By Henning Graf Reventlow, James O. Duke
Quantity 2 of background of Biblical Interpretation bargains with the main vast interval less than exam during this four-volume set. It starts in Asia Minor within the past due fourth century with Bishop Theodore of Mopsuestia, the founding father of a faculty of interpretation that sought to intensify the literal that means of the Bible and thereby stood out from the culture of antiquity. It ends with one other outsider, 1000 years later in England, who by means of the presuppositions of his suggestion stood on the finish of an period: John Wyclif. In among those interpreters, this quantity provides the historical past of biblical interpretation from past due antiquity until eventually the tip of the center a long time by way of studying the lives, works, and interpretive practices of Didymus the Blind, Jerome, Ambrose, Augustine, Gregory the nice, Isidore of Seville, the Venerable Bede, Alcuin, John Scotus Eriugena, Abelard, Rupert of Deutz, Hugo of St. Victor, Joachim of Fiore, Thomas Aquinas, Bonaventure, Rashi, Abraham ibn Ezra, and Nicolas of Lyra.
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Additional info for History of Biblical Interpretation, Vol. 2: From Late Antiquity to the End of the Middle Ages
Introduced into Gaul (and hence called the Gallican Psalter), it gradually displaced the later version of the Psalms that Jerome translated from the original Hebrew text, becoming a component of the Vulgate and the Roman breviary that was not replaced by a modern translation until 1945. Modern editions of the Vulgate contain both versions. In addition, Jerome prepared revised versions of Job, 1 and 2 Chronicles, Proverbs, Ecclesiastes, and Song of Songs. Then he evidently broke off this work, the results of which could no longer satisfy him over time.
28 = 56 in Jerome’s correspondence, ca. 394/395; Ep. 71 = 104 in Jerome, 403). Augustine mentions, among other things, his fear that, if Jerome’s translation gained widespread acceptance, it would cause a rift between the Western and Eastern church, because Greek-speaking Christians would hold to the Septuagint. He also tells about a riot that broke out in Oea (Tripoli) when the bishop there had read aloud from Jerome’s translation of the book of Jonah a saying that included a word the congregation did not know.
Modern editions of the Vulgate contain both versions. In addition, Jerome prepared revised versions of Job, 1 and 2 Chronicles, Proverbs, Ecclesiastes, and Song of Songs. Then he evidently broke off this work, the results of which could no longer satisfy him over time. Meanwhile, Jerome made energetic efforts to improve his knowledge of Hebrew. As he reports (Ep. 3), he worked with a Jew named Baraninas as a teacher, who visited him at night out of fear of others of his faith. Among Christians, too, such contact with Jews was not uncontroversial.