 included several versions of the New Testament: in Greek, Latin (a Vulgate version and

4290-410: The differences of usage in different rites. From the beginning the books used in the liturgy, and more particularly the Gospel manuscripts, were highly venerated, and therefore text and cover were often richly ornamented. From an artistic point of view the distinction between Evangeliaria strictly so called and Gospel manuscripts is of little importance and is generally disregarded. It consists merely in

4368-401: The fact that the illuminations of the Evangeliaria occur as a rule at those passages set apart for the greater festivals of the year. The coronation oath-book of Anglo-Saxon kings, which King Athelstan received apparently from his brother-in-law Otto I , and in turn presented to the cathedral church of Canterbury, is ornamented with figures of the Evangelists freely copied from those that adorn

4446-456: The first translation of the Old Testament into Latin directly from the Hebrew Tanakh rather than from the Greek Septuagint. Jerome's extensive use of exegetical material written in Greek, as well as his use of the Aquiline and Theodotiontic columns of the Hexapla, along with the somewhat paraphrastic style in which he translated, makes it difficult to determine exactly how direct the conversion of Hebrew to Latin was. Augustine of Hippo ,

4524-466: The former version the designation versio vulgata (the "version commonly used" ) or vulgata for short. The Vulgate also contains some Vetus Latina translations that Jerome did not work on. The Catholic Church affirmed the Vulgate as its official Latin Bible at the Council of Trent (1545–1563), though there was no authoritative edition of the book at that time. The Vulgate did eventually receive an official edition to be promulgated among

4602-406: The four Gospels are revisions of Vetus Latina translations he did while having the Greek as reference. The Latin translations of the rest of the New Testament are revisions to the Vetus Latina , considered as being made by Pelagian circles or by Rufinus the Syrian , or by Rufinus of Aquileia . Several unrevised books of the Vetus Latina Old Testament also commonly became included in

4680-432: The front cover was enriched with all the skill of the goldsmith. One of the most ancient bindings or covers known is that offered by the Lombard Queen Theodelinda (600) to the cathedral of Monza. At times plaques of ivory, resembling diptychs , were set into these bindings. The earliest of them were of Oriental or Italian origin, and bear isolated figures of Christ or the Blessed Virgin, etc. A number of them, to be found in

4758-442: The great uncial codices of the mid-4th century, most similar to the Codex Sinaiticus . The reviser's changes generally conform very closely to this Greek text, even in matters of word order—to the extent that the resulting text may be only barely intelligible as Latin. After the Gospels, the most widely used and copied part of the Christian Bible is the Book of Psalms. Consequently, Damasus also commissioned Jerome to revise

SECTION 60

#1732772469695

4836-400: The long and detailed Epistle 106) that he was familiar with the Roman Psalter text, and consequently it is assumed that this revision represents the Roman text as Jerome had found it. Wisdom , Ecclesiasticus , 1 and 2 Maccabees and Baruch (with the Letter of Jeremiah) are included in the Vulgate, and are purely Vetus Latina translations which Jerome did not touch. In

4914-539: The original text itself as it was produced by the Seventy translators . Jerome believed that the Hebrew text more clearly prefigured Christ than the Greek of the Septuagint, since he believed some quotes of the Old Testament in the New Testament were not present in the Septuagint, but existed in the Hebrew version; Jerome gave some of those quotes in his prologue to the Pentateuch. In the Galeatum principium (a.k.a. Prologus Galeatus ), Jerome described an Old Testament canon of 22 books, which he found represented in

4992-407: The particular text favoured by the Church which compiled it. They have even exercised an unfortunate influence on the more recent manuscripts of the Gospels; certain additions of a liturgical nature (e.g., in illo tempore; dixit Dominus ) which were set at the beginning or end of a reading, have found their way into the text itself. But in the official text of the Vulgate , and in modern editions of

5070-401: The passages arranged in accordance with the liturgical year rather than in their order within the gospels themselves, and omitting passages not used in the liturgy. The name does not date back earlier than the 17th century. The Greeks called such collections Euangelion 'good message', i.e. "Gospel", or eklogadion tou euangeliou , "Selections from the Gospel". The collection of readings from

5148-406: The precious manuscript to Christ or to the patron saint of the church or abbey (cf. the Evangeliarium at Bamberg State Library showing the Emperor Henry II offering the book to Christ). Famous Evangeliaria include: Valuable Evangeliaria were carefully treasured, and when used in the offices were placed on a strip of cloth or on a cushion. The back leaf of the binding was usually left plain, but

5226-464: The psalter in use in Rome, to agree better with the Greek of the Common Septuagint. Jerome said he had done this cursorily when in Rome, but he later disowned this version, maintaining that copyists had reintroduced erroneous readings. Until the 20th century, it was commonly assumed that the surviving Roman Psalter represented Jerome's first attempted revision, but more recent scholarship—following de Bruyne—rejects this identification. The Roman Psalter

5304-409: The rest of the New Testament shows marked differences from Jerome, both in editorial practice and in their sources. Where Jerome sought to correct the Vetus Latina text with reference to the best recent Greek manuscripts, with a preference for those conforming to the Byzantine text-type, the Greek text underlying the revision of the rest of the New Testament demonstrates the Alexandrian text-type found in

5382-547: The revision of the Vulgate New Testament outside the Gospels. At any rate, it is reasonable to identify the author of the preface with the unknown reviser of the New Testament outside the gospels. Some manuscripts of the Pauline epistles contain short Marcionite prologues to each of the epistles indicating where they were written, with notes about where the recipients dwelt. Adolf von Harnack , citing De Bruyne, argued that these notes were written by Marcion of Sinope or one of his followers. Many early Vulgate manuscripts contain

5460-420: The said old and vulgate edition, which, by the lengthened usage of so many years, has been approved of in the Church, be, in public lectures, disputations, sermons and expositions, held as authentic; and that no one is to dare, or presume to reject it under any pretext whatever. The qualifier "Latin editions, now in circulation" and the use of "authentic" (not "inerrant") show the limits of this statement. When

5538-481: The school of Tours. The copyists of the Gospels made great use of other helps to beautify their penmanship, such as the use of purple parchment, liquid gold and silver and various coloured inks. The part played by Evangeliaria in the history of miniature painting until the twelfth and thirteenth centuries is very great. Especially noteworthy are the miniature insets to the Canons of Eusebius , or tables of Gospel concordance. Illuminated initial letters differed according to

5616-543: The term Vulgata to describe the "new" Latin translation was made by Roger Bacon in the 13th century. The translations in the Vetus Latina had accumulated piecemeal over a century or more. They were not translated by a single person or institution, nor uniformly edited. The individual books varied in quality of translation and style, and different manuscripts and quotations witness wide variations in readings. Some books appear to have been translated several times. The book of Psalms , in particular, had circulated for over

5694-417: The two books of Ezra found in the Septuagint and Vetus Latina , Esdras A and Esdras B, represented "variant examples" of a single Hebrew original. Hence, he does not translate Esdras A separately even though up until then it had been universally found in Greek and Vetus Latina Old Testaments, preceding Esdras B, the combined text of Ezra–Nehemiah. The Vulgate is usually credited as being

5772-579: The various schools of writing; the Irish scribes used artistic knots and loops, the Merovingian and Lombard writers preferred animal forms, especially fish. Illuminated scenes, of interest to the iconographist, are often to be met in these copies of the Gospel text. Frequently it is the figure of the Evangelist that stands at the head of his Gospel; the donor, or rather a sketch showing the donation of

5850-619: The version by Arius Montanus ), Syriac, Ethiopic, and Arabic. It also included a version of the Gospels in Persian. The Vulgate Latin is used regularly in Thomas Hobbes ' Leviathan of 1651; in the Leviathan Hobbes "has a worrying tendency to treat the Vulgate as if it were the original". Before the publication of Pius XII 's Divino afflante Spiritu , the Vulgate was the source text used for many translations of

5928-440: Was declared to "be held as authentic" by the Catholic Church by the Council of Trent. The Council of Trent cited long usage in support of the Vulgate's magisterial authority : Moreover, this sacred and holy Synod,—considering that no small utility may accrue to the Church of God, if it be made known which out of all the Latin editions, now in circulation, of the sacred books, is to be held as authentic,—ordains and declares, that

6006-591: Was easy. Gregory is of opinion that fragments of Evangeliaria in Greek dating from the fourth, fifth and sixth centuries are extant, and many from the ninth century onwards (according to Gregory they number 1072) are. In like manner, there are Lectionaries in the Latin Churches from as early as the fifth century. The Comes of the Roman Church dates from before St. Gregory the Great (P.L., XXX, 487-532). From

6084-465: Was relatively free in rendering their text into Latin, but it is possible to determine that the oldest surviving complete manuscripts of the Masoretic Text which date from nearly 600 years after Jerome, nevertheless transmit a consonantal Hebrew text very close to that used by Jerome. The Vulgate exists in many forms. The Codex Amiatinus is the oldest surviving complete manuscript from

#694305