"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. Furthermore, the council expressed the wish that this should be 'printed in the most correct manner possible'; although this fell short of a full commission to create a standard text of the Vulgate out of the countless editions produced during the Renaissance. Nevertheless, pressure built up for the preparations of an authorized Vulgate text. A committee was formed by Pope Pius IV in 1561 to undertake the task, but it worked slowly and ineffectively. A"
"Vulgate, and had been widely used by English Catholic churchmen unaware of its Lollard origins. Nevertheless, it was a translation of a translation of the Bible. Many highly regarded translations of the Bible routinely consult Vulgate readings, especially in certain difficult Old Testament passages; but nearly all modern Bible versions, Protestant and Catholic, go directly to original-language Hebrew, Aramaic, and Greek biblical texts as their translation base, and not to a secondary version like the Vulgate. The translators justified their preference for the Vulgate in their Preface, pointing to accumulated corruptions within the original language manuscripts available in that era,"
"15 does not reflect either Vulgate). The Douay–Rheims Bible is a translation of the Latin Vulgate, which is itself a translation from Hebrew, Aramaic, and Greek texts. The Vulgate was largely created due to the efforts of Saint Jerome (345–420), whose translation was declared to be the authentic Latin version of the Bible by the Council of Trent. While the Catholic scholars ""conferred"" with the Hebrew and Greek originals, as well as with ""other editions in diverse languages"", their avowed purpose was to translate after a strongly literal manner from the Latin Vulgate, for reasons of accuracy as stated in"
"Vulgate, entitled ""Biblia Sacra iuxta latinam vulgatam versionem"", which eventually emerged as a counterpart Old Testament to the Oxford New Testament, following largely the same critical principles, and according similar primary status to the Codex Amiatinus text (other than for the Psalms); and similarly deriving its layout, ""cola et commata"" from Amiatinus. Codex Amiatinus The Codex Amiatinus, is the earliest surviving complete manuscript of the Latin Vulgate version of the Christian Bible. It was produced around 700 C.E. in the north-east of England, at the Benedictine monastery of Wearmouth-Jarrow in the Anglo-Saxon Kingdom of Northumbria and taken to Italy as"
"version is preferred by Eastern Christians, including Eastern Orthodox, Coptic, Ethiopic, Jacobite and Armenian. The Samaritan version of the Pentateuch is used mainly by the Samaritans. The Vulgate, published by Jerome in 405, is a Latin translation based on a Hebrew Tanakh compiled near the end of the first century, whereas the Septuagint was produced during the third century BC based on an earlier version of the Tanakh. Both have, like the Masoretic Text, been the basis for translations into numerous vernacular languages. Three children of Adam and Eve are named, Cain, Abel and Seth. A genealogy tracing the descendants"
"it as the oldest copy of the Vulgate, but scholars in Germany noted the similarity to 9th-century texts. In 1888, Giovanni Battista de Rossi established that the Codex was related to the Bibles mentioned by Bede. This also established that Amiatinus was related to the Greenleaf Bible fragment in the British Library. Although de Rossi's attribution removed 150 years from the age of the Codex, it remains the oldest version of the Vulgate. As the primary source of the Vulgate, the manuscript was of particular importance to the Catholics during the Counter-Reformation. Protestant translations derived from the original language of"
"Vulgate. The fifth edition of Erasmus, published in 1535, the year before his death, discarded the Vulgate. According to Mill the fifth edition differed only in four places from the fourth. Editions four and five were not so important as the third edition in the history of the Text of the New Testament. Popular demand for Greek New Testaments led to a flurry of further authorized and unauthorized editions in the early sixteenth century; almost all of which were based on Erasmus's work and incorporated his particular readings, although typically also making a number of minor changes of their own."
"White's death in 1934 assumed primary responsibility for the edition. After its completion, he served on the editorial board for the Stuttgart edition of the Vulgate, beginning in 1959. The edition, commonly known as Oxford Vulgate, relies primarily on the texts of the Codex Amiatinus, Codex Fuldensis (Codex Harleianus in the Gospels), Codex Sangermanensis and Codex Mediolanensis; but also consistently cites readings in the so-called DELQR group of manuscripts, named after the sigla it uses for them: Book of Armagh (D), Egerton Gospels (E), Lichfield Gospels (L), Book of Kells (Q), and Rushworth Gospels (R). The only major early Vulgate"
"The first official version of the Vulgate, known as the Sistine Vulgate, was published on Pope Sixtus V’s recommendation in 1590 and evoked one of the biggest theological scandals in the history of the Roman Church. In an attempt to end the controversy with the interpretation of the Bible, Pope Sixtus V, deeply convinced of being inspired by the Holy Spirit, amended it. He changed the layout of chapters as well as the numbers of the verses, omitting some phrases and adding others at his own discretion. Immediately after the publication of the Sistine Vulgate and the death of Pope"
"Cristianos issued a printing of the Colunga-Turrado Clementine Vulgate omitting the Apocrypha, but containing excerpts from various magisterial documents and the ""Piana"" version of the psalms in addition to the vulgate version. The official status of the Clementine Vulgate and the mass of manuscript material discouraged the creation of a critical edition of the Vulgate. In 1734 Vallarsi published a corrected edition of the Vulgate. Most other later editions were limited to the New Testament and did not present a full critical apparatus, most notably Karl Lachmann's editions of 1842 and 1850 based primarily on the Codex Amiatinus and Codex"
"1609; the second, covering Psalms to 2 Machabees plus the apocrypha of the Vulgate was published in 1610. Marginal notes took up the bulk of the volumes and had a strong polemical and patristic character. They offered insights on issues of translation, and on the Hebrew and Greek source texts of the Vulgate. The purpose of the version, both the text and notes, was to uphold Catholic tradition in the face of the Protestant Reformation which up till then had dominated Elizabethan religion and academic debate. As such it was an impressive effort by English Catholics to support the Counter-Reformation."
"It is certainly the Vulgate, with Old Latin readings in Acts, Catholic epistles and Pauline epistles. It was edited by Matthaei. Codex Demidovianus The Codex Demidovianus, designated by dem or 59 (in Beuron system), is a 13th-century Latin manuscript of the New Testament. The text, written on vellum, is a version of the old Latin. The manuscript contains the text of the New Testament (except Gospels). It contains the text of the Acts of the Apostles, Pauline epistles, Catholic epistles, and Book of Revelation. It contained Euthalian Apparatus to the Pauline epistles and commentary to the Apocalypse. In the 18th-century"
"the questions referred to him by the councils of the east and west..."" In order to put an end to the marked divergences in the western texts of that period, Damasus encouraged the highly respected scholar Jerome to revise the available Old Latin versions of the Bible into a more accurate Latin on the basis of the Greek New Testament and the Septuagint, resulting in the Vulgate. According to Protestant biblical scholar, F.F. Bruce, the commissioning of the Vulgate was a key moment in fixing the biblical canon in the West. Jerome devoted a very brief notice to Damasus in"
"translations were made mainly obsolete by St. Jerome's Vulgate version of the Bible. Jerome knew Hebrew, and revised and unified the Latin Bibles of the time to bring them into conformity with the Hebrew as he understood it. The liturgical Psalms, however, are often taken from the older Latin bibles. As discussed in the Vulgate article, there are several different editions of the Vulgate, including the Clementine Vulgate (1592), and two major modern revisions; the Stuttgart Vulgate (1969), and the Nova Vulgata (NT 1971, OT 1979). These represent various attempts to either revise or modernise the Vulgate, or to recover"
"created by Pierre de Vaux, chief of Vaudois. There followed the translation of Guyart des Moulins, composed in the late 13th century and printed in 1488, and then that of René Benoît, published in Paris in 1566, with marginal notes but which was censured as containing certain Calvinist ""heresies"". De Sacy's is better known than previous translations and has been much reproduced. It was really the first translation of the Bible accessible to the non-Latin reading general public. The initiative of translation of the Vulgate came from the lawyer Antoine Le Maistre (1608–1658), who was the brother of Louis-Isaac, but"
"Proper"" section, making it much shorter than its source, and directly condemns everything but the spiritual life. It did not survive complete, but has been reconstructed from Old French, Castilian, Old Spanish, and Galician-Portuguese fragments. This cycle of works was one of the most important sources of Thomas Malory's ""Le Morte d'Arthur"". The work is divided into four sections. Many of these sections are largely similar to the previous Vulgate versions. The first full English translation of the Vulgate and Post-Vulgate Cycles were overseen by Norris J. Lacy. Volumes 4–5 contain Post-Vulgate Cycle. Post-Vulgate Cycle The Post-Vulgate Cycle (also known"
"but it was nonetheless a great improvement over any materials previously available. In 1969, while individual volumes of the large edition had only been published up to Isaiah, Robert Weber, OSB, a member of the abbey, directed a separate project to create a smaller edition of the full Vulgate, published as ""Biblia Sacra iuxta vulgatam versionem""; this continued to be revised to take the most current findings into account. This book is now the standard scholarly edition of the Vulgate. The abbey library housed the collection of the library of Monte Cassino while that monastery was undergoing reconstruction. As a"
"where it is the sole survivor in a liturgy where the Gallican, Pian, or Nova Vulgata translation is otherwise used. The ""Versio Gallicana"" or ""Psalterium Gallicanum"" (so called because it became the version most used in Gaul) has traditionally been considered Jerome's second revision, which he made from the Greek of the Hexapla c. 386-391. This became the psalter of the Vulgate bible, and the basis for Gregorian chant. It became the standard psalter used in the canonical hours throughout the West from the time of Charlemagne until it was replaced in the 2nd edition of the Liturgy of the"
"diversity of the Old Latin versions prompted Jerome to prepare another translation into Latin — the Vulgate. In many respects it was merely a revision of the Old Latin. There are currently around 8,000 manuscripts of the Vulgate. There are several dialects of the Coptic language: Bohairic (northern dialect), Fayyumic, Sahidic (southern dialect), Akhmimic, and others. The first translation was made by at least the 3rd century into the Sahidic dialect (cop). This translation represents a mixed text, mostly Alexandrian, though also with Western readings. A Bohairic translation was made later, but existed already in the 4th century. Though the"
"monasteries to composing this work. The composition of the Vulgate was part of the project to expand Wearmouth and Jarrow's extensive library, and Ceolfrid ordered three copies of this Bible manuscript to be composed; one of which would be dedicated to the Pope Gregory II, while the other two copies were meant to stay in the respective churches of Wearmouth and Jarrow. There are no official records that state that the text made it to Rome. It is said that instead, it made its way into Florence, where it was presented by the Lombard Abbot Peter to the Abbazia di"
"of Kells had either the Book of Durrow or a common model in hand. The Book of Kells contains the text of the four Gospels based on the Vulgate. It does not, however, contain a pure copy of the Vulgate. There are numerous differences from the Vulgate, where Old Latin translations are used in lieu of Jerome's text. Although such variants are common in all the insular Gospels, there does not seem to be a consistent pattern of variation amongst the various insular texts. Evidence suggests that when the scribes were writing the text they often depended on memory rather"
"interpretation was supported by early writers such as Augustine, Cyril of Jerusalem, Cyprian of Carthage and John Cassian. This translation is used by some modern Bibles. In the Douay-Rheims Bible English translation of the Vulgate () reads ""give us this day our supersubstantial bread."" The translation of ""supersubstantial bread"" has also been associated with the eucharist, as early as in the time of the Church Fathers and later also by the Council of Trent (1551). In 1979, the ""Nova Vulgata"" (""Nova Vulgata Bibliorum Sacrorum Editio""), also called the Neo-Vulgate, became the official Latin edition of the Bible published by the"
"Sixto-Clementine Vulgate Vulgata Sixto-Clementina is the edition of Latin Vulgate from 1592, prepared by Pope Clement VIII. It was the second edition of the Vulgate authorised by this Pope, and it was used until the 20th century. The Sistine Vulgate prepared by Pope Sixtus V was edited in 1590 but it was unsatisfactory from a textual point of view. As a result this edition was short-lived. Clement VIII (1592–1605) ordered Franciscus Toletus, Augustinus Valerius, Fredericus Borromaeus, Robertus Bellarmino, Antonius Agellius, and Petrus Morinus to make corrections and to prepare a revision. The revision was based on the Hentenian edition. It"
"Stuttgart edition, the Gutenberg Bible (1452), the Latin text of the Complutensian Polyglot (1514), the edition from Wittenberg favoured by Luther (1529), and those of Desiderius Erasmus (1527), Robertus Stephanus (1540), Hentenius of Louvain (1547), Christophorus Plantinus (1583), Pope Sixtus V (1590), Pope Clement VIII (1592), and Wordsworth and White (1911, 1954). The text has been formatted to fit with the Novum Testamentum Graece, and is available as a volume containing both texts. The title ""Vulgate"" is currently applied to three distinct online texts which can be found from various sources on the Internet. Which text is being used can"
"the Vulgate, and supplied Erasmus with 365 readings where the Codex Vaticanus supported the latter, although the list of these 365 readings has been lost. Consequently, the Codex Vaticanus acquired the reputation of being an old Greek manuscript that agreed with the Vulgate rather than with the Textus Receptus. Not until much later would scholars realise it conformed to a text that differed from both the Vulgate and the Textus Receptus – a text that could also be found in other known early Greek manuscripts, such as the Codex Regius (L), housed in the French Royal Library (now Bibliothèque nationale"
"for the ""Vetus Latina"" text, so intending to denote this version as the common Latin rendering of the Greek Vulgate or Common Septuagint (which Jerome otherwise terms the 'version of the Seventy'); and this remained the usual use of the term 'Latin Vulgate"" in the West for centuries. Jerome reserves the term 'Septuagint'(""Septuaginta"") to refer to the Hexaplar Septuagint. The earliest known use of the term ""Vulgata"" to describe the 'new' Latin translation was made by Roger Bacon in the 13th century. The translations in the Vetus Latina had accumulated piecemeal over a century or more; they were not translated"
"Vetus Latina Vetus Latina (""Old Latin"" in Latin), also known as Vetus Itala (""Old Italian""), Itala (""Italian"") and Old Italic, is the collective name given to the Latin translations of biblical texts (both Old Testament and New Testament) that existed before the Vulgate, the Latin translation produced by Jerome in the late 4th century. The Vetus Latina translations continued to be used alongside the Vulgate, but eventually the Vulgate became the standard Latin Bible used by the Catholic Church, especially after the Council of Trent (1545–1563) affirmed the Vulgate translation as authoritative for the text of Scripture. However, the Vetus"
"Bible in the Vulgate version, except for the books of Acts and Revelation, which are from a pre-Vulgate version. They are in the order: Genesis–Ruth; Isaiah–Daniel; Hosea–Malachi; Job; Samuel and Kings; Psalms–Song of Solomon; Wisdom of Solomon; Wisdom of Jesus; Esdras; Tobit; Judith; Esther; and Maccabees. The two works by Josephus then continue the history of the Jews (f. 118–178). The first page of Josephus, which recounts the Genesis creation story, is illustrated in the margin with the pictures of Heaven and Earth (f. 118v). These are followed by Isidore's ""Etymologiae"" (f. 201–239), and the medical works (f. 240–252). Following"
"the manuscripts and printed editions of the ""Latin Vulgate"". Its author, St. Jerome, freely inserted in his rendering of the original Hebrew historical, geographical and doctrinal remarks he thought necessary for the understanding of Scriptural passages by ordinary readers. Nevertheless, he complains at times that during his own life copyists, instead of faithfully transcribing his translation, embodied in the text notes found in the margin. After his death manuscripts of the Vulgate, especially those of the Spanish type, were enriched with all kinds of additional readings, which, together with other textual variations embodied in early printed copies of the Vulgate,"
"1611 a total condemnation of the new version. He especially criticized the translators' rejection of word-for-word equivalence and stated that ""he would rather be torn in pieces by wild horses than that this abominable translation (KJV) should ever be foisted upon the English people"". Walton's London Polyglot of 1657 disregards the Authorized Version (and indeed the English language) entirely. Walton's reference text throughout is the Vulgate. The Vulgate Latin is also found as the standard text of scripture in Thomas Hobbes's ""Leviathan"" of 1651, indeed Hobbes gives Vulgate chapter and verse numbers (e.g., Job 41:24, not Job 41:33) for his"
"copies and printed texts far more than those of the manuscripts and editions of the original Hebrew. In regard to the ""Latin Vulgate"", in particular, these glosses grew to so many textual readings that Pope Sixtus V, when publishing his official edition of the ""Vulgate"" in 1588, decreed that henceforth copies of it should not be supplied with such variations recorded in the margin. The ""Douay Version"" respected this idea. James I of England wanted the ""Authorized Version"" to be free of marginal notes, but it appeared in 1611 with such notes, usually recording various readings. The glosses or marginal"
"his contemporaries. He also produced a number of designs for tapestries. Jean Bondol Jean Bondol, also known as Jean de Bruges or Jan Baudolf, was the author of the illuminations in a translation of the Vulgate which was presented to Charles V of France by his valet Jehan Vaudetar. It is now in the Westreen Museum at the Hague, a museum which contains many interesting missals of a similar character. These illuminations were executed in the year 1371, a period when art in the Netherlands was making rapid advances beyond the conventionality of the early 14th century, and the work"
"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 (in Latin, German, French, and English) are a source of valuable information about the history of the Vulgate. This edition's early popularity can in part be attributed to a concordance based on the second edition of the"