Jerome

This article is about the priest and Bible translator. For other uses, seeJerome (disambiguation)andSaint Jerome (disambiguation).

Saint Jerome
Saint JeromebyMatthias Stom,1635
Doctor of the Church
Born	c. 342–347 Stridon(possibly Strido Dalmatiae, on the border ofDalmatiaandPannonia)
Died	30 September 420 (aged approximately 73–78) Bethlehem,Palaestina Prima
Venerated in	Catholic Church Eastern Orthodox Church Oriental Orthodox Church Anglican Communion Lutheranism
Majorshrine	Basilica of Saint Mary Major,Rome, Italy
Feast	30 September (Catholic Church) 15 June (Eastern Orthodox Church)
Attributes	Lion,cardinal attire,cross,skull,trumpet,owl,books andwriting material
Patronage	Archaeologists;archivists;Bible scholars;librarians; libraries; school children; students; translators;Morong, Rizal;Dalmatia, againstanger
Influences	Paula of Rome,Plato,Vergil,Cicero,Isocrates,Philo,Seneca the younger,Eusebius,Paul the Apostle,Ezra the scribe,Onkelos,Origen,Sallust,Demosthenes,Xenophon,Josephus,Varro,Cato the elder,Gregory of Nazianzus,Horace
Influenced	Virtually all of subsequentChristian theology,includingCatholic,Orthodoxand someProtestant
Theology career
Education	Catechetical School of Alexandria
Occupation(s)	Translator, theologian
Notable work	Vulgate De viris illustribus Chronicon
Theological work
Era	Patristic Age
Language	Latin,Koine Greek,Hebrew,Aramaic,Illyrian
Tradition or movement	Trinitarianism
Main interests	Apologetics,Alchemy,Theology,Christian mysticism
Notable ideas	Perpetual virginity of Mary

Jerome(/dʒəˈroʊm/;Latin:Eusebius Sophronius Hieronymus;Greek:Εὐσέβιος Σωφρόνιος Ἱερώνυμος;c. 342–347– 30 September 420), also known asJerome of Stridon,was an early Christianpriest,confessor,theologian,translator,and historian; he is commonly known asSaint Jerome.

He is best known for his translation of the Bible intoLatin(the translation that became known as theVulgate) and his commentaries on the whole Bible. Jerome attempted to create a translation of theOld Testamentbased on a Hebrew version, rather than theSeptuagint,asprior Latin Bible translationsused. His list of writings is extensive. In addition to his biblical works, he wrote polemical and historical essays, always from a theologian's perspective.

Jerome was known for his teachings onChristian morallife, especially those in cosmopolitan centers such as Rome. He often focused on women's lives and identified how a woman devoted to Jesus should live her life. This focus stemmed from his close patron relationships with several prominent female ascetics who were members of affluentsenatorial families.

In addition, his works are a crucial source of information on the pronunciation of theHebrew languagein Byzantine Palestine.

Due to his work, Jerome is recognized as asaintandDoctor of the Churchby theCatholic Church,and as a saint in theEastern Orthodox Church,theLutheran Church,and theAnglican Communion.His feast day is 30 September (Gregorian calendar).

Early life

Eusebius Sophronius Hieronymus was born atStridonaround 342–347 AD.He was ofIllyrianancestry.He was notbaptizeduntil about 360–369 in Rome, where he had gone with his friendBonosus of Sardicato pursuerhetoricaland philosophical studies. (This Bonosus may or may not have been the same Bonosus whom Jerome identifies as his friend who went to live as a hermit on an island in the Adriatic.) Jerome studied under thephilologistAelius Donatus.There he learnedLatinand at least someKoine Greek,though he probably did not yet acquire the familiarity with Greek literature that he later claimed to have acquired as a schoolboy.

As a student, Jerome engaged in the superficial escapades and sexual experimentation of students in Rome; he indulged himself quite casually but he suffered terrible bouts of guilt afterwards.To appease hisconscience,on Sundays he visited thesepulchersof themartyrsand theApostlesin the catacombs. This experience reminded him of the terrors ofHell:

Often I would find myself entering those crypts, deep dug in the earth, with their walls on either side lined with the bodies of the dead, where everything was so dark that almost it seemed as though the Psalmist's words were fulfilled, Let them go down quick into Hell.Here and there the light, not entering in through windows, but filtering down from above through shafts, relieved the horror of the darkness. But again, as soon as you found yourself cautiously moving forward, the black night closed around and there came to my mind the line of Virgil, "Horror ubique animos, simul ipsa silentia terrent".

St. Jerome in His Study(1480), byDomenico Ghirlandaio

The quotation fromVirgilreads, in translation, "On all sides round, horror spread wide; the very silence breathed a terror on my soul".

Conversion to Christianity

St Jerome in theNuremberg Chronicle

Although at first afraid of Christianity, he eventuallyconverted.

St. Jerome in the Desert,byGiovanni Bellini(1505)

Seized with a desire for a life ofasceticpenance,Jerome went for a time to the desert ofChalcis,to the southeast ofAntioch,known as the "SyrianThebaid"from the number oferemitesinhabiting it. During this period, he seems to have found time for studying and writing. He made his first attempt to learnHebrewunder the guidance of a convertedJew;and he seems to have been in correspondence withJewish Christiansin Antioch. Around this time he had copied for him a Hebrew Gospel, of which fragments are preserved in his notes. It is known today as theGospel of the Hebrewswhich theNazarenesconsidered to be the trueGospel of Matthew.Jerome translated parts of this Hebrew Gospel into Greek.

Ministry in Rome

As protégé ofPope Damasus I,Jerome was given duties in Rome, and he undertook a revision of theVetus LatinaGospels based onGreekmanuscripts. He also updated the Psalter containing the Book of Psalms then in use in Rome, based on theSeptuagint.

Saint Jerome in His Study,1451, by Antonio da Fabriano II, shows writing implements, scrolls, and manuscripts testifying to Jerome's scholarly pursuits.The Walters Art Museum.

Throughout his epistles he shows himself to be surrounded by women and united with close ties; it is estimated that 40% of his epistles were addressed to someone of the female sex and,at the time, he was criticized for it.

Even in his time, Jerome notedPorphyry'saccusation that the Christian communities were run by women and that the favor of the ladies decided who could accede to the dignity of the priesthood.

In Rome, Jerome was surrounded by a circle of well-born and well-educated women, including some from the noblestpatricianfamilies. Among these women were such as the widowsLea,Marcella,andPaula,and Paula's daughtersBlaesillaandEustochium.The resulting inclination of these women towards the monastic life, away from the indulgent lasciviousness in Rome, and his unsparing criticism of thesecular clergyof Rome, brought a growing hostility against him among the Roman clergy and their supporters. Soon after the death of his patron Pope Damasus I on 10 December 384, Jerome was forced to leave his position at Rome after an inquiry was brought up by the Roman clergy into allegations that he had an improper relationship with the widow Paula. Still, his writings were highly regarded by women who were attempting to maintain vows of becomingconsecrated virgins.His letters were widely read and distributed throughout the Christian empire and it is clear through his writing that he knew these virgin women were not his only audience.

Additionally, Jerome's condemnation of Blaesilla's hedonistic lifestyle in Rome led her to adopt ascetic practices, but these affected her health and worsened her physical weakness to the point that she died just four months after starting to follow his instructions; much of the Roman populace was outraged that Jerome, in their view, thus caused the premature death of such a lively young woman. Additionally, his insistence to Paula that Blaesilla should not be mourned and complaints that her grief was excessive were seen as heartless, which further polarized Roman opinion against him.

Saint Jerome in His Study,byNiccolò Antonio Colantonioc. 1445–46, depicts Jerome's removal of a thorn from a lion's paw.

Scholarly works

Translation of the Bible (382–405)

Saint Jerome Writing,byCaravaggio,1607, at St John's Co-Cathedral,Valletta, Malta

Jerome was a scholar at a time when that statement implied a fluency in Greek. He knew some Hebrew when he started histranslation project,but moved toJerusalemto strengthen his grip on Jewish scripture commentary. A wealthy Roman aristocrat, Paula, funded Jerome's stay in a monastery in the nearby city ofBethlehem,where he settled next to theChurch of the Nativity– built half a century prior on orders ofEmperor Constantineover what was reputed to be the site of theNativity of Jesus– and he completed his translation there. He began in 382 by correcting the existing Latin-language version of the New Testament, commonly referred to as theVetus Latina.By 390 he turned to translating theHebrew Biblefrom the original Hebrew, having previously translated portions from theSeptuagintwhich came from Alexandria. He believed that the mainstreamRabbinical Judaismhad rejected the Septuagint as invalid Jewish scriptural texts because of what were ascertained as mistranslations along with itsHellenistichereticalelements.He completed this work by 405. Prior to Jerome's Vulgate, all Latin translations of theOld Testamentwere based on the Septuagint, not the Hebrew. Jerome's decision to use a Hebrew text instead of the previous-translated Septuagint went against the advice of most other Christians, includingAugustine,who thought the Septuagintinspired.Modern scholarship, however, has sometimes cast doubts on the actual quality of Jerome's Hebrew knowledge. Many modern scholars believe that the GreekHexaplais the main source forJerome's "iuxta Hebraeos"(i.e. "close to the Hebrews", "immediately following the Hebrews" ) translation of the Old Testament.However, detailed studies have shown that to a considerable degree Jerome was a competent Hebraist.

Biblical onomastica

Jerome also produced twoonomastica:

• Liber de Nominibus Hebraicis,a list of names of people in the Bible and etymologies, based on a work attributed toPhiloand expanded byOrigen
• A translation and expansion of theOnomasticonof Eusebius,listing and commenting on places mentioned in the Bible

Commentaries (405–420)

St Jerome in His Study byAntonello da Messina

For the next 15 years, until he died, Jerome produced a number of commentaries on Scripture, often explaining his translation choices in using the original Hebrew rather than suspect translations. Hispatristiccommentaries align closely with Jewish tradition, and he indulges inallegoricalandmysticalsubtleties after the manner ofPhiloand theAlexandrian school.Unlike his contemporaries, he emphasizes the difference between the Hebrew Bible "Apocrypha" and theHebraica veritasof theprotocanonical books.In hisVulgate's prologues,he describes some portions of books in the Septuagint that were not found in the Hebrew as being non-canonical(he called themapocrypha);forBaruch,he mentions by name in hisPrologue to Jeremiahand notes that it is neither read nor held among the Hebrews, but does not explicitly call it apocryphal or "not in the canon".HisPreface to the Books of Samuel and Kings(commonly called theHelmeted Preface) includes the following statement:

This preface to the Scriptures may serve as a "helmeted" introduction to all the books which we turn from Hebrew into Latin, so that we may be assured that what is not found in our list must be placed amongst the Apocryphal writings.Wisdom,therefore, which generally bears the name of Solomon, and the book ofJesus, the Son of Sirach,andJudith,andTobias,and theShepherdare not in the canon. Thefirst book of MaccabeesI have found to be Hebrew,the secondis Greek, as can be proved from the very style.

Jerome in the desert, tormented by his memories of the dancing girls,byFrancisco de Zurbarán,1639,Monastery of Santa María de Guadalupe

Historical and hagiographic writings

Description of vitamin A deficiency

The following passage, taken from Jerome'sLife of St. Hilarionwhich was writtenc. 392,appears to be the earliest account of theetiology,symptoms and cure of severevitamin A deficiency:

From his thirty-first to his thirty-fifth year he had for food six ounces ofbarley bread,and vegetables slightly cooked without oil. But finding that his eyes were growing dim, and that his whole body was shrivelled with an eruption and a sort of stony roughness (impetigine et pumicea quad scabredine) he added oil to his former food, and up to the sixty-third year of his life followed this temperate course, tasting neither fruit nor pulse, nor anything whatsoever besides.

Letters

Saint Jerome depicted in his study being visited by two angels (Cavarozzi,early-17th century)

Jerome's letters orepistles,both by the great variety of their subjects and by their qualities of style, form an important portion of his literary remains. Whether he is discussing problems of scholarship, or reasoning on cases of conscience, comforting the afflicted, or saying pleasant things to his friends, scourging the vices and corruptions of the time and againstsexual immoralityamong the clergy,exhorting to theascetic lifeand renunciation of theworld,or debating his theological opponents, he gives a vivid picture not only of his own mind, but of the age and its peculiar characteristics. (SeePlowboy trope.) Because there was no distinct line between personal documents and those meant for publication, we frequently find in his letters both confidential messages and treatises meant for others besides the one to whom he was writing.

Due to the time he spent in Rome among wealthy families belonging to the Roman upper class, Jerome was frequently commissioned by women who had taken a vow of virginity to write to them in guidance of how to live their life. As a result, he spent a great deal of his life corresponding with these women about certain abstentions and lifestyle practices.

Francesco St JeromebyJacopo Palma il Giovane,c. 1595

Theological writings

The Virgin and Child with Saints Jerome and Nicholas of TolentinobyLorenzo Lotto,1522

Eschatology

Jerome in his study, made by the Flemish drawer de Bry.

Jerome warned that those substituting false interpretations for the actual meaning of Scripture belonged to the "synagogue of the Antichrist"."He that is not of Christ is of Antichrist," he wrote toPope Damasus I.He believed that "the mystery of iniquity" written about by Paul in2 Thessalonians 2:7was already in action when "every one chatters about his views."To Jerome, the power restraining this mystery of iniquity was the Roman Empire, but as it fell this restraining force was removed. He warned a noblewoman ofGaul:

He that letteth is taken out of the way, and yet we do not realize that Antichrist is near. Yes, Antichrist is near whom the Lord Jesus Christ "shall consume with the spirit of his mouth". "Woe unto them," he cries, "that are with child, and to them that give suck in those days."... Savage tribes in countless numbers have overrun all parts of Gaul. The whole country between the Alps and the Pyrenees, between the Rhine and the Ocean, has been laid waste by hordes ofQuadi,Vandals,Sarmatians,Alans,Gepids,Herules,Saxons,Burgundians,Allemanni,and – alas! for the commonweal! – evenPannonians.

HisCommentary on Danielwas expressly written to offset the criticisms ofPorphyry,who taught that Daniel related entirely to the time ofAntiochus IV Epiphanesand was written by an unknown individual living in the second century BC. Against Porphyry, Jerome identified Rome as the fourth kingdom of chapters two and seven, but his view of chapters eight and eleven was more complex. Jerome held that chapter eight describes the activity of Antiochus Epiphanes, who is understood as a "type" of a future antichrist; 11:24 onwards applies primarily to a future antichrist but was partially fulfilled by Antiochus. Instead, he advocated that the "little horn" was the Antichrist:

We should therefore concur with the traditional interpretation of all the commentators of the Christian Church, that at the end of the world, when the Roman Empire is to be destroyed, there shall be ten kings who will partition the Roman world amongst themselves. Then an insignificant eleventh king will arise, who will overcome three of the ten kings.... After they have been slain, the seven other kings also will bow their necks to the victor.

In hisCommentary on Daniel,he noted, "Let us not follow the opinion of some commentators and suppose him to be either the Devil or some demon, but rather, one of the human race, in whom Satan will wholly take up his residence in bodily form."Instead of rebuilding the Jewish Temple to reign from, Jerome thought the Antichrist sat in God's Temple inasmuch as he made "himself out to be like God."

Jerome identified the four prophetic kingdoms symbolized in Daniel 2 as theNeo-Babylonian Empire,theMedes and Persians,Macedon,and Rome.Jerome identified the stone cut out without hands as "namely, the Lord and Savior".

Jerome refuted Porphyry's application of the little horn of chapter seven to Antiochus. He expected that at the end of the world, Rome would be destroyed, and partitioned among ten kingdoms before the little horn appeared.

Jerome believed that Cyrus of Persia is the higher of the two horns of the Medo-Persian ram of Daniel 8:3.The he-goat is Greece smiting Persia.

Soteriology

Jerome opposed the doctrine ofPelagianism,and wrote against it three years before his death.Jerome, despite being opposed to Origen, was influenced by Origenism in his soteriology. Although he taught that the Devil and the unbelieving will be eternally punished (unlike Origen), he believed that the punishment for Christian sinners, who have once believed but sin and fall away will be temporal in nature. Some scholars such as J.N.D Kelly have also interpretedAmbroseto have held similar views considering the judgement of Christians.

Although Augustine does not name Jerome personally, the view that all Christians would eventually be reunited to God was criticized by Augustine in his treatise "on faith and works".

Reception by later Christianity

Statue of Saint Jerome, Church of St Catherine,Bethlehem

Jerome is the second-most voluminous writer – afterAugustine of Hippo(354–430) – in ancient Latin Christianity. TheCatholic Churchrecognizes him as thepatron saintof translators, librarians, andencyclopedists.

Jerome translated many biblical texts into Latin from Hebrew, Aramaic, and Greek. His translations formed part of theVulgate;theVulgateeventually superseded the preceding Latin translations of the Bible (theVetus Latina). TheCouncil of Trentin 1546 declared theVulgateauthoritative "in public lectures, disputations, sermons, and expositions".

Jerome showed more zeal and interest in the ascetic ideal than in abstract speculation. He lived as an ascetic for 4~5 years in the Syrian desert, and later near Bethlehem for 34 years. Nevertheless, his writings show outstanding scholarshipand his correspondence has great historical importance.

TheChurch of EnglandhonoursJerome with acommemorationon 30 September.

In art

Jerome is also often depicted with a lion, in reference to the popularhagiographicalbelief that Jerome once tamed a lion in the wilderness by healing its paw. The source for the story may actually have been the second century Roman tale ofAndrocles,or confusion with the exploits ofGerasimus(Jerome in later Latin is "Geronimus" );it is "a figment" found in the thirteenth-centuryGolden LegendbyJacobus de Voragine.Hagiographies of Jerome talk of his having spent many years in the Syrian desert, and artists often depict him in a "wilderness", which for West European painters can take the form of a wood.

From the late Middle Ages, depictions of Jerome in a wider setting became popular. He is either shown in his study, surrounded by books and the equipment of a scholar, or in a rocky desert, or in a setting that combines both aspects, with him studying a book under the shelter of a rock-face or cave mouth. His study is often shown as large and well-provided for, he is often clean-shaven and well-dressed, and acardinal's hatmay appear. These images derive from the tradition of theevangelist portrait,though Jerome is often given the library and desk of a serious scholar. His attribute of the lion, often shown at a smaller scale, may be beside him in either setting. The subject of "Jerome Penitent" first appears in the later 15th century in Italy; he is usually in the desert, wearing ragged clothes, and often naked above the waist. His gaze is usually fixed on acrucifixand he may beat himself with his fist or a rock.In one of Georges de La Tour’s 17th century French versions of St. Jerome his penitence is depicted alongside his red cardinal hat.

Jerome is often depicted in connection with thevanitasmotif, the reflection on the meaninglessness of earthly life and the transient nature of all earthly goods and pursuits. In the 16th centurySaint Jerome in his studybyPieter Coecke van Aelstand workshop, the saint is depicted with a skull. Behind him on the wall is pinned an admonition,Cogita Mori( "Think upon death" ). Further reminders of thevanitasmotif of the passage of time and the imminence of death are the image of theLast Judgmentvisible in the saint's Bible, the candle and the hourglass.

BothAgostino CarracciandDomenichinoportrayedJerome's last communion.

Jerome is also sometimes depicted with anowl,the symbol of wisdom and scholarship.Writing materialsand the trumpet offinal judgmentare also part of hisiconography.

A four and three quarters foot tall limestone statue of Jerome was installed above the entrance of O’Shaughnessy Library on the campus ofthe University of St. Thomas(then College of St. Thomas) in St. Paul Minnesota in October 1950. The sculptor wasJoseph Kiselewskiand the stone carver was Egisto Bertozzi.

• 
  Saint Jerome in the Wilderness,Leonardo da Vinci,1480–1490, Vatican Museums
• 
  Jerome Penitent in the Wilderness.Copper engraving,Albrecht Dürer1494–1498
• 
  Saint Jerome in the WildernessbyLucas Cranach the Elderc. 1515
• 
  Hieronymus in Gehäus.Copper engraving,Albrecht Dürer1514
• 
  Saint Jeromec. 1520Netherlandish stained glass window at MET.
• 
  The Penitent St JeromebyBernardino Luini,c. 1520– c. 1525.
• 
  Saint Jerome by Lucas Cranach the Elder,c. 1525
• 
  Saint Jerome in his study,c. 1530byPieter Coecke van Aelstand Workshop,Walters Art Museum
• 
  Saint Jerome penitentbyCaravaggio,c. 1606.
• 
  Saint JeromebyEl Greco,c. 1605– c. 1610.
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  Painting of Saint Jerome byJacques Blanchard,1632.
• 
  Saint Jerome and the Paulinespainted by Gabriel Thaller in the St. Jerome Church inŠtrigova,Međimurje County,northern Croatia (18th century)

See also

• Androcles
• Bible translations
• Church Fathers
• Eusebius of Cremona
• Ferdinand Cavallera
• Genesius of Arles
• International Translation Day
• Letter of Jerome to Pope Damasus
• Order of St. Jerome
• Prologus Galeatus
• Pelagius
• Synod of Diospolis

References

Sources

• Augustine; Lombardo, Gregory J. (1988).On Faith and Works.New York, NY: Paulist Press.ISBN978-0-8091-0406-2.
• Andrew Cain and Josef Lössl,Jerome of Stridon: His Life, Writings and Legacy(London and New York, 2009)
• Homolka, W. (1999).Die Lehren des Judentums nach den Quellen(in German). Vol. Bd. 3. Munich: Knesebeck.ISBN978-3-89660-058-5– via Verband der Deutschen Juden.
• Kelly, J.N.D. (1975).Jerome: His Life, Writings, and Controversies.New York: Harper & Row.
• Kurian, G.T.; Smith, J.D. (2010).The Encyclopedia of Christian Literature.Scarecrow Press.ISBN978-0-8108-7283-7.
• Payne, Robert (1951),The Fathers of the Western Church,New York: Viking Press
• Pevarello, Daniele (2013).The Sentences of Sextus and the origins of Christian ascetiscism.Tübingen: Mohr Siebeck.ISBN978-3-16-152579-7.
• Rebenich, Stefan (2002),Jerome,Psychology Press,ISBN978-0415199063
• Rice, E.F. (1985).Saint Jerome in the Renaissance.Johns Hopkins symposia in comparative history. Johns Hopkins University Press.ISBN978-0-8018-2381-7.
• Salisbury, J.E.;Lefkowitz, M.R. (2001)."Blaesilla".Encyclopedia of Women in the Ancient World.ABC-CLIO E-Books. ABC-CLIO.ISBN978-1-57607-092-5.
• Salter, David (2001).Holy and Noble Beasts: Encounters With Animals in Medieval Literature.D. S. Brewer.ISBN978-0-85991-624-0.
• Scheck, Thomas P. (2008).Commentary on Matthew.The Fathers of the Church. Vol. 117.ISBN978-0-8132-0117-7.
• Slepička, Martin (2021)."Úcta k svatému Jeronýmovi v českém středověku: 1600. výročí smrti církevního otce svatého Jeronýma".Slepička, Martin. Úcta K Svatému Jeronýmovi V Českém Středověku. K 1600. Výročí Smrti Církevního Otce Svatého Jeronýma. 1. Vyd. Ostrava: Repronis, 2021.Ostrava: Repronis.
• Streeter, Tom (2006).The Church and Western Culture: An Introduction to Church History.AuthorHouse.
• Walsh, Michael, ed. (1992),Butler's Lives of the Saints,New York: HarperCollins
• Ward, Maisie (1950).Saint Jerome.London: Sheed & Ward.
• Williams, Megan Hale (2006).The Monk and the Book: Jerome and the Making of Christian Scholarship.Chicago: U of Chicago Press.ISBN978-0-226-89900-8.
• Biblia Sacra Vulgata[e.g. edition published Stuttgart, 1994,ISBN3-438-05303-9]
• This article incorporates text from a publication in thepublic domain:Jackson, Samuel Macauley, ed. (1910)."Jerome".New Schaff–Herzog Encyclopedia of Religious Knowledge.Vol. 6 (third ed.). London and New York: Funk and Wagnalls.

Further reading

• Saint Jerome,Three biographies: Malchus, St. Hilarion and Paulus the First Hermit Authored by Saint Jerome,London, 2012. limovia.net.ISBN978-1-78336-016-1

External links

• St. Jerome(pdfArchived9 September 2016 at theWayback Machine) fromFr. Alban Butler'sLives of the Saints
• The Life of St. Jerome, Priest, Confessor and Doctor of the Church
• Herbermann, Charles, ed. (1913)."St. Jerome".Catholic Encyclopedia.New York: Robert Appleton Company.
• Jewish Encyclopedia: Jerome
• St. Jerome – Catholic Online
• St Jerome (Hieronymus) of StridoniumOrthodoxsynaxarion
• Further reading of depictions of Saint Jerome in art
• Saint Jerome, Doctor of the Churchat the Christian Iconography web site
• Here Followeth the Life of Jeromefrom Caxton's translation of the Golden Legend
• Works of Saint Jeromeat Somni
  • Beati Hyeronimi Epistolarum liber,digitized codex (1464)
  • Epistole de santo Geronimo traducte di latino,digitized codex (1475–1490)
  • Hieronymi in Danielem,digitized codex (1490)
  • Sancti Hieronymi ad Pammachium in duodecim prophetas,digitized codex (1470–1480)
• Colonnade Statue in St Peter's Square
• Works by JeromeatLibriVox(public domain audiobooks)

Latin texts

• Chronological list of Jerome's Works with modern editions and translations cited
• Opera Omnia(Complete Works) from Migne edition (Patrologia Latina,1844–1855) with analytical indexes, almost complete online edition
• Lewis E 82 Vitae patrum (Lives of the Fathers) at OPenn
• Lewis E 47 Bible Commentary at OPenn
• Liber de Nominibus Hebraicis,a list of names of people in the Bible and etymologies, based on a work attributed toPhiloand expanded byOrigen
• A translation and expaansionof theOnomasticon of Eusebius,listing and commenting on places mentioned in the Bible

Facsimiles

• Migne volume 23 part 1 (1883 edition)
• Migne volume 23 part 2 (1883 edition)
• Migne volume 24 (1845 edition)
• Migne volume 25 part 1 (1884 edition)
• Migne volume 25 part 2 (1884 edition)
• Migne volume 28 (1890 edition?)
• Migne volume 30 (1865 edition)

English translations

• Jerome(1887).The pilgrimage of the holy Paula.Palestine Pilgrims' Text Society.
• English translations of Biblical Prefaces, Commentary on Daniel, Chronicle, and Letter 120 (tertullian.org)
• Jerome's Letter to Pope Damasus:Preface to the Gospels
• English translation of Jerome'sDe Viris Illustribus
• Translations of various works (letters, biblical prefaces, life of St. Hilarion, others)(under "Jerome" )
• Lives of Famous Men(CCEL)
• Apology Against Rufinus (CCEL)
• Letters,The Life of Paulus the First Hermit, The Life of S. Hilarion, The Life of Malchus, the Captive Monk, The Dialogue Against the Luciferians, The Perpetual Virginity of Blessed Mary, Against Jovinianus, Against Vigilantius, To Pammachius against John of Jerusalem, Against the Pelagians, Prefaces (CCEL)
• Audiobook of some of the letters