§ 186. Перемена мыслей о его переводе на Западе. Отзывы о нем на Востоке.

The justifications of the wise and truthful husband are such that stronger ones could not be imagined. And those who, out of love for the truth, but not yet becoming acquainted with the truth, at first spoke unfavorably about the work of Jerome, not only stopped blaming the translation of the blessed one, but began to use it. Such was the blessed one himself, by the way. Augustine, who, having listened to Jerome's justifications, happily began to use his new translation 1369. Others did not cease throughout the entire life of the blessed one to repeat their pitiful reproaches: but not because they did not feel the justice of Jerome’s justifications, but because they only wanted to scold. Jerome knew this. “Envious people,” he wrote, consider everything I write worthy of reproach. Sometimes, contrary to conscience, they publicly torment the very thing they read in secret. And I am forced to cry out and pray.... Lord! deliver my soul from the lips of the wicked and from the deceitful tongue" 1370. The Church, which especially needed a correct Latin translation, after the death of the blessed one, appreciated his work. Its translation was approved and was put into general use, although people again subsequently mixed quite a lot of their own, human things into the good deed. Gregory Dvoeslov used the translation of Jerome, along with the church Italian of 1371. At the beginning of the 7th century, according to Isidore of Seville († 636), Jerome's translation was already in general use in the West by 1372. The ignorance of the scribes, the insolence of the uninvited correctors, who replaced, in the form of amendments, many passages of Jerome's translation, in some places the old Italian translation of 1373, and even in places from Josephus 1374, completely spoiled the holy work of Jerome. Under Charles Vel. the scientist Alcuin began to restore the text of Jerome 1375; Then, until the 16th century, there were up to 10 scientific reviews 1376. It is clear that after all this work in Jerome, it is difficult to recognize the blessed and much knowledgeable Jerome. However, the Council of Tridenius (1545) declared that besides the Vulgate, every other translation is heresy, and this is supposedly according to the thoughts of the ancient Church and Jerome 1377. But let's leave humanity in front of people! Blzh. Jerome testifies in his answers to Rufinus: “I think that I serve my Latins well, because the Greeks, after so many translators, do not disdain what is translated from Latin” 1378. In another essay, he expressed the same thing this way: “Shouldn’t the Latins be more grateful when they see that Greece is joyfully accepting something from them” 1379. In the catalog of famous men, he writes about Sophronius: “I translated my small works into Greek in an elegant language, as well as the psalter and prophets, translated by me from Hebrew into Latin” 1380. Sophronius's translation of the Psalms and Prophets has not yet been published. But it is known that Procopius of Gaza and Hesychius of Jerusalem used Sophronius’s translation of Jerome’s work in their interpretations of St. Scripture. Track. The Greek Church benefited from the work of the blessed one. Jerome. See August. Ep. 261. ad Audacem. De doctr. Christ. 4, 7.Quest. 20. 54. in Devteron in libr. Ios. 7. 15. 19. About other Sulpitius sever. dialog. With. 4. Praefat. in Ezdram. also in the preface. to Paralip. “They gnaw at me like you, publicly condemning what they read in the corners.” Gregorius M. Praef. Moralium in Iob. Moral. 20. 23. In Ezech. Hom. 40. § 6. Martinay shows many such changes. Bibliotheca divina, S. opus. Hieron. T. 1. The Bible was published in a much more accurate manner by Villars, with the help of other RKPs. T. 9. 10. This has long been proven by examples; see Godi (De librorum text. Origin. p. 428) for examples given by Bacon Roger. Also Hugon in his Correctorium. See Litterarisches Museum Stück. 1. S. 34. 35. Capitularium Reg. Fran. lib. 6. p. 227. Siegebert in Chron. ad. an 790. Alcuinus. Ep ad Gistam, ante 6. libr. comm. in S. Iohan. Carolus M Praefat. Hom. Pauli Diac. Colon 1530. For reviews see Eichhorn Einleit, in A. Test. Th. 2. § 336. 337; Ian has introd. in V. T. § 64. Rieglers Krit Geschichte d. Vulgata, Tubing. 1824. Apolog. adv. Rufin. Lib. 2. You might be interested in: