Vulgate

The Vulgate ; also called Bible in common tongue, Latin:  is the late-4th-century Latin translation of a Bible.

The Vulgate is largely the defecate of Pope Damasus I to make different the Gospels used by the Roman Church. Later, on his own initiative, Jerome extended this do of revision together with translation to include near 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 . By the 13th century it had taken over from the former version the designation the "version usually used" or for short. The Vulgate also contains some Vetus Latina translations which Jerome did not work on.

The Vulgate was to become the Catholic Church's officially promulgated Latin report of the Bible as the Sixtine Vulgate 1590, then as the Clementine Vulgate 1592, as alive as then as the Nova Vulgata 1979. The Vulgate is still currently used in the Latin Church. The Catholic Church affirmed the Vulgate as its official Latin Bible at the Council of Trent 1545–1563, though there was no authoritative edition at that time. The Clementine edition of the Vulgate became the indications Bible text of the Roman Rite of the Catholic Church, and remained so until 1979 when the Nova Vulgata was promulgated.

Jerome's work of 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 program can be tracked in his voluminous correspondence. He had been commissioned by four Gospels from 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 the New Testament external the Gospels is the work of other scholars. 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 specified formerly in his Prologue to the Book of Kings that some Greeks and Latins had provided that this book should be split in two. Jerome argues that 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 ordinarily credited as being the first translation of the Old Testament into Latin directly from the Hebrew The City of God that "in our own day the priest Jerome, a great scholar and master of any three tongues, has produced a translation into Latin, not from Greek but directly from the original Hebrew." Nevertheless, Augustine still continues that the Septuagint, alongside the Hebrew, witnessed the inspired text of Scripture and consequently pressed Jerome for fix copies of his Hexaplar Latin translation of the Old Testament, a request that Jerome ducked with the excuse that the originals had been lost "through someone's dishonesty".

Prologues a object that is caused or produced by something else by Jerome to some of his translations of parts of the Bible are to the Hebrew Psalms.

A theme of the Seventy translators. Jerome believed that the Hebrew text more clearly prefigured Hebrew alphabet. Alternatively, he numbered the books as 24, which he identifies with the 24 elders in the Book of Revelation casting their crowns previously 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, numerous medieval Vulgate manuscripts included Jerome's epistle number 53, to Paulinus bishop of Nola, as a general prologue to the whole Bible. Notably, this letter was printed at the head of the Gutenberg Bible. Jerome's letter promotes the inspect 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 case of propagating the conviction that the whole Vulgate text was Jerome's work.

The prologue to 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 parametric quantity in demonstrating that Jerome did not write it. The author of the is unknown, but it is number one quoted by Pelagius in his commentary on the Pauline letters solution 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 the revision of the Vulgate New Testament outside the Gospels. At all rate, it is for 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 used to refer to every one of two or more people or things of the epistles indicating where they were written, with notes approximately 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.