Jerusalem BibleEdit

The Jerusalem Bible is a Catholic English translation of the Bible that emerged in the mid-20th century as part of a broader effort to render sacred texts into contemporary language while preserving the integrity of traditional Catholic interpretation. Published first in 1966 by the publisher Darton, Longman & Todd, the project brought together scholars from various backgrounds to produce a text that could be read aloud in churches, studied in parishes, and used for personal devotion. It quickly became influential in English-speaking Catholic communities and shaped later editions and adaptations, including revisions and the widely used New Jerusalem Bible in the English-speaking world.

The translation is notable for balancing literary quality with doctrinal clarity. It sought to render the sense of the original Hebrew, Aramaic, and Greek texts while reflecting Catholic teachings, the authority of the canon, and the tradition that accompanies Scripture in Catholic practice. The work was designed not merely as a scholarly apparatus but as a readable, edifying text that could support catechesis, liturgy, and private study. In the English-speaking world, it stood alongside other stable English translations as a dependable reference that could be consulted across different Christian communities. For many readers, it offered a way to engage with Scripture that felt both reverent and accessible.

History

The Jerusalem Bible grew out of a post–war period when scholars and lay readers alike sought translations that could bridge the gap between the dense biblical scholarship of the mid-20th century and the needs of contemporary worship and study. It was produced under the auspices of Catholic scholars who aimed to translate from the original languages—Hebrew, Aramaic, and Greek—while incorporating the Latin tradition that anchors Catholic biblical interpretation in the Vulgate. The project reflected the broader ferment within the Catholic Church following the Second Vatican Council, which encouraged clearer lay access to Scripture and a more active role for Scripture in liturgy and daily life.

The translation includes the Deuterocanonical books (often referred to as the Apocrypha by Protestant traditions) as part of the canonical text for Catholics. The edition also emphasizes footnotes, introductions, and cross-references that situate the biblical books within the Church’s historical and liturgical experience. The Jerusalem Bible later served as the basis for reforms and updates, including the New Jerusalem Bible, which retained the core literary qualities while modernizing some phrasing and scholarly apparatus to suit later readers and liturgical needs.

Textual basis and editorial choices were guided by a commitment to fidelity to the source languages, while respecting the Catholic canon and the Church’s interpretive tradition. Readers encounter a translation that favors a dignified, accessible English style without succumbing to gratuitous archaism or radical modernizing tendencies. The work also reflects a conscientious use of textual variants when they illuminate meaning within the canonical framework.

Text and translation approach

The Jerusalem Bible presents the biblical books in a single canonical sequence familiar to Catholic readers, with the Deuterocanonical books integrated as part of the standard text. This arrangement mirrors Catholic practice and helps readers engage with the full scope of Scripture as proclaimed in Catholic liturgy and catechesis.
In the wording, the translation often uses the phrase the LORD to render the Tetragrammaton in the Old Testament, aligning with Catholic reverence for the divine name in public reading. This choice is part of a broader strategy to honor medieval and modern Catholic translation conventions while remaining intelligible to contemporary readers.
The translation strives for a balance between formal equivalence (staying close to the wording of the source text) and dynamic readability (rendering meaning in natural, flowing English). Footnotes and marginal notes provide interpretive context grounded in Catholic exegesis, patristic tradition, and historical scholarship.
The Jerusalem Bible also incorporates scholarly apparatus that highlights textual variants, historical-cultural background, and literary features, helping readers discern how translators approached difficult passages. This approach supports both personal study and guided liturgical reading.

Textual basis includes the Hebrew Bible, the Greek New Testament, and, in many cases, the relevant Latin tradition. The editors drew on the best available textual criticism of the time, while remaining mindful of the Catholic Church’s canonical and doctrinal framework. For Catholics, this combination offered a faithful balance of linguistic clarity and doctrinal integrity.

Publication and editions

The original edition appeared in the 1960s, with subsequent revisions intended to correct typographical issues, refine renderings, and respond to readers’ feedback. The Jerusalem Bible established a durable standard that could be used across parishes, schools, and homes. It also inspired later updates, most notably the New Jerusalem Bible (NJB), which preserved the core literary character of the Jerusalem Bible while updating language, notes, and editorial features to better serve contemporary readers and liturgical use.

The influence of the Jerusalem Bible extended beyond Catholic circles. Its readable style and exposed footnotes helped foster greater familiarity with biblical languages and textual history among English-speaking readers. While the NJB and other translations would later compete for attention in classrooms and churches, the Jerusalem Bible remained a respected entry point for many who sought a reliable Catholic English Bible with strong scholarly roots and a clear sense of Catholic identity.

Reception and influence

Among Catholics, the Jerusalem Bible was praised for its literary quality, its fidelity to original languages, and its usefulness in both study and worship. Its inclusive approach to the Apocrypha made the Deuterocanonical books accessible within Catholic education and devotions, reinforcing Catholic convictions about the full canon. The translation’s footnotes and introductions were valued resources for teachers and students who wanted to connect Scripture with the Church’s liturgical life and theological tradition.

In Protestant circles, reactions varied. Some readers admired the translation’s elegance and its attempt to maintain a faithful sense of the original texts, while others scrutinized its interpretive notes or questioned translation choices in light of doctrinal disagreements. The Jerusalem Bible’s Catholic framing naturally shaped its exegesis in ways that some Protestant readers found distinctive or challenging. This dynamic is common in major Bible translations, where differences in canon, translation philosophy, and interpretive assumptions shape reception and use.

The Jerusalem Bible’s influence also extended to subsequent translations and study editions. For many English-speaking Christians, it helped set a standard for how a modern Catholic Bible could read aloud in parish liturgy while remaining a serious scholarly resource for scholars and students. Its emphasis on readability alongside fidelity to ancient texts contributed to ongoing discussions about how best to present sacred scripture in a pluralistic but theologically grounded environment.

Controversies and debates

Canon and the Apocrypha: The Jerusalem Bible’s inclusion of the Deuterocanonical books as part of the canonical text reflects Catholic tradition and Scripture’s living interpretive history within the Church. Critics from some Protestant backgrounds have questioned the canonicity and theological status of these books. Proponents argue that their inclusion enriches moral instruction, historical memory, and wisdom literature as understood within Catholic teaching.
Translation choices and language: Some readers have criticized the Jerusalem Bible for choices that seem archaic or overly formal to modern readers, while others defend the style as offering a dignified and reverent reading of Scripture. The balance between readability and reverence is a perennial tension in Bible translation, and the Jerusalem Bible’s stance reflects a posture that prioritizes liturgical harmony and doctrinal clarity.
The use of the divine name: The decision to render the Tetragrammaton with phrases like the LORD aligns with Catholic practice but differs from some scholarly or evangelical approaches that prefer transliterations such as Yahweh. Defenders maintain that this rendering honors tradition and fosters a sense of reverence in public worship, while critics argue it can obscure the original linguistic texture for readers familiar with other renderings.
Ecumenism and interpretive framing: As a Catholic translation, the Jerusalem Bible embeds Catholic exegesis and patristic commentary. Critics from broader Protestant and secular perspectives have argued that such framing can subtly shape interpretation toward Catholic doctrinal reading. Supporters counter that the notes and introductions illuminate the text through a historically grounded Catholic lens, aiding readers in understanding Scripture within a coherent faith tradition.
Gender and language: Like many translations of its era, the Jerusalem Bible relies on masculine generic language in many passages. Critics of this approach argue that it excludes women or understates inclusive readings. Advocates of the translation often contend that fidelity to historical texts should not be forced into contemporary political language, arguing that clarity of meaning and doctrinal precision are best served by precise language rather than forced gender-inclusive reform.

In presenting these debates, the article emphasizes the Jerusalem Bible’s role within a broad ecosystem of biblical translations. Proponents stress fidelity to the source texts, continuity with Catholic doctrinal tradition, and usefulness for worship and catechesis. Critics—whether outside the Catholic tradition or within it—challenge the translation on grounds of canon, language, or interpretive framing. The dialogue around the Jerusalem Bible reflects longer conversations about how sacred texts should be read, taught, and lived in a changing cultural landscape.