Leon de Juda , Alsatian theologist, was born in Alsace, 1482.

Biography

It was wire of Jean de Juda, priest of Germéren. The Gretser Jesuit, and some other writers, misled by his name, believed it Jewish. It showed early great provisions for the Hebraic language and sciences; it made a so thorough study of it, that it became very skilful there. He embraced the ecclesiastical state. As he had been the School-fellow of Zwingle, he bound friendship with him in the Abbaye of Einsiedlen, and was from now on his faithful and intrepid companion. They studied together and communicated their lights.

Leon succeeded his friend in the church of Notre-Dame of the Hermits, and was then his associate with Zurich. He followed it in his ideas of reformation, with a burning zeal, and did not contribute little to propagate them and to spread them. They appeared all both with the second conference of Zurich, where they were to answer all those which would defend the worship of the images and the celebration of the mass like sacrifice (see Vie of Zwingle . p. 189). He died in Suisse, in 1542, 60 years old.

Publications

He made a translation of the major part of the Old Testament on the Hebrew text, and of the New Testament, on the Greek: it was supplemented by Bibliander and Pierre Cholin, and was re-examined by Pellican. The first edition is of 1543, in Zurich. Robert Estienne made it reprint with Paris, beside the Vulgate , in without naming the author. One usually calls this edition the Bible of Vatable . The notes which are united with the two translations were censured by the Sorbonne; but the theologists of Salamanque were more favorable to him. Ferdinand de Escalante, religious Spanish, if was charmed moderation which reigns in the foreword of this Bible, that it gave the greatest praises to the authors, and in particular in Leon de Juda, that it believed truly bishop of Zurich, because it is named there episcopus Tigurimis . Remainder, it made print the Bible in entirety, except some light changes.

Interpretation

For the universal Biography, this translation keeps the medium between those which are too literal, consequently cruel, and those which feel too the periphrasis and research. The author had promised it in the foreword; and it held word rather well. There are nevertheless places where one would wish a little more precision and of clearness. While wanting to affect too much courtesy and elegance in the style, Leon de Juda sometimes moved away from the clean direction: in the same way, though very attached to the new opinions of the reform, and making profession follow the originals, he did not neglect the old versions of the Writing, and he preserved some expressions devoted by the use of the Church.

Génébrard has critical this version: but perhaps also Richard Simon it spoke about it with a kindness a little outraged (See critical Histoire of the Old Testament , liv. II, c.21; Histoire criticizes of New Testament ; C. 23; Bibliot. - crit. , T. 4, p. 281. ). He says however, p. 291:

Though the Latin version of Zurich is creditable, it is not without defects

. Érasme, by a circular letter with all his/her friends, directed against a lampoon of Leon de Juda, while completing to irritate this one, had excited it to compose a new lampoon in German language, even more violent one that the first, and accompanied by a letter in which Leon caused with the erudite combat. .le of Rotterdam. Érasme kept silence: it is itself which teaches it to us ( Epist. lib. 18, epist. 4). When the Bible of Leon de Juda appeared for the first time in Zurich, in 1543, Luther was carried until amazing excesses, and its transport, known as Bossuet, had never appeared if violent one. While bringing back this fact, Bossuet fell into the error from Gretser, and it calls Leon de Juda this famous Jew which embraced the party of Zwingliens ( Histoire of the variations of the Protestant Churches , liv. 6, n° 15).

Source

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