Most translations render "El Shaddai" as "God Almighty", but the NJB simply transliterates the Hebrew as "El Shaddai". Īlso, the NJB transliterates the Hebrew "Shaddai" in the book of Job and elsewhere in the OT. This is for the sake of accuracy, as the translation of "Sabaoth" is uncertain. The New Jerusalem Bible also transliterates the Hebrew term " Sabaoth" rather than using the traditional rendering, thus " Yahweh Sabaoth" instead of "Lord of hosts". The NJB is one of the versions authorized to be used in services of the Episcopal Church and the Anglican Communion. For example, in Deuteronomy 32:8–9, not only is "Lord" translated as Yahweh, but a phrase "sons of Israel" is corrected to "sons/children of God" on basis of the Qumran and the Septuagint texts. Coincidentally, the Qumran text sometimes agrees with the Septuagint, from about the same period, rather than with the later Masoretic text. Further, this decision is based on translating or reinstating the earliest known copy of parts of the Old Testament found at Qumran in 1947 (the Dead Sea Scrolls), dating to about the second century BCE. However, "Lord" is a translation of "Adonai". Like the Jerusalem Bible, the New Jerusalem Bible makes the uncommon decision to render God's name, the Tetragrammaton in the Jewish scriptures, as Yahweh rather than as Lord which is consistently rendered Yahweh in 6,823 places of the NJB Old Testament. Outside of America it has become the most widely used Catholic translation in English-speaking countries. For the inclusive language that it does contain, it has been rejected by many conservative American Catholics in favor of the Revised Standard Version Catholic Edition or the Douay–Rheims Bible. The New Jerusalem Bible uses more gender inclusive language than the Jerusalem Bible, but far less than many modern translations such as the New Revised Standard Version Catholic Edition, which changes "brothers" to "brothers and sisters", throughout the New Testament. For the most part, however, the inclusive language is limited to avoiding a "preference" for the masculine, as the translators write in the foreword. The translation uses some inclusive language, as in Exodus 20:17: "You shall not set your heart on your neighbor's spouse", rather than "neighbor's wife" or "neighbor's woman". The introductions and footnotes, translated almost entirely from the French, have also been thoroughly revised and expanded, making it one of the most scholarly editions of the Bible. The revised version is said to be less literary but, for the most part, more literal. When the French version was updated in 1973, the changes were used to revise the Jerusalem Bible, creating the New Jerusalem Bible. This view is not shared by Henry Wansbrough, editor of the New Jerusalem Bible, who writes, "Despite claims to the contrary, it is clear that the Jerusalem Bible was translated from the French, possibly with occasional glances at the Hebrew or Greek, rather than vice versa." It is commonly held that the Jerusalem Bible was not a translation from the French rather, it was an original translation heavily influenced by the French.
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The New Jerusalem Bible is an update to the Jerusalem Bible, an English version of the French Bible de Jérusalem. Its Old Testament is drawn from the Biblia Hebraica Stuttgartensia with Septuagint, and the Deuterocanon from the Septuagint with Vulgate influence. The NJB's New Testament is translated from the Novum Testamentum Graece 25th ed., with occasional parallels to Codex Bezae. The introductions and notes, with some modifications, are taken from the Bible de Jérusalem. The 1973 French translation, the Bible de Jérusalem, is followed only where the text admits to more than one interpretation. This version of scripture is translated directly from the Hebrew, Greek or Aramaic.
Deuterocanonical sections of books in the Hebrew canon are identified by the use of italics. The text of these is included where they occur in the context of the complete Septuagint, rather than being grouped together in an appendix. The New Jerusalem Bible includes the deuterocanonical books and sections.
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