Ohio State University Leaf 19
This leaf is from an Italian Bible of the early fourteenth century, and measures 23.5 x 17 cm. The leaves from this bible provide us with clear insight into Otto Ege's selection method. All the Leaf 19s on this site contain a large beautiful initial letter denoting the start of a new book of the Bible--thus we can expect that all of the rest of the specimens of Leaf 19 in the Ege portfolios are leaves that contain the ending of one Biblical book and the beginning of another, and we can assume that Ege chose them for the sake of the single large decorated initial. Apart from the arresting initial, the leaves contain red and blue ink scrollwork, with headers in alternating red and blue. Missing pieces of text (sometimes fairly lengthy ones) have attention drawn to them by being outlined in red. See Denison University Leaf 19 for more information about this manuscript.
Text: Job 40:8-42:11 (recto); Job 42:11-16, St. Jerome's prologue to Psalms, and Psalms 1:1-2:1 (verso). The translation of Jerome's prologue is by Kevin P. Edgecomb.
Ohio State University Leaf 19 Recto
púlvere simul, et fácies eórum demérge in fóveam. Et ego confitébor quod salváre te possit déxtera tua. Ecce behémoth quem feci tecum, fœnum quasi bos cómedet. Fortitúdo ejus in lumbis ejus, et virtus illíus in umbilíco ventris ejus. Stringit caudam suam quasi cedrum; nervi testiculórum ejus perpléxi sunt. Ossa ejus velut fístulæ æris; cartílago illíus quasi láminæ férreæ. Ipse est princípium viárum Dei: qui fecit eum applicábit gládium ejus. Huic montes herbas ferunt: omnes béstiæ agri ludent ibi. Sub umbra dormit in secréto cálami, et in locis huméntibus. Prótegunt umbræ umbram ejus: circumdábunt eum sálices torréntis. Ecce absorbébit flúvium, et non mirábitur, et habet fidúciam quod ínfluat Jordánis in os ejus. In óculis ejus quasi hamo cápiet eum, et in súdibus perforábit nares ejus. An extráhere póteris Leviáthan hamo, et fune ligábis linguam ejus? Numquid pones círculum in náribus ejus, aut armílla perforábis maxíllam ejus? Numquid multiplicábit ad te preces, aut loquétur tibi móllia? Numquid fériet tecum pactum, et accípies eum servum sempitérnum? Numquid illúdes ei quasi avi, aut ligábis eum ancíllis tuis? Concídent eum amíci? dívident illum negotiatóres? Numquid implébis sagénas pelle ejus, et gurgústium píscium cápite illíus? Pone super eum manum tuam: meménto belli, nec ultra addas loqui. Ecce spes ejus frustrábitur eum, et vidéntibus cunctis præcipitábitur. XLI. Non quasi crúdelis suscitábo eum: quis enim resístere potest vúltui meo? Quis ante dedit mihi, ut reddam ei omnia quæ sub cælo sunt, mea sunt. Non parcam ei, et verbis poténtibus, et ad deprecándum compósitis. Quis revelábit fáciem induménti ejus? et in médium oris ejus quis intrábit? Portas vultus ejus quis apériet? per gyrum déntium ejus formído. Corpus illíus quasi scuta fusília, compáctum squamis se preméntibus. Una uni conjúngitur, et ne spiráculum quidem incédit per eas. Una álteri adhærébit, et tenéntes se nequáquam separabúntur. Sternutátio ejus splendor ignis, et óculi ejus ut pálpebræ dilúculi. De ore ejus lámpades procédunt, sicut tædæ ignis accénsæ. De náribus ejus procédit fumus, sicut ollæ succénsæ atque fervéntis. Hálitus ejus prunas árdere facit, et flamma de ore ejus egréditur. In collo ejus morábitur
fortitúdo, et fáciem ejus præcédit egéstas. Membra cárnium ejus cohæréntia sibi: mittet contra eum fúlmina, et ad locum álium non feréntur. Cor ejus indurábitur tamquam lapis, et stringétur quasi malleatóris incus. Cum sublátus fúerit, timébunt ángeli, et térriti purgabúntur. Cum apprehénderit eum gládius, subsístere non póterit, neque hasta, neque thorax: reputábit enim quasi páleas ferrum, et quasi lignum pútridum æs. Non fugábit eum vir sagittárius: in stípulam versi sunt ei lápides fundæ. Quasi stípulam æstimábit málleum, et deridébit vibrántem hastam. Sub ipso erunt rádii solis, et sternet sibi aurum quasi lutum. Fervéscere fáciet quasi ollam profúndum mare, et ponet quasi cum unguénta búlliunt. Post eum lucébit sémita: æstimábit abýssum quasi senescéntem. Non est super terram potéstas quæ comparétur ei, qui factus est ut nullum timéret. Omne sublíme videt: ipse est rex super univérsos fílios supérbiæ. XLII. Respóndens autem Job Dómino, dixit: Scio quia ómnia potes, et nulla te latet cogitátio. Quis est iste qui celat consílium absque sciéntia? ídeo insipiénter locútus sum, et quæ ultra modum excéderent sciéntiam meam. Audi, et ego loquar: interrogábo te, et respónde mihi. Audítu auris audívi te: nunc autem óculus meus videt te. Idcírco ipse me reprehéndo, et ago pœniténtiam in favílla et cínere. Postquam autem locútus est Dóminus verba hæc ad Job, dixit ad Éliphaz Themánitem: Irátus est furor meus in te, et in duos amícos tuos, quóniam non estis locúti coram me rectum, sicut servus meus Job. Súmite ergo vobis septem tauros et septem aríetes, et ite ad servum meum Job, et offérte holocáustum pro vobis: Job autem servus meus orábit pro vobis. Fáciem ejus suscípiam, ut non vobis imputétur stultítia: neque enim locúti estis ad me recta, sicut servus meus Job. Abiérunt ergo Éliphaz Themánites, et Baldad Súhites, et Sophar Naamáthites, et fecérunt sicut locútus fúerat Dóminus ad eos: et suscépit Dóminus fáciem Job. Dóminus quoque convérsus est ad pœniténtiam Job, cum oráret ille pro amícis suis: et áddidit Dóminus ómnia quæcúmque fúerant Job, duplícia. Venérunt autem ad eum omnes fratres sui, et univérsæ soróres suæ, et cuncti qui nóverant eum prius, et comedérunt cum eo panem in domo ejus: et movérunt super eum caput, et consoláti sunt eum super omni malo quod intúlerat Dóminus super eum: et dedérunt ei unusquísque
...dust together, and plunge their faces into the pit. 9 Then I will confess that thy right hand is able to save thee. 10 Behold behemoth whom I made with thee, he eateth grass like an ox. 11 His strength is in his loins, and his force in the navel of his belly. 12 He setteth up his tail like a cedar, the sinews of his testicles are wrapped together. 13 His bones are like pipes of brass, his gristle like plates of iron. 14 He is the beginning of the ways of God, who made him, he will apply his sword. 15 To him the mountains bring forth grass: there all the beasts of the field shall play. 16 He sleepeth under the shadow, in the covert of the reed, and in moist places. 17 The shades cover his shadow, the willows of the brook shall compass him about. 18 Behold, he will drink up a river, and not wonder: and he trusteth that the Jordan may run into his mouth. 19 In his eyes as with a hook he shall take him, and bore through his nostrils with stakes. 20 Canst thou draw out the leviathan with a hook, or canst thou tie his tongue with a cord? 21 Canst thou put a ring in his nose, or bore through his jaw with a buckle? 22 Will he make many supplications to thee, or speak soft words to thee? 23 Will he make a covenant with thee, and wilt thou take him to be a servant for ever? 24 Shalt thou play with him as with a bird, or tie him up for thy handmaids? 25 Shall friends cut him in pieces, shall merchants divide him? 26 Wilt thou fill nets with his skin, and the cabins of fishes with his head? 27 Lay thy hand upon him: remember the battle, and speak no more. 28 Behold his hope shall fail him, and in the sight of all he shall be cast down.
1 I will not stir him up, like one that is cruel: for who can resist my countenance? 2 Who hath given me before that I should repay him? All things that are under heaven are mine. 3 I will not spare him, nor his mighty words, and framed to make supplication. 4 Who can discover the face of his garment? or who can go into the midst of his mouth? 5 Who can open the doors of his face? his teeth are terrible round about. 6 His body is like molten shields, shut close up with scales pressing upon one another. 7 One is joined to another, and not so much as any air can come between them: 8 They stick one to another and they hold one another fast, and shall not be separated. 9 His sneezing is like the shining of fire, and his eyes like the eyelids of the morning. 10 Out of his mouth go forth lamps, like torches of lighted fire. 11 Out of his nostrils goeth smoke, like that of a pot heated and boiling. 12 His breath kindleth coals, and a flame cometh forth out of his mouth. 13 In his neck strength shall dwell, and want goeth before his face. 14 The members of his flesh cleave one to another: he shall send lightnings against him, and they shall not be carried to another place. 15 His heart shall be as hard as a stone, and as firm as a smith's anvil. 16 When he shall raise him up, the angels shall fear, and being affrighted shall purify themselves. 17 When a sword shall lay at him, it shall not be able to hold, nor a spear, nor a breastplate. 18 For he shall esteem iron as straw, and brass as rotten wood. 19 The archer shall not put him to flight, the stones of the sling are to him like stubble. 20 As stubble will he esteem the hammer, and he will laugh him to scorn who shaketh the spear. 21 The beams of the sun shall be under him, and he shall strew gold under him like mire. 22 He shall make the deep sea to boil like a pot, and shall make it as when ointments boil. 23 A path shall shine after him, he shall esteem the deep as growing old. 24 There is no power upon earth that can be compared with him who was made to fear no one. 25 He beholdeth every high thing, he is king over all the children of pride.
1 Then Job answered the Lord, and said: 2 I know that thou canst do all things, and no thought is hid from thee. 3 Who is this that hideth counsel without knowledge? Therefore I have spoken unwisely, and things that above measure exceeded my knowledge. 4 Hear, and I will speak: I will ask thee, and do thou tell me. 5 With the hearing of the ear, I have heard thee, but now my eye seeth thee. 6 Therefore I reprehend myself, and do penance in dust and ashes. 7 And after the Lord had spoken these words to Job, he said to Eliphaz the Themanite: My wrath is kindled against thee, and against thy two friends, because you have not spoken the thing that is right before me, as my servant Job hath. 8 Take unto you therefore seven oxen, and seven rams, and go to my servant Job, and offer for yourselves a holocaust: and my servant Job shall pray for you: his face I will accept, that folly be not imputed to you: for you have not spoken right things before me, as my servant Job hath. 9 So Eliphaz the Themanite, and Baldad the Suhite, and Sophar the Naamathite went, and did as the Lord had spoken to them, and the Lord accepted the face of Job. 10 The Lord also was turned at the penance of Job, when he prayed for his friends. And the Lord gave Job twice as much as he had before. 11 And all his brethren came to him, and all his sisters, and all that knew him before, and they ate bread with him in his house: and bemoaned him, and comforted him upon all the evil that God had brought upon him.
Ohio State University Leaf 19 Verso
Job 42:11-Psalms 2:1
ovem unam, et ináurem áuream unam. 12 Dóminus autem benedíxit novíssimis Job magis quam princípio ejus : et facta sunt ei quatuórdecim míllia óvium, et sex míllia camelórum, et mille juga boum, et mille ásinæ. 13 Et fuérunt ei septem fílii, et tres fíliæ. 14 Et vocávit nomen uníus Diem, et nomen secúndæ Cássiam, et nomen tértiæ Cornustíbii. 15 Non sunt autem invéntæ mulíeres speciósæ sicut fíliæ Job in univérsa terra : dedítque eis pater suus hæreditátem inter fratres eárum. 16 Vixit autem Job post hæc centum quadragínta annis, et vidit fílios suos, et fílios filiórum suórum usque ad quartam generatiónem : et mórtuus est senex, et plenus diérum.
Explicit liber Iob. Incipit prologus sancta Ieroma presbyteria in librorum psalmorum .
Eusebius Hieronymus Sofronio suo salutem. Scio quosdam putare Psalterium in quinque libros esse divisum, ut ubicumque apud Septuaginta interpretes scriptum est, id est fiat fiat, finis librorum sit, pro quo in hebraeo legitur amen amen. Nos autem Hebraeorum auctoritatem secuti et maxime Apostolorum qui semper in Novo Testamento Psalmorum librum nominant, unum volumen adserimus. Psalmos quoque omnes eorum testamur auctorum qui ponuntur in titulis, David scilicet et Asaph et Idithun, filiorum Core, Eman Ezraitae, Mosi et Salomonis et reliquorum, quos Ezras uno volumine conprehendit. Si enim amen, pro quo Aquila transtulit, in fine tantum librorum ponitur et non interdum aut in exordio aut in calce sermonis sive sententiae, numquam et Salvator in Evangelio loqueretur: "Amen amen dico vobis", et Pauli epistulae in medio illud opere continerent, Moses quoque et Hieremias et ceteri in hunc modum multos haberent libros, qui in mediis voluminibus suis amen frequenter interserunt, sed et numerus viginti duorum hebraicorum librorum et mysterium eiusdem numeri commutabitur. Nam et titulus ipse hebraicus Sephar Thallim, quod interpretatur Volumen hymnorum, apostolicae auctoritati congruens, non plures libros, sed unum volumen ostendit. Quia igitur nuper cum Hebraeo disputans quaedam pro Domino Salvatore de Psalmis testimonia protulisti, volensque ille te eludere, per sermones paene singulos adserebat non ita haberi in hebraeo ut tu de Septuaginta interpretibus opponebas, studiosissime postulasti ut post Aquilam,
Symmachum et Theodotionem novam editionem latino sermone transferrem. Aiebas enim te magis interpretum varietate turbari et amore quo laberis vel translatione vel iudicio meo esse contentum. Unde inpulsus a te, cui et quae non possum negare non possum, rursum me obtrectatorum latratibus tradidi, maluique te vires potius meas quam voluntatem in amicitia quaerere. Certe confidenter dicam et multos huius operis testes citabo, me nihil dumtaxat scientem de hebraica veritate mutasse. Sicubi ergo editio mea a veteribus discreparit, interroga quemlibet Hebraeorum et liquido pervidebis me ab aemulis frustra lacerari, qui "malunt contemnere videri praeclara quam discere", perversissimi homines. Nam cum semper novas expetant voluptates, et gulae eorum vicina maria non sufficiant, cur in solo studio Scripturarum veteri sapore contenti sunt? Nec hoc dico, quo praecessores meos mordeam, aut quicquam de his arbitrer detrahendum quorum translationem diligentissime emendatam olim meae linguae hominibus dederim; sed quod aliud sit in ecclesiis Christo credentium Psalmos legere, aliud Iudaeis singula verba calumniantibus respondere. Quod opusculum meum si in graecum ut polliceris transtuleris, et inperitiae meae doctissimos quoque viros testes facere volueris, dicam tibi illud Oratianum: "In silvam ne ligna feras". Nisi quod hoc habebo solamen, si in labore communi intellegam mihi et laudem et vituperationem tecum esse communem. Valere te in Domino Iesu cupio et meminisse mei.
Explicit prologus. Incipit liber psalmorum David.
Beátus vir qui non ábiit in consílio impiórum, et in via peccatórum non stetit, et in cáthedra pestiléntiæ non sedit; sed in lege Dómini volúntas ejus, et in lege ejus meditábitur die ac nocte. Et erit tamquam lignum quod plantátum est secus decúrsus aquárum, quod fructum suum dabit in témpore suo: et fólium ejus non défluet; et ómnia quæcúmque fáciet prosperabúntur. Non sic ímpii, non sic; sed tamquam pulvis quem prójicit ventus a fácie terræ. Ídeo non resúrgent ímpii in judício, neque peccatóres in concílio justórum: quóniam novit Dóminus viam justórum, et iter impiórum períbit. II. Quare fremuérunt gentes, et pópuli meditáti
And every man gave him one ewe, and one earring of gold. 12 And the Lord blessed the latter, end of Job more than his beginning. And he had fourteen thousand sheep, and six thousand camels, and a thousand yoke of oxen, and a thousand she asses. 13 And he had seven sons, and three daughters. 14 And he called the names of one Dies, and the name of the second Cassia, and the name of the third Cornustibil. 15 And there were not found in all the earth women so beautiful as the daughters of Job: and their father gave them inheritance among their brethren. 16 And Job lived after these things, a hundred and forty years, and he saw his children, and his children's children, unto the fourth generation, and he died an old man, and full of days.
Here ends the book of Job. Here begins the prologue of St. Jerome the Presbyter to the book of Psalms.
Eusebius Hieronymus to his Sophronius, health! I know some to think the Psalter to be divided into five books, as though wherever among the Seventy interpreters is written γενοιτο γενοιτο, that is, “may it be, may it be,” for which in Hebrew is said “amen amen,” is the end of the books. And we, the authority of the Hebrews being followed, and especially of the Apostles, who always in the New Testament name the Book of Psalms, have asserted one volume. We also testify of all the authors who are set down in the titles of their psalms, namely of David, and of Asaph, and of Jeduthun, of the Sons of Korah, of Heman the Ezraite, of Moses, and of Solomon, and of the rest, which Ezra compiled into one volume. For if amen, for which Aquila translated “trustworthy,” is only placed at the end of books and not sometimes wither at the beginning or at the end of either words or sentences, then both the Savior never said in the Gospel, “Amen, amen, I say to you,” and the letters of Paul (never) contained it in the middle work, also Moses, and Jeremiah, and others in this way had many books, who in the middle of their books frequently interposed amen, as also the number of twenty-two Hebrew books and the mystery of the same number will be changed. For also its Hebrew title, Sephar Thallim, which is interpreted “Scroll of Hymns,” agreeing with the Apostolic authority, shows not many books, but one scroll. Therefore, because recently, when disputing with a Hebrew, you produced certain testimonies about the Lord Savior from the Psalms, and he, wishing to outmaneuver you, asserted throughout nearly every one of the words that it is not found thus in Hebrew, so that you were opposed to the Seventy interpreters, you most zealously demanded that, after Aquila, Symmachus and Theodotion, I translated a new edition in the Latin language. For you said yourself to be greatly confused by the variety of interpreters, and that you are inclined by love to be content with either my translation or my judgment. For this reason, having been compelled by you, to whom I am unable to deny even those things I cannot do, I again handed myself over to the barkings of detractors, and I preferred you to question my strengths rather than my willingness in friendship. Certainly I will speak confidently and I will cite many witnesses of this work, knowing myself in this matter to have changed nothing of the truth of the Hebrew. Therefore, wherever my edition has differed from the old ones, ask any of the Hebrews, and you will clearly see me to be torn in pieces by those striving after error, who “prefer to be seen to condemn the brilliant rather than to learn,” most perverse men. For when they always desire new delicacies, and their gullets, like the seas, do not suffice, why in only study of the Scriptures are they content with an old flavor? I do not say this so that I might bite my predecessors, nor have I considered slandering any translation of those which I very diligently corrected, (and) formerly gave to men of my language; but that it is one thing to read the Psalms in the churches of those believing in Christ, another thing to answer the Jews who accuse every word. But if, as you proffer, you will have translated my little work into Greek, Opposing the Ridiculers, and you will have made the most learned men witnesses to my ignorance, I will say to you that (saying) of Horace, “You do not carry wood into a forest.” Except that I have this solace, if in the common work I know both praise and slander to be common to me and you. I desire you to be well in the Lord Jesus, and to remember me.
Here ends the prologue. Here begins the book of the Psalms of David.
1 Blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners, nor sat in the chair of pestilence. 2 But his will is in the law of the Lord, and on his law he shall meditate day and night. 3 And he shall be like a tree which is planted near the running waters, which shall bring forth its fruit, in due season. And his leaf shall not fall off: and all whosoever he shall do shall prosper. 4 Not so the wicked, not so: but like the dust, which the wind driveth from the face of the earth. 5 Therefore the wicked shall not rise again in judgment: nor sinners in the council of the just. 6 For the Lord knoweth the way of the just: and the way of the wicked shall perish.
1 Why have the Gentiles raged, and the people...