Vulgate Verses on Works Changed in Later Translations
The Vulgate, a Latin translation of the Bible, has played a significant role in Western Christianity. Its influence is evident in the many vernacular versions that descended from it, with the exception of Ulphilas' Gothic version [1]. However, the Vulgate's renderings of certain passages differ from later translations, leading to variations in interpretation.
One such instance is found in Haggai 2:16, where the Vulgate translates "a flagon" instead of "measure" or "vat". This discrepancy is noted by Jamieson, Fausset & Brown, who suggest that the original text may not have included the word "vessels" [2]. Similarly, in Jude 1:5, the Vulgate Latin version reads "knew all things" instead of the more widely accepted "once knew this" [4].
The authority of the Vulgate has been a subject of debate among Christian traditions. Augustine, for instance, held the Septuagint translation in high esteem, considering it to be divinely inspired. He argued that the Septuagint should be preferred to other translations, while still acknowledging the importance of the Hebrew original [3]. In contrast, some Protestant scholars have emphasized the need to return to the original Hebrew and Greek texts, rather than relying solely on the Vulgate or other translations.
The process of translation itself is complex, involving not only linguistic expertise but also interpretive decisions. As the Babylonian Talmud notes, the translation of Scripture requires not only a rendering of the text but also an understanding of its meaning and context [6]. John Calvin, in his Institutes, highlights the importance of understanding the original context and meaning of Scripture, while also acknowledging the value of translations in making the text accessible to a wider audience [5].
The differences between the Vulgate and later translations reflect not only changes in linguistic understanding but also variations in interpretive traditions. The Augsburg Confession, for example, notes the importance of correcting abuses in the Church, which may involve revisiting translations and interpretations [7]. Ultimately, the study of the Vulgate and its differences from later translations offers insights into the complex history of biblical interpretation and the ongoing quest for understanding the meaning of Scripture.
The Eastern Orthodox tradition, while not directly represented in the sources on the Vulgate's translation differences, has its own rich history of biblical translation and interpretation, often emphasizing the importance of patristic understanding [8]. This diversity of perspectives underscores the complexity of biblical interpretation and the need for ongoing engagement with the text in its various forms.
Sources
- Smith's Bible Dictionary “Smith's Bible Dictionary: Vulgate, The — the Latin version of the Bible. The influence which it exercised upon western Christianity is scarcely less than that of the LXX. upon the Greek churches. Both the Greek and the latin Vulgate have been long neglected; yet the Vulgate should have a very deep interest for all the western churches, many centuries it was the only Bible generally used; and, directly or indirectly is the real parent of all the vernacular versions of western Europe. The Gothic version of Ulphilas alone is independent of it. The name is equivalent to Vulgata editio (the current”
- Haggai (Presbyterian) “Jamieson, Fausset & Brown on Haggai 2:16: Since those days were--from the time that those days of your neglect of the temple work have been. when one came to an heap of twenty measures--that is to a heap which he had expected would be one of twenty measures, there were but ten. fifty vessels out of the press--As the Septuagint translates "measure," and Vulgate "a flagon," and as we should rather expect vat than press. MAURER translates (omitting vessels, which is not in the original), "purahs," or "wine-measures."”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 43.--OF THE AUTHORITY OF THE SEPTUAGINT TRANSLATION, WHICH, SAVING THE HONOR OF THE HEBREW ORIGINAL, IS TO BE PREFERRED TO ALL TRANSLATIONS. (part 2): in that work not human bondage, which the translator owed to the words, but rather divine power, which filled and ruled the mind of the translator. Some, however, have thought that the Greek copies of the Septuagint version should be emended from the Hebrew copies; yet they did not dare to take away what the Hebrew lacked and the Septuagint had, but only added what was found in the”
- Jude (Baptist/Reformed) “John Gill on Jude 1:5: I will therefore put you in remembrance, though ye once know this,.... The Alexandrian copy, and some others, and the Vulgate Latin version, read, "knew all things"; but rather it is to be restrained by the following instance of, God's vengeance on unbelievers; which with others is produced, to vindicate the divine conduct in the condemnation of the above persons, and to show that that is certain, and may be expected, since God has always dealt thus with such persons; and this they knew by reading of the Scriptures; at least they had known it once, though it might now be”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 5: v OF PASSAGES FROM THE HOLY SCRIPTURES, AND FROM THE APOCRYPHA, WHICH ARE QUOTED, OR INCIDENTALLY ILLUSTRATED, IN THE INSTITUTES.”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Megillah 64b.5:8: “And they gave the sense,” these are the divisions of the text into separate verses. “And they caused them to understand the reading,” these are the cantillation notes, through which the meaning of the text is further clarified. And some say that these are the Masoretic traditions with regard to the manner in which each word is to be written. This indicates that the Aramaic translation already existed at the beginning of the Second Temple period, well before the time of Onkelos. The Gemara answers: The ancient Aramaic translation was forgotten and then Onke”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), ARTICLES IN WHICH ARE REVIEWED THE ABUSES WHICH HAVE BEEN CORRECTED.: ARTICLES IN WHICH ARE REVIEWED THE ABUSES WHICH HAVE BEEN CORRECTED.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. LXVI.--OF THE COLT OF THE ASS WHICH IS MENTIONED BY MATTHEW, AND OF THE CONSISTENCY OF HIS ACCOUNT WITH THAT OF THE OTHER EVANGELISTS, WHO SPEAK ONLY OF THE ASS. (part 2): 160 there be any contradiction, when the one writer particularizes the one object, and another instances both! 128. Again, although John tells us nothing as to the way in which the Lord despatched His disciples to fetch these animals to Him, nevertheless he inserts a brief allusion to this colt, and cites also the word of the prophet which Matthew makes use of.(1) In t”