Jerome on Diversity in Scriptural Texts


There are almost as many forms of [Latin] texts as there are copies.... Why not go back to the original Greek and correct the mistakes introduced by inaccurate translators, and the blundering alterations of confident but ignorant critics, and, further, all that has been inserted or changed by copyists more asleep than awake? I am not discussing the Old Testament, which was turned into Greek by the Seventy elders, and has reached us by a descent of three steps. I do not ask what Aquila and Symmachus think, or why Theodotion takes a middle course between the ancients and the moderns. I am willing to let that be the true translation which had apostolic approval. ... I pass over those manuscripts which are associated with the names of Lucian and Hesychius, and the authority of which is perversely maintained by a handful of disputatious persons. It is obvious that these writers could not amend anything in the Old Testament after the labors of the Seventy; and it was useless to correct the New, for versions of Scripture which already exist in the languages of many nations show that their additions are false.

(Jerome, Preface to the Gospels)


The region of Alexandria and Egypt praises in their Seventy the authority of Hesychius; the region from Constantinople to Antioch approves the version of Lucian the Martyr; in the middle, between these provinces, the people of Palestine read the books which, having been labored over by Origen, Eusebius and Pamphilius published. And all the world contends among them with this threefold variety.

(Jerome, Preface to Chronicles)