§ 183. Иероним, богатый учеными плодами. I. Он толкователь Свящ. Писания, а) переводчик: его исправление латинского текста Библии по греч. спискам.

“I will go to the treasury of Saint Jerome, although poor in spirit, like a lawyer, to preserve the poverty of one who has sworn an oath, but in spiritual possessions he is not poor and like not the last teacher in the Church of Christ”: this is what Saint Demetrius of Rostov said, referring to one of the works of Jerome 1339. And what a great number of works Jerome has! There is something to see. He had a lot of free time to write a lot, since he was not constrained by public service. And yet it takes a lot of strength to write as much as Jerome wrote. The saint was definitely not poor in spirit. Jerome. “His works,” says Rev. John Cassian, shine throughout the world like sacred lamps; he is a man of both extensive learning and tested and pure teaching, a teacher of the Orthodox" 1340. He wrote translations, commentaries, treatises, letters, books, descriptions 1341. According to the content, his scientific works can be attributed to the interpretation of Scripture, to the doctrine of faith, to the edification of piety and to history. And in all these ways he is also a critic. 1) Blzh. Jerome, as translator of St. Scripture, first of all, attracts attention. With the Latin text of St. The Scriptures were also before the time of Jerome, which happened to the Greek: i.e. according to lists of scribes from different countries and different educational backgrounds, St. the text has become so diversified that, as Jerome says, there are as many codices as there are lists 1342. It seemed that there was no time for such a number of differences to accumulate, if we imagine that the Latin Bible appeared no earlier than the 2nd century. However, it was so: such was education in the West! Translators, and after them the scribes of the West, when the reviews of Origen and Lucian appeared, were able to make up to ten new ones out of two reviews the first time, and hundreds out of ten for the second 1343. Blessed Jerome first of all turned to the Greek text and because the previous translation, the so-called Italian, despite its literal proximity to the Greek text, was very unintelligible, grammatically incorrect and rather rude; this can now be seen in the remains of the Italian translation, which were preserved in the copies of his 1344 and in the writings of Latin teachers who preceded Jerome. The entire New Testament was translated again by Jerome. When correcting the translation of the Old Testament, Jerome did not use as much of his labor as when correcting the New: in the first case, his work was facilitated by Origen with his exaples. In his copy, he marked all the changes with Origen's signs, asterisks and obels 1345; those. if the Latin translation agreed with the reading of 70: he left the translation unchanged. Words 70 that were missing in the Hebrew text were placed between the redundancy sign (–) and the colon); he supplemented the missing words in text 70 from Theodotionov’s translation, as Origen did, and placed them between the asterisk ( ) and the colon). In addition, he had in his hands a copy of the Hebrew Bible to check especially his own names and corrected the ancient translation where its expressions were ambiguous or completely incorrect 1346. He calls this translation of the Old Testament “an edition corrected from the Greek,” in the sense that its publication could not be called a new translation in the strict sense. Although blzh. Jerome revised all the canonical books of the Old Testament according to Origen's exapla: but even during his lifetime, the review of some books was lost, as he says, “by the wickedness of one man,” ex fraude cuiusdam, and only the lists of Psalms, Job, Proverbs, Ecclesiastes, Song of Songs and Chronicles 1347 circulated. Unfortunately, among the latest books only the book of Job and two reviews of the psalm have been published, one early, made in Rome and recognized from that time as the Roman church Psalter, although Jerome himself admitted that it was done hastily; another, committed later, already in Bethlehem, and according to the exapla of Origen; the latter is known under the name of the French psalter (Psalterium Gallicanum), since it first came into use in the Gallican Church. Homily on the Holy Trinity. Op. T. 2. p. 282. Complete editions of works: Studio Monah. Orat. Ben. Pouget et Martianay Par. 1693–706. 5. vol. f. denuo castig. aucta, illust. stud. D. Vallarsii Veronae 1734–41. XI. f. Studio de Migne, Paris. 1845. T. 1–11. Praef. in Evang. Also Augustine: quae (latina versio) in diversis codicibus ita varia est, ut toleravi vix possit, et ita suspecta, ne in graeco aliud inveniatur, ut inde aliquid praeferriaut probari dubitetur. Epist. 88.ad. Heron. Augustine Epist. 97. ad Hieronimum: Ideo autem desidero interpretationem tuam de 70. ut tanta latinorum interpretum, qui qualescunque hoc ausi sunt, quantum possnmus, imperitia caveamus, words. de doctr. christ. 2, 11,15. Fleck recently, during a scholarly trip to Europe, found parts of the Gospel of Mark and Matthew - a translation of Italian, precisely in a 5th century manuscript that belonged to the Boblian monastery, and is now kept in the Royal Library of Turin. Fleck published for comparison both the ancient translation he found and the new one. Wissenschaftliche Reise durch Italien, Sicilien und Franckreich 2. B. 3. Abth. Leipz 1837. Augustine spoke of translators: verborum tenaces cum perspicuitate sententiae. True, the idea is clear in this translation, but only for those familiar with the Greek language. Otherwise clear and eg. track. words: Evangelium cata Matthaeum. Diliges proximum tibi et odibis inimicum tibi. Omne regnum divisitum adversus se deseritur et omnis civitas aut domus dimissa adversus se non stabit. There are errors on almost every line, and in some places there is no sense at all. Quod enim proderit homini, si lucre fecerit totum mundum deprimentum (?) et (?) animam suam... Inservit eos in mentem? aleum (?) solus cum solis et commutata est sicura (?) ejus ante ipsis. However, this translation, due to its literal proximity to the Greek text, is a treasure for the present time. Collections of the ancient Italian translation: Biblia sacra latinae versionis antiquae S. vetus Jtalica-studio Petri Sabatier, Remis 1793. 3 vol. f. Evangelium quadruplex latinae versionis antiquae in lucem editum a Jos. Blanchino. Romae 1749. 2. vol. f. Praef. ad post. edit. Psalterii. Epist. 135. ad Sunniam el Fretelam. Praefat. ad Paral. Cum a me nuper litteris flagitassetis, ut uobis Paralipomenon latino sermone transferrem, de Tiberiade quondam legis auctorem, qui apud Haebreos admiratione habebatur, assumsi et contuli cum eo a vertice usque ad extremum unguem. Libere loquor. Ita et in Graecis et latinis codicibus hic nominum liber vitiosus est, ut non hebraica, quam barbara quaedam et sarmatica nomina coniecta arbitrandum sit. Hieronymus Epist. 94 ad Augustinum. Grandem latini sermonis in ista provincia notariorum patimur penuriam: et idcirco praeceptis tuis parere non possumus, maxime in editione septuaginta, quae asteriscis versibusq. distincta est. Pleraque enim prioris laboris fraude cujusdam amisimus. He speaks about the correction of six books in his apology to Rufinus, and six books even now have two prefaces. You might be interested in: