catholic bible version
Andrew Torkos (Wittenberg, 1736) and G. Bdrany (Lauban, 1754) gave out Lutheran versions. An Icelandic version was published at Holum in 1584. of early Spanish versions, e.g. This was made a Bible Society revision in 1848, and under the same auspices an Old-Testament version appeared in 1857 and later. (c) The London booksellers now became alive to the ready sale of the Bible in English; Grafton and Whitchurch were the first to avail themselves of this business opportunity, bringing out in 1537 the so-called Matthew’s Bible. The 1973 French translation, the Bible de Jerusalem, is followed only "where the text admits to more … Only verbal improvements were the versions of Pierre de Besse (1608), Pierre Frizon (1621), and Beron (1647). Among several unfinished versions, one by Th. Cf. It is the first version of the Hebrew Scriptures made for and by Christians. It would be folly, therefore, not to assign the authorship of the “Commentary” to a time posterior to the Early Edition. Well known and widely read were the Latin-French editions of Calmet (Paris, 1707-16) and de Carrieres (Paris, 1709-17); the latter gave out the French alone (1741), but it was not with-out errors. Among several issued from the press of Jacob van Leisveldt at Antwerp, one (1540) with the text of the Vulgate is called the Biblia Belgica. Celtic Versions. A complete Bible was published at Paris in 1487, by Jean de Rely, confessor to Charles VIII. Early Protestant leader Martin Luther rejected the scriptural authority of these seven books. From at least the fourth century B.C. A version after the Protestant Genevan Bible was made by Caspar Karoly in 1590. It is at times unintelligible and even nonsensical from a too close adherence to the Latin text. Aleutian.—An Aleutian version of St. Matthew was made by the Russian priest, Ivan Veniaminoff, in 1840 for the Aleutian Islanders. This, with three others, the Complutensian, Aldine, and Grabian, are the leading representative etlitions available. His agreement in places with Luther is due to the use by both of a common source. The oldest and most important of these MSS. Another Jewish version (Berlin, 1838) was the work of Arnheim, Fuchs, and Sachs. The insertion in particular of the text concerning the three heavenly witnesses (I John, v, 7) was attributed to him, since it was found in Uscan’s first printed edition of the Armenian Bible (Amsterdam, 1666). A complete version done literally from the Vulgate and the Greek New Testament was given out by Lefevre d’Etaples (Antwerp, 1530, 1534, 1541). ), which was begun in 1604 and published in 1611 (see Carleton, “The Part of Reims in the Making of the English Bible“, Oxford, 1902). The revised Apocrypha did not appear until 1895. But both these claims rest on very slender evidence. 102 sqq.). Battak Versions.—A New Testament for the Battaks of Sumatra was made in the Toba dialect by Nommensen (Elberfeld, 1878); another by Schreiber, revised by Leipoldt, was made in the Mandeling dialect (1878). The fourth century found the Syrian Christians possessed of a complete translation of the Old Testament, which is known since the ninth century as the Peschitto or “Simple”. Reminiscent of the Douay-Rheims bible, which was the standard Catholic version for many years, the RSV has “a kind of flowery language, even poetic ring to … In the eighteenth century versions reflecting different beliefs and doctrinal attitudes were put forth by Michaelis (1709), Moldenhauer (1774), Gryna us (1776), and Vogelin (1781). In both these editions the verse I John, v, 7, was omitted as it was not to be found in any of the older MSS. When Empress Elizabeth ordered a new revision of St. Cyril’s translation (1751), the translators used the Ostrog edition, correcting it according to the Septuagint and changing the Old Slavonic in great part to Modern Russian. The first and the most original is that of Aquila, a native of Sinope in Pontus, a proselyte to Judaism, and according to St. Jerome, a pupil of Rabbi Akiba who taught in the Palestinian schools, 95-135. The members of each company were partly appointed, partly invited. That year they added their own version of the Prophets and the deuterocanonical books by Leo Juda, the whole being called the Zurich Bible. It was not approved by the Jews but was favorably received by the Christians. Of several nineteenth-century versions the most important is that of de Wette and Augusti (Heidelberg, 1809-14). Beelen’s New Testament had previously appeared at Louvain (1859-69). Many of its readings have found favor with not a few Biblical scholars. As it proved unsatisfactory to Catholics, Jacob Wujek, S.J., undertook a new translation from the Vulgate (Cracow, 1593), which was praised by Clement VIII, and reprinted frequently. A version from original sources (Cologne, 1739; Paris, 1753, 1777, 1819) was the work of Le Gros. The Moses Williams’ Bible (London, 1718) was put forth by the Society for the Promotion of Christian Knowledge. His work is a second-hand eclectic translation, based on the Latin and the German versions.
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