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Click here to read at earlychurchtexts.com in the original Latin (with dictionary lookup links). The English translation below is from the NPNF series.

earlychurchtexts.com

• Is like an electronic encyclopedia of the first five centuries of Church History, with extensive links (subscription version only) to information on around 800 people and themes, and around 230 Church Councils;

• Is a Reader in Early Christian History and Theology with 250+, with over 2,200 printable pages, carefully prepared on-site texts (Greek and/or Latin with English translation alongside) from the first five centuries of the life of the Church. These cover a range of significant themes and represent several authors (a sample text is here and a complete list of on-site texts here). All have dictionary lookup links. There is also an introduction to each text (to help in understanding its context and significance) together with background notes linked with the text, carefully prepared printable versions, a site search engine and many other helpful features;

• Gives easy access to complete Greek and Latin texts which are in the public domain and translations (where found available) from the first five centuries. There are carefully indexed links to authors and their works, including an index of commentaries, homilies etc. by biblical book. Nearly all of the Greek and Latin texts from this period contained in the Migne Patrologia series are covered. Some other sources are also used. The texts used are the scanned versions available at Google Books and elsewhere. A distinctive feature of the Early Church Texts website is that where English translations have been found available online they can easily be read immediately alongside the original Greek and Latin. (A complete list of authors represented is here. A sample text is here.)

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Many Jerome translations and studies with links to Amazon

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STUDIES
(Click on images below.)

The Monk and the Book:
Jerome and the Making of Christian Scholarship
Megan Hale Williams

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Jerome:
His Life, Writings, and Controversies
J. N. D. Kelly

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Saint Jerome in the Renaissance
Eugene F. Rice

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Jerome (The Early Church Fathers)
Stefan Rebenich

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That the Hebrews have twenty-two letters is testified by the Syrian and Chaldæan languages which are nearly related to the Hebrew, for they have twenty-two elementary sounds which are pronounced the same way, but are differently written. The Samaritans also employ just the same number of letters in their copies of the Pentateuch of Moses, and differ only in the shape and outline of the letters. And it is certain that Esdras, the scribe and teacher of the law, after the capture of Jerusalem and the restoration of the temple by Zerubbabel, invented other letters which we now use, although up to that time the Samaritan and Hebrew characters were the same. In the book of Numbers, also, where we have the census of the Levites and priests, the mystic teaching of Scripture conducts us to the same result. And we find the four-lettered name of the Lord in certain Greek books written to this day in the ancient characters. The thirty-seventh Psalm, moreover, the one hundred and eleventh, the one hundred and twelfth, the one hundred and nineteenth, and the one hundred and forty-fifth, although they are written in different metres, have for their acrostic framework an alphabet of the same number of letters. The Lamentations of Jeremiah, and his Prayer, the Proverbs of Solomon also, towards the end, from the place where we read “Who will find a brave woman?” are instances of the same number of letters forming the division into sections. And, again, five are double letters, viz., Caph, Mem, Nun, Phe, Sade, for at the beginning and in the middle of words they are written one way, and at the end another way. Whence it happens that, by most people, five of the books are reckoned as double, viz., Samuel, Kings, Chronicles, Ezra, Jeremiah, with Kinoth, i.e., his Lamentations. As, then, there are twenty-two elementary characters by means of which we write in Hebrew all we say, and the compass of the human voice is contained within their limits, so we reckon twenty-two books, by which, as by the alphabet of the doctrine of God, a righteous man is instructed in tender infancy, and, as it were, while still at the breast.

The first of these books is called Bresith, to which we give the name Genesis. The second, Elle Smoth, which bears the name Exodus; the third, Vaiecra, that is Leviticus; the fourth, Vaiedabber, which we call Numbers; the fifth, Elle Addabarim, which is entitled Deuteronomy. These are the five books of Moses, which they properly call Thorath, that is law.

The second class is composed of the Prophets, and they begin with Jesus the son of Nave, who among them is called Joshua the son of Nun. Next in the series is Sophtim, that is the book of Judges; and in the same book they include Ruth, because the events narrated occurred in the days of the Judges. Then comes Samuel, which we call First and Second Kings. The fourth is Malachim, that is, Kings, which is contained in the third and fourth volumes of Kings. And it is far better to say Malachim, that is Kings, than Malachoth, that is Kingdoms. For the author does not describe the Kingdoms of many nations, but that of one people, the people of Israel, which is comprised in the twelve tribes. The fifth is Isaiah, the sixth, Jeremiah, the seventh, Ezekiel, the eighth is the book of the Twelve Prophets, which is called among the Jews Thare Asra.

To the third class belong the Hagiographa, of which the first book begins with Job, the second with David, whose writings they divide into five parts and comprise in one volume of Psalms; the third is Solomon, in three books, Proverbs, which they call Parables, that is Masaloth, Ecclesiastes, that is Coeleth, the Song of Songs, which they denote by the title Sir Assirim; the sixth is Daniel; the seventh, Dabre Aiamim, that is, Words of Days, which we may more expressively call a chronicle of the whole of the sacred history, the book that amongst us is called First and Second Chronicles; the eighth, Ezra, which itself is likewise divided amongst Greeks and Latins into two books; the ninth is Esther.

And so there are also twenty-two books of the Old Testament; that is, five of Moses, eight of the prophets, nine of the Hagiographa, though some include Ruth and Kinoth (Lamentations) amongst the Hagiographa, and think that these books ought to be reckoned separately; we should thus have twenty-four books of the old law. And these the Apocalypse of John represents by the twenty-four elders, who adore the Lamb, and with downcast looks offer their crowns, while in their presence stand the four living creatures with eyes before and behind, that is, looking to the past and the future, and with unwearied voice crying, Holy, Holy, Holy, Lord God Almighty, who wast, and art, and art to come.

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 of Jesus, the Son of Sirach, and Judith, and Tobias, and the Shepherd are not in the canon. The first book of Maccabees I have found to be Hebrew, the second is Greek, as can be proved from the very style. Seeing that all this is so, I beseech you, my reader, not to think that my labours are in any sense intended to disparage the old translators. For the service of the tabernacle of God each one offers what he can; some gold and silver and precious stones, others linen and blue and purple and scarlet; we shall do well if we offer skins and goats’ hair. And yet the Apostle pronounces our more contemptible parts more necessary than others. Accordingly, the beauty of the tabernacle as a whole and in its several kinds (and the ornaments of the church present and future) was covered with skins and goats’-hair cloths, and the heat of the sun and the injurious rain were warded off by those things which are of less account. First read, then, my Samuel and Kings; mine, I say, mine. For whatever by diligent translation and by anxious emendation we have learnt and made our own, is ours. And when you understand that whereof you were before ignorant, either, if you are grateful, reckon me a translator, or, if ungrateful, a paraphraser, albeit I am not in the least conscious of having deviated from the Hebrew original. At all events, if you are incredulous, read the Greek and Latin manuscripts and compare them with these poor efforts of mine, and wherever you see they disagree, ask some Hebrew (though you ought rather to place confidence in me), and if he confirm our view, I suppose you will not think him a soothsayer and suppose that he and I have, in rendering the same passage, divined alike. But I ask you also, the handmaidens of Christ, who anoint the head of your reclining Lord with the most precious ointment of faith, who by no means seek the Saviour in the tomb, for whom Christ has long since ascended to the Father—I beg you to confront with the shields of your prayers the mad dogs who bark and rage against me, and go about the city, and think themselves learned if they disparage others. I, knowing my lowliness, will always remember what we are told. “I said, I will take heed to my ways that I offend not in my tongue. I have set a guard upon my mouth while the sinner standeth against me. I became dumb, and was humbled, and kept silence from good words.”