The Vulgate: A milestone in biblical textual history
The Vulgate is a Latin Bible translation from the late 4th century. It was mostly prepared by Jerome, who was commissioned by Pope Damasus I in 382 to revise the Gospels of the Vetus Latina (an early Latin Bible translation) then used in the Roman Church. Later, Jerome expanded this revision on his own initiative to almost all books of the Bible. Over time, the Vulgate became more commonly used in the Western Church and eventually replaced the Vetus Latina. By the 13th century, it had established itself as the commonly used version, known as “versio vulgata” or simply “vulgata”. It also includes some texts from the Vetus Latina that Jerome did not work on.
Over time, the Vulgate became the officially issued Latin Bible version by the Catholic Church, starting with the Sixtine Vulgate (1590), followed by the Clementine Vulgate (1592), and eventually the Nova Vulgata (1979). The Vulgate is still used in the Latin Church today. The Council of Trent declared it the official Latin Bible of the Catholic Church between 1545 and 1563, even though there was no authoritative edition at that time. The Clementine edition was used as the standard text for the Roman liturgy of the Catholic Church until the publication of the Nova Vulgata in 1979.
Since the 16th century, the term “Vulgata” has been exclusively used for the Latin Bible. An example of the use of this term at that time is the title of Erasmus’ Latin Bible edition from 1538: “Biblia utriusque testamenti juxta vulgatam translationem”.
Jerome's translation work: Insights into his life's work
Jerome, a highly learned scholar of the late 4th century, originally did not intend to create a new Bible version. However, his project evolved over time, as evidenced by his extensive correspondence. In 382, he was commissioned by Pope Damasus I to revise the texts of the four Gospels of the Vetus Latina to align them with the best Greek texts. By the death of Damasus in 384, Jerome had completed this task and also made a rough revision of the Psalms from the Vetus Latina, based on the Greek Septuagint – a version he later rejected and is now lost.
The exact extent of his revisions to the rest of the New Testament can only be speculated upon, as none of his works in these books of the Vulgate have survived. It is believed that other scholars, such as Rufinus of Aquileia or Pelagius, without specific evidence of direct involvement, further revised these texts. These unknown revisers consistently relied on older Greek manuscripts of the Alexandrian text type and published a fully revised version of the New Testament by no later than 410.
In the Vulgate, Jerome combined the books of Ezra and Nehemiah into one book and defended this decision, even though he had previously held the view that they could be considered as two separate books. He argued that the versions of Ezra found in the Septuagint and the Vetus Latina were merely “variant examples” of a single Hebrew original.
The Vulgate is often seen as the first translation of the Old Testament into Latin directly from the Hebrew Tanakh, not from the Greek Septuagint. Jerome’s extensive use of exegetical materials in Greek, as well as his use of the columns of Aquila and Theodotion in the Hexapla, makes it difficult to determine exactly how direct the translation from Hebrew to Latin was. Augustine of Hippo, a contemporary of Jerome, claimed that Jerome had made a translation directly from the Hebrew, although Augustine also recognized the Septuagint as an inspired text of Scripture.
Prefaces and Prologues
Jerome wrote prefaces to some of his Bible translations, expressing his preference for the “Hebraica veritas” (the Hebrew truth) over the Septuagint. He considered the Septuagint partially flawed, not only due to copyist errors but also because of errors in the original text itself. Jerome believed that the Hebrew text anticipated Christ more clearly than the Greek Septuagint. In his prefaces, he passionately defended this view against his critics.
Interestingly, many medieval manuscripts of the Vulgate included Jerome’s letter to Paulinus, Bishop of Nola, as a general preface to the entire Bible, promoting the belief that the entire text of the Vulgate was Jerome’s work.
This detailed examination shows that Jerome’s contribution to Bible translation was a complex endeavor, characterized by scholarly investigations and the effort to remain as faithful to the texts as possible. His work laid the foundation for the Vulgate, which would significantly influence Christian theology and practice for centuries to come.
Jerome and the Vetus Latina: The Development of the Vulgate
Before the Vulgate, Jerome’s 4th-century Latin Bible translation, there were already Latin Bible texts known as the Vetus Latina or “Old Latin Bible”. These texts did not emerge as a unified work but were produced over centuries by various translators, leading to a wide variety of translation styles and qualities. Interestingly, Jerome himself used the term “Latin Vulgate” for the Vetus Latina, referring to it as the common Latin translation of the Greek Septuagint.
When Jerome started revising the Gospels, he aimed to harmonize the existing Vetus Latina texts with the most reliable Greek manuscripts available. However, his revision was not a complete re-creation but a meticulous revision where he aligned the order of the Gospels with the Greek canon and occasionally deviated from the Vetus Latina and Greek texts to reflect certain theological interpretations.
Interestingly, the unknown reviser of the remaining New Testament differed significantly from Jerome both in editorial practices and sources used. While Jerome aimed to correct the text of the Vetus Latina using the best available Greek manuscripts, the revision of the remaining New Testament followed a different Greek text that corresponded to the Alexandrian text type.
For the Psalms, one of the most commonly used and copied parts of the Christian Bible, Jerome was also commissioned to revise the version used in Rome. However, he later distanced himself from this revision, claiming that copyists had reintroduced erroneous readings. Modern scholarship questions whether the surviving Roman Psalter actually represents Jerome’s first revision.
Some books of the Vulgate, such as Wisdom, Sirach, the Maccabees, and Baruch (including the Letter of Jeremiah), remained pure Vetus Latina translations untouched by Jerome. In the 9th century, revised versions of the Vetus Latina texts of Baruch and the Letter of Jeremiah were incorporated into the Vulgate.
This complex relationship between the Vetus Latina and the Vulgate demonstrates how Jerome’s work built upon existing translations while revising them in a way that laid the foundation for the textual standard of the Latin Church for centuries.
The Vulgate in the Context of the Council of Trent and the Catholic Church
The Council of Trent (1545–1563) conferred an official role on the Vulgate within the Catholic Church by establishing it as the standard for the biblical canon and the canonical parts of the books. The Council declared the Vulgate to be an authentic edition of the Bible to be used in the Church for public readings, disputations, sermons, and exegesis. It emphasized that the Vulgate should be considered authentic due to its long-standing use and acceptance in the Church, and it demanded that no one should reject it under any pretext.
The Council decreed that the books of the canon should be considered “in their entirety with all their parts” as they were read in the Church and as they are contained in the Vulgate. In total, 72 canonical books were listed: 45 in the Old Testament and 27 in the New Testament, with Lamentations not counted separately from Jeremiah.
Later, Pope Pius XI emphasized that certain parts of the Vulgate, such as the Comma Johanneum, may be subject to discussion. In the 20th century, Pope Pius XII declared in his encyclical “Divino Afflante Spiritu” that the Vulgate is free from any error in matters of faith and morals. However, this statement does not refer to philological accuracy but to the use of the Vulgate in the Church over many centuries.
The Catholic Church has issued three official editions of the Vulgate: the Sixtine Vulgate, the Clementine Vulgate, and the Nova Vulgata. Diese Entwicklungen zeigen die Bedeutung der Vulgata nicht nur als biblischer Text, sondern auch als ein zentrales Element der kirchlichen Tradition und Lehre.
The Influential Impact of the Vulgate on Western Christianity
The Vulgate was the most widely circulated book in Western European society from around 400 AD to 1530 AD. For most Christians in the West, especially Catholics, it was the only known version of the Bible for centuries. Its dominant position only began to decline in the mid-20th century.
A crucial moment in the history of the Vulgate was marked in 1455 when Johannes Gutenberg and the banker Johann Fust in Mainz produced the first printed Vulgate using movable type. At that time, a manuscript of the Vulgate could cost around 500 guilders. Despite the revolutionary technology, Gutenberg’s project was not financially successful, and Fust gained full control of Gutenberg’s printing press through a lawsuit. It is often argued that the Reformation would not have been possible without the dissemination of biblical knowledge through the printing press.
The Vulgate served not only for prayer, liturgy, and personal study but also inspired church art and architecture, hymns, countless paintings, and popular mystery plays.
At the time of the Reformation, the fifth volume of Walton’s London Polyglot Bible of 1657 included various versions of the New Testament in languages such as Greek, Latin (including a Vulgate version), Syriac, Ethiopian, and Arabic, as well as a version of the Gospels in Persian.
The Vulgate was regularly used in works such as Thomas Hobbes’ “Leviathan” from 1651, with Hobbes tending to treat the Vulgate as the original text.
Before the publication of Pius XII’s encyclical “Divino Afflante Spiritu,” the Vulgate served as the basis for many translations of the Bible into vernacular languages. Among others, the interlinear translation of the Lindisfarne Gospels, the translation by John Wycliffe, the Douay-Rheims Bible, the Confraternity Bible, and Ronald Knox’s translation are based on the Vulgate.
The Vulgate also had a significant cultural influence on literature and contributed to the development of the English language, especially in religious matters. Many Latin words entered the English language almost unchanged, including “creatio”, “salvatio”, “justificatio”, “testamentum”, “sanctificatio”, “regeneratio”, and “raptura”. Further examples include “apostolus”, “ecclesia”, “evangelium”, “Pascha”, and “angelus”.
The Vulgate: A Milestone in the History of Biblical Criticism
Im späten 4. Jahrhundert nahm sich Hieronymus der Aufgabe an, die 38 Bücher der Hebräischen Bibel ins Lateinische zu übersetzen, wobei er Esra und Nehemia als ein Buch behandelte. This work gave him the opportunity to engage freely with the text, especially since there was no universally standardized Hebrew text available at his time. The textual transmissions of the Hebrew Bible at that time were diverse and not fully consolidated.
The oldest fully preserved manuscripts of the Masoretic Text, created about 600 years after Jerome’s time, provide insight into the textual basis that Jerome used for his translations. These texts, meticulously preserved by the Masoretes between the 6th and 10th centuries, are characterized by a sophisticated system of vocalization and accent marks developed to ensure the correct pronunciation and emphasis of Hebrew.
Jerome’s approach significantly differed from the methods of the Masoretes. Rather than focusing on a letter-for-letter transmission, his emphasis was on translating the meaning and sense of the Hebrew scriptures into Latin. In doing so, he not only consulted the Hebrew text but also referenced the Greek Septuagint and other early translations.
These methodological differences highlight the complexity of biblical textual history and underscore the significant role of the Vulgate in biblical criticism. Jerome’s translations provide valuable insights into the state of the Hebrew Bible before standardization by the Masoretes and illustrate how the sacred scriptures were interpreted and understood by early Christians.
The Vulgate, as one of the first complete Bible translations into Latin, is not only a central document in Christian intellectual history but also a crucial tool for modern biblical criticism and textual research. Der Vergleich der Vulgata mit dem Masoretischen Text und anderen antiken Übersetzungen ermöglicht es Gelehrten, die Entwicklungsgeschichte der biblischen Texte nachzuvollziehen und ein tieferes Verständnis für die Überlieferung der Bibel zu erlangen.
Isaiah 7:14 – The Decision for “virgo”
Jerome’s decision to translate the Hebrew word “עלמה” (almah) in Isaiah 7:14 as “virgo” (virgin) reflects his intent to support the Christian interpretation of the scripture. This choice is in line with the LXX and the Gospel of Matthew, where this prophecy is used to support the virgin birth of Jesus.
Psalm 22:16 – A Christological Interpretation
In Psalm 22:16 (21:17 in the Vulgate), Jerome also chose a translation that reads “they have pierced my hands and my feet,” aligning more with the LXX than the Hebrew text. This decision underscores his effort to interpret the scriptures in the light of Christian theology.
These examples highlight how Jerome, through his translations, not only built a bridge between the original Hebrew texts and Latin-speaking Christianity but also infused a deep theological dimension into the Vulgate. His work demonstrates the balanced interplay between faithfulness to the text and the necessity of making the biblical scriptures understandable and relevant in the context of the Christian faith.
Development and Significance of the Vulgate: Key Moments
Jerome is commissioned
| Jerome is commissioned by Pope Damasus I to revise the Gospels of the Vetus Latina. |
Revision of the Gospels
Jerome completes the revision of the four Gospels and starts revising the Psalms.
Expansion of the revision
Jerome expands the revision to almost all books of the Bible.
Vulgate becomes established
The Vulgate replaces the Vetus Latina and becomes the commonly used version.
Gutenberg Bible
First printed edition of the Vulgate using movable type.
Council of Trent
The Vulgate is declared the official Latin Bible of the Catholic Church.
Sistine Vulgate
Publication of the first official Latin edition of the Bible by the Catholic Church.
Clementine Vulgate
Replacement of the Sistine Vulgate with the Clementine Vulgate; becomes the standard text until 1979.
Nova Vulgata
Publication as the latest official Bible of the Catholic Church.
Landmark Manuscripts and Editions of the Vulgate
The Vulgate, the Latin translation of the Bible, is one of the most significant religious texts in Christianity and has been preserved in various versions. Here are some of the most notable manuscripts and editions listed:
- Codex Amiatinus: This 8th-century manuscript is considered the oldest complete copy of the Vulgate. Its significance lies not only in its age but also in the quality of the textual transmission.
- Gutenberg Bible (1455): The edition printed by Johann Gutenberg is the first printed version of the Vulgate and marks a turning point in the history of printing. This edition made the Bible accessible to a wider audience and ushered in a new era in the dissemination of religious texts.
- Sistine Vulgate (1590): Introduced as the first official edition of the Catholic Church, this edition played a significant role in standardizing the biblical text for Catholic liturgy.
- Clementine Vulgate (1592): Following the Sistine Vulgate, this edition served as the standardized version of the medieval Vulgate. It became the second official Bible of the Catholic Church and influenced the use of the sacred scriptures in Catholic practice for centuries.
- Stuttgart Vulgate (1969): This critical edition was published by the German Bible Society and is based on a careful examination of both the historical manuscripts and previous printed editions. It aims to provide a text close to the original wording of the Vulgate.
- Nova Vulgata (1979): The latest official Bible of the Catholic Church, translated into classical Latin based on modern critical editions of the original biblical texts. This edition reflects the current state of biblical scholarship and is of central importance in the liturgy of the Latin Church.
Each of these editions of the Vulgate has contributed in its own way to the preservation, standardization, and dissemination of the Holy Scriptures. From the earliest manuscripts to the latest official editions, they reflect the dynamic history of Bible translation and usage in the Christian faith.
Bedeutende Vulgata-Manuskripte: Einblicke in die Ãœberlieferungsgeschichte
Among the many manuscripts containing or reflecting the Vulgate – the Latin translation of the Bible – some are of outstanding historical significance. These documents not only provide valuable insights into the textual history of the Bible but also into how biblical narratives have been understood and transmitted over time.
- Codex Amiatinus (8th century): This manuscript is considered the oldest complete copy of the Vulgate. The Codex Amiatinus is a remarkable source for textual history as it provides us with insight into the Vulgate as it existed in the early Middle Ages. Its age and condition make it an invaluable testimony to the biblical tradition.
- Codex Fuldensis (circa 545 AD): This manuscript is notably remarkable for its unique presentation of the New Testament. It contains most of the New Testament in the Vulgate version, but the four Gospels are combined into a continuous narrative based on the Diatessaron. The Diatessaron, compiled by Tatian around 160 AD, is a harmonized version of the Gospels that unites the stories of Jesus into a single coherent narrative. The Codex Fuldensis thus reflects an early phase of Christian scriptural tradition where attempts were made to harmonize the various accounts of the life and ministry of Jesus.
These manuscripts are not only important as physical objects but also as witnesses to the complex history of biblical textual transmission. The Codex Amiatinus provides insight into the Vulgate as a whole as it existed in the 8th century, while the Codex Fuldensis offers a fascinating example of the processing and harmonization of the Gospel texts. Together, they illustrate the diversity of transmission and interpretive approaches within the Christian tradition, providing researchers with valuable resources for studying the history and texts of the Bible.
The Carolingian Renaissance and the Reform of the Latin Bible
In the early Middle Ages, specifically during the Carolingian era, two significant revisions of the Latin Bible were undertaken. The key figures of this period were Alcuin of York (ca. 730–840) and Theodulf of Orleans (750/760–821). Their work laid the foundation for the development and standardization of the biblical text in Western Europe.
Alcuin’s Contribution to Bible Text Revision
Alcuin of York, a scholar and advisor to Charlemagne, led the project to correct the Latin Bible, the result of which was presented to the emperor in 801. This version, known as the Alcuin Bible, focused on correcting grammatical errors, spelling, and punctuation. Despite the presence of other versions in the Carolingian era, Alcuin’s revision prevailed and became the most influential edition of the Latin Bible for centuries. One reason for this success could have been the support of Charlemagne, who possibly officially ordered the use of this version of the Bible. Boniface Fischer, however, attributes the success to the productive work of the scribes at the Monastery of Saint Martin in Tours, where Alcuin was abbot. Fischer speculates that the emperor promoted Alcuin’s editorial work in general rather than prescribing a specific version.
Theodulf’s Editorial Work
Unlike Alcuin, Theodulf of Orleans developed his own editorial program for the Bible, but it remained less influential. However, some manuscripts of his version have been preserved. Interestingly, Theodulf included the Book of Baruch in his Bible edition, a text that was not present in Alcuin’s Bible. This version of the book of Baruch was later included in the Vulgate. Theodulf also noted variants and their sources in at least one manuscript of his Bible (S Paris, BNF lat. 9398), a practice considered a precursor to the corrections of the 13th century. In the 9th century, the Vetus Latina texts of Baruch and the Letter of Jeremiah were incorporated into the Vulgate in a revised form by Theodulf.
Further scholars and their editions
In addition to Alcuin and Theodulf, Cassiodorus, Isidore of Seville, and Stephen Harding also worked on editions of the Latin Bible, although these versions have not been preserved.
The Vulgate prevails.
By the 9th century, strengthened by the acceptance of Alcuin’s edition, the Vulgate replaced the Vetus Latina as the predominant version of the Latin Bible. This development marked a crucial turning point in the history of biblical textual transmission in the West and paved the way for the later standardization of the biblical text in the Catholic Church.
Textual criticism in the late Middle Ages: The role of correction lists
In the late Middle Ages, the University of Paris, as well as the Dominican and Franciscan orders, played a central role in the clarification and standardization of the biblical text. These communities collected and created lists of corrections, approved readings, for passages of the Bible where textual variants had been noticed.
These corrections served as a form of quality control for the biblical texts, identifying and correcting deviations and errors in the copies. This systematic approach to textual criticism reflects the increasing need for a reliable and uniform transmission of the Bible, especially at a time when the accuracy and authenticity of the sacred scriptures were of utmost importance for theological studies and church doctrine.
Through this careful examination and standardization of the texts, the corrections significantly contributed to preserving the integrity of the biblical text and laid the foundation for later biblical criticism and textual editions.
Textual criticism in the late Middle Ages: The role of correction lists
In the late Middle Ages, the University of Paris, as well as the Dominican and Franciscan orders, played a central role in the clarification and standardization of the biblical text. These communities collected and created lists of corrections, approved readings, for passages of the Bible where textual variants had been noticed.
These corrections served as a form of quality control for the biblical texts, identifying and correcting deviations and errors in the copies. This systematic approach to textual criticism reflects the increasing need for a reliable and uniform transmission of the Bible, especially at a time when the accuracy and authenticity of the sacred scriptures were of utmost importance for theological studies and church doctrine.
Through this careful examination and standardization of the texts, the corrections significantly contributed to preserving the integrity of the biblical text and laid the foundation for later biblical criticism and textual editions.
The Renaissance and the evolution of Vulgate prints
During the Renaissance, the invention of the printing press brought a revolutionary change in the dissemination of texts, including the Bible. This technological innovation minimized human errors and ensured an unprecedented level of consistency and uniformity in the texts. Initially, the early printed editions of the Vulgate simply reproduced the manuscripts that were readily available to the publishers.
Among the numerous early printed editions, the Mazarin Bible stands out, which was published in 1455 by Johann Gutenberg and Johann Fust. This edition is known for its aesthetic beauty and historical significance. In 1504, the first Vulgate edition with variant readings was published in Paris, marking an important step towards textual criticism of the Bible. Similarly, the Vulgate edition within the Complutensian Polyglot, which was based on ancient manuscripts and compared with the Greek, contributed to this development.
In 1516, Erasmus of Rotterdam published a corrected edition that aligned better with the Greek and Hebrew texts. Following this example, further corrected editions were produced by Xanthus Pagninus (1518), Cardinal Cajetan, Augustinus Steuchius (1529), and Abbot Isidorus Clarius (Venice, 1542).
In 1528, Robert Estienne initiated a new phase by publishing a series of critical editions. These editions laid the foundation for the later Sixtine and Clementine editions. John Henten’s critical Bible edition followed in 1547, continuing this tradition.
Stephanus fled to Geneva in 1550, where he published his final critical edition of the Vulgate in 1555. This edition was the first complete Bible with chapter and verse numbering and became the standard text for late 16th-century Reformed theology.
These developments during the Renaissance mark a turning point in the history of the Vulgate. The efforts in textual criticism and adaptation to the original languages underscore the aim to create the most authentic and reliable biblical text possible, meeting the needs of the time.
The Sixtine and Clementine Vulgate: Milestones in Bible History
After the Reformation, the Catholic Church actively engaged with the challenges posed by Protestantism. An important step was the declaration of the Vulgate as an authentic text by the Council of Trent, solidifying its use in public readings, discussions, sermons, and interpretations. The Council also expressed the desire to have the Vulgate printed as accurately as possible, with minimal errors.
The Sixtine Vulgate (1590)
Under Pope Sixtus V, the Sixtine Vulgate was published in 1590 as the official Bible, recommended by the Council of Trent. After the death of Sixtus V in the same year, criticism arose that the edition was flawed and unsuitable for general use. Subsequently, the College of Cardinals halted the sale of the Sixtine Vulgate and had many copies destroyed. Officially, printing errors were cited as the reason; however, the Bible scholar Bruce Metzger speculated that the Jesuits, who had angered Sixtus V by indexing a work by Bellarmine, were behind the criticism.
The Clementine Vulgate (1592)
Clement VIII, elected as Pope in 1592, ordered the recall of all copies of the Sixtine Vulgate. Despite the alleged printing errors, this edition was largely correct. The Sixtine Vulgate was replaced by the new edition, the Clementine Vulgate, which was published in 1592 and corrected in further editions (1593 and 1598). It became the most well-known version of the Vulgate before the liturgical reforms of the Second Vatican Council.
Roger Gryson notes in the introduction to the fourth edition of the Stuttgart Vulgate (1994) that the Clementine Vulgate occasionally deviates from the manuscript tradition for literary or doctrinal reasons and only weakly reflects the original Vulgate as it was read in the first millennia. Der historische Gelehrte Kardinal Francis Aidan Gasquet hingegen betont in der Catholic Encyclopedia, dass die Clementinische Vulgata die von Hieronymus im vierten Jahrhundert produzierte Vulgata weitgehend repräsentiert, auch wenn sie einer sorgfältigen Ãœberprüfung und Korrektur bedarf, um vollständig mit Hieronymus’ Ãœbersetzung übereinzustimmen.
These developments underscore the complex history of the Vulgate and its significance for the Catholic Church, marking the transition from the early printed Bibles to the establishment of an official Catholic biblical text.
Modern Critical Editions of the Vulgate: An Overview
Over the years, numerous scholars have dedicated themselves to creating more precise and critically revised editions of the Vulgate. These modern editions are based on comprehensive comparisons of various manuscripts and aim to reconstruct a text that closely approximates the original scriptures.
Early Efforts and the Development of Critical Editions
Many of the later editions focused primarily on the New Testament and did not always provide a complete critical apparatus. Among the notable early editions are those by Karl Lachmann (1842 and 1850), which mainly relied on the Codex Amiatinus and the Codex Fuldensis, as well as editions by Fleck (1840) and Constantin von Tischendorf (1864).
In 1906, Eberhard Nestle published the “Novum Testamentum Latine,” which presented the text of the Clementine Vulgate with a critical apparatus comparing it to the editions of Sixtus V, Lachmann, Tischendorf, and Wordsworth and White, as well as with the Codex Amiatinus and the Codex Fuldensis.
The Oxford Vulgate: A New Standard
Anglican scholars at the University of Oxford began editing the New Testament in 1878, a project that was completed in 1954. In parallel, the Benedictines in Rome began an edition of the Old Testament in 1907, which was completed in 1995. The results of both projects were incorporated into a complete edition of the Vulgate, which was published in Stuttgart in 1969 and is now considered the standard edition for scholars.
This Oxford Vulgate primarily relied on texts such as the Codex Amiatinus and the Codex Fuldensis, consistently citing readings from the so-called DELQR group of manuscripts.
The Benedictine Vulgate: A Comprehensive Project
In 1907, Pope Pius X commissioned the Benedictine monks to create a critical edition of the Vulgate, “Biblia Sacra iuxta latinam vulgatam versionem.” This edition was intended to serve as the basis for a revised official Bible of the Catholic Church. The first book, the Pentateuch, was completed in 1926. For the Pentateuch, the main sources used were the Codex Amiatinus and the Codex Turonensis.
The Stuttgart Vulgate: Where Modern Research Meets Tradition
The German Bible Society in Stuttgart published a critical complete edition of the Vulgate in 1969, which is continually updated, with a fifth edition released in 2007. This project was originally led by Robert Weber and supported by researchers such as Bonifatius Fischer and Jean Gribomont. This edition, known as the Weber-Gryson edition, provides a comprehensive critical treatment of the Vulgate and is especially valuable for its inclusion of Jerome’s prefaces and the Eusebian Canons.
These modern critical editions of the Vulgate illustrate the ongoing effort to refine the text of the Holy Scriptures and preserve it for future generations. By comparing ancient manuscripts and applying rigorous textual-critical methods, they contribute to a deeper understanding of the biblical transmission.
The Nova Vulgata: The Modern Latin Bible Edition
Die Nova Vulgata, auch bekannt als Neo-Vulgata, stellt die offizielle lateinische Bibelausgabe dar, die vom Heiligen Stuhl für die Verwendung im zeitgenössischen römischen Ritus herausgegeben wurde. In contrast to earlier editions of the Vulgate that served as critical editions of the historical texts, the Nova Vulgata aims to update the text. This involves adapting to the insights of modern critical editions of the Hebrew and Greek biblical texts and aims for a language closer to classical Latin.
In 1979, Pope John Paul II officially designated the Nova Vulgata as the “typical” or standard edition of the Bible for the Catholic Church. This edition represents a significant step in the evolution of the biblical text by preserving the tradition of the Vulgate while also integrating new scholarly insights into Bible text research.
Online Editions of the Vulgate: A Precise Identification Guide
The Vulgate, a fundamental Latin Bible translation initiated by Jerome in the 4th century, has undergone various revisions and forms throughout the ages. These various editions, accessible online, not only reflect advancements in textual criticism and philology but also profound theological and ecclesiastical developments. Here, a detailed overview is provided of three key editions: the Clementine Vulgate, the Stuttgart Vulgate, and the Nova Vulgate, which can be distinguished from each other by the spelling of Eve’s name in Genesis 3:20.
Clementine Vulgate
- Historical Background: After the Council of Trent, the Clementine Vulgate was established in 1592 as the authentic Bible text for the Catholic Church. It replaced the Sixtine Vulgate and was named after Pope Clement VIII.
- Language Features: This edition remains close to Jerome’s translation but incorporates adaptations that have emerged over the centuries.
- Textual Features: In addition to Jerome’s texts, it includes readings from the Vetus Latina.
- Identification Feature: “Heva” as the spelling for Eve.
Stuttgart Vulgate
- Historischer Hintergrund: Als Weber-Gryson-Ausgabe bekannt, wurde diese Edition 1969 veröffentlicht. It is based on thorough research to create a text that closely resembles Jerome’s original.
- Language Features: This edition aims for high accuracy and references older manuscripts as well as Jerome’s comments.
- Textual Features: It provides an extensive critical apparatus that documents text variants from various sources.
- Identification Feature: “Hava” as an indicator for this edition.
Nova Vulgata
- Historical Background: Published by the Vatican in 1979 as the official Bible edition of the Catholic Church, the Nova Vulgata takes into account the latest findings of biblical research.
- Sprachmerkmale: Die Sprache wurde aktualisiert, um klassischem Latein sowie den originalen hebräischen und griechischen Texten näher zu sein.
- Textual Features: Extensive revisions ensure conformity with the Masoretic Text and the Greek New Testament.
- Identification Feature: The spelling “Eva”.
Examining these different editions illustrates the continuous development and adaptation of the biblical text, influenced by linguistic nuances, theological interpretations, and liturgical requirements. Each edition provides unique insights into the historical and theological landscape of its time of origin and serves as a bridge between the past and present understanding of the biblical text.