Alkitab terjemahan bahasa Latin

Alkitab terjemahan bahasa Latin adalah versi yang digunakan di Barat di bekas Kekaisaran Romawi sampai Reformasi dan masih digunakan, bersama dengan terjemahan dari bahasa Latin ke dalam bahasa sehari-hari, dalam Gereja Katolik Roma.

Terjemahan Latin Pra-Kristen

Komunitas diaspora Yahudi yang luas pada periode Bait Suci Kedua menggunakan terjemahan vernakular Alkitab Ibrani; termasuk terjemahan bahasa Aram, Targum, dan bahasa Yunani, Septuaginta. Meskipun tidak ada bukti-bukti adanya terjemahan Latin pra-Kristen dari Alkitab Ibrani, beberapa sarjana berspekulasi bahwa jemaat Yahudi di Roma dan bagian Barat dari Kekaisaran Romawi mungkin telah menggunakan terjemahan Latin dari fragmen-fragmen Alkitab Ibrani.^[1]

Vetus Latina, "Old Latin"

Terjemahan paling awal ke dalam bahasa Latin terdiri dari sejumlah terjemahan bagian demi bagian selama periode Gereja mula-mula. Secara kolektif, versi ini dikenal sebagai Vetus Latina dan erat mengikuti terjemahan bahasa Yunani Septuaginta. Septuaginta adalah sumber umum bagi para penerjemah anonim ini, dan mereka mereproduksi variasi dari versi bahasa ibrani Teks Masoretik. Mereka tidak pernah menerjemahkan secara independen dari bahasa Ibrani atau Yunani; bervariasi luas dalam pembacaan dan kualitas, serta banyak mengandung solecisms dalam idiom, beberapa oleh penerjemah sendiri, yang lain dari menerjemahkan secara harfiah kiasan bahasa Yunani ke dalam bahasa Latin.^[2]

Biblia Vulgata, "Alkitab Umum"

Terjemahan yang dibuat sebelumnya terutama dijadikan usang dengan penerbitan versi Alkitab bahasa Latin karya St. Jerome yang dikenal sebagai "Vulgata". Hieronimus memahami bahasa Ibrani, dan merevisi serta memadukan versi-versi Alkitab bahasa Latin pada waktu itu untuk disesuaikan dengan teks bahasa Ibrani sebagaimana yang dia pahami. Namun, Mazmur untuk liturgi sering diambil dari versi bahasa Latin yang lebih tua. Seperti yang dibahas dalam artikel Vulgata, ada beberapa edisi yang berbeda dari Vulgata, termasuk Vulgata Clementine (1592), dan dua revisi modern utama; Stuttgart Vulgate (1969), dan Nova Vulgata (PB 1971, PL 1979). Ini mewakili berbagai upaya untuk merevisi atau memodernisasi Vulgata, atau untuk memulihkan ke teks asli Hieronimus.

Terlepas dari Perjanjian Lama, ada banyak versi dari Mazmur saja, tiga dari mereka oleh Hieronimus, satu Vulgata bahasa Yunani, satu dari Hexapla, dan satu lagi dari bahasa Ibrani: Ini masing-masing adalah Versio Romana "versi Romawi", Versio Gallicana "Gallican versi" (standar), Versio juxta Hebraicum yaitu mazmur Hieronimus yang berdasarkan pada bahasa Ibrani. Versi lainnya termasuk Versio ambrosiana "versi dari Saint Ambrose," Versio Piana "versi Pius XII," dan sebagainya. Lihat artikel utama Vulgata untuk perbandingan Mazmur 94.

Terjemahan Mazmur berirama 1500-1620

Terjemahan Alkitab bahasa Latin berirama ("metrical") terutama adalah parafrasa Mazmur, atau parafrasa dari Kidung Agung, dan Kitab Ratapan.^[3] Versi bahasa Latin muncul pada abad ke-16, kemudian tiba-tiba menghilang.^[4]^[5]^[6]

Versi bahasa Latin Modern

Pada tahun 1527, Xanthus Pagninus menerbitkan Veteris et Novi Testamenti nova translatio, yang dikenal karena menerjemahkan literal dari bahasa Ibrani. Versi ini juga yang pertama memperkenalkan nomor ayat dalam Perjanjian Baru, meskipun sistem yang digunakan di sini tidak diadopsi secara luas; sistem yang digunakan oleh Robertus Stephanus untuk Vulgata yang nantinya menjadi standar untuk membagi Perjanjian Baru.

Dalam Reformasi Protestan, telah dihasilkan beberapa terjemahan Latin baru:

Sebastian Münster memproduksi versi Latin baru dari Perjanjian Lama, dan memberikan dorongan untuk belajar Perjanjian Lama pada waktu itu.^[7]
Theodore Beza menyiapkan terjemahan Latin untuk edisi baru dari Perjanjian Baru bahasa Yunani.^[8]
Sebastian Castellio memproduksi versi yang tidak lazim dalam bahasa Latin Ciceronian yang elegan.^[9]
Immanuel Tremellius, bersama-sama dengan Franciscus Junius (penatua), menerbitkan sebuah versi Latin dari Perjanjian Lama (lengkap dengan buku-buku deuterokanonika), yang menjadi terkenal di kalangan Protestan.^[10] Kemudian edisi versi mereka didampingi oleh versi Latin dari bahasa Yunani Perjanjian Baru oleh Beza, dan mempengaruhi para penerjemah KJV.^[11]
Sebastian Schmidt (1617-1696) seorang teolog Lutheran dan penerjemah Alkitab menerbitkan Biblia Sacra sive Testamentum Vetus et Novum ex linguist originalibus di linguam Latinam translatum, di Strasbourg (Argentina) pada tahun 1696.

Nova-Vulgata

Pada tahun 1907 Paus Pius X mengusulkan agar teks Latin dari Saint Jerome dapat dipulihkan dengan menggunakan prinsip-prinsip kritik Tekstual sebagai dasar untuk penerjemahan Alkitab baru resmi ke dalam bahasa Latin.^[12] Revisi Ini pada akhirnya menyebabkan Nova Vulgata yang dikeluarkan oleh Paus Yohanes Paulus II pada tahun 1978.^[13] Revisi terakhir itu dimaksudkan untuk menjadi koreksi bagi Vulgata berdasarkan edisi kritis bahasa Yunani dan Ibrani, sementara mempertahankan sebanyak mungkin dari bahasa Vulgata.

Perbandingan Yohanes 3:16 dalam berbagai versi Latin

Terjemahan	John 3:16
Vulgata	Sic enim dilexit Deus mundum, ut Filium suum unigenitum daret, ut omnis qui kredit di eum non pereat, sed habeat vitam æternam.
Theodore Beza	Ita enim Deus dilexit mundum, ut Filium suum unigenitum illum dederit, ut quisquis kredit di eum, non pereat, sed habeat vitam æternam.
Sebastian Castellio	Sic enim amavit Deus mundum, ut filium suum unicum dederit, ut quisquis ei fidem habeat, non pereat, sed vitam obtineat sempiternam.
Neo-Vulgata	Sic enim dilexit Deus mundum, ut Filium suum unigenitum daret, ut omnis, qui kredit di eum, non pereat, sed habeat vitam aeternam.

Referensi

^ Michael E. Stone The Literature of the Jewish People in the Period of the Second Temple and the Talmud: (2006) chapter 9 (“The Latin Translations”) by Benjamin Kedar "Traces of Jewish Traditions - Since all indications point to the fact that the OL is not the product of a single effort, the question arises whether strands of pristine translations, or at least early interpretative traditions can be detected in it. ... A priori one may feel entitled to presume that Jewish Bible translations into Latin existed in relatively early times. It had been the custom of the Jews before the period under review to translate biblical books into their vernacular; such translations, sometimes made orally but frequently also written down, were needed for public reading in the synagogue and for the instruction of the young. Indeed, a number of scholars are inclined to believe that the OL has at its base pre-Christian translations made from the Hebrew. The proofs they adduce are, however, far from conclusive. Isolated linguistic or exegetic points of contact with Jewish idioms or targumic renderings do not necessarily prove a direct connection between the ol, or its early sections, and Jewish traditions."
^ Helmut Köster Introduction to the New Testament 2 2000 p34 "An early witness for the African text of the Vetus Latina is Codex Palatinus 1 1 85 (siglum "e") from the 5th century, a gospel codex with readings closely related to the quotations in Cyprian and Augustine."
^ Gaertner, JA (1956), "Latin verse translations of the psalms 1500–1620", Harvard Theological Review, 49 . Includes list: Latin metrical translations of books of the Bible other than the psalms by author and year of f1rst edition (1494–1621);
^ Gaertner, J. A Latin verse translations of the psalms 1500-1620. Harvard Theological Review 49 1956. "A good example of such a buried and forgotten literary genre is offered by the multitude of metrical Bible translations into Latin that appeared during the:6th century and after a hundred years ceased to exist as abruptly as it had..."
^ Grant, WL Neo-Latin verse translations of the Bible. Harvard Theological Review 52 1959
^ Hugues Vaganay, Les Traductions du psautier en vers latins au XVie siecle, Freiburg, 1898
^ Ed. S. L. Greenslade The Cambridge History of the Bible, Volume 3: The West from the Reformation to the Present Day 1975 p.70 “The hebraist Sebastian Münster of Basle departed from the extreme literalism of Pagnini in his own Latin version of the Old Testament: he left aside the New Testament. While it 'did not depart by a nail's breadth from the Hebrew verity', this version was written in better Latin: it accompanied the Hebrew text of Münster referred to above. It appeared in 1535 in two folio volumes and was reprinted in quarto size in 1539 accompanied by the Complutensian version of the Apocrypha and by Erasmus's Latin New Testament, and then again in its original form in 1546. This version gave an impetus to Old Testament study similar to that which Erasmus had given to the study of the New Testament…”
^ Ed. S. L. Greenslade The Cambridge History of the Bible, Volume 3: The West from the Reformation to the Present Day 1975 p.62 “Calvin's successor at Geneva, Théodore de Bèze (Beza), was the editor of the next important edition of the Greek New Testament, which appeared in 1565 (his own Latin version had been printed in 1557) and went through many editions in folio and octavo, accompanied in the larger size by his own Latin version; the Vulgate and full annotations are included.”
^ Ed. S. L. Greenslade The Cambridge History of the Bible, Volume 3: The West from the Reformation to the Present Day 1975 p.71-72
^ Ed. S. L. Greenslade The Cambridge History of the Bible, Volume 3: The West from the Reformation to the Present Day 1975 p.72
^ Ed. S. L. Greenslade The Cambridge History of the Bible, Volume 3: The West from the Reformation to the Present Day 1975 p.167 “The latter, to which they probably resorted more than to any other single book, contained (in the later editions which they used) Tremellius's Latin version of the Hebrew Old Testament with a commentary, Junius's Latin of the Apocrypha, Tremellius's Latin of the Syriac New Testament and Beza's Latin of the Greek New Testament.”
^ Vulgate, Revision of, Catholic Encyclopedia article.
^ Novum Testamentum Latine, 1984, "Praefatio in editionem primam".

[1] Michael E. Stone The Literature of the Jewish People in the Period of the Second Temple and the Talmud: (2006) chapter 9 (“The Latin Translations”) by Benjamin Kedar "Traces of Jewish Traditions - Since all indications point to the fact that the OL is not the product of a single effort, the question arises whether strands of pristine translations, or at least early interpretative traditions can be detected in it. ... A priori one may feel entitled to presume that Jewish Bible translations into Latin existed in relatively early times. It had been the custom of the Jews before the period under review to translate biblical books into their vernacular; such translations, sometimes made orally but frequently also written down, were needed for public reading in the synagogue and for the instruction of the young. Indeed, a number of scholars are inclined to believe that the OL has at its base pre-Christian translations made from the Hebrew. The proofs they adduce are, however, far from conclusive. Isolated linguistic or exegetic points of contact with Jewish idioms or targumic renderings do not necessarily prove a direct connection between the ol, or its early sections, and Jewish traditions."

[2] Helmut Köster Introduction to the New Testament 2 2000 p34 "An early witness for the African text of the Vetus Latina is Codex Palatinus 1 1 85 (siglum "e") from the 5th century, a gospel codex with readings closely related to the quotations in Cyprian and Augustine."

[3] Gaertner, JA (1956), "Latin verse translations of the psalms 1500–1620", Harvard Theological Review, 49 . Includes list: Latin metrical translations of books of the Bible other than the psalms by author and year of f1rst edition (1494–1621);

[4] Gaertner, J. A Latin verse translations of the psalms 1500-1620. Harvard Theological Review 49 1956. "A good example of such a buried and forgotten literary genre is offered by the multitude of metrical Bible translations into Latin that appeared during the:6th century and after a hundred years ceased to exist as abruptly as it had..."

[5] Grant, WL Neo-Latin verse translations of the Bible. Harvard Theological Review 52 1959

[6] Hugues Vaganay, Les Traductions du psautier en vers latins au XVie siecle, Freiburg, 1898

[7] Ed. S. L. Greenslade The Cambridge History of the Bible, Volume 3: The West from the Reformation to the Present Day 1975 p.70 “The hebraist Sebastian Münster of Basle departed from the extreme literalism of Pagnini in his own Latin version of the Old Testament: he left aside the New Testament. While it 'did not depart by a nail's breadth from the Hebrew verity', this version was written in better Latin: it accompanied the Hebrew text of Münster referred to above. It appeared in 1535 in two folio volumes and was reprinted in quarto size in 1539 accompanied by the Complutensian version of the Apocrypha and by Erasmus's Latin New Testament, and then again in its original form in 1546. This version gave an impetus to Old Testament study similar to that which Erasmus had given to the study of the New Testament…”

[8] Ed. S. L. Greenslade The Cambridge History of the Bible, Volume 3: The West from the Reformation to the Present Day 1975 p.62 “Calvin's successor at Geneva, Théodore de Bèze (Beza), was the editor of the next important edition of the Greek New Testament, which appeared in 1565 (his own Latin version had been printed in 1557) and went through many editions in folio and octavo, accompanied in the larger size by his own Latin version; the Vulgate and full annotations are included.”

[9] Ed. S. L. Greenslade The Cambridge History of the Bible, Volume 3: The West from the Reformation to the Present Day 1975 p.71-72

[10] Ed. S. L. Greenslade The Cambridge History of the Bible, Volume 3: The West from the Reformation to the Present Day 1975 p.72

[11] Ed. S. L. Greenslade The Cambridge History of the Bible, Volume 3: The West from the Reformation to the Present Day 1975 p.167 “The latter, to which they probably resorted more than to any other single book, contained (in the later editions which they used) Tremellius's Latin version of the Hebrew Old Testament with a commentary, Junius's Latin of the Apocrypha, Tremellius's Latin of the Syriac New Testament and Beza's Latin of the Greek New Testament.”

[12] Vulgate, Revision of, Catholic Encyclopedia article.

[NTL-13] Novum Testamentum Latine, 1984, "Praefatio in editionem primam".

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