Hugh Houghton on Vulgate editions and resources

Steven Avery

Administrator
The Latin New Testament: A Guide to its Early History, Texts, and Manuscripts - (2016)
https://books.google.com/books?id=R_cyCwAAQBAJ

p. ix
and the main manuscripts in the two principal editions of the Vulgate,
the Stuttgart Vulgate of Weber, Gryson, et al. and
the Oxford Vulgate of Wordsworth, White, et al.

p. ix-x
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p. x
A handbook like this relies heavily on previous scholarly work, especially critical editions and catalogues. Chief among these are the resources produced by the Vetus Latina Institute, many by its pioneering and indefatigable directors:

Bonifatius Fischer (1945-73),
(1915-1997)
http://en.wikipedia.org/wiki/Bonifatius_Fischer
http://handrit.is/en/biography/view/BonFis001

Hermann Josef Frede (1973-98),
(1922-1998)
https://de.wikipedia.org/wiki/Hermann_Josef_Frede

Roger Gryson (1998-2013).
b. 1938
https://uclouvain.be/en/directories/roger.gryson

Pierre-Maurice Bogaert,
 

Steven Avery

Administrator
p. 25-26
Ambrosiaster on Greek and Latin

However, Ambrosiaster disapproved of reliance on Greek scholarship. Indeed, he maintained that the Latin tradition was superior to the Greek texts at hand:

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Steven Avery

Administrator
Add this to my section about Jerome translating the full NT.,

p. 35
Other proofs of the separate origin of the rest of the Vulgate New Testament are considered later in this chapter.49
See also Sparks 1970:520, Lagrange 1916-18, and Cavallera 1920.

Sparks, H.F.D. (1970). ‘Jerome as Biblical Scholar.’ In Ackroyd and Evans 1970: 510-41.
Ackroyd, P. and Evans, C.F., ed. (1970). The Cambridge History of the Bible. I. From the Beginnings to Jerome. Cambridge: UP.

Lagrange, M.-J. (1916). ‘La Vulgate latine de l’Epitre aux Romains et le texte grec.’ RevBib 13: 225-35.
Lagrange, M.-J. (1917). ‘La Vulgate latine de l’Epitre aux Galates et le texte grec.’ RevBib 14: 424-50.
Lagrange, M.-J. (1918). ‘La revision de la Vulgate par S. Jerome.’ RevBib 15: 254-7.

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Steven Avery

Administrator
p. 36-37 - Augustine praise of Jerome on Gospels

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Accordingly, we give no small thanks to God for your work on translating the Gospel from Greek, because it is almost without fault when we compare it with a Greek Bible: when these manuscripts are brought out and compared, anyone argumentative who prefers an error of the old version will be either corrected most easily or refuted. Although very few things are truly inspirational, who is so set in their ways as not readily to justify such a useful task, to which it is insufficient to respond with praise?
 
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Steven Avery

Administrator
p. 38-39 - Speculum

One of Augustine’s last works was a collection of testimonia, the Speculum quis ignorat (AU spe). There are many unusual features to this selection of biblical passages, including some of the earliest uses of the word ‘verse’ (uersus) as a system of navigation: while this is unsurprising in the Wisdom books of the Septuagint, which were often laid out as poetry, it is less obvious in the New Testament. The order of the New Testament books, with Acts following the Gospels, is inconsistent with Augustine’s list in AU do 2.8.13. Most striking of all is the fact that this is the only work in which Augustine quotes the Vulgate version of Acts, the Epistles, and Revelation. For this reason, doubt has been cast on its authenticity. However, the composition of the Speculum is described in the biography of Augustine written by Possidius (POS vi), and the handful of quotations in the authorial sections do correspond to Augustine’s characteristic forms in other works.60 It therefore appears that biblical text was substituted at a relatively early point in the textual tradition, affecting all surviving copies.

Another collection of biblical testimonia with the title Speculum is attributed to Augustine, also known as the Liber de diuinis scripturis (PS-AU spe). This seems not to be authentic, but is an earlier compilation made in Italy around the year 400. The passages are arranged thematically under 144 headings with extensive quotation from the whole New Testament apart from Hebrews, 3 John, and Philemon. Both the order of the Gospels and the textual affiliation confirm that the scriptural sources were Old Latin. This work features in the apparatus of several editions of the New Testament, sometimes with the siglum m even though it is not a biblical manuscript.61


60 See Vaccari 1961.

61 See Appendix 1; m derives from Mai, who rediscovered the original form. The siglum in NA and UBS is Spec.

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Steven Avery

Administrator
p. 63-64
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55 O’Loughlin 1993.

O’Loughlin, Thomas (1993). ‘Julian of Toledo’s Antikeimenon and the Development of Latin Exegesis.’ Proceedings of the Irish Biblical Association 16: 80-98.
 
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