Ежероменің "Вульгатасынан" бұрынғы Латынша Библия аудармалары

Bible translations into Latin before Jerome's Vulgate

Vetus Latina ("Old Latin" in Latin), also known as Vetus Itala ("Old Italian"), Itala ("Italian") and Old Italic, and denoted by the siglum , is the collective name given to the Latin translations of biblical texts (both Old Testament and New Testament) that preceded 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 Catholic Bibles. However, the Vetus Latina texts survive in some parts of the liturgy (e. g., the Pater Noster). As the English translation of Vetus Latina is "Old Latin", they are also sometimes referred to as the Old Latin Bible, although they are written in the form of Latin known as Late Latin, not that known as Old Latin. The Vetus Latina manuscripts that are preserved today are dated from AD 350 to the 13th century.

There is no single "Vetus Latina Bible". Instead, Vetus Latina is a collection of biblical manuscript texts that are Latin translations of Septuagint and New Testament passages that preceded Jerome's Vulgate. Book of Tobit, Book of Judith, and 1 2 Maccabees.

After comparing readings for Luke 24:4–5 in Vetus Latina manuscripts, Bruce Metzger counted "at least 27 variant readings in Vetus Latina manuscripts that have survived" for this passage alone.

When Jerome undertook the revision of Latin translations of Old Testament texts in the late 4th century, he checked the Septuagint and Vetus Latina translations against the Hebrew texts that were then available. He broke with church tradition and translated most of the Old Testament of his Vulgate from Hebrew sources rather than from the Greek Septuagint. His choice was severely criticized by Augustine, his contemporary; a flood of still less moderate criticism came from those who regarded Jerome as a forger. While on the one hand he argued for the superiority of the Hebrew texts in correcting the Septuagint on both philological and theological grounds, on the other, in the context of accusations of heresy against him, Jerome would acknowledge the Septuagint texts as well.