Fr. Henry Wansbrough Answers Your Questions

Henry Wansbrough, O.S.B., M.A., S.T.L., L.S.S., is an eminent biblical scholar and the General Editor of The New Jerusalem Bible and Revised New Jerusalem Bible. A Benedictine monk of Ampleforth Abbey in northern England, he received an M.A. from the University of Oxford, a Licentiate of Sacred Theology from the University of Fribourg, and a Licentiate in Sacred Scripture in Rome. A member of the Pontifical Biblical Commission from 1997 to 2007, he has published more than twenty books, numerous scholarly articles, and more than a thousand book reviews.

The NJB came about after the 1973 revision of the French JB. The French was revised again in 1998 but never addressed in a corresponding English revision. Does that edition serve as a reference for the RNJB now? If so how? 

I did not make any use of or reference to the 1998 French edition. For the translation I used Nestle-Aland 27 as a basis, and the Stuttgartensia, but not slavishly. In cases of doubt I used the apparatus criticus of these two editions, and in a few cases departed from those editions – not many. For the introductions and notes I simply used my judgment, right or wrong. I know I still have a lot to learn, but I did my best, and still listen attentively to many sources and try to keep up with current scholarship.

  

Does the RNJB Old Testament more closely follow the Masoretic text than the Jerusalem and New Jerusalem Bible?

I treated the Masoretic Text with great reverence, but kept constantly in mind that the LXX was the original Bible of the Christian Church  

You position the RNJB as a Bible for proclamation. Does that mean you adhere to the Nova Vulgata, per Liturgiam authenticum? If so, how and where does that affect the text away from the witness of the original languages?   

I am not sure that I adhered to the Nova Vulgata as closely as LA would like (certainly on the later books of the OT), but I bore in mind that it was an edition made by serious scholars. The RNJB is not a translation from Latin, but the scholars who toiled over the Nova Vulgata deserve respect, and their decisions are often worth considering. I had constantly in mind that the text should be proudly proclaimed.

Could you comment on the differences between translating by committee, versus working as an individual translator? What advantages or disadvantages might the RNJB enjoy over committee-based translations? 

A major advantage is consistency throughout the volume. Amusingly, despite Alec Jones’ list of contributors, I found many tricks of style constant throughout the original JB, which clearly stemmed from Alec. An individual does at least get the work done! For a committee you need either a brilliant group of dedicated friends (like the three editors of the Jerome Commentary) or unlimited funds and an outstanding chairman (like Bruce Metzger, who, incidentally, took the trouble to thank me for the NJB which was used for the NRSV). Do such Titans still exist?

What is the connection of the RNJB with the Ecole Biblique's "Bible in its Traditions" text (if any)? What is the role of the Ecole with the Jerusalem Bible tradition, at this point? Is the RNJB still a product of the Ecole, or have the two gone their own ways now?  

The RNJB has grown out of the Ecole, not least from my period of study there under such great scholars as Benoit and Boismard, not to mention Barthelemy, under whom I also studied, but it is more through the skills and ways of working acquired at that great institution (building on my Oxford training) than any actual theories. I have differed from all these three scholars just mentioned.

Why did you decide to prefer a formal equivalence style of translation over the more dynamic equivalence style of the original Jerusalem Bible and the New Jerusalem Bible?  

I was persuaded to it partly by the Australian Bishops, especially Mark Coleridge, for whose scholarship I have a high respect. It also shows that the RNJB stands in a great tradition, going back to Wm Tyndale.

Will the Old Testament continue to spell out the Divine Name, or follow the tradition of LORD?  

I don’t know what you mean by ‘spell out the Divine Name’, but we have kept to ‘Lord’ (small caps). I was on the Papal Biblical Commission when it was chaired by Ratzinger. One of his early acts as Pope was to ask us what we would do about this, and we made this decision as a body. I think it is the right decision, and I also have unlimited respect for Benedict XVI as a scholar and as a listener.

If this is essentially a whole new translation then why use “Jerusalem bible” in the title? Why not just give it a completely new translation name? 

1.     It is not wholly new.

2.     I have great respect for the Ecole and a great love for Jerusalem.

3.     Loyalty to DLT

4.     I am, after all, a Jew by birth.

Are discussions underway to revise the British lectionary around this translation? If so, how does Magnum Principiam change the process for approval? Did it allow you any greater freedom in your chosen rendering (vis a vis the preference for the Nova Vulgata mentioned above)? 

I am not party to the discussions of the EW Bishops’ Conference. If they ask me, I shall recommend that they adopt the RNJB. I was consistently conscious of the need for a revised lectionary, and hoped that the RNJB would be judged suitable. Many of the decisions were made with this possibility in mind.

If lectionary use was in mind during the revision process for the RNJB, were you able to consult with any representatives from the bishops' conference concerning the types of translation choices that would be needed to gain final approval? In the same vain, did you have any formal or informal access to information concerning the attempts of adapting the NRSV or the ESV by the ICPELL? 

I was, of course, Executive Secretary of ICPEL, but all our efforts were stymied by the working-methods of the Vatican. That Congregation is now under new management, Archbishop Arthur Roche! But the Congregation can act only on what is submitted to them by the local hierarchy.

  

Father Wansborough -- you have had a long and splendid career, and have touched many people with your writings and Bible translations. Looking beyond 2019, will you nominate a body or a person to manage future revisions or changes to the English Jerusalem Bible family of translations, or will the RNJB be the final word under the title of the "Jerusalem Bible"?

Thanks for the kind endorsement! I guess that the Lord will provide a scholar or scholars in due time with the necessary skill and enthusiasm to keep the tradition of translation and commentary going. I would not like to predict whether they will feel close enough to the tradition to continue to use the name. 

A big thank you, first of all, to Fr. Henry Wansbrough OSB for taking the time to answer these questions.  In addition, a special thanks to Chris Buckley for helping to facilitate this interview with David Moloney, Editorial Director at Darton, Longman & Todd.   

For Sale: Rebound 1970 NAB & Didache RSV-2CE Bibles

1970 NEW AMERICAN BIBLE:

Hi, I am offering my 1970 New American Bible (NAB), which was bound by Leonard's in black leather, soft-tanned goatskin, in 2017. The bible itself is in very good condition with the exception of a few highlighted pages - I can only locate 3 instances, which appear to be highlighted with a non-bleed highlighter (wax maybe.) - Also, there was a couple of pages that appeared to be written on in pencil, but were erased. Solid, nice binding job by the folks at Leonard's, as usual. I payed just over $120.00 for the rebind, excluding the shipping. I am asking $70.00 shipped via USPS within the ConUSA (Shipping from MA.). I will except PayPal.

IGNATIUS DIDACHE BIBLE (RSV2CE): SOLD

Hi, I am offering my Ignatius Didache Bible (RSV2CE), which was bound by Leonard's in Forest Green, leather, soft-tanned goatskin, in 2017. The bible itself is in excellent condition with the exception of a couple of highlighted pages with a non-bleed highlighter. Bible has, what is know as, "page wrinkle." If you own almost any Ignatius bible from 2017, to present, you know what I am referring to. Basically, the gutter can be a little stiff... not a huge deal, common with most modern Ignatius Bibles, but I wanted to mention it. As always, solid, nice binding job by the folks at Leonard's. I payed just over $130.00 for the rebind, +$55.00 for the bible (new,) excluding the shipping. I am asking $85.00 shipped via USPS within the ConUSA (Shipping from MA.). I will except PayPal.

I have far too many bibles, and am clearing out my bookshelf. These, in particular,  I wanted to share here, on Timothy's blog because I know people here understand the value of a professionally leather covered bible from Leonard's. 

Please contact me at: Billhicks@ymail.com with any questions.

Fourth Sunday of Easter: Liturgy of the Word Comparison (w/ Fr. Neil)

First reading

Original Jerusalem Bible 1966 as found in the Current JB edition of the Lectionary

Acts 4:8-12 (additions to Biblical text in Lectionary are underlined)

⁸ Filled with the Holy Spirit, Peter said: ‘Rulers of the people, and elders! ⁹ If you are questioning us today about an act of kindness to a cripple, and asking us how he was healed, ¹⁰ then I am glad to tell you all, and would indeed be glad to tell the whole people of Israel, that it was by the name of Jesus Christ the Nazarene, the one you crucified, whom God raised from the dead, by this name and by no other that this man is able to stand up perfectly healthy, here in your presence, today. ¹¹ This is the stone rejected by you the builders, but which has proved to be the keystone. ¹² For of all the names in the world given to men, this is the only one by which we can be saved.’

Revised New Jerusalem Bible 2018

Acts 4:8-12 (additions to Biblical text to match the original JB Lectionary are underlined)

8 Filled with the Holy Spirit, Peter said, ‘Rulers of the people, and elders! 9 If you are questioning us today about an act of kindness to a sick man and asking us how he was healed, 10 you must know, all of you, and the whole people of Israel, that it is by the name of Jesus Christ the Nazarene, whom you crucified and God raised from the dead, by this name this man stands before you cured. 11 This is the stone which you, the builders, rejected but which has become the cornerstone. In no one else is there salvation; 12 for there is no other name under heaven given to human beings by which we must be saved.’

Once again, the translations are quite similar and the RNJB is clearly an updating of the original JB. In V.9 “cripple” is now translated as “sick man.” This is a more correct translation of the Greek which says that he is an asthenēs (meaning “sick”) man, without specifying his infirmity. The phrase “I am glad to tell..” in V. 10 is not really justified by the Greek. It is worth noting that the moderate “inclusive” language used by the RNJB updates “Men” to “human beings” in V. 12, but retains the use of “man” in V. 10, as it refers to a specific individual. In V. 11 “keystone” is changed to “cornerstone,” the Greek actually says “head of the corner.” I am not sure which is a better rendering of “head of the corner.” According to my limited architectural knowledge I think a cornerstone is at the bottom of a corner and a keystone is at the top centre of an arch. But I think that “cornerstone” is more common in everyday language on this side of the Pond. Although having spent half my life in Ireland and half in the US my linguistic purity is thoroughly confused!

Second reading

Original Jerusalem Bible 1966 as found in the Current JB edition of the Lectionary

1 John 3:1-2 (no changes to Biblical text in Lectionary)

¹ Think of the love that the Father has lavished on us,

by letting us be called God’s children;

and that is what we are.

Because the world refused to acknowledge him,

therefore it does not acknowledge us.

² My dear people, we are already the children of God

but what we are to be in the future has not yet been revealed;

all we know is, that when it is revealed

we shall be like him

because we shall see him as he really is.

Revised New Jerusalem Bible 2018

1 John 3:1-2

¹ See what great love the Father has lavished on us

by letting us be called God’s children,

and that is what we are!

The reason why the world does not know us

is that it did not know him.

² My dear friends, we are already God’s children,

but what we shall be has not yet been revealed.

We know that when he appears

we shall be like him,

for we shall see him as he is.

In V.1 “see” is a more accurate translation than “think of.” In V. 2 agapētoi is derived from the Greek agape (love) and would be “beloved people.” I suppose both “dear people” and “dear friends” are good translations. Again, note that the RNJB continues its moderate use of “inclusive language” and refers to Christ as “he.”

Gospel

Original Jerusalem Bible 1966 as found in the Current JB edition of the Lectionary

John 10:11-18 (additions to Biblical text in Lectionary are underlined)

Jesus said:

¹¹ ‘I am the good shepherd:

the good shepherd is one who lays down his life for his sheep.

¹² The hired man, since he is not the shepherd

and the sheep do not belong to him,

abandons the sheep and runs away

as soon as he sees a wolf coming,

and then the wolf attacks and scatters the sheep;

¹³ this is because he is only a hired man

and has no concern for the sheep.

¹⁴ ‘I am the good shepherd;

I know my own

and my own know me,

¹⁵ just as the Father knows me

and I know the Father;

and I lay down my life for my sheep.

¹⁶ And there are other sheep I have

that are not of this fold,

and these I have to lead as well.

They too will listen to my voice,

and there will be only one flock,

and one shepherd.

¹⁷ ‘The Father loves me,

because I lay down my life

in order to take it up again.

¹⁸ No one takes it from me;

I lay it down of my own free will,

and as it is in my power to lay it down,

so it is in my power to take it up again;

and this is the command I have been given by my Father.’

Revised New Jerusalem Bible 2018

John 10:11-18 (additions to Biblical text to match the original JB Lectionary are underlined)

Jesus said:

11 I am the good shepherd;

the good shepherd lays down his life for the sheep.

12 The hired man, since he is not the shepherd

and the sheep do not belong to him,

as soon as he sees a wolf coming,

abandons the sheep

and runs away,

and the wolf despoils and scatters the sheep;

13 because he is only a hired man

and has no concern for the sheep.

14 I am the good shepherd;

I know my own

and my own know me,

15 just as the Father knows me

and I know the Father.

And I lay down my life for my sheep.

16 And I have other sheep

that are not of this fold,

and I must lead these too.

They too will listen to my voice,

and there will be one flock,

one shepherd.

17 For this reason the Father loves me,

because I lay down my life

in order to take it up again.

18 No one takes it from me.

I lay it down of my own free will,

and I have power to lay it down,

and power to take it up again.

This command I received from my Father.’

In V.12 the RNJB retains the translation “hired man” and doesn’t use “hired person” or something similar. Here the translation is dependent on common sense and not ideology as women were not hired as shepherds at the time of our Lord. In V. 12 I suppose that “despoils” gives more of the poetry of the Greek har-pad´-zei that the JB’s original translation of “attacks.”

In general, the more I compare the translations I am stuck how the RNJB is a “cleaning up” and updating of the original JB. Whereas the NJB somehow felt academic and not “proclaimable,” I think that this new edition is more of a successor of the original JB, even though it also takes much good from and builds on the work of the NJB. Before I found that the imprecisions in the JB more or less forced serious readers to use the NJB which lost something of the “music” of the original. Now I feel that the music has been restored and the new text is good balance of proclamation, prayer and scholarship.

I hope these reflections are not too emotional and would appreciate if readers can share their impressions.  In particular if there are any biblical scholars out there (who have a proper mastery of Greek, unlike my own amateur Greek) it would be good to hear their expert opinion.

Neil Xavier O'Donoghue is a priest of the Archdiocese of Newark, New Jersey. He currently ministers in the Archdiocese of Armagh, Ireland, where he serves as vice rector at Redemptoris Mater Seminary. He has studied at Seton Hall University, the University of Notre Dame, and St Vladimir’s Orthodox Theological Seminary. He holds a Doctorate in Theology from St Patrick’s College, Maynooth.

Guest Post: One Approved Translation per Territory (w/ Fr. Neil)

Given some confusion in the discussion about the possibility of using the RNJB as the basis of a new Lectionary, I thought it might be helpful to explain a little the current rationale of having only one Biblical translation per language per bishops’ conference.  So that, for example, the Bishops’ Conference of Canada is welcome to have one Bible translation for their French Lectionary and another for their English, but is not allowed to use both the NRSV and the NAB and have two English language Lectionaries.

Immediately after Vatican II, the Congregation for Divine Worship (CDW) in Rome approved multiple lectionaries for the same region. So that in the United States three lectionaries were approved: The Jerusalem Bible, The New American Bible and the Revised Standard Version. In Ireland, England & Wales and Scotland, the Jerusalem Bible and the Revised Standard Version were both approved.  I am not sure which translations were approved in other regions. When the current US Lectionary that uses an adaptation of a revision (of a revision) of the New American Bible was approved in 1998 and 2001 the United States Conference of Catholic Bishops themselves withdrew permission to use the three older Lectionaries (JB, RSV and NAB 1^st ed.).

In 2001 the CDW published Liturgiam Authenticam the Fifth Instruction “for the Right Implementation of the Constitution on the Sacred Liturgy of the Second Vatican Council.”

This instruction radically transformed the translation philosophy of the Catholic Church. In number 36 this document says:

36. In order that the faithful may be able to commit to memory at least the more important texts of the Sacred Scriptures and be formed by them even in their private prayer, it is of the greatest importance that the translation of the Sacred Scriptures intended for liturgical use be characterized by a certain uniformity and stability, such that in every territory there should exist only one approved translation, which will be employed in all parts of the various liturgical books. This stability is especially to be desired in the translation of the Sacred Books of more frequent use, such as the Psalter, which is the fundamental prayer book of the Christian people. The Conferences of Bishops are strongly encouraged to provide for the commissioning and publication in their territories of an integral translation of the Sacred Scriptures intended for the private study and reading of the faithful, which corresponds in every part to the text that is used in the Sacred Liturgy.

This desire for a single translation was not retroactive.  But when any new liturgical book was approved in a region, permission to use any older translations was automatically withdrawn. However, in Ireland while the JB Lectionary is basically the only Lectionary used at the parish level, the current JB Lectionary pre-dates 2001, so the 1970 RSV Lectionary is still approved for use. However if a new Lectionary was approved for use in Ireland, the JB and the RSV would automatically be withdrawn.   

So from a technical point of view, the fact that the CDW has approved a Lectionary for one region, that permission does not carry to other countries. So if a RNJB Lectionary was approved in Ireland, technically it could not be used in a celebration in the U.S. This can be seen, for example, in the case of the RSV. Ignatius Press prepared a Lectionary based on their own edition of the RSV (The Second Catholic Edition). This was approved as the Lectionary in the Antilles. However many US parishes considered adopting it.  In the April 2006 edition of the Newsletter of the Committee on the Liturgy of the USCCB carried this clarification:

Approved Editions of the Lectioanry for Mass

The Secretariat has recently received many inquiries concerning the use of an edition of the Lectionary for Mass based on the Revised Standard Version of the Scriptures and available from Ignatius Press. This Lectionary has not been approved for use in the Dioceses of the United States of America. Only the New American Bible edition of the Lectionary for Mass, published in 1998 and 2001 may be used at celebration of the Liturgy in this country.

However, as I noted in my original post, Pope Francis has officially said that the translation principals of Liturgiam Authenticam are to be revised. So it is possible that a bishops’ conference could ask for more than one Lectionary to be used at the same time. There is no way to know what the guidelines that replace Liturgiam Authenticam will say in this regard. I personally hope that they will allow the bishops to make a pastoral decision that best suits their region. Although it is also worth noting that the market forces of printing Lectionaries, hand missals, devotional books, worship aids, etc. make it impractical to have too many editions in use in a given area.

At the end of the day, if the bishops ask for a particular liturgical bool to be recognized, the CDW may well grant their request. This is the case in English-speaking Africa. They use a 2012 edition of the RSV Lectionary (which form their website looks very like the Ignatius Press Lectionary and a 2009 edition of the Liturgy of the Hours, that uses the New American Bible. Surely Liturgiam Autheticam 36 mandated that they use one translation for these liturgical books that are boith almost entirely composed of scripture passages and published within 3 years of each other, and which must have been in preparation at the same time. This shows that even before Pope Francis said that Liturgiam Authenticam was no longer fit for purpose, during the time-period when many liturgists thought that the CDW was being very inflexible in their supervision of liturgical translation, that it was still possible to have more than one Scripture in use in a given region.

Neil Xavier O'Donoghue is a priest of the Archdiocese of Newark, New Jersey. He currently ministers in the Archdiocese of Armagh, Ireland, where he serves as vice rector at Redemptoris Mater Seminary. He has studied at Seton Hall University, the University of Notre Dame, and St Vladimir’s Orthodox Theological Seminary. He holds a Doctorate in Theology from St Patrick’s College, Maynooth.

DLT's New RNJB Website

Darton, Longman, & Todd have created a lovely new website to showcase the upcoming release of the full Revised New Jerusalem Bible.  On the website, you can find info regarding the various editions (RNJB, NJB, JB) that are currently in print by DLT, but I would image that future editions of the RNJB will be posted as well.  You will also find a three part interview with Fr. Henry Wansbrough along with some other biographical and historical information.  Some really good stuff there, so make sure to check it out.

We will be hearing back from Fr. Henry at some point in the future after he is finished answering the questions we submitted to him.  So, stay tuned!

Third Sunday of Easter: Liturgy of the Word Comparison (w/ Fr. Neil)

First reading

Original Jerusalem Bible 1966 as found in the Current JB edition of the Lectionary

Acts 3:13-15,17-19 (additions to Biblical text in Lectionary are underlined)

Peter said to the people: ¹³ ‘You are Israelites, and it is the God of Abraham, Isaac and Jacob, the God of our ancestors, who has glorified his servant Jesus, the same Jesus you handed over and then disowned in the presence of Pilate after Pilate had decided to release him. ¹⁴ It was you who accused the Holy One, the Just One, you who demanded the reprieve of a murderer ¹⁵ while you killed the prince of life. God, however, raised him from the dead, and to that fact we are the witnesses.

¹⁷ ‘Now I know, brothers, that neither you nor your leaders had any idea what you were really doing; ¹⁸ this was the way God carried out what he had foretold, when he said through all his prophets that his Christ would suffer. ¹⁹ Now you must repent and turn to God, so that your sins may be wiped out.’

Revised New Jerusalem Bible 2018

Acts 3:13-15,17-19 (additions to Biblical text to match the original JB Lectionary are underlined)

Peter said to the people: 13 The God of Abraham, Isaac and Jacob, the God of our ancestors, has glorified his servant Jesus, whom you handed over and disowned in the presence of Pilate after Pilate had given the verdict to release him. 14 It was you who rejected the Holy and Righteous One, and asked that a murderer should be released to you 15 while you killed the author of life, whom God raised from the dead, and to that fact we are witnesses.

17 ‘Now I know, brothers, that you acted in ignorance, as did also your rulers; 18 but in this way God has brought to fulfilment what he foretold by the mouth of all the prophets, that his Messiah would suffer. 19 So you must repent and be converted, so that your sins may be wiped out.

I am not sure where the original JB found the first phrase “You are Israelites.” Maybe it comes from the previous verse. The repetition of the name “Jesus” in the JB is not in the Greek. In V. 14 the Greek Dikaios changes from “Just One” in the JB to “Righteous One” in the RNJB. Personally its not a big deal for me, but I know that some people have strong preferences for one or the other translation of the word. It is worth noting that V. 17 retains the word “brothers.” I imagine that this is because Peter is addressing an exclusively male crowd, but it is interesting to see that the “inclusive language” is not applied indiscriminately, but rather is an attempt to truly translate what the original author meant in the language of today. In V. 18 it is worth noting that the RNJB changes the translation of Christos from “Christ” to “Messiah.” This is perhaps an example of the original JB being more literal than the RNJB, although it could also be argued that we are dealing with an Old Testament allusion and that, in this context, Messiah is a better translation than Christ. In V. 19 in the RNJB uses “be converted” which is a more literal translation that the JB’s “turn to God.”

Second reading

Original Jerusalem Bible 1966 as found in the Current JB edition of the Lectionary

1 John 2:1-5 (no changes to Biblical text in Lectionary)

¹ I am writing this, my children,

to stop you sinning;

but if anyone should sin,

we have our advocate with the Father,

Jesus Christ, who is just;

² he is the sacrifice that takes our sins away,

and not only ours,

but the whole world’s.

³ We can be sure that we know God

only by keeping his commandments.

⁴ Anyone who says, ‘I know him’,

and does not keep his commandments,

is a liar,

refusing to admit the truth.

⁵ But when anyone does obey what he has said,

God’s love comes to perfection in him.

Revised New Jerusalem Bible 2018

1 John 2:1-5

¹ My children, I am writing this so that you do not sin;

but if anyone does sin,

we have an advocate with the Father,

Jesus Christ, the righteous.

² He is the sacrifice to expiate our sins,

and not only ours,

but also those of the whole world.

³ In this way we know

that we have come to know him,

if we keep his commandments.

⁴ Whoever says, ‘I know him’

and does not keep his commandments

is a liar,

and truth has no place in him.

⁵ But anyone who does keep his word,

in such a one God’s love has truly reached perfection.

In V.1 we have another example of the RNJB preferring “righteous” to “just.” The use of “expiation” is probably a more technical and exact translation in V.2. In V.4 “refusing to admit the truth” of the JB has been replaced by “truth has no place in him.” This is slightly more literal, but there is no real word for “place” in the Greek original. In V. 5 the JB’s “God’s love comes to perfection in him” I replaced by the more inclusive “in such a one God’s love has truly reached perfection.”

Gospel

Original Jerusalem Bible 1966 as found in the Current JB edition of the Lectionary

Luke 24:35-48 (additions to Biblical text in Lectionary are underlined)

The disciples ³⁵ told their story of what had happened on the road and how they had recognised Jesus at the breaking of bread.

³⁶ They were still talking about all this when Jesus himself stood among them and said to them, ‘Peace be with you!’ ³⁷ In a state of alarm and fright, they thought they were seeing a ghost. ³⁸ But he said, ‘Why are you so agitated, and why are these doubts rising in your hearts? ³⁹ Look at my hands and feet; yes, it is I indeed. Touch me and see for yourselves; a ghost has no flesh and bones as you can see I have.’ ⁴⁰ And as he said this he showed them his hands and feet. ⁴¹ Their joy was so great that they still could not believe it, and they stood there dumbfounded; so he said to them, ‘Have you anything here to eat?’ ⁴² And they offered him a piece of grilled fish, ⁴³ which he took and ate before their eyes.

⁴⁴ Then he told them, ‘This is what I meant when I said, while I was still with you, that everything written about me in the Law of Moses, in the Prophets and in the Psalms has to be fulfilled.’ ⁴⁵ He then opened their minds to understand the scriptures, ⁴⁶ and he said to them, ‘So you see how it is written that the Christ would suffer and on the third day rise from the dead, ⁴⁷ and that, in his name, repentance for the forgiveness of sins would be preached to all the nations, beginning from Jerusalem. ⁴⁸ You are witnesses to this.’

Revised New Jerusalem Bible 2018

Luke 24:35-48 (additions to Biblical text to match the original JB Lectionary are underlined)

The disciples 35 recounted what had happened on the road and how they had recognised Jesus at the breaking of bread.

36 They were still talking about all this when Jesus himself stood among them and said to them, ‘Peace be with you!’ 37 Staggered and frightened, they thought they were seeing a spirit. 38 But he said, ‘Why are you so agitated, and why are these misgivings rising in your hearts? 39 See my hands and my feet, that it is I myself. Touch me and see for yourselves; a spirit does not have flesh and bones as you can see I have.’ 40 And as he said this he showed them his hands and his feet. 41 As in their joy they still could not believe it, and were amazed, he said to them, ‘Have you anything here to eat?’ 42 And they offered him a piece of grilled fish; 43 he took it and ate it before their eyes.

44 Then he told them, ‘This is what I said to you, while I was still with you, that everything written about me in the Law of Moses, in the Prophets and in the Psalms, must be fulfilled.’ 45 Then he opened their minds to understand the scriptures, 46 and he said to them, ‘It is written that in this way the Messiah should suffer and on the third day rise from the dead, 47 and that, in his name, repentance for the forgiveness of sins should be preached to all nations, beginning from Jerusalem. 48 You are witnesses to this.’

In V.37 “ghost” is replaced by “spirit” is probably a better translation of pneuma. In V. dialogismoi is translated as “doubts” in the original JB. Now it is translated as “misgivings.” The Greek means “reasoned thinking,” I’m sure “doubt” is not the best translation. However, I’m not sure if the new translation is perfect either, although it does get the meaning across. In V. 46 se again see the word “Messiah” replacing “Christ.” Both versions are correct translations. Chrsitos is the Greek translation of the Hebrew māšîaḥ. In English both Christ and Messiah can translate either term, but it is interesting to note this preference of the RNJB for Messiah. In this case we are not in the same Old Testament context as we saw in the first reading.

Again this week I think that the RNJB retains much familiar language, but that it is a good updating of the original JB translation. There is no radical difference between the two versions, but the newer one is more precise. Given that sooner or later the Lectionary needs to be revised, the RNJB does seem to be a more usable translation that is in touch with contemporary speech patterns and is more literal in a technical sense. Unfortunately, many people wouldn’t notice if the Biblical translation used in the Lectionary was changed.  But for those that would, I think that this new edition does so in as painless a way as possible.

Neil Xavier O'Donoghue is a priest of the Archdiocese of Newark, New Jersey. He currently ministers in the Archdiocese of Armagh, Ireland, where he serves as vice rector at Redemptoris Mater Seminary. He has studied at Seton Hall University, the University of Notre Dame, and St Vladimir’s Orthodox Theological Seminary. He holds a Doctorate in Theology from St Patrick’s College, Maynooth.