Jerome (Eusebius Hieronymus), c.347-420, was a Father of the Church and Doctor of the Church, whose great work was the translation of the Bible into Latin, the edition known as the Vulgate (see Bible).杰罗姆（尤西比乌斯海欧纳莫斯） ， c.347 - 420 ，是父亲教会和医生的教会， 其伟大的工作是翻译圣经到拉丁美洲，版称之为武加大 （见圣经） 。 He was born at Stridon on the borders of Dalmatia and Pannonia of a well-to-do Christian family.他出生于stridon对边界的达尔马提亚和潘诺尼亚一个好到做基督教家庭。 His parents sent him to Rome to further his intellectual interests, and there he acquired a knowledge of classical literature and was baptized at the age of 19.他的父母送他到罗马，以进一步他的智力利益，并在那里，他获得了知识，古典文学和洗礼，在19岁。 Shortly thereafter he journeyed to Trier in Gaul and to Aquileia in Italy, where he began to cultivate his theological interests in company with others who, like himself, were ascetically inclined.此后不久，他journeyed到特里尔在高卢和阿奎在意大利，在那里他开始培养他的神学思想建设的利益，在公司与他人谁，想自己， ascetically倾向。
About 373, Jerome set out on a pilgrimage to the East.约373 ，杰罗姆内容已载列于朝圣东。 In Antioch, where he was warmly received, he continued to pursue his humanist and monastic studies.在安提阿，在那里他的热烈欢迎，他继续推行他的人文和寺院的研究。 He also had a profound spiritual experience, dreaming that he was accused of being "a Ciceronian, not a Christian."他还产生了深刻的属灵经验，在做梦，他被指控为“ ciceronian ，而不是一个基督徒” 。 Accordingly, he determined to devote himself exclusively to the Bible and theology, although the translator Rufinus (345-410), Jerome's close friend, suggested later that the vow was not strictly kept.因此，他决心致力于专门为圣经和神学，虽然译者rufinus （ 345-410 ） ，杰罗姆的亲密朋友，建议稍后说，发誓是没有严格遵守。 Jerome moved to the desert of Chalcis, and while practicing more rigorous austerities, pursued his studies, including the learning of Hebrew.杰罗姆转移到沙漠的哈尔基斯，而实行更严格的austerities ，追求他的研究，包括学习希伯来语。 On his return to Antioch in 378 he heard Apollinaris the Younger (c.310-c.390) lecture and was admitted to the priesthood (379) by Paulinus, bishop of Antioch.在他返回安提阿在378 ，他听到亚坡理纳年轻（ c.310 - c.390 ）讲座和被接纳为司铎（ 379 ） paulinus主教安提阿。 In Constantinople, where he spent three years around 380, he was influenced by Gregory of Nazianzus.在君士坦丁堡，在那里他花了三年左右， 380 ，他是受格雷戈里的nazianzus 。
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The writings of Jerome express a scholarship unsurpassed in the early church and helped to create the cultural tradition of the Middle Ages.著作杰罗姆表达奖学金无可比拟的，在早期教会，并有助于创造的文化传统的中世纪。 He developed the use of philological and geographical material in his exegesis and recognized the scientific importance of archaeology.他发展了利用文献和地理材料在他的注释，并认识到科学的重要性，考古学。 In his interpretation of the Bible he used both the allegorical method of the Alexandrian and the realism of the Antiochene schools.在他的解释圣经，他用这两个寓言方法的亚历山大和现实主义的安提阿学派学校。 A difficult and hot-tempered man, Jerome made many enemies, but his correspondence with friends and enemies alike is of great interest, particularly that with Saint Augustine. His greatest gifts were in scholarship, and he is a true founder of scientific biblical exegesis in the West. Feast day: Sept. 30 (Western).一个困难和热锻炼的男子，杰罗姆提出了许多敌人，但他的书信与朋友和敌人都是极大的兴趣，尤其是与圣奥古斯丁。 他最大的礼物，在奖学金，他是一个真正的创始人，科学圣经注释在西。节日： 9月30日（西部） 。
Ross Mackenzie罗斯麦肯齐
Bibliography
参考书目
Berschin, W.,
Greek Letters and the Latin Middle Ages,
rev.贝尔申，瓦特，希腊字母和拉丁美洲的中世纪，冯智活。 ed.教育署。 (1989); Kelly, JND, Jerome, His Life,
Writings, and Controversies (1975); Steinmann, Jean, Saint Jerome and His Times
(1959); Wiesen, David S., St. Jerome as a Satirist (1949; repr. 1964). （
1989年） ;凯利， jnd ，杰罗姆，他的生活，著作，和争议（ 1975年） ;斯氏，让，圣杰罗姆和他的时代（ 1959年） ; wiesen
，大卫美国，圣杰罗姆作为一个satirist （ 1949年; repr 。 1964年） 。
Saint Jerome, [in Latin, Eusebius Hieronymus] (347?-419 or 420), was Father of the Church, Doctor of the Church, and biblical scholar, and whose most important work was a translation of the Bible into Latin (see Vulgate).圣杰罗姆， [在拉丁美洲，尤西比乌斯海欧纳莫斯] （ 347呢？ -419或420 ） ，是父亲教会，医生，教会，和圣经学者，其最重要的工作是翻译圣经到拉丁美洲（见武加大） 。 Jerome was born in Stridon, on the border of the Roman provinces of Dalmatia and Pannonia, about 347.杰罗姆出生在stridon ，对边界的罗马省份达尔马提亚和潘诺尼亚，约347 。 After a period of literary study in Rome, he withdrew to the desert, where he lived as an ascetic and pursued the study of Scripture.经过一段时期的文学研究在罗马，他撤回到沙漠，他在那里住了作为一个奉行苦行和研究经文。 In 379 he was ordained a priest.在379他被祝圣司铎。 He then spent three years in Constantinople (present-day Ýstanbul) with the Eastern church father, Saint Gregory of Nazianzus.然后，他花了三年时间，在君士坦丁堡（现在的天ýstanbul ）与东部教会的父亲，圣格里高利的nazianzus 。 In 382 he returned to Rome, where he was made secretary to Pope Damasus I and became an influential figure.在382 ，他返回罗马，他在那里发了言局长教宗达玛斯一世，并成为一个有影响力的人物。 Many people placed themselves under his spiritual direction, including a noble Roman widow named Paula and her daughter, both of whom followed him to the Holy Land in 385 after the death of Damasus.很多人把自己根据他的精神方向，包括一个高尚的罗马遗孀名为保拉和她的女儿，两人都跟随他到圣地，在385去世后，达玛斯。 Jerome fixed his residence at Bethlehem in 386, after Paula (later Saint Paula) founded four convents there, three for nuns and one for monks; the latter was governed by Jerome himself.杰罗姆固定他的住所在伯利恒在386后，保拉（后来圣保）成立四修道院有，三为修女和一个和尚;后者是由杰罗姆自己。 There he pursued his literary labors and engaged in controversy not only with heretics Jovinian and Vigilantius and the adherents of Pelagianism, but also with monk and theologian Tyrannius Rufinus and with Saint Augustine.在那里，他追求他的文学和劳动力，从事的争议，不仅与异端jovinian和vigilantius和佩拉纠学派的拥护者，但也与和尚和神学家tyrannius rufinus和圣奥古斯丁。 Because of his conflict with the bishop of Jerusalem, by about 395 Jerome found himself threatened with expulsion by the Roman civil authorities.因为他的冲突与主教在耶路撒冷，约395杰罗姆发现自己的威胁驱逐罗马民事当局。 Although this threat was averted, Jerome's later years were overshadowed by the sack of Rome in 410, the death of Paula and her daughter, and his own increasing isolation.虽然这种威胁，避免了，杰罗姆的晚年蒙上阴影，分别由一袋罗马在410 ，死亡的保拉和她的女儿，和他自己日益孤立。
In addition to his work on the Bible, Jerome's literary activity was extensive and varied.此外，他的工作对圣经，杰罗姆的文学活动是广泛的和多种多样的。 He continued the Chronicle of Eusebius of Caesarea, which covered sacred and profane history from the birth of Abraham to AD303, bringing the narrative to the year 378.他续称纪事的尤西比乌斯的该撒利亚，所涵盖的神圣和世俗的历史，从出生到石礼谦，以ad303 ，使叙事到378年。 For his De Viris Illustribus (On Famous Men), Jerome drew upon the Ecclesiastical History of the same Eusebius.他的德viris illustribus （对著名的男子） ，杰罗姆提请后，教会的历史，同时尤西比乌斯。 He also wrote a number of commentaries on various books of the Bible, as well as polemical treatises against various theological opponents.他还写道了一些评论，对各种书籍的圣经，以及polemical论文对各种神学对手。 Jerome was a brilliant and prolific correspondent; more than 150 of his letters survive.杰罗姆是一个辉煌的和多产的通讯员;超过150个的他的信件生存。 His feast day is September 30.他的节日是9月30日。
(ca. 347-419) （约347-419 ）
Jerome was a Biblical scholar and translator who aimed to introduce the best of Greek learning to Western Christianity.杰罗姆是一个圣经学者，翻译家谁旨在引进最好的希腊学习，以西方基督教。 He sensed the inferiority of the West, and he labored to add scholarship to the public glory of the church.他感到自卑的西方，他labored新增奖学金市民的荣耀，教会。
Jerome, whose Latin name was Eusebius Hieronomous, was born in the little town of Strido near the border of Italy and Dalmatia (today's Yugoslavia).杰罗姆，其拉丁学名是尤西比乌斯hieronomous ，出生在小镇strido边界附近的意大利和达尔马提亚（今天的南斯拉夫） 。 His parents were well-to-do Catholics who sent their son to Rome for his higher education.他的父母分别，以及到做天主教徒谁发出他们的儿子，以罗马为他的高等教育。 There he heard the great grammarian Donatus, laid the foundation of his library of classical Latin authors, and adopted Cicero as his model of Latin style.在那里，他听到很大的grammarian图斯，奠定了基础，他的图书馆古典拉丁美洲作家，并通过西塞罗作为他的模型的拉美风格。 At the end of his studies, when about twenty years of age, he set off for Gaul.在去年底，他的研究，当时有大约二十年的年龄，他掀起了为高卢。 In Treves, the imperial capital, he experienced a type of conversion, renouncing a secular career for meditation and spiritual work.在特雷韦斯，帝国首都，他经历了一个类型的转换，放弃一个世俗的职业生涯为冥想和精神文明工作。 This change of career led him back to his home and to neighbouring Aquilia, where he met Rufinus and other clergymen and devout women interested in asceticism.这一变化的职业生涯使他回到他的家和邻国aquilia ，他在那里会见了rufinus和其他神职人员和虔诚的妇女有兴趣的禁欲主义。 Thus began his career of cultivating ascetic and scholarly interests.因此，开始他的职业生涯培养的禁欲和学术利益。
In 373 Jerome decided to travel to the East.在373杰罗姆决定前往该地区。 He settled for a time in the Syrian desert southeast of Antioch.他解决了一个时期，在叙利亚沙漠东南安提阿。 There he mastered Hebrew and perfected his Greek.在那里，他掌握了希伯来语和完善了他的希腊。 After ordination at Antioch he went to Constantinople and studied with Gregory of Nazianzus.统筹后，在安提阿，他到君士坦丁堡，并研究了格雷戈里的nazianzus 。 In 382 he returned to Rome, where he became the friend and secretary of Pope Damasus.在382 ，他返回罗马，他在那里成为朋友和秘书教宗达玛斯。 We have Damasus to thank for the first impulse toward Jerome's Latin translation of the Bible, the Vulgate.我们有达玛斯感谢为第一脉冲对杰罗姆的拉丁语翻译圣经，武加大。
When Damasus died, late in 384, Jerome for the second time decided to go to the East.当达玛斯死亡，在384年底，杰罗姆为第二次决定去东。 After some wandering, first to Antioch then Alexandria, he settled in Bethlehem, where he remained for the rest of his life.之后，一些游荡，首先要安提然后亚历山大，他定居在伯利恒，他在那里仍然为余生。 He found companions in a monastery and served as a spiritual adviser to some wealthy women who had followed him from Rome.他发现同伴在一个修道院和服务作为一个精神顾问，一些富裕的妇女谁曾跟随他从罗马。
Jerome's greatest accomplishment was the Vulgate.杰罗姆的最大成就是武加大。 The chaos of the older Latin translation was notorious.混乱的旧拉丁语翻译是恶名昭彰的。 Working from the Hebrew OT and the Greek NT, Jerome, after twenty-three years of labor, gave Latin Christianity its Bible anew.工作从希伯来语城市旅游局和希腊新台币，杰罗姆，经过二十三年的劳动，给拉美基督教圣经其重新。 Although the text became corrupted during the Middle Ages, its supremacy was reaffirmed by the Council of Trent in 1546, and it remains to this day the classical Latin Bible.虽然文字，成为损坏在中世纪，其优势是安理会所重申的特伦特在1546年，它仍然是这一天的古典拉丁语圣经。
A second and related part of Jerome's heritage lies in his expositions of Scripture.第二次及相关的一部分，杰罗姆的遗产在于他在论述经文。 Like all biblical interpreters of the early church, Jerome affirmed a threefold (historical, symbolic, and spiritual) meaning of Scripture and repudiated an exclusively historical interpretation as "Jewish."象所有圣经口译早期教会，杰罗姆肯定了三倍（历史，象征性的，和精神）的意义经文和推翻一个专门的历史解释为“犹太人” 。 The mere letter kills.仅仅信杀死。 What he demanded was only that the historical interpretation should not be considered inferior to the allegorical (or spiritual).他要求什么，只是历史的解释不应被视为次等，以寓言（或精神） 。
Jerome was no creative theologian, no great teacher of the church.杰罗姆是没有创造性的神学家，没有伟大的老师教会。 He engaged in one bitter controversy after another with vindictive passion.他从事在一惨痛的争议后，另一个与报复性的激情。 Yet for all his personal weaknesses, Jerome's reputation as a biblical scholar endures.然而，所有他个人的弱点，杰罗姆的声誉，作为一个圣经学者死去。
BL
Shelley基本法雪莱
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
H. von
Campenhausen, Men Who Shaped the Western Church; JND Kelly, Jerome; CC Mierow,
Saint Jerome: The Sage of Bethlehem; FX Murphy, ed.每小时冯坎彭豪森，男人谁塑造了西方教会;
jnd凯利，杰罗姆;消委会米罗，圣杰罗姆：圣人伯利恒;外汇墨菲，教育署。 A Monument to Saint Jerome; JG Nolan,
Jerome and Jovinian; J. Steinmann, Saint Jerome and His Times.纪念碑，圣杰罗姆;
jg诺兰，杰罗姆和jovinian的J.斯氏，圣杰罗姆和他的时代。
Born at Stridon, a town on the confines of Dalmatia and Pannonia, about the year 340-2; died at Bethlehem, 30 September, 420.出生于stridon ，一个小镇上的局限和达尔马提亚潘诺尼亚，关于今年340-2 ;死在伯利恒， 9月30日， 420 。
He went to Rome, probably about 360, where he was baptized, and became interested in ecclesiastical matters.他到罗马，可能约360 ，他在那里洗礼，成为有兴趣在教会的事宜。 From Rome he went to Trier, famous for its schools, and there began his theological studies.从罗马，他到特里尔，著名的学校，并有开始了他的神学研究。 Later he went to Aquileia, and towards 373 he set out on a journey to the East.后来，他到阿奎，对373他载列于旅程东。 He settled first in Antioch, where he heard Apollinaris of Laodicea, one of the first exegetes of that time and not yet separated from the Church.他首先解决在安提阿，在那里他听到亚坡理纳的老底嘉，第一个exegetes这一时间和尚未脱离教会。 From 374-9 Jerome led an ascetical life in the desert of Chalcis, south-west of Antioch.从374-9杰罗姆率领一个ascetical生活在沙漠中的哈尔基斯，西南方的安提阿。 Ordained priest at Antioch, he went to Constantinople (380-81), where a friendship sprang up between him and St. Gregory of Nazianzus.祝圣司铎在安提阿，他到君士坦丁堡（ 380-81 ） ，其中友谊兴起，他与圣格雷戈里的nazianzus 。 From 382 to August 385 he made another sojourn in Rome, not far from Pope Damasus.从382到385 8月，他又逗留在罗马，不远处的教宗达玛斯。 When the latter died (11 December, 384) his position became a very difficult one.当后者死亡（ 12月11日， 384 ）他的立场，成为一个非常棘手的问题。 His harsh criticisms had made him bitter enemies, who tried to ruin him.他严厉批评，使他痛苦的敌人，谁试图破坏他。 After a few months he was compelled to leave Rome.几个月后，他被迫离开罗马。 By way of Antioch and Alexandria he reached Bethlehem, in 386.的方式，安提阿和亚历山大，他所达成的伯利恒，在386 。 He settled there in a monastery near a convent founded by two Roman ladies, Paula and Eustochium, who followed him to Palestine.他定居在那里的一个修道院附近的修道院，成立由两名罗马女士们，保和eustochium ，谁跟随他交给巴勒斯坦人。 Henceforth he led a life of asceticism and study; but even then he was troubled by controversies which will be mentioned later, one with Rufinus and the other with the Pelagians.此后，他率领一个生活的修炼和研究，但即使在当时，他感到不安的争议，其中将提及后，一个与rufinus和其他与pelagians 。
CHRONOLOGY年表
The literary activity of St. Jerome, although very prolific, may be summed up under a few principal heads: works on the Bible; theological controversies; historical works; various letters; translations.文学活动，圣杰罗姆，虽然非常多产的，可归纳起来有下几个主要负责人：工程对圣经;神学的争议;历史工程;各种信件;翻译。 But perhaps the chronology of his more important writings will enable us to follow more easily the development of his studies.但也许年表，他更重要的著作，使我们能够更容易的后续发展，他的研究。
A first period extends to his sojourn in Rome (382), a period of preparation.一，第一期延伸到他逗留在罗马（ 382 ） ，一个时期的准备。 From this period we have the translation of the homilies of Origen on Jeremias, Ezechiel, and Isaias (379-81), and about the same time the translation of the Chronicle of Eusebius; then the "Vita S. Pauli, prima eremitae" (374-379).从这一时期，我们有翻译的homilies的奥利就jeremias ， ezechiel ，伊萨亚斯（ 379-81 ） ，和大约同一时候，翻译纪事的尤西比乌斯;那么“简历美国泡利，表面eremitae ” （ 374-379 ） 。 A second period extends from his sojourn in Rome to the beginning of the translation of the Old Testament from the Hebrew (382-390).第二个时期是由他在罗马逗留，以开始翻译旧约从希伯来文（ 382-390 ） 。 During this period the exegetical vocation of St. Jerome asserted itself under the influence of Pope Damasus, and took definite shape when the opposition of the ecclesiastics of Rome compelled the caustic Dalmatian to renounce ecclesiastical advancement and retire to Bethlehem.在此期间，训诂的天职圣杰罗姆断言本身的影响下，教宗达玛斯，并采取一定的形状，当反对派的ecclesiastics的罗马迫使苛性达尔马提亚放弃教会进步和退休的伯利恒。 In 384 we have the correction of the Latin version of the Four Gospels; in 385, the Epistles of St. Paul; in 384, a first revision of the Latin Psalms according to the accepted text of the Septuagint (Roman Psalter); in 384, the revision of the Latin version of the Book of Job, after the accepted version of the Septuagint; between 386 and 391 a second revision of the Latin Psalter, this time according to the text of the "Hexapla" of Origen (Gallican Psalter, embodied in the Vulgate).在384我们有改正的拉丁美洲版本的四福音;在385 ，书信的圣保禄;在384 ，第一次修订的拉丁美洲诗篇根据接受的文本的septuagint （罗马psalter ） ;在384 ，修订的拉丁美洲版本的约伯记后，接受版本的septuagint ;之间的386和391第二次修改的拉丁美洲psalter ，这个时候根据文本“ hexapla ”奥利（ gallican psalter ，集中体现在武加大） 。 It is doubtful whether he revised the entire version of the Old Testament according to the Greek of the Septuagint.这是令人怀疑他是否修订的整个版本的旧约根据希腊的septuagint 。 In 382-383 "Altercatio Luciferiani et Orthodoxi" and "De perpetua Virginitate B. Mariae; adversus Helvidium".在382-383 “ altercatio luciferiani等orthodoxi ”和“德perpetua virginitate乙mariae ; adversus helvidium ” 。 In 387-388, commentaries on the Epistles to Philemon, to the Galatians, to the Ephesians, to Titus; and in 389-390, on Ecclesiastes.在387-388 ，评论，对书信，以利蒙，向加拉太书，向以弗所书，提图斯;和在389-390上，传道书。
Between 390 and 405, St. Jerome gave all his attention to the translation of the Old Testament according to the Hebrew, but this work alternated with many others.之间的390和405 ，圣杰罗姆给所有他注意的翻译旧约根据希伯来文，但这项工作的交替以及其他许多东西。 Between 390-394 he translated the Books of Samuel and of Kings, Job, Proverbs, Ecclesiastes, the Canticle of Canticles, Esdras, and Paralipomena. 390-394之间，他翻译的书本和萨穆埃尔的国王，工作，谚语，传道书， canticle的canticles ，埃斯德拉斯， paralipomena 。 In 390 he translated the treatise "De Spiritu Sancto" of Didymus of Alexandria; in 389-90, he drew up his "Quaestiones hebraicae in Genesim" and "De interpretatione nominum hebraicorum."在390 ，他翻译了论文“德spiritu sancto ” didymus亚历山德里亚，在389-90 ，他制定了他的“ quaestiones hebraicae在genesim ”和“德interpretatione nominum hebraicorum ” 。 In 391-92 he wrote the "Vita S. Hilarionis", the "Vita Malchi, monachi captivi", and commentaries on Nahum, Micheas, Sophonias, Aggeus, Habacuc.在391-92他写道： “简历第hilarionis ” ， “简历malchi ， monachi captivi ” ，和评论对nahum ， micheas ， sophonias ， aggeus ， habacuc 。 In 392-93, "De viris illustribus", and "Adversus Jovinianum"; in 395, commentaries on Jonas and Abdias; in 398, revision of the remainder of the Latin version of the New Testament, and about that time commentaries on chapters 13-23 of Isaias; in 398, an unfinished work "Contra Joannem Hierosolymitanum"; in 401, "Apologeticum adversus Rufinum"; between 403-406, "Contra Vigilantium"; finally from 398 to 405, completion of the version of the Old Testament according to the k/07176a.htm">Hebrew. In the last period of his life, from 405 to 420, St. Jerome took up the series of his commentaries interrupted for seven years. In 406, he commented on Osee, Joel, Amos, Zacharias, Malachias; in 408, on Daniel; from 408 to 410, on the remainder of Isaias; from 410 to 415, on Ezechiel; from 415-420, on Jeremias. From 401 to 410 date what is left of his sermons; treatises on St. Mark, homilies on the Psalms, on various subjects, and on the Gospels; in 415, "Dialogi contra Pelagianos".在392-93 ， “德viris illustribus ” ， “ adversus jovinianum ” ;在395 ，评论文和abdias ;在398 ，修改其余的拉丁美洲版本的新约圣经，以及有关当时的评论对章13 -23的伊萨亚斯;在398 ，一未完成的工作“魂斗罗joannem hierosolymitanum ” ;在401 “ ， apologeticum adversus rufinum ” ; 403-406之间， “魂斗罗vigilantium ” ;最后从398到405 ，完成该版本的旧约根据该k/07176a.htm “ >希伯来文。在过去的时期，他的一生，从405至420 ，圣杰罗姆了一系列的评论，他中断了七年。在406 ，他对osee的Joel ，阿莫斯，撒迦利亚，玛拉基亚亚;在408上，丹尼尔;从408到410 ，对其余的伊萨亚斯;从410到415 ，就ezechiel ;从415-420 ，对jeremias ，从401到410的日期是什么离开他的布道;论文在圣马克， homilies就诗篇，对不同的科目，以及对福音;在415 “ ， dialogi孔特拉pelagianos ” 。
CHARACTERISTICS OF ST.特色圣。 JEROME'S WORK杰罗姆的工作
St. Jerome owes his place in the history of exegetical studies chiefly to his revisions and translations of the Bible.圣杰罗姆欠他的地方，在历史上训诂的研究，主要是他的修改和翻译圣经。 Until about 391-2, he considered the Septuagint translation as inspired.直到约391-2 ，他认为septuagint翻译的启发。 But the progress of his Hebraistic studies and his intercourse with the rabbis made him give up that idea, and he recognized as inspired the original text only.但进展，他hebraistic的研究和他的交往与犹太教，使他放弃这个想法，他承认，作为灵感的原文只。 It was about this period that he undertook the translation of the Old Testament from the Hebrew.这是关于这一时期，他答应的翻译旧约从希伯来文。 But he went too far in his reaction against the ideas of his time, and is open to reproach for not having sufficiently appreciated the Septuagint.但他走得太远，他的反应对的想法，他的时间，是开放的谴责因没有足够的赞赏septuagint 。 This latter version was made from a much older, and at times much purer, Hebrew text than the one in use at the end of the fourth century.这后一种版本是从一个老年人，有时更纯文，希伯来文的文字比1 ，在使用上月底第四世纪。 Hence the necessity of taking the Septuagint into consideration in any attempt to restore the text of the Old Testament.因此，有必要考虑该septuagint考虑到在任何企图恢复文本旧约。 With this exception we must admit the excellence of the translation made by St. Jerome.与此例外，我们必须承认，优秀的翻译所作的圣杰罗姆。 His commentaries represent a vast amount of work but of very unequal value.他的评论代表了大量工作，但非常不平等的价值。 Very often he worked exceedingly rapidly; besides, he considered a commentary a work of compilation, and his chief care was to accumulate the interpretations of his predecessors, rather than to pass judgment on them.很多时候，他工作非常迅速，此外，他认为，评论的工作，汇编，和他的行政照顾是为了积累的解释，他的前任，而不是通过判断，对他们的影响。 The "Quaestiones hebraicae in Genesim" is one of his best works. “ quaestiones hebraicae在genesim ”是他的一个最好的工程。 It is a philological inquiry concerning the original text.这是一个语言学的调查有关的原文。 It is to be regretted that he was unable to continue, as had been his intention, a style of work entirely new at the time.这是令人遗憾的是，他无法继续下去，因为已被他打算，工作作风，完全在新的时间。 Although he often asserted his desire to avoid excessive allegory, his efforts in that respect were far from successful, and in later years he was ashamed of some of his earlier allegorical explanations.虽然他经常宣称，他的愿望，以避免过多的寓言，他的努力在这方面远远成功，并在多年后，他感到羞耻，他的一些较早的寓言解释。 He himself says that he had recourse to the allegorical meaning only when unable to discover the literal meaning.他自己说，他曾诉诸寓言的意思只有当无法发现的字面意义。 His treatise, "De Interpretatione nominum hebraicorum", is but a collection of mystical and symbolical meanings.他的论文， “德interpretatione nominum hebraicorum ” ，只不过是收集的神秘和象征意义。
Excepting the "Commentarius in ep. ad Galatas", which is one of his best, his explanations of the New Testament have no great value.除“ commentarius在的EP 。 galatas广告” ，这是他的一个最好的，他的解释，新约圣经并没有很大的价值。 Among his commentaries on the Old Testament must be mentioned those on Amos, Isaias, and Jeremias.他的评论，旧约必须一提的那些关于阿莫斯，伊萨亚斯， jeremias 。 There are some that are frankly bad, for instance those on Zacharias, Osee, and Joel.也有一些是坦白坏，例如那些对撒迦利亚， osee ，和Joel 。 To sum up, the Biblical knowledge of St. Jerome makes him rank first among ancient exegetes.总括而言，圣经的知识，圣杰罗姆使他排名第一古代exegetes 。 In the first place, he was very careful as to the sources of his information.摆在首位，他很小心，至于来源，他的信息。 He required of the exegete a very extensive knowledge of sacred and profane history, and also of the linguistics and geography of Palestine.他要求该exegete一个非常广泛的知识的神圣和世俗的历史，也是语言学和地理的巴勒斯坦人。 He never either categorically acknowledged or rejected the deuterocanonical books as part of the Canon of Scripture, and he repeatedly made use of them.他从来没有任何明确承认或拒绝次经书的一部分，佳能的经文，他多次利用它们。 On the inspiration, the existence of a spiritual meaning, and the freedom of the Bible from error, he holds the traditional doctrine.关于灵感，存在着一种精神的含义，和自由的圣经，从错误，他认为，传统学说。 Possibly he has insisted more than others on the share which belongs to the sacred writer in his collaboration in the inspired work.可能是他坚持比其他人更上所占的份额属于神圣的作家在他的合作，在启发的工作。 His criticism is not without originality.他的批评也不是没有原创性。 The controversy with the Jews and with the Pagans had long since called the attention of the Christians to certain difficulties in the Bible.争议与犹太人和与异教徒已久以来，所谓的注意基督徒，以一定的困难在圣经中。 St. Jerome answers in various ways.圣杰罗姆的答案以各种方式。 Not to mention his answers to this or that difficulty, he appeals above all to the principle, that the original text of the Scriptures is the only one inspired and free from error.不提他的答案，这样或那样的困难，他呼吁上述所有的原则，即原文圣经是唯一一个鼓舞和免费从错误。 Therefore one must determine if the text, in which the difficulties arise, has not been altered by the copyist.因此，一必须确定，如果文本中，在其中的困难出现时，并没有被改变所复制。 Moreover, when the writers of the New Testament quoted the Old Testament, they did so not according to the letter but according to the spirit.此外，当作家的新约圣经引用旧约圣经，他们这样做没有根据的信，但根据精神。 There are many subtleties and even contradictions in the explanations Jerome offers, but we must bear in mind his evident sincerity.有很多的奥妙，甚至矛盾的解释，杰罗姆提供，但我们必须紧记，可见他的诚意。 He does not try to cloak over his ignorance; he admits that there are many difficulties in the Bible; at times he seems quite embarrassed.他并不试图掩饰他的无知;他承认有很多的困难，在圣经中;时候，他似乎颇为尴尬。 Finally, he proclaims a principle, which, if recognized as legitimate, might serve to adjust the insufficiencies of his criticism.最后，他宣布的原则，如果确认为合法，可能调整的不足，他的批评。 He asserts that in the Bible there is no material error due to the ignorance or the heedlessness of the sacred writer, but he adds: "It is usual for the sacred historian to conform himself to the generally accepted opinion of the masses in his time" (PL, XXVI, 98; XXIV, 855).他声称，在圣经中是没有错误的材料，由于无知，或heedlessness的神圣的作家，但他补充说： “这是正常的神圣历史学家，以符合自己普遍接受的意见，群众在他的时间” （特等， 26 ， 98 ;二十四， 855 ） 。
Among the historical works of St. Jerome must be noted the translation and the continuation of the "Chronicon Eusebii Caesariensis", as the continuation written by him, which extends from 325 to 378, served as a model for the annals of the chroniclers of the Middle Ages; hence the defects in such works: dryness, superabundance of data of every description, lack of proportion and of historical sense.其中的历史工程，圣杰罗姆必须指出，翻译和继续“ chronicon eusebii caesariensis ” ，继续写他，它扩展，从325到378 ，作为一个模型载入史册的编年史家的中世纪;缺陷，因此，在这样的工程：干燥， superabundance的数据，每一个描述，缺乏的比例和历史责任感。 The "Vita S. Pauli Eremitae" is not a very reliable document. “简历美国保利eremitae ”不是一个很可靠的文件。 The "Vita Malchi, monachi" is a eulogy of chastity woven through a number of legendary episodes. “简历malchi ， monachi ”是一个悼词贞节梭织通过一系列传奇的专题节目。 As to the "Vita S. Hilarionis", it has suffered from contact with the preceding ones.至于“简历第hilarionis ” ，它受到了联系与先前的。 It has been asserted that the journeys of St. Hilarion are a plagiarism of some old tales of travel.它一直宣称，行程，圣希拉容是抄袭，剽窃的一些老故事的旅行。 But these objections are altogether misplaced, as it is really a reliable work.但这些反对意见是完全错误的，因为它实在是一个可靠的工作。 The treatise "De Viris illustribus" is a very excellent literary history.该论文“德viris illustribus ”是一个非常优秀的文学史。 It was written as an apologetic work to prove that the Church had produced learned men.这是作为一个书面致歉的工作，以证明教会产生了教训男子。 For the first three centuries Jerome depends to a great extent on Eusebius, whose statements he borrows, often distorting them, owing to the rapidity with which he worked.为首次三个世纪的杰罗姆在很大程度上取决于对尤西比乌斯，其陈述，他借用，往往扭曲了他们，由于速度与他的工作。 His accounts of the authors of the fourth century however are of great value.他交代，作者四世纪，但都具有极大的价值。 The oratorical consist of about one hundred homilies or short treatises, and in these the Solitary of Bethlehem appears in a new light.该演讲构成约100 homilies或短的论文，并在这些孤独的伯利恒出现在一个新的轻。 He is a monk addressing monks, not without making very obvious allusions to contemporary events.他是一个和尚，和尚解决，而不是没有很明显的典故，以当代事件。 The orator is lengthy and apologizes for it.该演说是冗长而表示歉意。 He displays a wonderful knowledge of the versions and contents of the Bible.他显示一个美好的知识，版本和内容圣经。 His allegory is excessive at times, and his teaching on grace is Semipelagian.他的寓言，是过度的时候，和他的教学就宽限期是semipelagian 。 A censorious spirit against authority, sympathy for the poor which reaches the point of hostility against the rich, lack of good taste, inferiority of style, and misquotation, such are the most glaring defects of these sermons. 1 censorious的精神，反对权威，同情穷人，其中达到一点敌视富人，缺乏良好的味道，自卑的作风，和misquotation ，这些都是最明显的缺陷，这些布道。 Evidently they are notes taken down by his hearers, and it is a question whether they were reviewed by the preacher.显然，他们注意到，所采取的下跌，他hearers ，这是一个问题，他们是否进行了审查，由传道者。 The correspondence of St. Jerome is one of the best known parts of his literary output.函授圣杰罗姆是其中一个最知名的部分，他的文学输出。 It comprises about one hundred and twenty letters from him, and several from his correspondents.它包括约120封信，他和几个从他的通讯员。 Many of these letters were written with a view to publication, and some of them the author even edited himself; hence they show evidence of great care and skill in their composition, and in them St. Jerome reveals himself a master of style.很多，这些信件写，以期刊物，他们中的一些作者甚至编辑自己;因此，他们证明伟大的谨慎态度和技巧，在其组成，并在他们的圣杰罗姆揭示了自己的主人的风格。 These letters, which had already met with great success with his contemporaries, have been, with the "Confessions" of St. Augustine, one of the works most appreciated by the humanists of the Renaissance.这些信件，其中已会见了巨大的成功，与他同时代的，已经与“招供”的圣奥古斯丁，其中工程最欣赏由人文主义的文艺复兴。 Aside from their literary interest they have great historical value.除了从他们的文学兴趣，他们有很大的历史价值。 Relating to a period covering half a century they touch upon most varied subjects; hence their division into letters dealing with theology, polemics, criticism, conduct, and biography.有关一个时期，涵盖了半世纪，他们接触后，最不同的科目，因此他们划分为信访处理神学，论战，批评，行为，和传记。 In spite of their turgid diction they are full of the man's personality.尽管如此，他们的turgid词，他们是充满了该名男子的个性。 It is in this correspondence that the temperament of St. Jerome is most clearly seen: his waywardness, his love of extremes, his exceeding sensitiveness; how he was in turn exquisitely dainty and bitterly satirical, unsparingly outspoken concerning others and equally frank about himself.正是在这样的信件，这气质，圣杰罗姆是最清楚地看到：他waywardness ，他的爱极端的，他超过的敏感性;他是如何被反过来又精美的讲究和强烈的讽刺， unsparingly敢言的关于他人和同样坦诚约自己。
The theological writings of St. Jerome are mainly controversial works, one might almost say composed for the occasion.神学著作，圣杰罗姆，主要是具争议性的工程，一说可能几乎组成为留念。 He missed being a theologian, by not applying himself in a consecutive and personal manner to doctrinal questions.他错过了作为一个神学家，不适用自己在一个连续和个人的方式，理论的问题。 In his controversies he was simply the interpreter of the accepted ecclesiastical doctrine.在他的争议，他只不过是口译员的教会接受的学说。 Compared with St. Augustine his inferiority in breadth and originality of view is most evident.相比，圣奥古斯丁，他自卑，在广度和原创性的看法是，最明显的。
His "Dialogue" against the Luciferians deals with a schismatic sect whose founder was Lucifer, Bishop of Cagliari in Sardinia.他的“对话” ，对luciferians涉及一个裂节，其创始人是路西弗，主教卡利亚里在撒丁岛。 The Luciferians refused to approve of the measure of clemency by which the Church, since the Council of Alexandria, in 362, had allowed bishops, who had adhered to Arianism, to continue to discharge their duties on condition of professing the Nicene Creed.该luciferians拒绝批准这项措施的宽大为怀，这教会，因为安理会的亚历山大，在362 ，允许主教，谁曾坚持arianism ，继续履行其职责的情况下自称该尼西亚信条。 This rigorist sect had adherents almost everywhere, and even in Rome it was very troublesome.这rigorist教派的信徒已几乎无处不在，甚至在罗马，这是很麻烦。 Against it Jerome wrote his "Dialogue", scathing in sarcasm, but not always accurate in doctrine, particularly as to the Sacrament of Confirmation.反对杰罗姆写他的“对话” ，在严厉的冷嘲热讽，但并不总是准确的学说，特别是向圣确认。
The book "Adversus Helvidium" belongs to about the same period.这本书“ adversus helvidium ”属于大约同一时期。 Helvidius held the two following tenets: helvidius举行下列两个原则：
Mary bore children to Joseph after the virginal birth of Jesus Christ;玛丽膛儿童约瑟夫后，处女耶稣基督诞生的;
from a religious viewpoint, the married state is not inferior to celibacy.从宗教的角度来看，已婚的国家是不差于独身。 Earnest entreaty decided Jerome to answer.认真entreaty决定杰罗姆回答。 In doing so he discusses the various texts of the Gospel which, it was claimed, contained the objections to the perpetual virginity of Mary.在这样做时，他讨论了各种文本的福音，据称，载有反对永恒的童贞玛利亚。 If he did not find positive answers on all points, his work, nevertheless, holds a very creditable place in the history of Catholic exegesis upon these questions.如果他没有找到积极的答案，对所有点，他的工作，不过，拥有一个非常可信的地方，在历史上天主教注释后，这些问题。
The relative dignity of virginity and marriage, discussed in the book against Helvidius, was taken up again in the book "Adversus Jovinianum" written about ten years later.相对的尊严，贞操和婚姻，讨论在这本书中对helvidius ，被送往再次在这本书中“ adversus jovinianum ”的书面约十年后。 Jerome recognizes the legitimacy of marriage, but he uses concerning it certain disparaging expressions which were criticized by contemporaries and for which he has given no satisfactory explanation.杰罗姆认识到婚姻的合法性，但他使用的有关它的某些诋毁的表达而被批评同时代和他有没有提出令人满意的解释。 Jovinian was more dangerous than Helvidius. jovinian是更危险，比helvidius 。 Although he did not exactly teach salvation by faith alone, and the uselessness of good works, he made far too easy the road to salvation and slighted a life of asceticism.虽然他不正是教导救赎信仰，仅和无用的优秀作品，他到目前为止，太容易的道路，以救国图存，轻视生命的禁欲主义。 Every one of these points St. Jerome took up.每一个这些要点圣杰罗姆了。
The "Apologeticum adversus Rufinum" dealt with the Origenistic controversies. “ apologeticum adversus rufinum ”处理与origenistic争议。 St. Jerome was involved in one of the most violent episodes of that struggle, which agitated the Church from Origen's lifetime until the Fifth Ecumenical Council (553).圣杰罗姆曾参与在其中一个最暴力事件的斗争，这激动的教会从俄的一生，直到第五次大公会议（ 553 ） 。 The question at issue was to determine if certain doctrines professed by Origen and others taught by certain pagan followers of Origen could be accepted.这个问题的问题是要确定，如果某些教条professed由奥利和其他教授的某些异教的追随者，俄可以接受。 In the present case the doctrinal difficulties were embittered by personalities between St. Jerome and his former friend, Rufinus.在目前情况下的理论困难，苦由人物之间的圣杰罗姆和他的前朋友， rufinus 。 To understand Origen were by far the most complete exegetical collection then in existence, and the one most accessible to students.要了解俄被迄今为止最完整的训诂收集，然后在存在，一个最容易给学生。 Hence a very natural tendency to make use of them, and it is evident that St. Jerome did so, as well as many others.因此，很自然的倾向，要利用他们，很显然，圣杰罗姆这样做，以及其他许多。 But we must carefully distinguish between writers who made use of Origen and those who adhered to his doctrines.但我们必须仔细区分作家是谁使用奥利和那些谁坚持他的学说。 This distinction is particularly necessary with St. Jerome, whose method of work was very rapid, and consisted in transcribing the interpretations of former exegetes without passing criticism on them.这种区分，特别是要与圣杰罗姆，其工作方法是非常快速，构成在抄写的解释前exegetes没有通过的批评，对他们的影响。 Nevertheless, it is certain that St. Jerome greatly praised and made use of Origen, that he even transcribed some erroneous passages without due reservation.不过，可以肯定的是，圣杰罗姆大大赞扬，并利用俄，他甚至转录一些错误通道，没有适当保留。 But it is also evident that he never adhered thinkingly and systematically to the Origenistic doctrines.但它也很明显，他从未坚持thinkingly和系统地向origenistic学说。
Under these circumstances it came about that when Rufinus, who was a genuine Origenist, called on him to justify his use of Origen, the explanations he gave were not free from embarrassment.在这种情况下，它来到约时， rufinus ，谁是真正的origenist ，要求他的理由，他利用俄，解释了他没有免费从尴尬。 At this distance of time it would require a very subtle and detailed study of the question to decide the real basis of the quarrel.在这个距离的时间，这将需要一个非常微妙和详细研究的问题，以决定实际的基础上的争吵。 However that may be, Jerome may be accused of imprudence of language and blamed for a too hasty method of work.不过，可能，杰罗姆可能被指责为轻率的语言和指责为过于急进的工作方法。 With a temperament such as his, and confident of his undoubted orthodoxy in the matter of Origenism, he must naturally have been tempted to justify anything.与气质，如他，并且确信自己不容置疑的正统在这件事的origenism ，他自然必须已诱惑，任何的理由。 This brought about a most bitter controversy with his wily adversary, Rufinus.这带来了一个最痛苦的争论与他的老谋深算的对手， rufinus 。 But on the whole Jerome's position is by far the stronger of the two, even in the eyes of his contemporaries.但整体来说，杰罗姆的立场是，到目前为止，更强的二，即使在眼里，他同时代的。 It is generally conceded that in this controversy Rufinus was to blame.人们普遍承认，在这方面的争议， rufinus是咎由自取。 It was he who brought about the conflict in which he proved himself to be narrow-minded, perplexed, ambitious, even timorous.这是谁，他所带来的冲突中，他证明自己是被狭隘的头脑，困惑，雄心勃勃，即使timorous 。 St. Jerome, whose attitude is not always above reproach, is far superior to him.圣杰罗姆，他们的态度是，并不总是无可指责，是远远优于他。
Vigilantius, the Gascon priest against whom Jerome wrote a treatise, quarrelled with ecclesiastical usages rather than matters of doctrine. vigilantius ， gascon神父的人杰罗姆写了论文，争吵与教会的惯例，而非问题的学说。 What he principally rejected was the monastic life and the veneration of saints and of relics.他主要是拒绝是寺院的生活和崇拜圣徒和文物。 In short, Helvidius, Jovinian, and Vigilantius were the mouthpieces of a reaction against asceticism which had developed so largely in the fourth century.在短期内， helvidius ， jovinian ， vigilantius人的喉舌的反应，反对禁欲主义已经发展如此，主要是在第四世纪。 Perhaps the influence of that same reaction is to be seen in the doctrine of the monk Pelagius, who gave his name to the principal heresy on grace: Pelagianism.也许是影响同一反应是要看到，在中庸和尚伯拉纠，谁给他的名字，向主要对异端的宽限期：佩拉纠学派。 On this subject Jerome wrote his "Dialogi contra Pelagianos".关于这个问题的杰罗姆写他的“ dialogi孔特拉pelagianos ” 。 Accurate as to the doctrine of original sin, the author is much less so when he determines the part of God and of man in the act of justification.准确的，以中庸的原罪，作者是少得多，所以当他决定的一部分，上帝和人在该法的理由。 In the main his ideas are Semipelagian: man merits first grace: a formula which endangers the absolute freedom of the gift of grace.在他的主要思想是semipelagian ：男子的优点，首先宽限期：一个公式危害绝对的新闻自由，礼品的宽限期。 The book "De situ et nominibus locorum hebraicorum" is a translation of the "Onomasticon" of Eusebius, to which the translator has joined additions and corrections.这本书的“原位等nominibus locorum hebraicorum ”是一个翻译“ onomasticon ”尤西比乌斯，而译者加入了补充和更正。 The translations of the "Homilies" of Origen vary in character according to the time in which they were written.翻译“ homilies ”俄各有不同的特点，根据时间，在他们的书面。 As time went on, Jerome became more expert in the art of translating, and he outgrew the tendency to palliate, as he came across them, certain errors of Origen.随着时间的推移，杰罗姆成为更多专家在艺术，翻译，和他outgrew倾向palliate ，因为他遇到了他们，某些错误的奥利。 We must make special mention of the translation of the homilies "In Canticum Canticorum", the Greek original of which has been lost.我们必须特别提到翻译的homilies “在canticum canticorum ” ，希腊的原件已丢失。
St. Jerome's complete works can be found in PL, XXII-XXX.圣杰罗姆的完整的工程可以发现，在临时立法会， 22 -三十。
Publication information Written by Louis Saltet.出版信息的书面由Louis萨尔泰。 Transcribed by Sean Hyland.转录由Sean海仑。 The Catholic Encyclopedia, Volume VIII.天主教百科全书，货量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特阿普尔顿公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.的Remy lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教，纽约
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