“You expect everyone to bow down to what “John Salza” says is the truth? Is he part of the hierarchy of the Magesterium? Is he a Bishop? Does he have the authority to criticize the American Bishops who approved the NAB?”
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boatbums, you don’t bow down to any authority. Protestantism is inconsistent in belief, everyone is their own authority. You are talking out of two sides of your mouth brother. In your next quote you are mocking Catholic authority. Which is it?
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“You would again be bumping heads with others of your religious persuasion and even the magesterium who have NOT come down on an either/or decision for that section just as they have failed to provide any semblance of an exhaustive commentary for the Bible. After 2000 years, even!”
“Have you forgotten that the Old Testament and especially Genesis was originally written in HEBREW? Jerome was NOT fluent in Hebrew when he began his translation into Latin. Shouldn’t the Hebrew version of Genesis 3:15 be correct? You have already been shown that the pronoun “she” is NOT used.”
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St. Jerome got it WRONG? Okay, what part of Scripture is correct? King James and his fellas corrected Jerome twelve centuries later, I don’t think so.
If non-Catholic Christians showed a devotion for Mary or honored her as Our Lord desires, we could discuss, it is the complete opposite. Can’t you see, you’re in the same boat as the serpent, the evil one hated the thought a human person would be a part of our Redemption. You can change though, speak to Mary in prayer. She is your mother too.
Two examples of Protestant changes posted showed “He shall” and “It shall”, no way, that’s not feminine. The KJV’s
Rev 3:15 is drastically changed. You find changes as Salza said even in some modern Catholic Bibles. Go with the original, if you can’t read Latin, you will have look at the English translation of the Latin Vulgate. http://www.drbo.org/
verse and footnote ~
I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel.
[15] She shall crush: Ipsa, the woman; so divers of the fathers read this place, conformably to the Latin: others read it ipsum, viz., the seed. The sense is the same: for it is by her seed, Jesus Christ, that the woman crushes the serpent’s head.
You have NO idea what I do or do not esteem as my authority. You are NOT a mind reader so please stop pretending to be. For the record, the Word of God is THE authority given BY God for just that reason. The Bible is not some kind of secret handshake, coded and nebulous document but the divinely inspired, God-breathed truth recorded for us in a form that could be preserved and was preserved even to our day. The Roman Catholic Church, had they really been given that task, would have made sure it was stored away in a secret vault in the Vatican somewhere and NO ONE would have the blessing of reading it for themselves with God the Holy Spirit illuminating the truths therein to their hearts. The Catholic Church had much to lose with the common man having access to Scriptures and that is why they forbid its reading until fairly recently. They even went so far as to pursue the murder of those who had copies or who endeavored to translate it into the languages of the people (i.e., John Wycliffe, Jan Hus, Tyndale and others). I obey Holy Scripture because it is from God and not men who claim to be equal in authority to it.
You continue to sidestep the point of these comments. Will you admit that YOUR interpretation of the woman in Genesis 3:15 and Revelation 12 is your own personal belief and that you do not have the backing of the authority YOU claim? The Roman Catholic magesterium is certainly NOT my authority, but I am not the one claiming it is.
St. Jerome got it WRONG? Okay, what part of Scripture is correct? King James and his fellas corrected Jerome twelve centuries later, I don’t think so.
Yes, Jerome was wrong in this part and we have the Hebrew version with which to KNOW that. The Vulgate, if you are familiar, is "a late 4th-century Latin translation of the Bible. It was largely the work of St. Jerome, who was commissioned by Pope Damasus I in 382 to make a revision of the old Latin translations. By the 13th century this revision had come to be called the versio vulgata, that is, the "commonly used translation",[1] and ultimately it became the definitive and officially promulgated Latin version of the Bible in the Roman Catholic Church. Its widespread adoption led to the eclipse of earlier Latin translations, which are collectively referred to as the Vetus Latina." (http://en.wikipedia.org/wiki/Vulgate. It was NOT, contrary to mistaken belief, entirely the work of Jerome. From the same source above, these are additional facts about the Vulgate:
The Latin Biblical texts in use before the Latin Vulgate are usually referred to collectively as the Vetus Latina, or "Old Latin Bible", or occasionally the "Old Latin Vulgate". (Here "Old Latin" means that they are older than the Vulgate and written in Latin, not that they are written in Old Latin. Likewise the Latin Vulgate was so named because it was the Latin counterpart to the Greek Vulgate; it was not written in Vulgar Latin.) The translations in the Vetus Latina had accumulated piecemeal over a century or more; they were not translated by a single person or institution, nor uniformly edited. The individual books varied in quality of translation and style, and different manuscripts witness wide variations in readings. Jerome, in his preface to the Vulgate gospels, commented that there were "as many [translations] as there are manuscripts". The Old Testament books of the Vetus Latina were translated from the Greek Septuagint, not from the Hebrew.
Over the course of the Middle Ages, the Vulgate had succumbed to the inevitable changes wrought by human error in the countless copies made of the text in monasteries across Europe. From its earliest days, readings from the Old Latin were introduced. Marginal notes were erroneously interpolated into the text. No one copy was the same as any other[dubious – discuss] as scribes added, removed, misspelled, or miscorrected verses in the Latin Bible.
Alcuin of York oversaw efforts to make an improved Vulgate, which he presented to Charlemagne in 801; although he concentrated mainly on correcting inconsistencies of grammar and orthography, many of which were in the original text. More scholarly attempts were made by Theodulphus, Bishop of Orléans (787?–821); Lanfranc, Archbishop of Canterbury (1070–1089); Stephen Harding, Abbot of Cîteaux (1109–1134); and Deacon Nicolaus Maniacoria (about the beginning of the 13th century). The University of Paris, the Dominicans, and the Franciscans following Roger Bacon assembled lists of correctoria; approved readings where variants had been noted. Many of the readings that were recommended were later found to be interpolations, or survivals of the Old Latin text, since medieval correctors commonly sought to adjust the Vulgate text into consistency with bible quotations found in Early Church Fathers.
Though the advent of printing greatly reduced the potential of human error and increased the consistency and uniformity of the text, the earliest editions of the Vulgate merely reproduced the manuscripts that were readily available to the publishers. Of the hundreds of early editions, the most notable today is Mazarin edition published by Johann Gutenberg and Johann Fust in 1455, famous for its beauty and antiquity. In 1504 the first Vulgate with variant readings was published in Paris. One of the texts of the Complutensian Polyglot was an edition of the Vulgate made from ancient manuscripts and corrected to agree with the Greek.
Erasmus published an edition corrected to agree better with the Greek and Hebrew in 1516. Other corrected editions were published by Xanthus Pagninus in 1518, Cardinal Cajetan, Augustinus Steuchius in 1529, Abbot Isidorus Clarius (Venice, 1542), and others. In 1528, Robertus Stephanus published the first of a series of critical editions, which formed the basis of the later Sistine and Clementine editions. The critical edition of John Hentenius of Louvain followed in 1547.[33]
In 1550, Stephanus fled to Geneva where in 1555 he issued his final critical edition of the Vulgate, which was the first complete Bible with full chapter and verse divisions, and which became the standard Biblical reference text for late 16th century Reformed theology.
After the Reformation, when the Catholic Church strove to counter the attacks and refute the doctrines of Protestantism, the Vulgate was reaffirmed in the Council of Trent as the sole, authorized Latin text of the Bible. To fulfill this declaration, the council commissioned the pope to make a standard text of the Vulgate out of the countless editions produced during the Renaissance and manuscripts produced during the Middle Ages. The actual first manifestation of this authorized text did not appear until 1590. It was sponsored by Pope Sixtus V (1585–90) and known as the Sistine Vulgate. It was based on the edition of Robertus Stephanus corrected to agree with the Greek, but it was hurried into print and suffered from many printing errors.
The Clementine Vulgate of 1592 became the standard Bible text of the Roman Rite of the Roman Catholic Church until 1979, when the Nova Vulgata was promulgated.
The foundational text of most of the Nova Vulgata's Old Testament is the critical edition done by the monks of the Benedictine Abbey of St. Jerome under Pope St. Pius X.[44] The foundational text of the books of Tobit and Judith are from manuscripts of the Vetus Latina rather than the Vulgate. The New Testament was based on the 1969 edition of the Stuttgart Vulgate. All of these base texts were revised to accord with the modern critical editions in Greek, Hebrew, and Aramaic.[51] There are also a number of changes where the modern scholars felt that Jerome had failed to grasp the meaning of the original languages, or had rendered it obscurely.
The Nova Vulgata has not been widely embraced by conservative Catholics, many of whom see it as being in some verses of the Old Testament a new translation rather than a revision of Jerome's work. Also, some of its readings sound unfamiliar to those who are accustomed to the Clementine.
In 2001, the Vatican released the instruction Liturgiam Authenticam, establishing the Nova Vulgata as a point of reference for all translations of the liturgy of the Roman rite into the vernacular from the original languages, "in order to maintain the tradition of interpretation that is proper to the Latin Liturgy".