Preface of St. Jerome

No one, seeing the prophets written out in verses, should think that they are bound by meter in the Hebrew and have something similar to the Psalms or the works of Solomon. Rather, just as Demosthenes and Cicero (who certainly composed in prose and not in verses) are usually written out by colons and commas, we also, for the benefit of readers, have marked off our new translation with a new kind of writing.

But first, it should be known about Isaiah that, as he is well-spoken in his discourse, surely he was a man of noble and urbane elegance, having nothing of rusticity mixed in his eloquence. Thus it happens that, more than others, translation cannot preserve the flower of his discourse.

And next it should be added that Isaiah should not so much be called a prophet as an evangelist, for he describes all the mysteries of Christ and the Church so clearly, that you think that he is not prophesying about the future, but composing an account of past events. Thus I conclude that the Seventy translators did not wish at that time to clearly publish the mysteries [sacramenta] of their faith to the heathen, lest they give what is holy to dogs and pearls to swine; when you have read this edition, you will observe these things that were hidden by them.

I am not ignorant of how much effort it may take to understand the prophets, and that no one can easily judge concerning their translation unless he first understands what he reads, and that we are exposed to the attacks of many, who, with their envy roused, despise what they are unable to understand. Therefore, knowingly and cautiously, I stick my hand into the flame, and nonetheless I ask this of fastidious readers: that, in the same way that the Greeks read Aquila, Symmachus, and Theodotion after the Seventy translators, for the study of their doctrine or so that they may understand the Seventy better from comparison with them, just so these too may deign to have at least one translation after the previous ones. Let them first read it, and afterwards despise it, lest they appear to condemn what they do not know, not out of judgment, but out of the presumption of hatred.

Isaiah prophesied in Jerusalem and in Judea, when the ten tribes had not yet been led into captivity, and he composes his oracle about both kingdoms, sometimes together, sometimes separately. And, although he occasionally turns his attention to present history and signifies the return of the people to Judea after the Babylonian captivity, nevertheless all his concern is for the calling of the gentiles and the coming of Christ.

The more you love him, Paula and Eustochium, ask from him so much more, that in return for the present attack, in which jealous men tear at me incessantly, he may reward me in the future, he who knows that I have sweated in learning a foreign tongue for this purpose, lest the Jews still further mock his churches because of the falsehood of their scriptures.

Exposition of Saint Thomas on Saint Jerome’s Preface to Isaiah

9. St. Jerome sets a prologue before this work, in which he does three things:

first, he shows the manner of speaking;

second, the manner of prophesying, where he says, and next it should be added;

third, the manner of discussing, where he says, Isaiah prophesied.

He shows the manner of speaking from two things concerning ornament of speech:

first, from the order of words;

second, from the elegance of words, where it says, but first, it should be known about Isaiah.

Concerning the first, he does three things:

first, he removes the order supposed by some, namely, meter;

second, he shows the order observed by the prophet, where he says, just as Demosthenes;

third, he shows that the same manner is imitated in his own translation, where he says, we also.

Verses, that is, short clauses. Written out by, that is, separated. Bound by meter: “meter” is the Greek word for “measure”; thus, something is said to be written out in meter where a fixed measure of feet, syllables and time is observed; but the prophets were not bound by such a law. And have something of the Psalms, that is, are similar to them. Or the works of Solomon, as to the end of Proverbs and the Song of Songs.

10. Demosthenes, a Greek orator, Cicero, a Latin orator. Who wrote prose by colons and commas. There are three distinctions in writing: the comma, the colon and the period, which is similar to the human body, in which there are certain distinctions in the parts of a single member, such as joints; and there distinct members, such as hands and feet; and again there is the whole body. The distinction which may be made by commas corresponds to the first distinction, because a comma is the same as a clause or division; the distinction by colons corresponds to the second, because “colon” is translated “member”; but the period corresponds to the whole because a circular course is called a “period” from peri, which means “around,” and odos, which means “way.” But only the line of the circle is complete, as the Philosopher demonstrates. (Aristotle, De caelo 2.5 (286b21).)

11. These distinctions are taken up in writings in three ways.

First, according to Isidore, (Etymologies 1.20 (PL 82, 118A).) in verse, a comma is when, after two feet, a syllable follows, which is part of the second foot, because then one foot is cut off, as in gloria, laus, et honor. (Palm Sunday processional hymn: “Glory, praise, and honor.”) Colons are when two feet are taken without a following syllable, as in carmina dulcia. But a period is when an entire metrically transmitted sentence is completed.

In the second way, in prose, according to Isidore and Cicero, a comma is when incomplete expressions are put forth pause by pause, as below, woe to the sinful nation, a people laden with iniquity, wicked children (Isa 1:4); and this is called a sub-distinction. Colons are when complete expressions are put forth with a pause, although the sentence may not be complete; and this is called a distinction, as in the same verse, they have forsaken the Lord, they have blasphemed the Holy One of Israel, they have gone away backwards. A period is when a complete sentence consists of many expressions.

In the third way, a comma is taken for a single chapter by Rabanus, commenting on Jeremiah 48:29, we have heard the pride of Moab, where he says, in the [comma] above he provoked them to penance, (Rabanus Maurus, Expositio super Ierem. 15.48 (PL 111, 1119C–D).) that is, in the chapter above. But here these distinctions are taken in the second way.

12. New translation, that is, first translated by us from Hebrew into Latin. With a new kind of writing, following the manner of writing by colons and commas found in the Hebrew, which is not followed in other translations.

13. But first, it should be known about Isaiah. Here he shows the manner of speaking as to elegance of words. And concerning this, he does three things:

first, he sets out the manner;

second, he assigns the reason from the condition of the speaker, where he says, surely he was a man of noble and urbane elegance;

third, he constructs an excuse for the defect in his translation from such a manner, where he says, thus it happens.

Well-spoken: that is, so that he appears erudite in eloquence. Noble: by descent, because he was the grandfather, either maternal or by marriage, of Manasseh the king of Judah, as it says in the Historia Scholastica. (Peter Comestor, Historia Scholastica, IV Regum 32 (PL 198, 1414B).) Thus it happens: things which are said beautifully in one language do not sound beautiful translated into another, and therefore as much as Isaiah used more beautiful speech than the other prophets, so much more does translation fall short of his beauty. Flower: that is, sweetness and ornament.

14. And next it should be added. Here he shows that the manner of prophesying is open and explicit. And concerning this, he does three things:

first, he shows the manner of prophesying is that which has been mentioned;

second, from this manner he infers the reason for the defect in the old Septuagint translation, where he says, thus I conclude;

third, he excludes the objections of the envious, where he says, I am not ignorant.

Isaiah should not so much be called a prophet, as if obscuring the truth under an enigma; mysteries: that is, secret things, from mystim, which means “secret,” as the Incarnation, below: a son is given to us (Isa 9:6), the passion, below, he shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer (Isa 53:7); and many others.

So clearly: expressly. You think: you can think it so because of the expression of fact, not as to the manner, which can be more explicit about past events than future events; hence the evangelist surpasses the prophet in this. Thus I conclude, I suppose, under a certain conjecture. Heathens [ethnicis]: that is, the gentiles, from ethnon, which means “nation.” Pearls, neither cast your pearls before swine (Matt 7:6). (Cf. Matthew 13:46.) Things that were hidden, concealed. Concerning which, he does three things:

first, he sets out the defect;

second, the reason for the defect, where it says lest they give what is holy;

third, he proves this by his own edition, where it says, when you have read this edition.

Things that are hidden: that is, the mysteries [sacramenta].

15. I am not ignorant. Here he refutes the false judgments of objectors. And concerning this, he does three things:

first, he shows, through its cause, that their judgment is false;

second, he convinces them through example, where he says, and nonetheless;

third, he shows them right order, where he says, let them read first.

Concerning the first, he does three things:

first, he shows that the cause of their false judgment on the part of the intellect is ignorance;

second, on the part of desire, envy, where it says, we are exposed to the attacks of many;

third, he shows his own constancy among contradictions, where it says, therefore, knowingly and cautiously.

I am not ignorant of how much labor it may be to understand the prophets. Dark waters in the clouds of the air (Ps 17:12 [18:11]).

On the contrary: above he says that this prophet speaks of the mysteries of Christ so clearly, that is, expressly.

I respond: it is true as far as concerns certain more principal things.

Attacks, that is, detractions. I stick my hand in the flame, that is, I expose myself to danger, and he alludes to the common proverb, which has its origin from the fact that Scaevola stuck the hand by which he killed Cillius into the fire, thinking he was killing Silla, saying, let the hand which performed this crime perish. For the study of their doctrine, that is, for the exercise of knowledge.

16. Isaiah prophesied. Here he sets out the prophet’s manner of treating his subject. And concerning this, he does three things:

first, he touches upon the order of the treatment, at once discussing its time, matter, and manner;

second, he touches upon the intention, where he says, although he occasionally;

third, from the intention, he deduces a request for prayer, where he says, the more you love him.