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The Catholic Study Bible A special version of the New American Bible, with a wealth of background information useful to Catholics.

- Preface to the New American Bible

On September 30, 1943, His Holiness Pope Pius XII issued his now famous encyclical on scripture studies, Divino Afflante Spiritu. He wrote: “We ought to explain the original text which was written by the inspired author himself and has more authority and greater weight than any, even the very best, translation whether ancient or modern. This can be done all the more easily and fruitfully if to the knowledge of languages be joined a real skill in literary criticism of the same text.”

Early in 1944, in conformity with the spirit of the encyclical, and with the encouragement of Archbishop Cicognani, Apostolic Delegate to the United States, the Bishops' Committee of the Confraternity of Christian Doctrine requested members of The Catholic Biblical Association of America to translate the sacred scriptures from the original languages or from the oldest extant form of the text, and to present the sense of the biblical text in as correct a form as possible.

The first English Catholic version of the Bible, the Douay‐Rheims (1582–1609/10), and its revision by Bishop Challoner (1750) were based on the Latin Vulgate. In view of the relative certainties more recently attained by textual and higher criticism, it has become increasingly desirable that contemporary translations of the sacred books into English be prepared in which due reverence for the text and strict observance of the rules of criticism would be combined.

The New American Bible has accomplished this in response to the need of the church in America today. It is the achievement of some fifty biblical scholars, the greater number of whom, though not all, are Catholics. In particular, the editors‐in‐chief have devoted twenty‐five years to this work. The collaboration of scholars who are not Catholic fulfills the directive of the Second Vatican Council, not only that “correct translations be made into different languages especially from the original texts of the sacred books,” but that, “with the approval of the church authority, these translations be produced in cooperation with separated brothers” so that “all Christians may be able to use them.”

The text of the books contained in The New American Bible is a completely new translation throughout. From the original and the oldest available texts of the sacred books, it aims to convey as directly as possible the thought and individual style of the inspired writers. The better understanding of Hebrew and Greek, and the steady development of the science of textual criticism, the fruit of patient study since the time of St. Jerome, have allowed the translators and editors in their use of all available materials to approach more closely than ever before the sense of what the sacred authors actually wrote.

Where the translation supposes the received text—Hebrew, Aramaic, or Greek, as the case may be—ordinarily contained in the best‐known editions, as the original or the oldest extant form, no additional remarks are necessary. But for those who are happily able to study the original text of the scriptures at firsthand, a supplementary series of textual notes pertaining to the Old Testament was added originally in an appendix to the typical edition. (It is now obtainable in a separate booklet from The Catholic Biblical Association of America, The Catholic University of America, Washington, DC 20064.) These notes furnish a guide in those cases in which the editorial board judges that the manuscripts in the original languages, or the evidence of the ancient versions, or some similar source, furnish the correct reading of a passage, or at least a reading more true to the original than that customarily printed in the available editions.

The Massoretic text of 1 and 2 Samuel has in numerous instances been corrected by the more ancient manuscripts Samuel a, b, and c from Cave 4 of Qumran, with the aid of important evidence from the Septuagint in both its oldest form and its Lucianic recension. Fragments of the lost Book of Tobit in Aramaic and in Hebrew, recovered from Cave 4 of Qumran, are in substantial agreement with the Sinaiticus Greek recension used for the translation of this book. The lost original Hebrew text of 1 Maccabees is replaced by its oldest extant form in Greek. Judith, 2 Maccabees, and parts of Esther are also translated from the Greek.

The basic text for the Psalms is not the Massoretic but one which the editors considered closer to the original inspired form, namely the Hebrew text underlying the new Latin Psalter of the Church, the Liber Psalmorum (19441, 19452). Nevertheless they retained full liberty to establish the reading of the original text on sound critical principles.

The translation of Sirach, based on the original Hebrew as far as it is preserved and corrected from the ancient versions, is often interpreted in the light of the traditional Greek text. In the Book of Baruch the basic text is the Greek of the Septuagint, with some readings derived from an underlying Hebrew form no longer extant. In the deuterocanonical sections of Daniel (3, 24–90; 13, 1–14, 42), the basic text is the Greek text of Theodotion, occasionally revised according to the Greek text of the Septuagint.

In some instances in the Book of Job, in Proverbs, Sirach, Isaiah, Jeremiah, Ezekiel, Hosea, Amos, Micah, Nahum, Habakkuk, and Zechariah there is good reason to believe that the original order of lines was accidentally disturbed in the transmission of the text. The verse numbers given in such cases are always those of the current Hebrew text, though the arrangement differs. In these instances the textual notes advise the reader of the difficulty. Cases of exceptional dislocation are called to the reader's attention by footnotes.

The Books of Genesis to Ruth were first published in 1952; the Wisdom Books, Job to Sirach, in 1955; the Prophetic Books, Isaiah to Malachi, in 1961; and the Historical Books, Samuel to Maccabees, in 1969. In the present edition of Genesis to Ruth there are certain new features: a general introduction to the Pentateuch, a retranslation of the text of Genesis with an introduction, cross‐references, and revised textual notes, besides new and expanded exegetical notes which take into consideration the various sources or literary traditions.

The revision of Job to Sirach includes changes in strophe division in Job and Proverbs and in titles of principal parts and sections of Wisdom and Ecclesiastes. Corrections in the text of Sirach are made in 39, 27–44, 17 on the basis of the Masada text, and in 51, 13–30 on the basis of the occurrence of this canticle in the Psalms scroll from Qumran Cave 11. In this typical edition, new corrections are reflected in the textual notes of Job, Proverbs, Wisdom, and Sirach. In the Psalms, the enumeration found in the Hebrew text is followed instead of the double enumeration, according to both the Hebrew and the Latin Vulgate texts, contained in the previous edition of this book.

In the Prophetic Books Isaiah to Malachi, only minor revisions have been made in the structure and wording of the texts, and in the textual notes.

The spelling of proper names in The New American Bible follows the customary forms found in most English Bibles since the Authorized Version.

The work of translating the Bible has been characterized as “the sacred and apostolic work of interpreting the word of God and of presenting it to the laity in translations as clear as the difficulty of the matter and the limitations of human knowledge permit” (A. G. Cicognani, Apostolic Delegate, in The Catholic Biblical Quarterly, 6, [1944], 389–90). In the appraisal of the present work, it is hoped that the words of the encyclical Divino afflante Spiritu will serve as a guide: “Let all the sons of the church bear in mind that the efforts of these resolute laborers in the vineyard of the Lord should be judged not only with equity and justice but also with the greatest charity; all moreover should abhor that intemperate zeal which imagines that whatever is new should for that very reason be opposed or suspected.”

Conscious of their personal limitations for the task thus defined, those who have prepared this text cannot expect that it will be considered perfect; but they can hope that it may deepen in its readers “the right understanding of the divinely given Scriptures,” and awaken in them “that piety by which it behooves us to be grateful to the God of all providence, who from the throne of his majesty has sent these books as so many personal letters to his own children” (Divino afflante Spiritu).

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