Historija starih prevoda Biblije. Vulgata

Abstract

Tekst "Historija starih prevoda Biblije" nadrabina dr Mavre Niedermanna objavljen je u trećem godištu "Jevrejskog almanaha za godinu 5688 (1927-1928)". U tekstu su prikazane istorijske okolnosti zbog kojih je Biblija prevođena na druge jezike i analizirana dva prevoda – Targum (Sveto pismo na aramejskom) i Septuaginta, prvi grčki prevod Biblije. U tom ranijem tekstu dr. Niedermann je naveo i postojanje Vulgate. U ovom nastavku analizira Vulgatu odnosno prevod Starog zaveta na latinski jezik. Nasuprot prevodima Targuma i Septuaginte koji su potekli od jevrejskih prevodilaca i bili deo jevrejske istorije i versko-kulturnih potreba, Vulgata je nastala kao potreba u širenju hrišćanstva. Promoteri hrišćanstva nisu poznavali hebrejski jezik i nedostajao im je pouzdan latinski prevod hebrejskog Svetog Pisma. Neki latinski prevodi Biblije postojali su već u prvim vekovima nastanka hrišćanstva, među kojima se istakao prevod po imenu "Itala", ali sa tim prevodima nije bilo moguće ostvariti postavljeni cilj - efikasno širenje hrišćanstva. Zbog toga što nisu bili prevedeni sa originalnog teksta ovi prevodi su imali mnogo nedostataka i nisu bili verni tekstu Biblije i izazivali su veliko nepoverenje. Moglo bi se reći da su ti latinski prevodi dali savremenicima jedan novi "Stari zavet" jer su netačnim prevodom izmenjena prvobitna tumačenja. Na takvo nepromišljeno krivotvorenje Biblije čak je i u krugovima samoga hrišćanstva ukazivao Hijeronimus, jedan od najpoznatijih crkvnih velikodostojnika. On je oko 382. godine na nagovor pape Damasusa otpočeo sa prevodom Vulgate. Hijeronimus je prevod latinske Biblije završio uz pomoć jevrejskih učitelja koji su ga uveli u osnovne elemente hebrejskog jezika, razjasnili pojedina nejasna mesta i tumačili tekst. Pri ocenjivanju Vulgate mora se primetiti da su Hijeronimusu kao pomoćna sredstva služila ne samo razlaganja u Midrašu, već su i mnoga tumačenja iz Targuma prešla u latinski prevod. Na mnogim mestima Hieronimusov prevod ne preuzima potpuno jednoglasno tumačenje Midraša, ali i na tim mestima se opaža da se radi o tumačenju jevrejskog porekla.

The text "History of Old Bible Translations" by Dr. Mavro Niedermann was published in the third volume of the "Jewish Almanac for the Year 5688 (1927-1928)". The text presents the historical circumstances due to which the Bible was translated into other languages and analyzes two translations - Targum (Holy Bible in Aramaic) and the Septuagint, the first Greek translation of the Bible. In that earlier text, Dr. Niedermann also mentioned the existence of the Vulgate. In this continuation, he analyzes the Vulgate, that is, the translation of the Old Testament into Latin. Contrary to the translations of the Targum and the Septuagint, which originated from Jewish translators and were part of Jewish history and religious-cultural needs, the Vulgate arose as a need to spread Christianity. The promoters of Christianity did not know the Hebrew language and they lacked a reliable Latin translation of the Hebrew Scriptures. Some Latin translations of the Bible existed in the first centuries of Christianity, among which the translation called "Itala" stood out, but with these translations, it was not possible to achieve the set goal - the effective spread of Christianity. Because they were not translated from the original text, these translations had many shortcomings and were not true to the text of the Bible and caused great distrust. It could be said that these Latin translations gave contemporaries a new "Old Testament" because the original interpretations were changed by incorrect translation. Such reckless falsification of the Bible was pointed out even in the circles of Christianity itself by Hieronymus, one of the most famous church dignitaries. Around 382, at the urging of Pope Damasus, he began translating the Vulgate. Hieronymus completed the translation of the Latin Bible with the help of Jewish teachers who introduced him to the basic elements of the Hebrew language, clarified certain unclear passages, and interpreted the text. When evaluating the Vulgate, it must be noted that Hieroym was assisted not only by the explanations in the Midrash but also by many interpretations from Targum that were translated into Latin. In many places, Hieronymus' translation does not take on a completely unanimous interpretation of the Midrash, but even in these parts, it is observed that it is an interpretation of Jewish origin.