The 'Vulgate' is an early
5th century version of the
Bible in
Latin which is largely the result of the labors of
Jerome, who was commissioned by
Pope Damasus I in 382 to make a revision of the
old Latin translations. The Vulgate was a substantial improvement over these earlier translations. Its
Old Testament is the first Latin version translated directly from the Hebrew
Tanakh rather than from the Greek
Septuagint. It became the definitive and officially promulgated Latin version of the Bible of the
Roman Catholic Church and ultimately took the name ''versio vulgata'', which means simply "the published translation". There are 76
books in the Clementine edition of the Vulgate Bible: 46 in the
Old Testament, 27 in the
New Testament, and 3 in the
Apocrypha.
Composition
The Vulgate is a composite work, only some parts of which are due to Jerome.
[1]
★ ''Old Latin'', wholly unrevised:
Prayer of Manasses,
3 and
4 Esdras,
Wisdom,
Ecclesiasticus,
Baruch, and
1 and
2 Machabees.
★ ''Old Latin'', more or less revised by a person or persons unknown, perhaps by Jerome:
Acts,
Epistles, and the
Apocalypse.
★ ''Free translation'' by Jerome from a secondary
Aramaic version:
Tobias and
Judith.
★ ''Translation from the
Septuagint'' by Jerome: the
Psalter, the
Rest of Esther.
★ ''Translation from the Greek of
Theodotion'' by Jerome:
Song of the Three Children'', ''
Story of Susanna, and
The Idol Bel and the Dragon
★ ''Revision'' by Jerome of the Old Latin, corrected with reference to the oldest
Greek manuscripts available: the
Gospels.
★ Jerome's independent translation from the
Hebrew: the
protocanonical books of the
Old Testament, with the exception of the
Psalter. This was completed in 405.
Relation with the Old Latin Bible
Main articles: Vetus Latina
In Jerome's day, the word ''Vulgata'' was applied to the Greek
Septuagint. The Latin Bible used before the Vulgate is usually referred to as the ''
Vetus Latina'', or "Old Latin Bible", or occasionally the "Old Latin Vulgate".
The Old Latin was not translated by a single person or institution, nor uniformly edited. The individual books varied in quality of translation and style. Its Old Testament books were translated from the Greek Septuagint, not from the Hebrew.
The Old Latin version remained in use in some circles even after Jerome's Vulgate became the accepted standard throughout the Western Church. Some in Gaul continued to prefer the Old Latin version for centuries.
Jerome's Translation
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 programme can be tracked in his voluminous correspondence. He had been commissioned by Pope Damasus in
382 to revise the Old Latin text of the
four Gospels from the best Greek texts, and by the time of Damasus' death in
384 he had thoroughly completed this task, together with a more cursory revision from the Greek Septuagint of the Old Latin text of the
Psalms. How much the rest of the
New Testament he then revised is difficult to judge today, but little of his work survived in the Vulgate text. In
385 Jerome was forced out of Rome, and eventually settled in
Bethlehem, where he produced a new version of the Psalms, translated from the
Hexaplar Greek text. He also appears to have undertaken further new translations of other Septuagint books into Latin; but again, these are not found in the Vulgate text. But from
390 to
405 Jerome switched to translating directly from the
Hebrew, and translated anew all 39 books in the Hebrew Bible, including a further, third, version of the Psalms, which survives in a very few Vulgate manuscripts.
In his prologues, Jerome described those books or portions of books in the
Septuagint that were not found in the Hebrew as being non-
canonical: he called them
''apocrypha''.
[2][3] Nevertheless, the
Septuagint was, and remained, the standard Old Testament of Greek-speaking Christians, and the counterpart
Old Testament of the Vulgate eventually had similar content. Of the Old Testament texts outside the Hebrew canon, Jerome translated
Tobit and
Judith anew from the Aramaic; but from the Greek, only the additions to
Esther from the Septuagint, and the additions to
Daniel from
Theodotion. The others, the
Baruch,
Wisdom,
Ecclesiasticus,
Maccabees,
3 and 4 Esdras and the
Prayer of Manasses, retain in Vulgate manuscripts their Old Latin renderings. Their style is still markedly distinguishable from Jerome's. In the Vulgate text, Jerome's translations from the Greek of the additions to Esther and Daniel are recombined with his separate translations of these books from the Hebrew.
Psalters
Main articles: Latin Psalters
Called the ''Versio Romana'' or ''Psalterium Romanum'', the Roman Psalter of 384 was Jerome's first revision of the psalter. It was made from the ''Versio Vetus Latina'', and corrected to bring it more in line with the Septuagint. This version was by and large replaced by Jerome's later versions, except in Anglo-Saxon England, where it continued to be used until the
Norman Conquest (1066).
[4]
Although some early manuscripts of the Vulgate contain Jerome's translation of the psalms from the Hebrew, the version of the psalms that is contained in all later manuscripts and editions is the
''Gallicana'' translation from the
Hexaplar Greek.
New Psalters
The 20th century saw the creation of two new psalters for use with the Vulgate. They were the ''
Versio Piana'' of 1945 and the ''
Versio Nova Vulgata'' of 1969. The 1969 version was used in the Nova Vulgata edition described below.
Manuscripts and early editions
A number of early manuscripts witnessing to the early Vulgate still 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 the New Testament in the Vulgate version, but the four Vulgate
gospels are harmonised into a continuous narrative derived from the
Diatessaron.
Over the course of the Middle Ages, the Vulgate had succumbed to the inevitable changes wrought by human error in the countless copyings of the text in monasteries across Europe. From its earliest days, readings from the Vetus Latina were introduced. Marginal notes were erroneously interpolated into the text. No one copy was the same as the other as scribes added, removed, misspelled, or mis-corrected verses in the Latin Bible.
About 550,
Cassiodorus made an attempt at restoring the Vulgate to its original purity.
Alcuin of York oversaw efforts to make a corrected Vulgate, which he presented to
Charlemagne in 801. Similar attempts were made by
Theodulphus,
Bishop of Orléans (787?-821);
Lanfranc, Archbishop of Canterbury (1070-1089);
Stephen Harding, Abbot of Cîteaux (1109-1134); and Deacon Nicolaus Maniacoria (about the beginning of the 13th century). The University of Paris assembled lists of "correctoria" - approved readings where variants had been noted. Unfortunately, many of the readings recommended are now known to be interpolations.
Though the advent of printing greatly reduced the potential of human error and increased the consistency and uniformity of the text, the earliest editions of the Vulgate merely reproduced the manuscripts that were readily available to the publishers. Of the hundreds of early editions, the most notable today is
Mazarin edition published by
Johann Gutenberg in 1455, famous for its beauty and antiquity. In 1504 the first Vulgate with variant readings was published in Paris. One of the texts of the
Complutensian Polyglot was an edition of the Vulgate made from ancient manuscripts and corrected to agree with the Greek.
Erasmus published an edition corrected to agree better with the Greek and Hebrew in 1516. Other corrected editions were published by Pagninus in 1518,
Cardinal Cajetan, Steuchius in 1529, Clarius in 1542, and others. In 1528,
Robertus Stephanus published the first critical edition, which formed the basis of the later Sistine and Clementine editions. The critical edition of John Hentenius of Louvain followed in 1547.
[5] In
1550, Stephanus fled to
Geneva where in
1555 he issued his final critical edition of the Vulgate, which was the first complete Bible with full chapter and verse divisions, and which became the standard Biblical reference text for late 16th century Reformed theology.
Later Editions
The title "Vulgate" is currently applied to three distinct texts which can be found on the internet. Which text is used can be determined from the spelling of
Eve's name in Genesis 3:20.
★ "Heva": the Clementine Vulgate, the official Latin Bible of the Roman Catholic Church from
1592 to
1979.
★ "Hava": the Stuttgart edition of the Vulgate. This edition seeks to recover a text as close as possible to that of early manuscripts, especially in respect of the removal of many interpolated readings that found their way into the Clementine Vulgate.
★ "Eva": the Nova Vulgata, the official Latin Bible of the Roman Catholic Church since 1979. Amended and modified; it is in some passages more a new version rather than a revision.
The Clementine Vulgate
The Clementine Vulgate (''Biblia Sacra Vulgatae Editionis Sixti Quinti Pontificis Maximi iussu recognita atque edita'') is the edition most familiar to Catholics who have lived prior to the liturgical reforms following
Vatican II.
After the
Reformation, when the Catholic Church strove to counter the attacks and refute the doctrines of
Protestantism, the Vulgate was reaffirmed in the
Council of Trent as the sole, authorized Latin text of the Bible.
[6] To reinforce this declaration, the council commissioned the pope to make a standard text of the Vulgate out of the countless editions produced during the
Renaissance and manuscripts produced during the Middle Ages. The actual first manifestation of this authorized text did not appear until 1590. It was sponsored by
Pope Sixtus V (1585-90) and known as the Sistine Vulgate. It was based on the edition of Robertus Stephanus corrected to agree with the Greek, but it was hurried into print and suffered from many printing errors. It was soon replaced by a new edition by
Clement VIII (1592-1605) who immediately ordered corrections and revisions to be made. This new revised version was based more on the Hentenian edition. It is called today the Sixto-Clementine Vulgate, or simply the Clementine, although it is Sixtus' name which appears on the title page. Clement published three printings of this edition, in 1592, 1593 and 1598.
The Clementine differed from the manuscripts on which it was ultimately based in that it grouped the various prefaces of St. Jerome together at the beginning, and it removed
3 and
4 Esdras and the
Prayer of Manasses from the
Old Testament and placed them in an appendix.
The psalter of the Clementine Vulgate, like that of almost all earlier editions, is the
Gallicanum.
The Clementine Vulgate of 1592 became the standard Bible text of the
Roman Rite of the
Roman Catholic Church until
1979, when the Nova Vulgata was promulgated.
Later Printings
After Clement's 1598 printing of the Vulgate, the
Vatican issued no other official printings, leaving the task to other printers. Although the other printers of the Clementine Vulgate faithfully reproduced the words of the official edition, they were often quite free in matters of spelling, punctuation, capitalization, and paragraph boundaries. In 1906, Capuchin priest Fr. Michael Hetzenauer (OFM Cap.) produced an edition restoring the original Clementine text while taking into account variations in Clement's three printings as well as correctoria officially issued by the Vatican.
In 1982, Biblioteca de Autores Cristianos published a reprint of the Clementine Vulgate (ISBN 8-479-14021-6) omitting the Apocrypha, but containing excerpts from various
magisterial documents and the ''
Piana'' version of the psalms in addition to the
vulgate version.
Newer critical editions
After the publication of the Clementine Vulgate, few
critical editions were published. In 1734 Vallarsi published a corrected edition of the Vulgate. Most other later editions limited themselves to the
New Testament, most notably Fleck's edition
[7] of 1840,
Constantin von Tischendorf's edition of 1864, and the
Oxford edition of Bishop J. Wordsworth and H.J. White in 1889.
In 1907 Pope
Pius X commissioned the monks of the Benedictine Abbey of St. Jerome in Rome to prepare a critical edition of Jerome's Vulgate as a basis for a revision of the Clementine.
[8][9] Only the Old Testament was ever completed, which however complemented the New Testament edition of Wordsworth and White; the fruit of this labor led to the creation of the ''Nova Vulgata''. The Benedictine critical edition was used as a basis for much of the Old Testament of the Stuttgart Vulgate.
[10]
Stuttgart edition
This Vulgate was first published in 1969 (4th edition, 1994) by the German Bible Society (Deutsche Bibelgesellschaft), based in Stuttgart. This edition, alternatively titled ''Biblia Sacra Vulgata'' or ''Biblia Sacra iuxta vulgatam versionem'' (ISBN 3-438-05303-9), is a "manual edition" in that it reduces much of the information in the big multi-volume critical editions that preceded it into a single compact volume. It seeks to reconstruct an early Vulgate text closer to that which Jerome produced 1,600 years ago. It is based on earlier critical editions of Vulgate,
[11][12][13][14][15] including the Benedictine edition and the Latin New Testament produced by Wordsworth and White, which provided variant readings from the diverse manuscripts and printed editions of the Vulgate and comparison of different wordings in their footnotes. The Stuttgart Vulgate attempts, through critical comparison of important, historical manuscripts of the Vulgate, to recreate an early text, cleansed of the scribal errors of a millennium.
An important feature in the Stuttgart edition for those studying the Vulgate is the inclusion of all of Jerome's prologues to the Bible, the Testaments, and the major books and sections (Pentateuch, Gospels, Minor Prophets, etc.) of the Bible. This adheres to the style of medieval editions of the Vulgate, which were never without Jerome's prologues. In its spelling, the Stuttgart also retains a more medieval Latin orthography than the Clementine, sometimes using ''oe'' rather than ''ae'', and having more proper nouns beginning with ''H'' (i.e., ''Helimelech'' instead of ''Elimelech''), but the spelling is inconsistent throughout, as in the manuscripts. The Stuttgart Vulgate also follows the medieval manuscripts in using line breaks, rather than the modern system of punctuation marks, to indicate the structure of each verse. Because of these features, it initially presents an unfamiliar appearance to readers accustomed to the Clementine text.
It contains two psalters, both the traditional ''
Gallicanum'' and the ''
juxta Hebraicum'', which are printed on facing pages to allow easy comparison and contrast between the two versions. It has an expanded
Apocrypha, containing
Psalm 151 and the
Epistle to the Laodiceans in addition to
3 and
4 Esdras and the
Prayer of Manasses.
In addition, its modern prefaces are a source of valuable information about the history of the Vulgate.
Electronic Vulgate
One reason for the Stuttgart edition's importance rests in the fact that it is the one most disseminated on the Internet. This electronic version is usually mutilated, lacking all formatting, notes, prefaces and apparatus, and lacking the Gallican Psalter, Apocrypha, and
Deuterocanonical books, and often containing only the first three chapters of Daniel, stopping at the point where the deuterocanonical ''Song of the Three Holy Children'' would begin.
Nova Vulgata
The 'Nova Vulgata' (''Bibliorum Sacrorum nova vulgata editio'', ISBN 88-209-2163-4) is currently the typical Latin edition published by the
See of Rome and approved for use in the
liturgy. In 1965, towards the close of the
Second Vatican Council,
Pope Paul VI appointed a commission to revise the existing Vulgate in accord with modern textual and linguistic studies, while preserving or refining its Christian Latin style. The Commission published its work in eight annotated sections, inviting criticism from Catholic scholars as the sections were published. The Latin Psalter was published in 1969 and the entire Nova Vulgata in 1979.
[16]
The foundational text of most of the ''Nova Vulgata'' is the critical edition done by the monks of the Benedictine Abbey of St. Jerome under
Pius X. The foundational text of the books of Tobit and Judith are from manuscripts of the
Vetus Latina rather than the Vulgate. All of these base texts were revised to accord with the modern critical editions in Greek, Hebrew, and Aramaic. There are also a number of changes where the modern scholars felt that Jerome had failed to grasp the meaning of the original languages.
The ''Nova Vulgata'' does not contain
some books found in the earlier editions but omitted by the
canon of
Trent, namely the
Prayer of Manasses and the
3rd and
4th Book of Esdras.
In 1979, after decades of preparation, the ''Nova Vulgata'' was published and declared the Catholic Church's current official Latin version in the Apostolic Constitution ''Scripturarum Thesaurus''
[17] promulgated by the Pope
John Paul II.
The ''Nova Vulgata'' has not been widely embraced by conservative Catholics, many of whom see it as being in some verses of the Old Testament a new translation rather than a revision of Jerome's work. Also, some of its readings sound unfamiliar to those who are accustomed to the Clementine.
In 2001, the
Vatican released the instruction ''Liturgiam Authenticam'',
[18] establishing the Nova Vulgata as a point of reference for all translations of the
liturgy into the vernacular from the original languages, "in order to maintain the tradition of interpretation that is proper to the Latin Liturgy".
Novum Testamentum Latine
In 1984 and 1992 Kurt and Barbara Aland published the ''Novum Testamentum Latine'' (ISBN 1-598-56175-8). The text is a reprint of the
New Testament of the ''Nova Vulgata'' to which has been added a critical apparatus giving the variant readings of earlier editions. The editions described in the apparatus are the Stuttgart edition, the
Gutenberg Bible, the Latin text of the
Complutensian Polyglot, the edition from
Wittenberg favored by
Luther, the editions of Robertus Stephanus, Christophor Plantinus, Pope Sixtus V, Pope Clement VIII, and Wordsworth and White.
Issues of translation
The Vulgate was translated from a Greek source for the
New Testament, the
Psalms, most of the
deuterocanonical books, and the
apocrypha in the
Old Testament.
In translating the 39 books of the Hebrew Bible, Jerome was relatively free in rendering their text into Latin, but it is possible to determine that the oldest surviving complete manuscipts 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. Consequently, these books of the Vulgate - though of high literary quality - have little independent interest in text critical debate. Jerome translated the books of Judith and Tobit under sufferance, engaging a Jewish intermediary to render the Aramaic into oral Hebrew, for him then to paraphrase into Latin. Their textual value is small. The Vulgate Old Testament texts that were translated from the Greek - whether by Jerome himself, or preserving unrevised Old Latin versions - are however early and important secondary witnesses to the Septuagint.
Damasus had instructed Jerome to be conservative in his revision of the Old Latin Gospels, and it is possible to see Jerome's obedience to this injunction in the preservation in the Vulgate of variant Latin vocabulary for the same Greek terms. Hence, "high priest" is rendered "princeps sacerdotum" in Vulgate Matthew; as "summus sacerdos" in Vulgate Mark; and as "pontifex" in Vulgate John. Comparison of Jerome's Gospel texts with those in Old Latin witnesses, suggests that his revision was substantially concerned with redacting the expanded phraseology characteristic of the
Western text-type, in accordance with
Alexandrian, or possibly early
Byzantine, witnesses. Given Jerome's conservative methods, and that manuscript evidence from outside Egypt at this early date is very rare; these Vulgate readings have considerable critical interest. More interesting still - because effectively untouched by Jerome - are the Vulgate books of the rest of the New Testament; which demonstrate rather more of supposed "Western" expansions, and otherwise transmit a very early Old Latin text. Most valuable of all from a text-critical perspective is the Vulgate text of the
Apocalypse, a book where there is no clear
majority text in the surviving Greek witnesses.
However, all the above evaluations refer to the critical Vulgate text re-established from the late 19th century onwards, reconstituting the form of text current in Italy in the mid 6th Century AD. The standard Clementine text differs in numerous significant readings - such as the
Comma Johanneum (1 John 5: 7-8), the gloss from Psalm 22 (Matthew 27:35), and the Angel at Bethesda (John 5:4) - and is much less valuable for textual study.
Prologues
In addition to the
biblical text the Vulgate contains 17 prologues, 16 of which were written by
Jerome. Jerome's prologues are in a sense mis-named, as they were written not so much as prologues than as cover letters to specific individuals to accompany copies of his translations. Because they were not intended for a general audience, some of his comments in them are quite cryptic. These prologues are to
the Pentateuch
[19] to ''Joshua'',
[20] and to ''Kings'', which is also called the ''Prologus Galeatus''.
[21] Following these are prologues to ''Chronicles'',
[22] ''Esdras'',
[23] ''Tobias'',
[24] ''Judith'',
[25]
''Esther'',
[26]
''Job'',
[27]
''Psalms'',
[28]
''Solomon'',
[29]
''Isaias'',
[30]
''Jeremias'',
[31]
''Ezechiel'',
[32]
''Daniel'',
[33]
''Minor prophets'',
[34]
the ''Gospels'',
[35] and the final prologue which is to the
''Pauline Epistles'' and is better known as ''Primum quaeritur''.
[36] Related to these are Jerome's
''Notes on the Rest of Esther''
[37] and his
''Prologue to the Hebrew Psalms''.
[38]
A recurring theme of the
Old Testament prologues is Jerome's preference for the
''Hebraica veritas'' (i.e., Hebrew truth) to the
Septuagint, a preference which he defended from his detractors. He stated that the Hebrew text more clearly prefigures
Christ than the Greek. Among the most remarkable of these prologues is the ''Prologus Galeatus'', in which Jerome described an
Old Testament canon of 22 books, which he found represented in the 22-letter
Hebrew alphabet. Alternatively, he numbered the books as 24, which he described as the 24 elders in the
Book of Revelation casting their crowns before the
Lamb.
Also of note is the ''Primum quaeritur'', which defended the Pauline authorship of the
Epistle to the Hebrews, and compared Paul's ten letters to the churches with the ten commandments. The author of the ''Primum quaeritur'' is unknown. The editors of the Stuttgart Vulgate remark that this version of the epistles first became popular among the
Pelagians.
In addition to ''Primum quaeritur'', many manuscripts contain brief notes to each of the epistles indicating where they were written, with notes about where the recipients dwelt.
Adolf von Harnack,
[39] argued that these notes were written by
Marcion of Sinope or one of his followers. Harnack noted: "We have indeed long known that
Marcionite readings found their way into the ecclesiastical text of the Pauline epistles, but now for seven years we have known that Churches actually accepted the Marcionite prefaces to the Pauline epistles! De Bruyne has made one of the finest discoveries of later days in proving that those prefaces, which we read first in
Codex Fuldensis and then in numbers of later manuscripts, are Marcionite, and that the Churches had not noticed the cloven hoof."
Influence on Western Culture
In terms of its importance to the culture, art, and life of the Middle Ages, the Vulgate stands supreme. Through the
Dark Ages and onto the Renaissance and Reformation, St. Jerome's monumental work stood as a last pillar of Roman glory and the bedrock of the Latin church as it strove to unite a fractured Europe through the Catholic faith. As the version of the Bible familiar to and read by the faithful for over a thousand years (c. AD 400–1530), the Vulgate exerted a powerful influence, especially in art and music, as it served as inspiration for countless paintings, hymns and popular
religious plays. Even while the Genevan Reformed tradition sought to replace the Latin Vulgate with vernacular versions translated from the original languages, it nevertheless retained and extended the use of the Vulgate in theological debate. In both the published Latin sermons of
John Calvin, and the Greek New Testament editions of
Theodore Beza, the accompanying Latin reference text is the Vulgate; and where Protestant churches took their lead from the Genevan example - as in
England and
Scotland - the result was a broadening appreciation of Jerome's translation in its dignified style and flowing prose. The closest equivalent in English, the
King James Version or Authorised Version, shows a marked influence from the Vulgate (especially by comparison with the earlier vernacular version of
Tyndale), in respect of Jerome's demonstration of how a technically exact Latinate religious vocabulary may be combined with dignified prose and vigorous poetic rhythms.
Translations Based on the Vulgate
Before the publication of
Pius XII's
Divino Afflante Spiritu, the Vulgate was the source text used for many translations of 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.
Influence on the English Language
The Vulgate had a large influence on the development of the English language, especially in matters of religion and the
Bible. Many Latin words were taken from the Vulgate into English nearly unchanged in meaning or spelling: '' (e.g.
Genesis 1:1, Heb 9:11), '' (e.g. Is 37:32, Eph 2:5), '' (e.g. Rom 4:25, Heb 9:1), '' (e.g. Mt 26:28), '' (1 Ptr 1:2, 1 Cor 1:30), '' (Mt 19:28), and '' (from a noun form of the verb ''rapiemur'' 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 '', '', '', ''
Pascha'', and ''.
Text
(from Wikisource)
★
★
References
1. ''Grammar of the Vulgate'', W.E. Plater and H.J. White, Oxford at the Clarendon Press, 1926
2. ''Prologues of Saint Jerome'', Latin text
3. ''Jerome's Influence on the Biblical apocrypha'', Wikipedia article
4. Article on Saint Jerome, ''Catholic Online''
5. Article, ''International Standard Bible Encyclopedia, 1915
6. Canons and Decrees of the Council of Trent, Fourth Session, April 8 1546.
7. ''Novum Testamentum Vulgatae Editionis'', Ferdinandus Florens Fleck, 1840. A comparison of the Clementine edition with Codex Amiatinus
8. Catholic Encyclopedia, ''Vulgate, Revision of the'', 1917
9. ''Biblia Sacra iuxta latinam vulgatam versionem ad codicum fidem, iussu Pii PP. XI, Pii PP. XII, Ioannis XXIII, Pauli VI, Ioannis Pauli PP. II, cura et studio monachorum Abbatiae Pontificiae Sancti Hieronymi in Urbe Ordinis Sancti Benedicti edita. Textus ex interpretatione Sancti Hieronymi. Romae'': Libreria Editrice Vaticana, 1926-1995. 18 vols.
10. Prefaces of ''Biblia Sacra Vulgata'', American Bible Society, ISBN 3-438-05303-9
11. Index Codicum et Editionum, ''Biblia Sacra iuxta vulgatam versionem'', 4th edition, 1994.
12. I. Wordsworth, H.I. White, H.F.D Sparks, ''Novum Testamentum Domini nostri Iesu Christi latine secundum editionem S. Hieronymi'', Oxford, 1889-1954. Cited in ''Index'' supra.
13. ''Biblia Sacra iuxta latinam vulgatam versionem ad codicum fidem cura et studio monachorum Pont. Abbatiae S. Hieronymi in Urbe edita'', Romae. 1926-1994. Cited in ''Index'' supra.
14. Henri de Saint-Marie, ''Sancti Hieronymi Psalterium iuxta Hebraeos'', Collectanea Biblica Latina vol. XI, Roma, 1954. Cited in ''Index'' supra.
15. Donatien De Bruyne et Bonaventure Sodar, ''Les anciennes traductions latines des Machabees'', Anecdota Maredsolana vol. IV, Maredsous, 1932. Cited in ''Index'' supra.
16. The Authority of the ''Nova Vulgata'', Richard J. Clifford, 2001
17. ''Scripturarum Thesaurus'', English translation, 1979
18. ''Liturgiam Authenticam'', English translation, 2001
19. ,Jerome's prologue to Genesis
20. Jerome's prologue to Joshua
21. Jerome's prologue to Kings
22. Jerome’s Prologue to Chronicles
23. Jerome’s Prologue to Ezra
24. Jerome’s Prologue to Tobias
25. Jerome’s Prologue to Judith
26. Jerome’s Prologue to Esther
27. Jerome’s Prologue to Job
28. Jerome’s Prologue to Psalms (LXX)
29. Jerome’s Prologue to the Books of Solomon
30. Jerome’s Prologue to Isaiah
31. Jerome’s Prologue to Jeremiah
32. Jerome’s Prologue to Ezekiel
33. Jerome’s Prologue to Daniel
34. Jerome’s Prologue to the Twelve Prophets
35. Jerome’s Prologue to the Gospels
36. Vulgate Prologue to Paul’s Letters
37. Jerome’s Notes to the Additions to Esther
38. Jerome’s Prologue to Psalms (Hebrew)
39. ''Origin of the New Testament'', Adolf von Harnack, 1914
External links
★
The Clementine Vulgate, searchable - 2005 Edition. Michael Tweedale, et alia. No apocrypha.
★
Biblia Vulgata Stuttgart edition, flanked by Douay-Rheims and King James Versions
★
Stuttgart Vulgate, with Douay-Rheims Version, Gallican Psalter and complete Daniel
★
Stuttgart Vulgate with Apocrypha, but missing ''Psalm 151'' and ''Laodiceans''
★
Nova Vulgata, from the Vatican
★
Quattuor Evangeliorum Consonantia - The Latin harmony of the Gospels (1)
★
Quattuor Evangeliorum Consonantia - The Latin harmony of the Gospels (2)
★
Free audio recording of
Psalm 22(23) from the
juxta Hebraicum psalter by
Librivox
★
Latin Vulgate Project with Douay-Rheims version
★
Biblia Sacra Vulgata - Novum Testamentum Latine (Latin)
★
Learn Bible Latin reading the Vulgate from lesson 1
العربية
中国
Français
Deutsch
Ελληνική
हिन्दी
Italiano
日本語
Português
Русский
Español
