Differences in Jerome’s Translations of the Book of Jeremiah

Abstract

Jerome translated the Book of Jeremiah twice. The first time was for what would become the “Vulgate”. Having started this huge project around 390 CE with the Books of Samuel and Kings, he continued with the three major prophets. The second time was in connection with the commentary on Jeremiah, in the years 414–416. The distance in time of more than 20 years invites for a comparison between both renderings.
Jerome’s intention, in both cases, was to translate accurately the Hebrew original, and at large they agree. However, there are also differences between the earlier and the later version. Many of them are formal and have little bearing on the meaning. Others display changes in the sense of a passage. Most surprisingly, the Vulgate translation of Jeremiah is more often closer to the Hebrew text than the rendering in the Jeremiah commentary, in both instances. How can one explain this?
As the high degree of correspondences indicates, Jerome probably used the earlier translation. On the other hand, the alterations show that he did not stick to it, but dealt with it freely. In a similar way, the Jeremian “doublets” (e.g. Jer 23:19–20 // 30:23–24) often receive different renderings. Sometimes this may occur because of concerns for style, but it is also a sign of “continuous” translation technique, influenced by the immediate context, too.
To make up for the minor literalness of the foregoing rendering in the commentary with regard to the Vulgate version, Jerome takes advantage of the different literary genre: He offers further possible translations later in his commenting, when explaining a word or a verse, thus showing a broader specter of meanings for expressions that may be debated. The Church Father, in his old age, displays so in his commentary a still wider horizon than before and an ongoing creativity.