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Lolathecur's Blog Below are two very important entries from the "Jewish Encyclopedia". Read them VERY CLOSELY. | VULGATE: Table of Contents Earlier Latin Translations. Jerome's Bible-Revision Work. Jerome's Bible-Translation Work. Jerome's Translation in Later Times. Earlier Latin Translations. Latin version of the Bible authorized by the Council of Trent in 1546 as the Bible of the Roman Catholic Church. It was the product of the work of Jerome, one of the most learned and scholarly of the Church leaders of the early Christian centuries. The earliest Latin version of the Scriptures seems to have originated not in Rome, but in one of Rome's provinces in North Africa. An Old Latin version of the New Testament was extant in North Africa in the second century C.E., and it is thought that a translation of the Old Testament into Latin was made in the same century. Indeed, Tertullian (c. 160-240) seems to have known a Latin Bible. There were at least two early Latin translations, one called the African and the other the European. These, based not on the Hebrew, but on the Greek, are thought to have been made before the text-work of such scholars as Origen, Lucian, and Hesychius, and hence would be valuable for the discovery of the Greek text with which Origen worked. But the remains of these early versions are scanty. Jerome did not translate or revise several books found in the Latin Bible, and consequently the Old Latin versions were put in their places in the later Latin Bible. These Old Latin versions are represented in the books of Esdras, Wisdom, Ecclesiasticus, Baruch, and Maccabees, and in the additions to Daniel and Esther. The Psalter also exists in a revised form, and the books of Job and Esther, of the Old Latin, are found in some ancient manuscripts. Only three other fragmentary manuscripts of the Old Testament in Old Latin are now known to be in existence. Jerome was born of Christian parents about 340-342, at Stridon, in the province of Dalmatia. He received a good education, and carried on his studies at Rome, being especially fascinated by Vergil, Terence, and Cicero. Rhetoric and Greek also claimed part of his attention. At Trier in Gaul he took up theological studies for several years. In 374 he traveled in the Orient. In a severe illness he was so impressed by a dream that he dropped secular studies. But his time had not been lost. He turned his brilliant mind, trained in the best schools of the day, to sacred things. Like Moses and Paul, he retired to a desert, that of Chalcis, near Antioch, where he spent almost five years in profound study of the Scriptures and of himself. At this period he sealed a friendship with Pope Damasus, who later opened the door to him for the great work of his life. In 379 Jerome was ordained presbyter at Antioch. Thence he went to Constantinople, where he was inspired by the expositions of Gregory Nazianzen. In 382 he reached Rome, where he lived about three years in close friendship with Damasus. Jerome's Bible-Revision Work. For a long time the Church had felt the need of a good, uniform Latin Bible. Pope Damasus at first asked his learned friend Jerome to prepare a revised Latin version of the New Testament. In 383 the Four Gospels appeared in a revised form, and at short intervals thereafter the Acts and the remaining books of the New Testament. These latter were very slightly altered by Jerome. Soon afterward he revised the Old Latin Psalter simply by the use of the Septuagint. The name given this revision was the "Roman Psalter," in distinction from the "Psalterium Vetus." The former was used in Rome and Italy down to Pius V. (1566-72), when it was displaced by the "Gallican Psalter" (so called because first adopted in Gaul), another of Jerome's revisions (made about 387), based on many corrections of the Greek text by reference to other Greek versions. About theend of 384 Pope Damasus died, and Jerome left Rome to travel and study in Bible lands. In 389 he settled at Bethlehem, assumed charge of a monastery, and prosecuted his studies with great zeal. He secured a learned Jew to teach him Hebrew for still better work than that he had been doing. His revision work had not yet ceased, for his Book of Job appeared as the result of the same kind of study as had produced the "Gallican Psalter." He revised some other books, as Proverbs, Ecclesiastes, Song of Songs, and Chronicles, of which his revisions are lost, though their prefaces still exist. Jerome's Bible-Translation Work. But Jerome soon recognized the poor and unsatisfactory state of the Greek texts that he was obliged to use. This turned his mind and thought to the original Hebrew. Friends, too, urged him to translate certain books from the original text. As a resultant of long thought, and in answer to many requests, Jerome spent fifteen years, 390 to 405, on a new translation of the Old Testament from the original Hebrew text. He began with the books of Samuel and Kings, for which he wrote a remarkable preface, really an introduction to the entire Old Testament. He next translated the Psalms, and then the Prophets and Job. In 394-396 he prepared a translation of Esdras and Chronicles. After an interval of two years, during which he passed through a severe illness, he took up his arduous labors, and produced translations of Proverbs, Ecclesiastes, and Song of Songs. The Pentateuch followed next, and the last canonical books, Joshua, Judges, Ruth, and Esther, were completed by 404. The Apocryphal parts of Daniel and Esther, and Tobit and Judith, all translated from the Aramaic, completed Jerome's great task. The remainder of the Apocryphal books he left without revision or translation, as they were not found in the Hebrew Bible. Jerome's Translation in Later Times. Jerome happily has left prefaces to most of his translations, and these documents relate how he did his work and how some of the earlier books were received. Evidently he was bitterly criticized by some of his former best friends. His replies show that he was supersensitive to criticism, and often hot-tempered and stormy. His irritability and his sharp retorts to his critics rather retarded than aided the reception of his translation. But the superiority of the translation gradually won the day for most of his work. The Council of Trent in 1546 authorized the Latin Bible, which was by that time a strange composite. The Old Testament was Jerome's translation from the Hebrew, except the Psalter, which was his Gallican revision; of the Apocryphal books, Judith and Tobit were his translations, while the remainder were of the Old Latin version. The New Testament was Jerome's revision of the Old Latin translation. These translations and revisions of translations, and old original translations, constitute the Vulgate. See also Jerome. Bibliography: Grützmacher, Hieronymus: eine Bibliographische Studie, vol. i., Leipsic, 1901; S. Berger, Histoire de la Vulgate Pendant les Premières Siècles du Moyen Age, Paris, 1893; H. J. White, Codex Amiatinus and Its Birth-place, in Studia Biblica et Ecclesiastica, vol. ii., Oxford, 1890; E. Nestle, Ein Jubiläum der Lateinischen Bibel, Tübingen, 1892; E. von Dobschütz, Studien zur Textkritik der Vulgata, Leipsic, 1894; Hastings, Dict. Bible. See fuller bibliography in S. Berger's work, mentioned above.JEROME (EUSEBIUS HIERONYMUS SOPHRONIUS): Table of Contents His Teachers. His Knowledge of Hebrew. Exegesis. Use of Noṭariḳon. Traditions. Church father; next to Origen, who wrote in Greek, the most learned student of the Bible among the Latin ecclesiastical writers, and, previous to modern times, the only Christian scholar able to study the Hebrew Bible in the original. The dates of his birth and death are not definitely known; but he is generally assumed to have lived from 337 to 420. Born in Stridon, Dalmatia, he went as a youth to Rome, where he attended a school of grammar and rhetoric. He then traveled in Gaul and Italy, and in 373 went to Antioch, where he became the pupil of Apollinaris of Laodicea, the representative of the exegetical school of Antioch; subsequently, however, Jerome did not accept the purely historical exegesis of this school, but adopted more nearly the typic-allegoric method of Origen. From Antioch he went to Chalcis in the Syrian desert, where he led the strictly ascetic life of a hermit, in atonement for the sins of his youth. Here to facilitate his intercourse with the people, he was obliged to learn Syriac; and this language doubtless aided him later in his Hebrew studies ("Epistolæ," xvii. 2; yet comp. ib. lxxviii. and comm. on Jer. ii. 18). Here also he began with great labor to study Hebrew, with the aid of a baptized Jew (ib. cxxv. 12), and it may be he of whom he says (ib. xviii. 10) that he was regarded by Jewish scholars as a Chaldean and as a master of the interpretation of Scripture (ib. cxxv. 12). On a second visit to Antioch Jerome was ordained a priest. He then went to Constantinople, and thence to Rome, where he undertook literary work for Pope Damasus, beginning at the same time his own Biblical works (c. 383). He finally settled at Bethlehem in Palestine (c. 385), founding a monastery there which he directed down to his death. This outline of Jerome's life indicates that he was a master of Latin and Greek learning, and by studying furthermore Syriac and Hebrew united in his person the culture of the East and of the West. His Teachers. It was in Bethlehem that he devoted himself most seriously to Hebrew studies. Here he had as teachers several Jews, one of whom taught him reading ("Hebræus autem qui nos in veteris instrumenti lectione erudivit"; comm. on Isa. xxii. 17); the peculiar pronunciation of Hebrew often found in Jerome's works was probably therefore derived from this Jew. Jerome was not satisfied to study with any one Jew, but applied to several, choosing always the most learned (preface to Hosea: "diceremque . . . quid ab Hebræorum magistris vix uno et altero acceperim"; "Epistolæ," lxxiii. 9 [i. 443]: "hæc ab eruditissimis gentis illius didicimus"). With similar words Jerome is always attempting to inspire confidence in his exegesis; but they must not be taken too literally, as he was wont to boast of his scholarship. However, he was doubtless in a position to obtain the opinions of several Jews; for he often refers to "quidam Hebræorum." He even traveled in the province of Palestine with his Jewish friends, in order to become better acquainted with the scenes of Biblical history (preface to "Paralipomena," i.); one of them was his guide (preface to Nahum). Of only three of his teachers is anything definite known. One, whom he calls "Lyddæus," seems to have taught him only translation and exegesis, while the traditions ("midrash") were derived from another Jew. Lyddæus spoke Greek, with which Jerome was conversant (comm. on Ezek. ix. 3; on Dan. vi. 4). Lyddæus, in interpreting Ecclesiastes, once referred to a midrash which appeared to Jerome absurd (comm. on Eccl. iii. 1); Jerome thought him fluent, but not always sound; this teacher was therefore a haggadist. He was occasionally unwilling to explain the text (ib. v. 1). Jerome was frequently not satisfied with his teacher's exegesis, and disputed with him; and he often says that he merely read the Scriptures with him (comm. on Eccl. iv. 14, v. 3; "Onomastica Sacra," 90, 12). Another teacher is called "Baranina," i.e., "Bar Ḥanina," of Tiberias. He acquainted Jerome with a mass of Hebrew traditions, some of which referred especially to his native place, Tiberias. He came at night only, and sometimes, being afraid to come himself, he sent a certain Nicodemus ("Epistolæ," lxxxiv. 3 [i. 520]). A third teacher, who may be called "Chaldæus," taught Jerome Aramaic, which was necessary for the Old Testament passages and the books of the Apocrypha written in that language. This teacher of Aramaic was very prominent among the Jews, and Jerome, who had great difficulty in learning Aramaic, was very well satisfied with his instruction (prefaces to Tobit and Daniel). Jerome continued to study with Jews during the forty years that he lived in Palestine (comm. on Nahum ii. 1; "a quibus [Judæis] non modico tempore eruditus"). His enemies frequently took him to task for his intercourse with the Jews; but he answered: "How can loyalty to the Church be impaired merely because the reader is informed of the different ways in which a verse is interpreted by the Jews?" ("Contra Rufinum," ii. 476). This sentence characterizes the Jewish exegesis of that time. Jerome's real intention in studying the Hebrew text is shown in the following sentence: "Why should I not be permitted, . . . for the purpose of confuting the Jews, to use those copies of the Bible which they themselves admit to be genuine? Then when the Christians dispute with them, they shall have no excuse" (ib. book iii.; ed. Vallarsi, ii. 554). His Knowledge of Hebrew. Jerome's knowledge of Hebrew is considerable only when compared with that of the other Church Fathers and of the general Christian public of his time. His knowledge was really very defective. Although he pretends to have complete command of Hebrew and proudly calls himself a "trilinguis" (being conversant with Latin, Greek, and Hebrew), he did not, in spite of all his hard work, attain to the proficiency of his simple Jewish teachers. But he did not commit those errors into which the Christians generally fell; as he himself says: "The Jews boast of their knowledge of the Law when they remember the several names which we generally pronounce in a corrupt way because they are barbaric and we do not know their etymology. And if we happen to make a mistake in the accent [the pronunciation of the word as affected by the vowels] and in the length of the syllables, lengthening short ones and shortening long ones, they laugh at our ignorance, especially as shown in aspiration and in some letters pronounced with a rasping of the throat" (comm. on Titus iii. 9). Jerome not only acquired the peculiar hissing pronunciation of the Jews, but he also—so he declares—corrupted his pronunciation of Latin thereby, and ruined his fine Latin style by Hebraisms (preface to book iii., comm. on Galatians; "Epistolæ," xxix. 7; ed. Vallarsi, i. 143). This statement of Jerome's is not to be taken very seriously, however. In his voluminous works Jerome transcribed in Latin letters a mass of Hebrew words, giving thereby more or less exact information on the pronunciation of Hebrew then current. But, although he studied with the Jews, his pronunciation of Hebrew can not therefore be unhesitatingly regarded as that of the Jews, because he was led by the course of his studies, by habit, and by ecclesiastical authority to follow the Septuagint in regard to proper names, and this version had long before this become Christian. Jerome shared the belief of the Hebrews and of most of the Church Fathers that Hebrew was the parent of all the other languages ("Opera," vi. 730b). He sometimes distinguishes Hebrew from Aramaic (preface to Tobit), but sometimes appears to call both Syriac. In reference to Isa. xix. 18 (comm. ad loc.; comp. "Epistolæ," cviii.) he speaks also of the "Canaanitish" language, as being closely related to Hebrew and still spoken in five cities of Egypt, meaning thereby either Aramaic or Syriac. In explaining "yemim" (Gen. xxxvi. 24), he correctly states in regard to the Punic language that it was related to Hebrew ("Quæstiones Hebraicæ in Genesin"). His knowledge of Hebrew appears most clearly in his two important works, that on the Hebrew proper names and that on the situation of the places mentioned in the Bible; in his extensive commentaries on most of the books of the Old Testament; and especially in his chief work, the new Latin translation of the Bible from the Hebrew original (see Vulgate). Through these works he not only became an authority on the Bible during his lifetime, but he remained a leading teacher of Christianity in the following ages, because down to very recent times no one could go direct to the original text as he had done. Jerome's importance was recognized by the Jewish authors of the Middle Ages, and he is frequently cited by David Ḳimḥi; also by Abu al-Walid ("Sefer ha-Shorashim," s.v. and ), Abraham ibn Ezra (on Gen. xxxvii. 35), Samuel b. Meïr (on Ex. xx. 13), Naḥmanides (on Gen. xli. 45), Joseph Albo (iii. 25), and the polemic Isaac Troki (in "Ḥizzuḳ Emunah"). Jerome is also important because he could consult works which have since disappeared, as, for example, Origen's "Hexapla" (he says that he had seen a copy of the Hebrew Ben Sira, but he seems not to have used it); he had Aramaic copies of the Apocryphal books Judith and Tobit; and the so-called Hebrew Gospel, which was written in Hebrew script in the Aramaic language, he translated into Greek and Latin ("Contra Pelagianos," iii. 2; "De Viris Illustribus," ch. ii.; comm. on Matt. xii. 13). Exegesis. Jerome's exegesis is Jewish in spirit, reflecting the methods of the Palestinian haggadists. He expressly states, in certain cases, that he adopts the Jewish opinion, especially when he controverts Christian opponents and errors (comm. on Joel iv. 11: "nobis autem Hebræorum opinionem sequentibus"); he reproduces the Jewish exegesis both in letter (comm. on Amos v. 18-19) and in substance (παραφραστικῶς; comm. on Dan. ix. 24). Hence he presents Jewish exegesis from the purely Jewish point of view. Even the language of the Haggadah appears in his commentaries, e.g., where the explanation is given in the form of question and answer (comm. on Dan. ii. 12: quærunt Hebræi"); or when he says, in explaining, "This it is that is said" ("Hoc est quod dicitur"; comp. ); or when several opinions are cited on the same subject ("alii Judæorum"); or when a disputation is added thereto ("Epistola xix. ad Hedibiam," i. 55). He even uses technical phrases, such as "The wise men teach" ("Epistolæ," cxxi.) or "One may read" (comm. on Nahum. iii. 8). This kind of haggadic exegesis, which is merely intended to introduce a homiletic remark, leads Jerome to accuse the Jews unjustly of being arbitrary in their interpretation of the Bible text. But he did not believe that the Jews corrupted the text, as Christians frequently accused them of doing. While at Rome he obtained from a Jew a synagogue-roll ("Epistolæ," xxxvi. 1) because he considered the Hebrew text as the only correct one, as the "Hebraica veritas," which from this time on he regarded as authoritative in all exegetical disputes. Jerome hereby laid down the law for Bible exegesis. Of course he recognized also some of the faults of Jewish exegesis, as, for example, the forced combination of unconnected verses (comm. on Isa. xliv. 15: "stulta contentione"); he sometimes regards his teacher's interpretation to be arbitrary, and opposes to it his own (ib. xlix. 1). Contrary to the haggadic interpretation of the Jews, he correctly notices a difference between "Hananeel" (Jer. xxxi. 38; see comm. ad loc.) and "Hanameel" (ib. xxxii. 7). Jerome rarely employs simple historical exegesis, but, like all his contemporaries, wanders in the mazes of symbolic, allegoric, and even mystic exegesis. In his commentary on Joel i. 4 he adopts the Jewish interpretation, according to which the four kinds of locusts mean the four empires; Zech. iv. 2, in which the lamp means the Law, its flame the Messiah, and its seven branches the seven gifts of the Holy Spirit, he interprets entirely mystically. Use of Noṭariḳon. In his commentary on Eccl. i. 9 he even teaches the preexistence of all beings, including man. He frequently uses the NoṬariḳon, e.g., in reference to Zerubbabel (comm. on Hag. i. 1) or to Abishag ("Epistolæ," lii. [i. 210]). Jerome's exegesis came in some respects like a revelation to the Christian world, and cleared up difficulties in reading the Bible; e.g., his explanation of the Hebrew alphabet ("Epistola xxx. ad Paulam," i. 144) or that of the ten names of God ("Epistola xxv. ad Marcellam," i. 128). It must always be remembered that in many portions of his allegorical exegesis Jerome is entirely in agreement with Hellenistic methods; for instance, in the explanation of the four colors in the sanctuary of the desert ("Epistola lxiv. ad Fabiolam," i. 364; comp. Philo, "De Monarchia," § 2; Josephus, "B. J." v. 4, § 4; idem, "Ant." iii. 7, § 7). Jerome's commentaries are of small value for Old Testament criticism, on account of the inclination to allegorize which leads him to a free treatment of the text, as well as on account of his polemics against Judaism (comp. Jew. Encyc. iv. 81, s.v. Church Fathers). Traditions. Jerome's works are especially important for Judaism because of the numerous Jewish traditions found in them, particularly in his work "Quæstiones Hebraicæ in Genesin." Jerome designates by the general name "tradition" all supplementary and edifying stories found in the Midrash and relating to the personages and events of the Bible; these stories may fitly be designated as historic haggadah. Here also Jerome affirms that he faithfully reproduces what the Jews have told him (comm. on Amos iv. 16: "hoc Hebræi autumant et sicut nobis ab ipsis traditum est, nostris fideliter exposuimus"). He designates the Jewish legend of Isaiah's martyrdom as an authentic tradition (comm. on Isa. lvii. 1: "apud cos certissima traditio"), while he doubts the story of Jeremiah's crucifixion because there is no reference to it in Scripture (comm. on Jer. xi. 18). Jerome often remarks that a certain story is not found in Scripture, but only in tradition (comm. on Isa. xxii. 15), and that these traditions originated with the "magistri," i.e., the Rabbis (comm. on Ezek. xlv. 10); that these "fables" are incorporated into the text on the strength of one word (comm. on Dan. vi. 4); and that many authors are cited to confirm this tradition. All these remarks exactly characterize the nature of the Haggadah. Jerome apparently likes these traditions, though they sometimes displease him, and then he contemptuously designates them as "fabulæ" or "Jewish fables," "ridiculous fables" (comm. on Ezek. xxv. 8), "ridiculous things" (on Eccl. iii. 1), or "cunning inventions" (on Zech. v. 7). Jerome's opinion of these traditions is immaterial at the present time. The important point is that he quotes them; for thereby the well-known traditions of the Midrash are obtained in Latin form, and in this form they are sometimes more concise and comprehensible—in any case they are more interesting. Moreover, many traditions that appear from the sources in which they are found to be of a late date are thus proved to be of earlier origin. Jerome also recounts traditions that are no longer found in canonical Jewish sources, as well as some that have been preserved in the Jewish and Christian Apocrypha. It is, furthermore, interesting to note that Jerome had read some of these traditions; hence they had been committed to writing in his time. Although other Church Fathers quote Jewish traditions none equal Jerome in the number and faithfulness of their quotations. This Midrash treasure has unfortunately not yet been fully examined; scholars have only recently begun to investigate this field. Nor have Jerome's works been properly studied as yet in reference to the valuable material they contain on the political status of the Jews of Palestine, their social life, their organization, their religiousviews, their Messianic hopes, and their relations to Christians. Jerome was no friend to the Jews, although he owed them much; he often rebukes them for their errors; reproaches them for being stiff-necked and inimical to the Christians; controverts their views in the strongest terms; curses and reviles them; takes pleasure in their misfortune; and even uses against them both the books that he has cunningly obtained from them and the knowledge he has derived therefrom. Thus Jews and Christians agree that he is eminent only for his scholarship, and not for his character. See Church Fathers. Bibliography: O. Zöckler, Hieronymus, Sein Leben und Sein Wirken, Gotha, 1865; A. Thierry, St. Jérôme, Paris, 1867, 1875; Grützmacher, Hieronymus, part i., Leipsic, 1901; Nowack, Die Bedeutung des Hieronymus für die A. T. Textkritik, 1875, pp. 6-10; S. Krauss, in Magyar Zsidó Szémle, 1890, vii., passim; idem, in J. Q. R. vi. 225-261; M. Rahmer, Die Hebräischen Traditionen in den Werken des Hieronymus, i., Breslau, 1861; ii., Berlin, 1898; idem, in Ben Chananja, vii.; idem, in Monatsschrift, 1865, 1866, 1867, 1868; idem, in Grätz Jubelschrift; Siegfried, Die Aussprache des Hebräischen bei Hieronymus, in Stade's Zeitschrift, iv. 34-82; Spanier, Exegetische Beiträge, zu Hieronymus, Bern, 1897; W. Bacher, Eine Angebliche Lücke im Hebräischen Wissen des Hieronymus, in Stade's Zeitschrift, xxii. 114-116. VULGATE: Table of Contents Earlier Latin Translations. Jerome's Bible-Revision Work. Jerome's Bible-Translation Work. Jerome's Translation in Later Times. Earlier Latin Translations. Latin version of the Bible authorized by the Council of Trent in 1546 as the Bible of the Roman Catholic Church. It was the product of the work of Jerome, one of the most learned and scholarly of the Church leaders of the early Christian centuries. The earliest Latin version of the Scriptures seems to have originated not in Rome, but in one of Rome's provinces in North Africa. An Old Latin version of the New Testament was extant in North Africa in the second century C.E., and it is thought that a translation of the Old Testament into Latin was made in the same century. Indeed, Tertullian (c. 160-240) seems to have known a Latin Bible. There were at least two early Latin translations, one called the African and the other the European. These, based not on the Hebrew, but on the Greek, are thought to have been made before the text-work of such scholars as Origen, Lucian, and Hesychius, and hence would be valuable for the discovery of the Greek text with which Origen worked. But the remains of these early versions are scanty. Jerome did not translate or revise several books found in the Latin Bible, and consequently the Old Latin versions were put in their places in the later Latin Bible. These Old Latin versions are represented in the books of Esdras, Wisdom, Ecclesiasticus, Baruch, and Maccabees, and in the additions to Daniel and Esther. The Psalter also exists in a revised form, and the books of Job and Esther, of the Old Latin, are found in some ancient manuscripts. Only three other fragmentary manuscripts of the Old Testament in Old Latin are now known to be in existence. Jerome was born of Christian parents about 340-342, at Stridon, in the province of Dalmatia. He received a good education, and carried on his studies at Rome, being especially fascinated by Vergil, Terence, and Cicero. Rhetoric and Greek also claimed part of his attention. At Trier in Gaul he took up theological studies for several years. In 374 he traveled in the Orient. In a severe illness he was so impressed by a dream that he dropped secular studies. But his time had not been lost. He turned his brilliant mind, trained in the best schools of the day, to sacred things. Like Moses and Paul, he retired to a desert, that of Chalcis, near Antioch, where he spent almost five years in profound study of the Scriptures and of himself. At this period he sealed a friendship with Pope Damasus, who later opened the door to him for the great work of his life. In 379 Jerome was ordained presbyter at Antioch. Thence he went to Constantinople, where he was inspired by the expositions of Gregory Nazianzen. In 382 he reached Rome, where he lived about three years in close friendship with Damasus. Jerome's Bible-Revision Work. For a long time the Church had felt the need of a good, uniform Latin Bible. Pope Damasus at first asked his learned friend Jerome to prepare a revised Latin version of the New Testament. In 383 the Four Gospels appeared in a revised form, and at short intervals thereafter the Acts and the remaining books of the New Testament. These latter were very slightly altered by Jerome. Soon afterward he revised the Old Latin Psalter simply by the use of the Septuagint. The name given this revision was the "Roman Psalter," in distinction from the "Psalterium Vetus." The former was used in Rome and Italy down to Pius V. (1566-72), when it was displaced by the "Gallican Psalter" (so called because first adopted in Gaul), another of Jerome's revisions (made about 387), based on many corrections of the Greek text by reference to other Greek versions. About theend of 384 Pope Damasus died, and Jerome left Rome to travel and study in Bible lands. In 389 he settled at Bethlehem, assumed charge of a monastery, and prosecuted his studies with great zeal. He secured a learned Jew to teach him Hebrew for still better work than that he had been doing. His revision work had not yet ceased, for his Book of Job appeared as the result of the same kind of study as had produced the "Gallican Psalter." He revised some other books, as Proverbs, Ecclesiastes, Song of Songs, and Chronicles, of which his revisions are lost, though their prefaces still exist. Jerome's Bible-Translation Work. But Jerome soon recognized the poor and unsatisfactory state of the Greek texts that he was obliged to use. This turned his mind and thought to the original Hebrew. Friends, too, urged him to translate certain books from the original text. As a resultant of long thought, and in answer to many requests, Jerome spent fifteen years, 390 to 405, on a new translation of the Old Testament from the original Hebrew text. He began with the books of Samuel and Kings, for which he wrote a remarkable preface, really an introduction to the entire Old Testament. He next translated the Psalms, and then the Prophets and Job. In 394-396 he prepared a translation of Esdras and Chronicles. After an interval of two years, during which he passed through a severe illness, he took up his arduous labors, and produced translations of Proverbs, Ecclesiastes, and Song of Songs. The Pentateuch followed next, and the last canonical books, Joshua, Judges, Ruth, and Esther, were completed by 404. The Apocryphal parts of Daniel and Esther, and Tobit and Judith, all translated from the Aramaic, completed Jerome's great task. The remainder of the Apocryphal books he left without revision or translation, as they were not found in the Hebrew Bible. Jerome's Translation in Later Times. Jerome happily has left prefaces to most of his translations, and these documents relate how he did his work and how some of the earlier books were received. Evidently he was bitterly criticized by some of his former best friends. His replies show that he was supersensitive to criticism, and often hot-tempered and stormy. His irritability and his sharp retorts to his critics rather retarded than aided the reception of his translation. But the superiority of the translation gradually won the day for most of his work. The Council of Trent in 1546 authorized the Latin Bible, which was by that time a strange composite. The Old Testament was Jerome's translation from the Hebrew, except the Psalter, which was his Gallican revision; of the Apocryphal books, Judith and Tobit were his translations, while the remainder were of the Old Latin version. The New Testament was Jerome's revision of the Old Latin translation. These translations and revisions of translations, and old original translations, constitute the Vulgate. See also Jerome. Bibliography: Grützmacher, Hieronymus: eine Bibliographische Studie, vol. i., Leipsic, 1901; S. Berger, Histoire de la Vulgate Pendant les Premières Siècles du Moyen Age, Paris, 1893; H. J. White, Codex Amiatinus and Its Birth-place, in Studia Biblica et Ecclesiastica, vol. ii., Oxford, 1890; E. Nestle, Ein Jubiläum der Lateinischen Bibel, Tübingen, 1892; E. von Dobschütz, Studien zur Textkritik der Vulgata, Leipsic, 1894; Hastings, Dict. Bible. See fuller bibliography in S. Berger's work, mentioned above.JEROME (EUSEBIUS HIERONYMUS SOPHRONIUS): Table of Contents His Teachers. His Knowledge of Hebrew. Exegesis. Use of Noṭariḳon. Traditions. Church father; next to Origen, who wrote in Greek, the most learned student of the Bible among the Latin ecclesiastical writers, and, previous to modern times, the only Christian scholar able to study the Hebrew Bible in the original. The dates of his birth and death are not definitely known; but he is generally assumed to have lived from 337 to 420. Born in Stridon, Dalmatia, he went as a youth to Rome, where he attended a school of grammar and rhetoric. He then traveled in Gaul and Italy, and in 373 went to Antioch, where he became the pupil of Apollinaris of Laodicea, the representative of the exegetical school of Antioch; subsequently, however, Jerome did not accept the purely historical exegesis of this school, but adopted more nearly the typic-allegoric method of Origen. From Antioch he went to Chalcis in the Syrian desert, where he led the strictly ascetic life of a hermit, in atonement for the sins of his youth. Here to facilitate his intercourse with the people, he was obliged to learn Syriac; and this language doubtless aided him later in his Hebrew studies ("Epistolæ," xvii. 2; yet comp. ib. lxxviii. and comm. on Jer. ii. 18). Here also he began with great labor to study Hebrew, with the aid of a baptized Jew (ib. cxxv. 12), and it may be he of whom he says (ib. xviii. 10) that he was regarded by Jewish scholars as a Chaldean and as a master of the interpretation of Scripture (ib. cxxv. 12). On a second visit to Antioch Jerome was ordained a priest. He then went to Constantinople, and thence to Rome, where he undertook literary work for Pope Damasus, beginning at the same time his own Biblical works (c. 383). He finally settled at Bethlehem in Palestine (c. 385), founding a monastery there which he directed down to his death. This outline of Jerome's life indicates that he was a master of Latin and Greek learning, and by studying furthermore Syriac and Hebrew united in his person the culture of the East and of the West. His Teachers. It was in Bethlehem that he devoted himself most seriously to Hebrew studies. Here he had as teachers several Jews, one of whom taught him reading ("Hebræus autem qui nos in veteris instrumenti lectione erudivit"; comm. on Isa. xxii. 17); the peculiar pronunciation of Hebrew often found in Jerome's works was probably therefore derived from this Jew. Jerome was not satisfied to study with any one Jew, but applied to several, choosing always the most learned (preface to Hosea: "diceremque . . . quid ab Hebræorum magistris vix uno et altero acceperim"; "Epistolæ," lxxiii. 9 [i. 443]: "hæc ab eruditissimis gentis illius didicimus"). With similar words Jerome is always attempting to inspire confidence in his exegesis; but they must not be taken too literally, as he was wont to boast of his scholarship. However, he was doubtless in a position to obtain the opinions of several Jews; for he often refers to "quidam Hebræorum." He even traveled in the province of Palestine with his Jewish friends, in order to become better acquainted with the scenes of Biblical history (preface to "Paralipomena," i.); one of them was his guide (preface to Nahum). Of only three of his teachers is anything definite known. One, whom he calls "Lyddæus," seems to have taught him only translation and exegesis, while the traditions ("midrash") were derived from another Jew. Lyddæus spoke Greek, with which Jerome was conversant (comm. on Ezek. ix. 3; on Dan. vi. 4). Lyddæus, in interpreting Ecclesiastes, once referred to a midrash which appeared to Jerome absurd (comm. on Eccl. iii. 1); Jerome thought him fluent, but not always sound; this teacher was therefore a haggadist. He was occasionally unwilling to explain the text (ib. v. 1). Jerome was frequently not satisfied with his teacher's exegesis, and disputed with him; and he often says that he merely read the Scriptures with him (comm. on Eccl. iv. 14, v. 3; "Onomastica Sacra," 90, 12). Another teacher is called "Baranina," i.e., "Bar Ḥanina," of Tiberias. He acquainted Jerome with a mass of Hebrew traditions, some of which referred especially to his native place, Tiberias. He came at night only, and sometimes, being afraid to come himself, he sent a certain Nicodemus ("Epistolæ," lxxxiv. 3 [i. 520]). A third teacher, who may be called "Chaldæus," taught Jerome Aramaic, which was necessary for the Old Testament passages and the books of the Apocrypha written in that language. This teacher of Aramaic was very prominent among the Jews, and Jerome, who had great difficulty in learning Aramaic, was very well satisfied with his instruction (prefaces to Tobit and Daniel). Jerome continued to study with Jews during the forty years that he lived in Palestine (comm. on Nahum ii. 1; "a quibus [Judæis] non modico tempore eruditus"). His enemies frequently took him to task for his intercourse with the Jews; but he answered: "How can loyalty to the Church be impaired merely because the reader is informed of the different ways in which a verse is interpreted by the Jews?" ("Contra Rufinum," ii. 476). This sentence characterizes the Jewish exegesis of that time. Jerome's real intention in studying the Hebrew text is shown in the following sentence: "Why should I not be permitted, . . . for the purpose of confuting the Jews, to use those copies of the Bible which they themselves admit to be genuine? Then when the Christians dispute with them, they shall have no excuse" (ib. book iii.; ed. Vallarsi, ii. 554). His Knowledge of Hebrew. Jerome's knowledge of Hebrew is considerable only when compared with that of the other Church Fathers and of the general Christian public of his time. His knowledge was really very defective. Although he pretends to have complete command of Hebrew and proudly calls himself a "trilinguis" (being conversant with Latin, Greek, and Hebrew), he did not, in spite of all his hard work, attain to the proficiency of his simple Jewish teachers. But he did not commit those errors into which the Christians generally fell; as he himself says: "The Jews boast of their knowledge of the Law when they remember the several names which we generally pronounce in a corrupt way because they are barbaric and we do not know their etymology. And if we happen to make a mistake in the accent [the pronunciation of the word as affected by the vowels] and in the length of the syllables, lengthening short ones and shortening long ones, they laugh at our ignorance, especially as shown in aspiration and in some letters pronounced with a rasping of the throat" (comm. on Titus iii. 9). Jerome not only acquired the peculiar hissing pronunciation of the Jews, but he also—so he declares—corrupted his pronunciation of Latin thereby, and ruined his fine Latin style by Hebraisms (preface to book iii., comm. on Galatians; "Epistolæ," xxix. 7; ed. Vallarsi, i. 143). This statement of Jerome's is not to be taken very seriously, however. In his voluminous works Jerome transcribed in Latin letters a mass of Hebrew words, giving thereby more or less exact information on the pronunciation of Hebrew then current. But, although he studied with the Jews, his pronunciation of Hebrew can not therefore be unhesitatingly regarded as that of the Jews, because he was led by the course of his studies, by habit, and by ecclesiastical authority to follow the Septuagint in regard to proper names, and this version had long before this become Christian. Jerome shared the belief of the Hebrews and of most of the Church Fathers that Hebrew was the parent of all the other languages ("Opera," vi. 730b). He sometimes distinguishes Hebrew from Aramaic (preface to Tobit), but sometimes appears to call both Syriac. In reference to Isa. xix. 18 (comm. ad loc.; comp. "Epistolæ," cviii.) he speaks also of the "Canaanitish" language, as being closely related to Hebrew and still spoken in five cities of Egypt, meaning thereby either Aramaic or Syriac. In explaining "yemim" (Gen. xxxvi. 24), he correctly states in regard to the Punic language that it was related to Hebrew ("Quæstiones Hebraicæ in Genesin"). His knowledge of Hebrew appears most clearly in his two important works, that on the Hebrew proper names and that on the situation of the places mentioned in the Bible; in his extensive commentaries on most of the books of the Old Testament; and especially in his chief work, the new Latin translation of the Bible from the Hebrew original (see Vulgate). Through these works he not only became an authority on the Bible during his lifetime, but he remained a leading teacher of Christianity in the following ages, because down to very recent times no one could go direct to the original text as he had done. Jerome's importance was recognized by the Jewish authors of the Middle Ages, and he is frequently cited by David Ḳimḥi; also by Abu al-Walid ("Sefer ha-Shorashim," s.v. and ), Abraham ibn Ezra (on Gen. xxxvii. 35), Samuel b. Meïr (on Ex. xx. 13), Naḥmanides (on Gen. xli. 45), Joseph Albo (iii. 25), and the polemic Isaac Troki (in "Ḥizzuḳ Emunah"). Jerome is also important because he could consult works which have since disappeared, as, for example, Origen's "Hexapla" (he says that he had seen a copy of the Hebrew Ben Sira, but he seems not to have used it); he had Aramaic copies of the Apocryphal books Judith and Tobit; and the so-called Hebrew Gospel, which was written in Hebrew script in the Aramaic language, he translated into Greek and Latin ("Contra Pelagianos," iii. 2; "De Viris Illustribus," ch. ii.; comm. on Matt. xii. 13). Exegesis. Jerome's exegesis is Jewish in spirit, reflecting the methods of the Palestinian haggadists. He expressly states, in certain cases, that he adopts the Jewish opinion, especially when he controverts Christian opponents and errors (comm. on Joel iv. 11: "nobis autem Hebræorum opinionem sequentibus"); he reproduces the Jewish exegesis both in letter (comm. on Amos v. 18-19) and in substance (παραφραστικῶς; comm. on Dan. ix. 24). Hence he presents Jewish exegesis from the purely Jewish point of view. Even the language of the Haggadah appears in his commentaries, e.g., where the explanation is given in the form of question and answer (comm. on Dan. ii. 12: quærunt Hebræi"); or when he says, in explaining, "This it is that is said" ("Hoc est quod dicitur"; comp. ); or when several opinions are cited on the same subject ("alii Judæorum"); or when a disputation is added thereto ("Epistola xix. ad Hedibiam," i. 55). He even uses technical phrases, such as "The wise men teach" ("Epistolæ," cxxi.) or "One may read" (comm. on Nahum. iii. 8). This kind of haggadic exegesis, which is merely intended to introduce a homiletic remark, leads Jerome to accuse the Jews unjustly of being arbitrary in their interpretation of the Bible text. But he did not believe that the Jews corrupted the text, as Christians frequently accused them of doing. While at Rome he obtained from a Jew a synagogue-roll ("Epistolæ," xxxvi. 1) because he considered the Hebrew text as the only correct one, as the "Hebraica veritas," which from this time on he regarded as authoritative in all exegetical disputes. Jerome hereby laid down the law for Bible exegesis. Of course he recognized also some of the faults of Jewish exegesis, as, for example, the forced combination of unconnected verses (comm. on Isa. xliv. 15: "stulta contentione"); he sometimes regards his teacher's interpretation to be arbitrary, and opposes to it his own (ib. xlix. 1). Contrary to the haggadic interpretation of the Jews, he correctly notices a difference between "Hananeel" (Jer. xxxi. 38; see comm. ad loc.) and "Hanameel" (ib. xxxii. 7). Jerome rarely employs simple historical exegesis, but, like all his contemporaries, wanders in the mazes of symbolic, allegoric, and even mystic exegesis. In his commentary on Joel i. 4 he adopts the Jewish interpretation, according to which the four kinds of locusts mean the four empires; Zech. iv. 2, in which the lamp means the Law, its flame the Messiah, and its seven branches the seven gifts of the Holy Spirit, he interprets entirely mystically. Use of Noṭariḳon. In his commentary on Eccl. i. 9 he even teaches the preexistence of all beings, including man. He frequently uses the NoṬariḳon, e.g., in reference to Zerubbabel (comm. on Hag. i. 1) or to Abishag ("Epistolæ," lii. [i. 210]). Jerome's exegesis came in some respects like a revelation to the Christian world, and cleared up difficulties in reading the Bible; e.g., his explanation of the Hebrew alphabet ("Epistola xxx. ad Paulam," i. 144) or that of the ten names of God ("Epistola xxv. ad Marcellam," i. 128). It must always be remembered that in many portions of his allegorical exegesis Jerome is entirely in agreement with Hellenistic methods; for instance, in the explanation of the four colors in the sanctuary of the desert ("Epistola lxiv. ad Fabiolam," i. 364; comp. Philo, "De Monarchia," § 2; Josephus, "B. J." v. 4, § 4; idem, "Ant." iii. 7, § 7). Jerome's commentaries are of small value for Old Testament criticism, on account of the inclination to allegorize which leads him to a free treatment of the text, as well as on account of his polemics against Judaism (comp. Jew. Encyc. iv. 81, s.v. Church Fathers). Traditions. Jerome's works are especially important for Judaism because of the numerous Jewish traditions found in them, particularly in his work "Quæstiones Hebraicæ in Genesin." Jerome designates by the general name "tradition" all supplementary and edifying stories found in the Midrash and relating to the personages and events of the Bible; these stories may fitly be designated as historic haggadah. Here also Jerome affirms that he faithfully reproduces what the Jews have told him (comm. on Amos iv. 16: "hoc Hebræi autumant et sicut nobis ab ipsis traditum est, nostris fideliter exposuimus"). He designates the Jewish legend of Isaiah's martyrdom as an authentic tradition (comm. on Isa. lvii. 1: "apud cos certissima traditio"), while he doubts the story of Jeremiah's crucifixion because there is no reference to it in Scripture (comm. on Jer. xi. 18). Jerome often remarks that a certain story is not found in Scripture, but only in tradition (comm. on Isa. xxii. 15), and that these traditions originated with the "magistri," i.e., the Rabbis (comm. on Ezek. xlv. 10); that these "fables" are incorporated into the text on the strength of one word (comm. on Dan. vi. 4); and that many authors are cited to confirm this tradition. All these remarks exactly characterize the nature of the Haggadah. Jerome apparently likes these traditions, though they sometimes displease him, and then he contemptuously designates them as "fabulæ" or "Jewish fables," "ridiculous fables" (comm. on Ezek. xxv. 8), "ridiculous things" (on Eccl. iii. 1), or "cunning inventions" (on Zech. v. 7). Jerome's opinion of these traditions is immaterial at the present time. The important point is that he quotes them; for thereby the well-known traditions of the Midrash are obtained in Latin form, and in this form they are sometimes more concise and comprehensible—in any case they are more interesting. Moreover, many traditions that appear from the sources in which they are found to be of a late date are thus proved to be of earlier origin. Jerome also recounts traditions that are no longer found in canonical Jewish sources, as well as some that have been preserved in the Jewish and Christian Apocrypha. It is, furthermore, interesting to note that Jerome had read some of these traditions; hence they had been committed to writing in his time. Although other Church Fathers quote Jewish traditions none equal Jerome in the number and faithfulness of their quotations. This Midrash treasure has unfortunately not yet been fully examined; scholars have only recently begun to investigate this field. Nor have Jerome's works been properly studied as yet in reference to the valuable material they contain on the political status of the Jews of Palestine, their social life, their organization, their religiousviews, their Messianic hopes, and their relations to Christians. Jerome was no friend to the Jews, although he owed them much; he often rebukes them for their errors; reproaches them for being stiff-necked and inimical to the Christians; controverts their views in the strongest terms; curses and reviles them; takes pleasure in their misfortune; and even uses against them both the books that he has cunningly obtained from them and the knowledge he has derived therefrom. Thus Jews and Christians agree that he is eminent only for his scholarship, and not for his character. See Church Fathers. Bibliography: O. Zöckler, Hieronymus, Sein Leben und Sein Wirken, Gotha, 1865; A. Thierry, St. Jérôme, Paris, 1867, 1875; Grützmacher, Hieronymus, part i., Leipsic, 1901; Nowack, Die Bedeutung des Hieronymus für die A. T. Textkritik, 1875, pp. 6-10; S. Krauss, in Magyar Zsidó Szémle, 1890, vii., passim; idem, in J. Q. R. vi. 225-261; M. Rahmer, Die Hebräischen Traditionen in den Werken des Hieronymus, i., Breslau, 1861; ii., Berlin, 1898; idem, in Ben Chananja, vii.; idem, in Monatsschrift, 1865, 1866, 1867, 1868; idem, in Grätz Jubelschrift; Siegfried, Die Aussprache des Hebräischen bei Hieronymus, in Stade's Zeitschrift, iv. 34-82; Spanier, Exegetische Beiträge, zu Hieronymus, Bern, 1897; W. Bacher, Eine Angebliche Lücke im Hebräischen Wissen des Hieronymus, in Stade's Zeitschrift, xxii. 114-116.
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Teaching From Zion – BRAZIL | Jewish Institute - the Messianic affiliated Netivyah Institute (Israel ) by Matheus Zandona Guimaraes   Passover is a feast that marks the beginning of the biblical calendar of Israel and delineates the dates of all the
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Manfred and Anne Lehmann Foundation Manfred And Anne Lehmann Foundation. An expert on the Dead Sea Scrolls, Dr. Lehmann contributed frequently to the Revue de Qumran, Biblical Archeological Review, and others. He published 3 volumes of his collected scholarly writings, 4 catalogues of the Manfred & Anne Lehmann Foundation Judaica collection (available for sale). Just before his death, he published On My Mind, a book of personal memoirs and essays (available for sale). Dr. Lehmann wrote weekly articles that were featured in ( among others) the London Chronicle, Algemeiner Journal, Long Island Jewish Week, Intermountain News, Jerusalem Post, and the Jewish Press. Letters on current political events were frequently published in the International Herald Tribune, Jerusalaem Post, and other foreign press.
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The National Prayer Network''s Homepage Evangelical Christian site critical of Jewish control of media, Congress, Zionist abuses of Palestinians. Discusses new NBC show "Book of Daniel"
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John H.Taylor Funeral Home and Cremation Service, Monuments, Spencer, Roane County, WV, website, taylorfuneralhomeinc.com fb, facebook, https://www.facebook.com/pages/Taylor-Funeral-Home/39474566584, John H. Taylor Funeral Home and Cremation Services, Spencer, WV. Taylor Funeral Home: "Personally we care. Professionally we serve." John H. Taylor Funeral Home, John H. Taylor,funeral director, licensee-in-charge, serving Spencer and Roane County, WV area. Independent, family-owned and operated. The professionals to call when a death occurs in your family. Independent, family-owned and operated funeral and cremation service, graveside services. Work closely with families, clergy, ministers, cemetery owners, other funeral homes. Historic building, parking lot . Sympathy gifts and flowers. Webcast, memorial DVDs. Offering pre-arranged and at-need affordable and personalized funerals services, cremation services, urns, vaults, monuments, and bronze memorials. Provider of embalming and shipping services to out-of-town funeral homes as well. A legacy and tradition of professional and personalized service. Caring, compassionate. Member of WV Funeral Directors Association, NFDA National Funderal Directors Association, APFSP Academy of Professional Funeral Service Practice, CFSP Certified Funeral Service Practicioner, Roane County Chamber of Commerce. Advice, counseling, grief support. Community-centered. Spencer Cremation Services. Spencer Funeral Services. Spencer Monuments and Memorials. Cremation. Funeral. Burial. Death. Google. Yahoo. Bing. Dogpile. Mamma. Yellow Pages. Yelp. WV Cremation Services Provider. Question. ? Answer. Pre-need. At-need. Age. Living. funeralservicesprovider cremationservicesprovider, fb, facebook, facebook page link https://www.facebook.com/pages/Taylor-Funeral-Home/39474566584
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The National Prayer Network''s Homepage Evangelical Christian site critical of Jewish control of media, Congress, Zionist abuses of Palestinians. Discusses new NBC show "Book of Daniel"
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John H.Taylor Funeral Home and Cremation Service, Monuments, Spencer, Roane County, WV, website, taylorfuneralhomeinc.com fb, facebook, https://www.facebook.com/pages/Taylor-Funeral-Home/39474566584, John H. Taylor Funeral Home and Cremation Services, Spencer, WV. Taylor Funeral Home: "Personally we care. Professionally we serve." John H. Taylor Funeral Home, John H. Taylor,funeral director, licensee-in-charge, serving Spencer and Roane County, WV area. Independent, family-owned and operated. The professionals to call when a death occurs in your family. Independent, family-owned and operated funeral and cremation service, graveside services. Work closely with families, clergy, ministers, cemetery owners, other funeral homes. Historic building, parking lot . Sympathy gifts and flowers. Webcast, memorial DVDs. Offering pre-arranged and at-need affordable and personalized funerals services, cremation services, urns, vaults, monuments, and bronze memorials. Provider of embalming and shipping services to out-of-town funeral homes as well. A legacy and tradition of professional and personalized service. Caring, compassionate. Member of WV Funeral Directors Association, NFDA National Funderal Directors Association, APFSP Academy of Professional Funeral Service Practice, CFSP Certified Funeral Service Practicioner, Roane County Chamber of Commerce. Advice, counseling, grief support. Community-centered. Spencer Cremation Services. Spencer Funeral Services. Spencer Monuments and Memorials. Cremation. Funeral. Burial. Death. Google. Yahoo. Bing. Dogpile. Mamma. Yellow Pages. Yelp. WV Cremation Services Provider. Question. ? Answer. Pre-need. At-need. Age. Living. funeralservicesprovider cremationservicesprovider, fb, facebook, facebook page link https://www.facebook.com/pages/Taylor-Funeral-Home/39474566584
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Home | Woolley Boglioli Funeral Home Family Owned & Operated. In the hours following the death of a loved one, you need someone you can trust to assist you in planning a funeral or a mem
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Ariel Ministries | Ariel Ministries exists in order to evangelize Jewish people and to disciple Jewish and Gentile believers through intensive Bible teaching from a Jewish perspective.
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EITZ CHAIM Rabbi Kim L. Rosen founded beit midrash EITZ CHAIM, a 501 (c) (3) non-profit organi- zation, to promote Jewish learning as a supplement to congregational participa- tion. The Beit Midrash is a classic Jewish House of Study meeting the diverse religious, spiritual, educational and social needs of members of the Jewish community.
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Ariel Ministries | Ariel Ministries exists in order to evangelize Jewish people and to disciple Jewish and Gentile believers through intensive Bible teaching from a Jewish perspective.
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Cemetary Love – Dedicated to the beauty of graveyards CemeteryLove.net - dedicated to the beauty of cemeteries. Enjoy fine photography and videos from top graveyards and cemeteries around the world.
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Help is on the way - Home | Hatzolah Hatzolah's quest is to respond to the medical emergency needs of the Jewish community, getting the right people, with the right training, to where you are, in the fastest possible time.
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Help is on the way - Home | Hatzolah Hatzolah's quest is to respond to the medical emergency needs of the Jewish community, getting the right people, with the right training, to where you are, in the fastest possible time.
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Shtetl Montreal | Your Alternative Jewish Magazine Shtetl is a Jewish arts & culture radio show and magazine in Montreal. Always provocative; never nasty....Yiddishkeit with an edge. Shtetl airs interviews about spirituality, sexuality, food, politics, death, love, identity, art, music, theater and more. Few places on the airwaves invite you to share in a live rendition of the Yom Kippur Kol Nidre prayer and then to hang out with Shabbasdik, a Yiddish drag king. Shtetl Magazine examines a wide-range of topics and themes within Arts & Culture. Like the radio show, Shtetl Magazine''s brand of journalism seeks to be inclusive, honest and entertaining .
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Rabbi Alon Anava - Near Death Experience A Jewish atheist who grew up as a secular Jew has a NDE and returns to G-od and becomes an Orthodox Rabbi. Hear his testimonial
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Ben Stern, a Holocaust survivor for whom the past is never past and whose courage, kindness and faith remain intact, is tested once again, in a fiercely public battle against the Nazis in Skokie, Illinois. Near Normal Man is a half-hour documentary film, told in a first-hand account by Ben Stern, a Polish Jew, who survives 2 ghettos, 9 concentration camps and 2 death marches. The Nazis identify him as one of the dangerous Jews of the Warsaw Ghetto.
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NEW ENGLAND FUNERAL & CREMATION CENTER, LLC : Springfield, Massachusetts (MA) NEW ENGLAND FUNERAL & CREMATION CENTER, LLC. Our Funeral Home provides complete funeral services and Cremation Services to the Greater Springfield, MA and surrounding community - East Longmeadow, Longmeadow, Chicopee, Holyoke, Hadley, Westfield, South Hadley, Indian Orchard, Agawam, Amherst, Belchertown, Blandford, Chicopee, East Longmeadow, Granby, Granville, Greenfield, Hampden, Holyoke,Ludlow, Monson, Northampton, Palmer, Southwick, Ware, West Springfield, Westfield, Wilbraham, Worcester, Enfield, CT Funerals and Cremation Services at New England Funeral & Cremation Center, LLC, our Funeral Home, all done simply. Funeral home in Springfield, MA, most preferred Funeral Home & Cremation Provider, owner former Springfield teacher, Speak Spanish, Italian, Polish, Chinese, Vietnamese.We are members of the National Funeral Directors Association(NFDA), Cremation Association of North America (CANA), Massachusetts Funeral Directors Association (MFDA) and the Western Massachusetts Independent Funeral Directors Association (WMIFDA) and the Greater Springfield Chamber of Commerce. Large Parking Lot, Funeraria, Funerales, Cremaciones, Cremacion, Pre-Planificacion. Funeral. Funerale. Convinient location easy-on and easy-off I-91. Near Basketball Hall of Fame. Serving all faiths and nationalities. Buddhists, Taoist, Taoism Hindus. Laotians. Vietnamese, Korean, Chinese, Japanese. Jewish. Congregationalist, Episcopalian, United Methodist, Roman Catholic, Marionite Catholic, Lutheran, Russians, Italians, Greek Orthodox, Somalia. Puerto Rico, Mexican, Salvadorian, Guatemalan, Peruvian, Ecuador. Funeral Home and Cremation Services for firefighters, Funeral Home and Cremation Services for teachers. Funeral Home and Cremation Services for Police Officers. Funeral Home and Cremation Services for all public servants. City Employees. Affordable Services. Lowcost. Many Payment options. Public Assistance. Worldwide Shipping to Puerto Rico, Carribean, West Indies, Poland, Italy, Mexico. Gay Friendly Funeral Home. Gay Friendly Cremation Services. Lesbian, Gay, Bisexual and Transgender. Druids. Wickens. Madison. Neighbors with Forastiere Funeral Home, Hafey Funeral Home, Tazzini, Henderson's Funeral,Toomey O'Brien Funeral Home, Curran Jones, Forastiere Smith. Friends with Nowak Funeral and Cremation Services. New England Funeral Home. New England Cremation Services. Gay Friendly Funeral Home. Gay Friendly Cremation Services. Worldwide Shipping.Gay Friendly Funeral Home in Springfield, MA. Gay Friendly Funerals
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STACIECHAIKEN.COM - SC HOME Stacie Chaiken : writer-performer and founder of What's the Story? a workshop for artists wrestling with personal story. Author of The DIG: death + Genesis + the double helix
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The Chronicles of The Last Jewish Gangster; From Meyer To Myron – Myron Sugerman Story covers everything from his dealings with the fearsome Cali Cartel to his attempt to help famous Nazi hunter Simon Wiesenthal tracking the Angel of Death
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דאָלוי פּאָליציי Anti capitalist. Anti Zionist. Jewish. Bisexual. Autistic. Cis white woman.
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NEW ENGLAND FUNERAL & CREMATION CENTER, LLC : Springfield, Massachusetts (MA) NEW ENGLAND FUNERAL & CREMATION CENTER, LLC. Our Funeral Home provides complete funeral services and Cremation Services to the Greater Springfield, MA and surrounding community - East Longmeadow, Longmeadow, Chicopee, Holyoke, Hadley, Westfield, South Hadley, Indian Orchard, Agawam, Amherst, Belchertown, Blandford, Chicopee, East Longmeadow, Granby, Granville, Greenfield, Hampden, Holyoke,Ludlow, Monson, Northampton, Palmer, Southwick, Ware, West Springfield, Westfield, Wilbraham, Worcester, Enfield, CT Funerals and Cremation Services at New England Funeral & Cremation Center, LLC, our Funeral Home, all done simply. Funeral home in Springfield, MA, most preferred Funeral Home & Cremation Provider, owner former Springfield teacher, Speak Spanish, Italian, Polish, Chinese, Vietnamese.We are members of the National Funeral Directors Association(NFDA), Cremation Association of North America (CANA), Massachusetts Funeral Directors Association (MFDA) and the Western Massachusetts Independent Funeral Directors Association (WMIFDA) and the Greater Springfield Chamber of Commerce. Large Parking Lot, Funeraria, Funerales, Cremaciones, Cremacion, Pre-Planificacion. Funeral. Funerale. Convinient location easy-on and easy-off I-91. Near Basketball Hall of Fame. Serving all faiths and nationalities. Buddhists, Taoist, Taoism Hindus. Laotians. Vietnamese, Korean, Chinese, Japanese. Jewish. Congregationalist, Episcopalian, United Methodist, Roman Catholic, Marionite Catholic, Lutheran, Russians, Italians, Greek Orthodox, Somalia. Puerto Rico, Mexican, Salvadorian, Guatemalan, Peruvian, Ecuador. Funeral Home and Cremation Services for firefighters, Funeral Home and Cremation Services for teachers. Funeral Home and Cremation Services for Police Officers. Funeral Home and Cremation Services for all public servants. City Employees. Affordable Services. Lowcost. Many Payment options. Public Assistance. Worldwide Shipping to Puerto Rico, Carribean, West Indies, Poland, Italy, Mexico. Gay Friendly Funeral Home. Gay Friendly Cremation Services. Lesbian, Gay, Bisexual and Transgender. Druids. Wickens. Madison. Neighbors with Forastiere Funeral Home, Hafey Funeral Home, Tazzini, Henderson's Funeral,Toomey O'Brien Funeral Home, Curran Jones, Forastiere Smith. Friends with Nowak Funeral and Cremation Services. New England Funeral Home. New England Cremation Services. Gay Friendly Funeral Home. Gay Friendly Cremation Services. Worldwide Shipping.Gay Friendly Funeral Home in Springfield, MA. Gay Friendly Funerals
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Rabbi Alon Anava - Near Death Experience A Jewish atheist who grew up as a secular Jew has a NDE and returns to G-od and becomes an Orthodox Rabbi. Hear his testimonial
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Home - Gospel Evangelio БЛАГАЯ ВЕСТЬ Gospel. free gospel text, listen songs messages. short stories, Holy bible, cartoon, church link. radio. English, Russian, Spanish, Jewish gospel.
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Home - TRBHBOOK-NET ONLINE EBOOKS READING - BJLAODKPZ Death, Knitting, Jewish, Funny, Cyberpunk, Erotic Romance, Russia, Survival, Adoption, New Age, Scandinavian Literature, Physics, Culinary, Christian Fiction, Magical Realism, History books.
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ANDERSON-BRYANT FUNERAL HOME : Stoneham, Massachusetts (MA) ANDERSON-BRYANT FUNERAL HOME provides complete funeral services to the local community. affordable funeral, cremation plan,direct cremation, discount cremation, help with cremation costs, inexpensive cremation, low cost cremation. Stoneham, MA Stoneham funeral home.
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FSWC: Holocaust Survivor Testimony. The Holocaust was the systematic, bureaucratic, state-sponsored persecution and murder of approximately six million Jewish men, women and children in Europe.  In 1933 the National Socialist (Nazi) party, led by Adolf Hitler in Germany, rose to power.  The Nazis promoted hateful, antisemitic beliefs that included the idea that Jewish people were racially inferior and the root of all of Germany’s economic and social problems. Once in power the Nazis immediately began to restrict Jewish citizenship, rights and freedoms.  These restrictions led to violent attacks, persecution and, eventually, to the establishment of gas chambers and death camps (also called concentration camps). For the Nazis, this was the “Final Solution” to the Jewish question. The purpose of the “Final Solution” was to rid Europe of every last Jew. The Nazis also targeted other groups they deemed inferior, including Roma people, Jehovah’s Witnesses, homosexuals, some Slavic peoples (including Poles and Russians), Communists, Socialists and anyone with differing political or ideological agendas.  However, the Jewish people were the only ones targeted for complete annihilation. The end of World War II also brought an end to Nazi rule in Europe.  Unfortunately the end of the war did not end the hatred and persecution of Jewish people.  While the establishment of the State of Israel after the war has provided a safe haven for Jews around the world, hatred, racism and antisemitism remain rampant today. That is why every generation must be educated about the past. We must remember the horrors of the Holocaust, and the hatred that gave birth to such incomprehensible destruction and death, so we can learn from our history and avoid repeating the same mistakes. We must listen to the survivors of this genocide, and share their stories. Above all, we must never forget the horrors they experienced, if we hope to prevent future generations from suffering a similar fate.
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FSWC: Holocaust Survivor Testimony. The Holocaust was the systematic, bureaucratic, state-sponsored persecution and murder of approximately six million Jewish men, women and children in Europe.  In 1933 the National Socialist (Nazi) party, led by Adolf Hitler in Germany, rose to power.  The Nazis promoted hateful, antisemitic beliefs that included the idea that Jewish people were racially inferior and the root of all of Germany’s economic and social problems. Once in power the Nazis immediately began to restrict Jewish citizenship, rights and freedoms.  These restrictions led to violent attacks, persecution and, eventually, to the establishment of gas chambers and death camps (also called concentration camps). For the Nazis, this was the “Final Solution” to the Jewish question. The purpose of the “Final Solution” was to rid Europe of every last Jew. The Nazis also targeted other groups they deemed inferior, including Roma people, Jehovah’s Witnesses, homosexuals, some Slavic peoples (including Poles and Russians), Communists, Socialists and anyone with differing political or ideological agendas.  However, the Jewish people were the only ones targeted for complete annihilation. The end of World War II also brought an end to Nazi rule in Europe.  Unfortunately the end of the war did not end the hatred and persecution of Jewish people.  While the establishment of the State of Israel after the war has provided a safe haven for Jews around the world, hatred, racism and antisemitism remain rampant today. That is why every generation must be educated about the past. We must remember the horrors of the Holocaust, and the hatred that gave birth to such incomprehensible destruction and death, so we can learn from our history and avoid repeating the same mistakes. We must listen to the survivors of this genocide, and share their stories. Above all, we must never forget the horrors they experienced, if we hope to prevent future generations from suffering a similar fate.
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Papermacheworld's Weblog | Just another WordPress.com weblog Debunking the myth of the Holocaust Photos of German concentration camps below show that prisoners had access to banks, hospital clinics, swimming pools, libraries, leisure halls and even brothels. When their time was up, they were released from the camp. These photos show that the German National Socialists treated the concentration camp inmates humanely. Corpses–typhus…
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Papermacheworld's Weblog | Just another WordPress.com weblog Debunking the myth of the Holocaust Photos of German concentration camps below show that prisoners had access to banks, hospital clinics, swimming pools, libraries, leisure halls and even brothels. When their time was up, they were released from the camp. These photos show that the German National Socialists treated the concentration camp inmates humanely. Corpses–typhus…
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Christ Connections Ministry Do you want to know more about the Bible? Do you have any unanswered questions about the Bible? Please join us for a UNIQUE chapter-by-chapter, verse-by-verse journey through the pages of God’s Word. Let the Bible come alive right before your very eyes. Come to know Jesus Christ as your personal Lord and Savior.
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Christ Connections Ministry Do you want to know more about the Bible? Do you have any unanswered questions about the Bible? Please join us for a UNIQUE chapter-by-chapter, verse-by-verse journey through the pages of God’s Word. Let the Bible come alive right before your very eyes. Come to know Jesus Christ as your personal Lord and Savior.
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Bible based teaching, preaching, sermons, articles by Pastor Max Solbrekken.Bible articles and teaching on divine healing and how to receive it, the Holy Spirit, endtimes, salvation and much more. Full gospel articles & sermons by Pastor Max Solbrekken, prayer requests and spiritual guidance. Importance of praising, magnifying God, Divine healing articles and teaching. Bible preaching, teaching on salvation, soul winning, Bible endtime prophecy, baptism of the holy spirit, healing, depression, anxiety and eternity. Does God still heal people? If you need healing or prayer please read these Bible sermons
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Bible based teaching, preaching, sermons, articles by Pastor Max Solbrekken.Bible articles and teaching on divine healing and how to receive it, the Holy Spirit, endtimes, salvation and much more. Full gospel articles & sermons by Pastor Max Solbrekken, prayer requests and spiritual guidance. Importance of praising, magnifying God, Divine healing articles and teaching. Bible preaching, teaching on salvation, soul winning, Bible endtime prophecy, baptism of the holy spirit, healing, depression, anxiety and eternity. Does God still heal people? If you need healing or prayer please read these Bible sermons
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BEST MOVIES and MOST ANTICIPATED MOVIES of 2019 Watch movies and tv series stream full hd online, for free, BEST MOVIES and MOST ANTICIPATED MOVIES of 2019
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Home | Marine Park Funeral Home Inc serving Brooklyn, New York At Marine Park Funeral Home, in Brooklyn New York, we provide funeral services for your loved ones in Brooklyn, NY. Visit us here to view our availab
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Home | Marine Park Funeral Home Inc serving Brooklyn, New York At Marine Park Funeral Home, in Brooklyn New York, we provide funeral services for your loved ones in Brooklyn, NY. Visit us here to view our availab
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Home | Marine Park Funeral Home Inc serving Brooklyn, New York At Marine Park Funeral Home, in Brooklyn New York, we provide funeral services for your loved ones in Brooklyn, NY. Visit us here to view our availab
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Circumcision Doctor | Home Professional services by qualified expert doctor. All ages from infants to adults. No hospital admission required
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Home Welcome to History Interactive Key Stage 4 GCSE Modern World and School History resources. Revise GCSE History. GCSE exam revision and Key Stage 3 History teaching and learning.
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goodreads The website for Carla Killough McClafferty, speaker and author of "The Many Faces of George Washington: Remaking a Presidential Icon" "In Definace of Hitler: The Secret Mission of Varian Fry" "Something Out of Nothing: Marie Curie & Radium", "The Head Bone's Connected to the Neck Bone: The Weird, Wacky and Wonderful X-ray" and "Forgiving God".
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Home - Swisslimbs SwissLimbs is a Swiss not-for-profit organization based in Lugano. We accomplish initiatives in the public interest in Switzerland and abroad, in particular in the field of rehabilitation and ortho-prosthetic services, high-mobility artificial limbs for amputees and disabled people.
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Wojstrom Funeral Home and Crematory : Granite City, Illinois (IL) Wojstrom Funeral Home and Crematory provides complete funeral services to the local community.
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Wojstrom Funeral Home and Crematory : Granite City, Illinois (IL) Wojstrom Funeral Home and Crematory provides complete funeral services to the local community.
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Home - Swisslimbs SwissLimbs is a Swiss not-for-profit organization based in Lugano. We accomplish initiatives in the public interest in Switzerland and abroad, in particular in the field of rehabilitation and ortho-prosthetic services, high-mobility artificial limbs for amputees and disabled people.