Jerome

[Daniel 5:19] "'He slew whomever he would and smote to death whomever he wished to; those whom he wished he set on high, and brought low whomever he would.'" Thus he sets forth the example of the king's great-grandfather, in order to teach him the justice of God and make it clear that his great-grandson too was to suffer similar treatment because of his pride. Now if Nebuchadnezzar slew whomever he would and smote to death whomever he wished to; if he set on high those whom he would and brought low whomever he wished to, there is certainly no Divine providence or Scriptural injunction behind these honors and slayings, these acts of promotion and humiliation. But rather, such things ensue from the will of the men themselves who do the slaying and promoting to honor, and all the rest. If this be the case, the question arises as to how we are to understand the Scripture: "The heart of a king reposes in the hand of God; He will incline it in whatever direction He wishes" (Proverbs 21:1). Perhaps we might say that every saint is a king, for sin does not reign in his mortal body, and his heart therefore is kept safe, for he is in God's hand (Romans 6:1-23). And whatever has once come into the hand of God the Father, according to the Gospel, no man is able to take it away (John 10:28). And whoever is taken away, it is understood that he never was in God's hand at all.

Not long ago while located in Rome, I emended the Psalter, and had corrected it, though cursorily, for the most part according to the (version of the) Seventy interpreters. Because you see it again, O Paula and Eustochium, corrupted by the error of the scribes, and the more ancient error to prevail rather than the new emendation, you urge that I work the land like some kind of field already ploughed, and uproot with sideways furrows the thorns being reborn, saying it is proper that what so frequently sprouts badly is just as frequently cut down. For this reason I remind by my usual preface, both you for whom this mighty work exerts itself, and those who would have copies of such, that those things to have been diligently emended might be transcribed with care and diligence. Each may himself note either a horizontal line or a radiant sign, that is, either an obelus or an asterisk, and wherever he sees a preceding virgule, from there to the two points which we have marked in, he knows more is to be found in the (version of the) Seventy interpreters; and where he has looked at the image of a star, he will have recognized an addition from the Hebrew scrolls, likewise up to the two points, only according to the edition of Theodotion who did not differ from the Seventy interpreters in simplicity of speech. I, knowing me to have done this for you and for each studious person, do not doubt there will be many who, either envious or arrogant, "prefer to be seen to condemn the brilliant rather than to learn," and to drink from a turbulent river much rather than from an entirely pure spring.

Eusebius Hieronymus to his Sophronius, health!
I know some to think the Psalter to be divided into five books, as though wherever among the (version of 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" (πεπιστωμενος), 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 volume.
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 (version of the) Seventy interpreters, you most zealously demanded that, after Aquila, Symmachus and Theodotion, I translated a new edition in Latin speech. For you said yourself to be greatly confused by the variety of interpreters, so 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 me 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 by little work into Greek, Opposing the Ridiculers (αντιφιλονεικων τοις διασυρουσιν), 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.

'Happy the man who follows not the counsel of the wicked.' In Genesis, we read how Adam was cursed: 'Cursed be the ground because of you;' but the first malediction pronounced against man is absolved and replaced with a benediction. The Old Law lays down, as it were, only one condition of blessedness; the Gospel, on the other hand, announces simultaneously eight beatitudes. 'Happy the man who follows not the counsel of the wicked.' Happy the man, not any man, but the man who has reached the perfection of the manhood of Christ: 'Who follows not the counsel of the wicked.'

Here, Scripture describes the three usual ways of committing sin: we entertain sinful thoughts; we commit sin in act; or we teach what is sinful. First, we entertain a sinful thought; then, after we have reflected upon it, we convert that thought into action. When we commit sin, moreover, we multiply sin by teaching others to do what we have done. 'Happy the man who follows not the counsel of the wicked' - who thinks no evil; 'nor has stood in the way of sinners' - who does no evil; 'nor sits in the company of the insolent' - who has not taught others to sin. He has not consorted with the scornful, 'nor has stood in the way of sinners.'

It is difficult for one not to sin. John the Evangelist says, in fact, that anyone who denies that he has sinned is a liar. [1 John 1:8] If, therefore, we all sin, what do the words mean, 'nor has stood in the way of sinners'? If we all sin, no one is happy, except, of course, the one who has not sinned. But we all sin, every last one of us, and so no one is blessed.

Consider, however, just what the Scripture says: 'nor has stood in the way of sinners.' Scripture did not say happy the man who has not sinned, but rather, happy the man who has not persevered in sin. 'Nor has stood in the way of sinners.' Yesterday I committed sin. I am not happy. If, however, I do not remain in the state of sin, but withdraw from sin, I become happy once more. 'Nor sits in the company of the insolent.' Why does it say 'sits' in this verse and 'has stood' in the preceding one? For this reason: just as he who has not stood - persisted - in sin is happy, so he who has not sat - persisted - in evil doctrine is happy. What does that mean? You see yourselves that the three determinants of beatitude consist in not thinking evil, in not persevering in sin, and in not teaching evil. This is really what the Prophet Amos says: 'For three crimes and for four, I will not revoke my word, says the Lord.' [Amos 1:3] Moreover, he says this same thing eight times. Now, this is what he actually is saying: you have entertained sin, I have pardoned you; you have done evil, I have forgiven you; you have not repented of your sins, I have excused you: did you also have to teach evil? What the Scripture implies is this: For three sins and for four, I shall not be angered against you, says the Lord. [Isaiah 57:16]