New Jerusalem Bible

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Over the course of the years the English language has changed; it continues to change. When The Jerusalem Bible was published in 1966 it was the first full translation of the Bible into modern English. The translation of the biblical text itself was in fact a secondary initiative in that edition of the Bible. The primary purpose of The Jerusalem Bible was to make available to the English-speaking public the theological richness of the French Bible de Jérusalem elaborated over the previous twenty years at the French biblical school in Jerusalem. There, a team of scholars had applied to biblical study the advances of the previous century in archaeological, linguistic, literary and theological studies. It was also the era of the exciting discovery of the Dead Sea Scrolls, in which the École biblique had played a major part. The translation of the text was secondary to that of the notes and introductions; it arose out of a need to support the notes ·with a new translation. However, the editor, Alexander Jones, a former student of the École biblique, at that time teaching in Liverpool, saw that a fresh translation of the text was needed to support the scholarship of the theological notes and introductions. For this purpose he assembled a skilled and distinguished literary team, which ensured that the biblical translation was hailed as an achievement in its own right. Nevertheless, the principal feature of this Bible was the mediation of the results of biblical research. Until then a fully annotated Bible had not been part of the English biblical tradition. One of the aims of the great King James Version, since 1611 the template and model of all English Bibles, had been to avoid commentary and annotation. King James himself had prescribed the elimination of all notes, for such notes had served largely as weapons in inter-confessional and indeed also political controversy.

Norms for the Translation of Biblical Texts for Use in the Liturgy | EWTN". EWTN Global Catholic Television Network . Retrieved 2021-10-25. At the core, apocalypses are a form of theodicy. They respond to overwhelming suffering with the hope of divine intercession and a perfected World to Come. The destruction of the Second Temple in 70 CE meant an end to Second Temple Judaism. Naturally, apocalyptic responses to the disaster followed. This section will first cover 4 Ezra and 2 Baruch. Fourth Ezra and 2 Baruch are important for two reasons. First, they look for a Temple in Heaven, not the eschaton. Second, these texts exhibit the final new Temple texts in Judaism. Jewish texts like 3 Baruch began to reject a restored Temple completely. However, these texts were deemed to be apocryphal by the Rabbis who maintained the belief in a Third Temple as central to Rabbinic Judaism. Henry Wansbrough presented three principles of revision in the preface to The Revised New Jerusalem Bible: that it be intelligible when read aloud, that it adhere to formal rather than dynamic equivalence, and that it use gender-neutral language. [8] However, the translation limits the use of gender-neutral language to personal pronouns referring to people of either gender (i.e., "Blessed is one who" rather than "Blessed is he who"). In so doing, it complies with the instruction of the Congregation for the Doctrine of the Faith issued under Cardinal Ratzinger (later Pope Benedict XVI), which requires that the "natural gender of 'personae' in the Bible, including the human author of various texts where evident, must not be changed" and that the "grammatical gender of God, pagan deities, and angels according to the original texts must not be changed insofar as this is possible in the receptor language." [9] [10] 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. However, "Lord" is a translation of "Adonai". 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. Coincidentally, the Qumran text sometimes agrees with the Septuagint, from about the same period, rather than with the later Masoretic text. [4] 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. The NJB is one of the versions authorized to be used in services of the Episcopal Church and the Anglican Communion. [5] It is important to distinguish between "the camp of the saints, and the beloved city" spoken of in Revelation 20:9, and the New Jerusalem of chapter 21.God created great sea-monsters and all the creatures that glide and teem in the waters in their own species, and winged birds in their own species. God saw that it was good. The Catholic Church places the New Jerusalem in the eschatological role found in Revelation. Catholicism also holds that the New Jerusalem already exists as a spiritual community in Heaven, the Church triumphant, with an outpost on earth, the Church militant. Together, the Church triumphant, Church militant, and Church suffering form the Church universal. Augustine of Hippo, a Doctor of the Church and Church Father, draws inspiration from John's account of the New Jerusalem to outline this view in his monumental work The City of God.

Peter Lampe, Die montanistischen Tymion und Pepouza im Lichte der neuen Tymioninschrift, in: Zeitschrift für Antikes Christentum 8 (2004) 498–512 The earth produced vegetation: the various kinds of seed-bearing plants and the fruit trees with seed inside, each corresponding to its own species. God saw that it was good. God said, 'Let there be a vault through the middle of the waters to divide the waters in two.' And so it was.Jehovah's Witnesses believe that New Jerusalem is made up of anointed Christians serving in heaven as Kings and Priests over the earth. The number of these King-Priests will eventually total 144,000. This belief is based on New Jerusalem being described as "a bride adorned for her husband" REV 21:2, and this same "bride" then being described as "the Lamb's wife" REV 21:9–10. REV 14:1 is seen as depicting a wife-like relationship between the Lamb and the 144,000, therefore linking the identity of the 144,000 with the Lamb's wife and in-turn also that of New Jerusalem. [27] Universal Friends [ edit ] In July 2021 the bishops' conferences of Australia and New Zealand stated that they would use the Revised New Jerusalem Bible as the basis for their new lectionary. Their previous lectionary had been based on the Jerusalem Bible. Stephen Lowe, the bishop of Hamilton and Secretary of the New Zealand Catholic Bishops' Conference, said that they had debated between adopting the English Standard Version Catholic Edition (ESV-CE) or the RNJB but had settled on the RNJB because it "uses inclusive language, and is based on the Jerusalem Bible translation, that is the current approved lectionary for New Zealand". [17] [18] Criticism [ edit ] Good relations between God and humankind. Sin has alienated humans from God. ( Isaiah 59:2) The removal of sin will allow for the complete fulfillment of this prophecy: “The tent of God is with mankind, and he will reside with them, and they will be his people. And God himself will be with them.”​— Revelation 21:3. Whereas The New Jerusalem Bible and its predecessor The Jerusalem Bible featured the use of "Yahweh" some 6800+ times to render the Tetragrammaton, The Revised New Jerusalem Bible uses the word "L ORD" in small capitals. This to conform with instructions from the Congregation for Divine Worship. [11] [12] [13] [14] The Eastern Orthodox Church teaches that the New Jerusalem is the City of God that will come down from heaven in the manner described in the Book of the Apocalypse (Revelation). The Church is an icon of the heavenly Jerusalem. [23] The New Jerusalem Monastery in Russia takes its name from the heavenly Jerusalem.