"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"
"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"
"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"
"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"
"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,"
"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."
"University Library Cambridge, Harvard Library, and the New York Public Library. A second edition appears as ""Herbert 73,"" printed in 1551-52, but only Volume 1 appears to be known. Herbert reports that the existent copies have many mutilated pages, and their scarcity is due to the efforts of Mary I of England to restore the (Latin) Vulgate Bible, after she became queen in 1553. In her effort to promote Roman Catholicism she ordered all copies of this book to be destroyed—despite having translated Erasmus' commentary on St. John, for which she is praised in this very book. Volume 2 may"
"not preserved in the Jewish canon. However, various original Hebrew versions have since been recovered, including fragments recovered within the Dead Sea Scrolls and the Cairo Genizah, the latter of which includes fragments from six separate manuscripts. The Greek translation was accepted in the ""Septuagint"" under the (abbreviated) name of the author: ""Sirakh"" (Σιραχ). Some Greek manuscripts give as the title the ""Wisdom of ""Iēsous"" Son of ""Sirakh"""" or in short the ""Wisdom of ""Sirakh"""". The older Latin versions were based on the ""Septuagint"", and simply transliterated the Greek title in Latin letters: ""Sirach"". In the ""Vulgate"" the book is"
"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"
"the Vulgate (Lancelot-Grail) and Post-Vulgate Cycles, as well as in later works, such as Malory's ""Le Morte d'Arthur"" (in which Pellehan is called Pellam). In the Vulgate, Pelles is the son of Pellehan, but the Post-Vulgate is less clear about their relationship. It is even murkier in Malory's work: one passage explicitly identifies them (book XIII, chapter 5), though this is contradicted elsewhere. In all, there are characters (some of whom can probably be identified with each other) filling the role of Fisher King or Wounded King in Malory's ""Le Morte d'Arthur"": In addition, there is the figure of King"
"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"
"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"
"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"
"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"
"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"
"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"
"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."
"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 separately translate Esdras A; even though it had been up til then universally found in Greek and Old Latin Old Testaments, preceding Esdras B, the combined text of Ezra-Nehemiah. Following the same principle, Jerome's Vulgate translation presents Samuel, Kings and Chronicles each as a single book; where the in the Septuagint Greek and Old Latin texts, all these had been split as 'double' books. The Vulgate is usually credited as being the first"
"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"
"both of the latter seem to have a more similar textual heritage. This view is supported by comparisons with Biblical texts found at the Essene settlement at Qumran (the Dead Sea Scrolls). These issues notwithstanding, the text of the Septuagint is generally close to that of the Masoretes and Vulgate. For example, Genesis 4:1–6 is identical in both the Septuagint, Vulgate and the Masoretic Text. Likewise, Genesis 4:8 to the end of the chapter is the same. There is only one noticeable difference in that chapter, at 4:7, to wit: This instance illustrates the complexity of assessing differences between the"
"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"
"1 Esdras, there is some confusion about the numbering of this book. The Vulgate of Jerome includes only a single book of Ezra, but in the Clementine Vulgate 1, 2, 3 and 4 Esdras are separate books. Protestant writers, after the Geneva Bible, called 1 and 2 Esdras of the Vulgate Ezra and Nehemiah, and called 3 and 4 Esdras of the Vulgate 1 and 2 Esdras, which became common in English Bibles. Ambrose refers to this book as 'Third Esdras', as likely too did Jerome. Medieval Latin manuscripts denoted it 4 Esdras, which to this day is the name"
"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"
"Vulgate, the Vatican issued no other official printings, leaving the task to other printers. Although the other printers of the Clementine Vulgate faithfully reproduced the words of the official edition, they were often quite free in matters of spelling, punctuation, capitalization, and paragraph boundaries. In 1906, Capuchin friar Fr. Michael Hetzenauer produced an edition restoring the original Clementine text while taking into account variations in Clement's three printings as well as correctoria officially issued by the Vatican. The current standard reference edition is that of Alberto Colunga & Laurentio Turrado, published in Madrid in 1946. In 1959, Biblioteca de Autores"
"the differences (about 2,000) between these two editions. Translators of ""King James Version"" in the preface to the first edition from 1611 accused the pope of perversion of the Holy Scripture. The Clementine Vulgate was criticised by such textual critics as Richard Bentley, John Wordsworth, Henry Julian White, Samuel Berger, and Peter Corssen. Roger Gryson, in the preface to 4th edition of the Stuttgart Vulgate (1994), asserts that the Clementine edition; ""... frequently deviates from the manuscript tradition for literary or doctrinal reasons, and offers only a faint reflection of the original Vulgate, as read in the ""pandecta"" of the"
"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"
"by authors unknown (highly possibly a single author, perhaps Robert himself) and then extended with a lengthy sequel (""Merlin Continuation"") to become the early-13th-century romance ""Estoire de Merlin"" (""History of Merlin""), also known as the Vulgate ""Merlin"". The ""Estoire de Merlin"" constitutes one of the volumes of the Vulgate Cycle (Lancelot-Grail) as a probably late addition to it. The later Post-Vulgate Cycle also begins with material drawn from the poem. The first of the two sequels to ""Merlin"" are known as the Vulgate ""Suite du Merlin"", a 'historical' sequel about the various wars of Arthur and the role of Merlin"
"in the Vulgate Cycle, also known as the Lancelot-Grail Cycle, and in the Post-Vulgate Cycle which emerged in its wake. Both included the work known as the ""Prose Merlin"", but the Post-Vulgate authors left out the ""Merlin"" continuation from the earlier cycle, choosing to add an original account of Arthur's early days including a new origin for Excalibur. In several early French works, such as Chrétien de Troyes' ""Perceval, the Story of the Grail"" and the Vulgate ""Lancelot Proper"" section, Excalibur is used by Gawain, Arthur's nephew and one of his best knights. This is in contrast to later versions,"
"Vulgate) was made for the Western church, Kingdoms was first retitled the Book of Kings, parts One to Four, and eventually both Kings and Samuel were separated into two books each. Then, what it is now commonly known as 1 Samuel and 2 Samuel are called by the Vulgate, in imitation of the Septuagint, 1 Kings and 2 Kings respectively. What it is now commonly known as 1 Kings and 2 Kings would be 3 Kings and 4 Kings in old Bibles before the year 1516 such as the Vulgate and the Septuagint respectively. The division we know today, used"
"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"
"Vulgate Bible, begun in 1236 by the Dominicans under the French Cardinal Hugh of St. Cher. In the publishing of literature or other information, editors assume the correctional roles of proofreaders and copy editors in the editing cycle. The term is used for various devices used to correct another, as with a ship's compass or artillery. Corrector A corrector (English plural ""correctors"", Latin plural ""correctores"") is a person or object practicing correction, usually by removing or rectifying errors. The word is originally a Roman title ""corrector"", derived from the Latin verb ""corrigere"", meaning ""to make straight, set right, bring into"
"book from the canonical ""Ezra""). Latin Esdras or 2 Esdras (line 4 of the table above) is contained in some Latin bibles as 4 Esdras; and following Ambrose, in some Slavonic manuscripts as 3 Esdras. Except for the Douay–Rheims version (which follows the Vulgate), most English versions containing this book call it 2 Esdras (again using the Greek form for the apocryphal book). The book is not included in the Greek Septuagint and no complete copy of the Greek text has survived, though it is quoted by the Church fathers. Due to its apocalyptic content, the book also has been"
"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"