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The Vetus Latina ("Old Latin" in ), also known as Vetus Itala ("Old Italian"), Itala ("Italian") and Old Italic, and denoted by the \mathfrak, are the Latin translations of biblical texts (both and ) that preceded the (the Latin translation produced by 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 , especially after the Council of Trent (1545–1563) affirmed the Vulgate translation as authoritative for the text of . However, the Vetus Latina texts survive in some parts of the liturgy (e.g., the ).

As the English translation of Vetus Latina is "Old Latin", they are also sometimes referred to as the Old Latin Bible,W. E. Plater and H. J. White, A Grammar of the Vulgate, Oxford at the Clarendon Press: 1926, paragraph 4. although they are written in the known as , not that known as . The Vetus Latina manuscripts that are preserved today are dated from AD 350 to the 13th century.


Text
There is no single " Vetus Latina Bible". Instead, Vetus Latina is a collection of biblical texts that are Latin translations of and New Testament passages that preceded Jerome's .


Old Testament
Some of the oldest surviving Vetus Latina versions of the Old Testament (or Hebrew Bible, or Tanakh) include the Quedlinburg Itala fragment, a 5th-century manuscript containing parts of 1 Samuel, and the Codex Complutensis I, a 10th-century manuscript containing Vetus Latina readings of the Book of Ruth, Book of Esther,Lewis Bayles Paton, A critical and exegetical commentary on the book of Esther, p. 40. Book of Tobit,Joseph A. Fitzmyer, The Dead Sea scrolls and Christian origins, p. 163. Book of Judith, and 1-2 Maccabees.J. K. Elliott, Aufstieg und Niedergang der römischen Welt (Walter de Gruyter, 1992), p. 242.


New Testament
There are over 80 manuscripts or fragments with Latin translations of New Testament books that pre-date (i.e. before AD 350). There are around 50 for the Gospels in particular. The vetus latina were revised to form the New Testament: Jerome producing the Gospels and an unknown scholar producing the rest.

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

(2025). 9780195166675, Oxford University Press.


Replacement
When undertook the revision of Latin translations of 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 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.Rebenich, S., Jerome (Routledge, 2013), p. 58.


Comparisons with the Vulgate
Below are some comparisons of the Vetus Latina with text from critical editions of the Vulgate.

The following comparison is of Luke 6:1–4, taken from the Vetus Latina text in the :

Et factum est eum in Sabbato secundoprimo abire per segetes discipuli autem illius coeperunt vellere spicas et fricantes manibus manducabant.factum est autem in sabbato secundoprimo cum transiret per sata vellebant discipuli eius spicas et manducabant confricantes manibusAnd it came to pass on the second first sabbath, that as he went through the corn fields, his disciples plucked the ears, and did eat, rubbing them in their hands.
Quidam autem de farisaeis dicebant ei, Ecce quid faciunt discipuli tui sabbatis quod non licet?quidam autem Pharisaeorum dicebant illis quid facitis quod non licet in sabbatisAnd some of the Pharisees said to them: Why do you that which is not lawful on the sabbath days?
Respondens autem IHS dixit ad eos, Numquam hoc legistis quod fecit David quando esuriit ipse et qui cum eo erat?et respondens Iesus ad eos dixit nec hoc legistis quod fecit David cum esurisset ipse et qui cum eo erantAnd Jesus answering them, said: Have you not read so much as this, what David did, when himself was hungry, and they that were with him:
Intro ibit in domum Dei et panes propositionis manducavit et dedit et qui cum erant quibus non licebat manducare si non solis sacerdotibus?quomodo intravit in domum Dei et panes propositionis sumpsit et manducavit et dedit his qui cum ipso erant quos non licet manducare nisi tantum sacerdotibusHow he went into the house of God, and took and ate the bread of proposition, and gave to them that were with him, which is not lawful to eat but only for the priests?

The Vetus Latina text survives in places in the , such as the following verse well known from Christmas carols, Luke 2:14:

Gloria in excelsis Deo, et super terra pax in hominibus consolationisgloria in altissimis Deo et in terra pax in hominibus bonae voluntatisGlory to God in the highest, and on earth peace, good will toward men.Glory to God in the highest; and on earth peace to men of good will.
The Vetus Latina text means, "Glory belongs to God among the high, and peace belongs to men of good will on earth". The Vulgate text means "Glory belongs to God among the most high and peace among men of good will on earth".

Probably the most well known difference between the Vetus Latina and the Vulgate is in the , where the phrase from the Vetus Latina, Panem nostrum cotidianum, "our daily bread", becomes Panem nostrum supersubstantialem, "our bread" in the Vulgate; the Vetus Latina form being retained in the for liturgical use.


See also
  • List of New Testament Latin manuscripts
  • Vetus Latina manuscripts


Notes

Bibliography


External links

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