October 03, 2001 Copyright © by United States Conference of Catholic Bishops
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 (1944,1 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 (3:24-91, chapter 13 and chapter 14 [these are Azariah, Susanna and Bel and the Dragon respectively in WORDsearch]), 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 Sirach 39:27-35; 40; 41; 42; 43; 44:1-17 on the basis of the Masada text, and in Sirach 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, , 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).
The Pentateuch, which consists of the first five books of the Bible (Genesis, Exodus, Leviticus, Numbers, Deuteronomy), enjoys particular prestige among the Jews as the "Law," or "Torah," the concrete expression of God's will in their regard. It is more than a body of legal doctrine, even though such material occupies many chapters, for it contains the story of the formation of the People of God: Abraham and the Patriarchs, Moses and the oppressed Hebrews in Egypt, the birth of Israel in the Sinai covenant, the journey to the threshold of the Promised Land, and the "discourses" of Moses.
The grandeur of this historic sweep is the result of a careful and complex joining of several historic traditions, or sources. These are primarily four: the so-called Yahwist, Elohist, Priestly and Deuteronomic strands that run through the Pentateuch. (They are conveniently abbreviated as J, E, P and D.) Each brings to the Torah its own characteristics, its own theological viewpoint--a rich variety of interpretation that the sensitive reader will take pains to appreciate. A superficial difference between two of these sources is responsible for their names: the Yahwist prefers the name Yahweh (represented in translation as Lord) by which God revealed himself to Israel; the Elohist prefers the generic name for God, Elohim. The Yahwist is concrete, imaginative, using many anthropomorphisms in its theological approach, as seen, e.g., in the narrative of creation in Genesis 2, compared with the Priestly version in Genesis 1. The Elohist is more sober, moralistic. The Priestly strand, which emphasizes genealogies, is more severely theological in tone. The Deuteronomic approach is characterized by the intense hortatory style of Deu 5-11, and by certain principles from which it works, such as the centralization of worship in the Jerusalem temple.
However, even this analysis of the Pentateuch is an over-simplification , for it is not always possible to distinguish with certainty among the various sources. The fact is that each of these individual traditions incorporates much older material. The Yahwist was himself a collector and adapter. His narrative is made up of many disparate stories that have been reoriented, and given a meaning within the context in which they now stand; e.g., the story of Abraham and Isaac in Gen 22. Within the J and P traditions one has to reckon with many individual units; these had their own history and life-setting before they were brought together into the present more or less connected narrative.
This is not to deny the role of Moses in the development of the Pentateuch. It is true we do not conceive of him as the author of the books in the modern sense. But there is no reason to doubt that, in the events described in these traditions, he had a uniquely important role, especially as lawgiver. Even the later laws which have been added in P and D are presented as a Mosaic heritage. Moses is the lawgiver par excellence, and all later legislation is conceived in his spirit, and therefore attributed to him. Hence, the reader is not held to undeviating literalness in interpreting the words, "the LORD said to Moses." One must keep in mind that the Pentateuch is the crystallization of Israel's age-old relationship with God.
In presenting the story of the birth of the People of God, the Pentateuch looks back to the promises made to the patriarchs, and forward to the continuing fulfillment of these promises in later books of the Bible. The promises find their classic expression in Genesis 12:1ff. The "God of the Fathers" challenges Abraham to believe: the patriarch is to receive a people, a land, and through him the nations will somehow be blessed.
The mysterious and tortuous way in which this people is brought into being is described: Despite Sarah's sterility, Isaac is finally born--to be offered in sacrifice! The promises are renewed to him eventually , and also to the devious Jacob, as if to show that the divine design will be effected, with or without human cunning. The magnificent story of Joseph is highlighted by the theme of Providence; the promise of a people is taking shape.
Israel is not formed in a vacuum, but amid the age-old civilization of Mesopotamia and the Nile. Oppression in Egypt provokes a striking intervention of God.
Yahweh reveals himself to Moses as a savior, and the epic story of deliverance is told in Exodus. This book also tells of the Sinai covenant, which is rightfully regarded as the key to the Old Testament. Through the covenant Israel becomes Yahweh's people, and Yahweh becomes Israel's God. This act of grace marks the fulfillment of the first promise; that Abraham will be the father of a great nation, God's special possession. The laws in Exodus and Leviticus (P tradition) are both early and late. They spell out the proper relationship of the federation of the twelve tribes with the Lord. He is a jealous God, demanding exclusive allegiance; he cannot be imaged; he takes vengeance upon the wicked, and shows mercy to the good. Slowly the Lord reveals himself to his people; with remarkable honesty, Israel records the unsteady response--the murmurings and rebellions and infidelities through the desert wanderings up to the plain of Moab.
This sacred history was formed within the bosom of early Israel, guided by the spirit of God. It was sung beside the desert campfires; it was commemorated in the liturgical feasts, such as Passover; it was transmitted by word of mouth from generation to generation--until all was brought together in writing, about the sixth century B.C., when the literary formation of the Pentateuch came to an end.
The Book of Deuteronomy has a history quite peculiar to itself. Its old traditions and law code (12-26) are put forth in the form of "discourses" of Moses before his death. The extraordinarily intense and hortatory tone fits the mood of a discourse. The book contains possibly the preaching of the Levites in the northern kingdom of Israel before its fall in 721 B.C. If this book is situated in its proper historical perspective, its true impact is more vividly appreciated. It is the blueprint of the great "Deuteronomic" reform under King Josiah (640-609 B.C.). This was an attempt to galvanize the people into a wholehearted commitment to the covenant ideals, into an obedience motivated by the great commandment of love (Deut 6:4ff). Israel has yet another chance, if it obeys. The people are poised between life and death; and they are exhorted to choose life--today (Deut 26:16-19; 30:15-20).
The Book of Genesis
Genesis, the first book of the Bible, opens with the Hebrew word bereshit, which means "in the beginning." The title "Genesis" was given to the Septuagint (Greek) translation of the book because of its concern with the origin of the world (Genesis 1:1; 2:4), of the human race, and, in particular, of the Hebrew people.
Eleven structural units (toledoth), of unequal length and importance, present the unity and purpose of the book in terms of God's universal sovereignty, his dealings with men, and his choice and formation of a special people to be the instrument of his plan of salvation.
The tracing of the direct descendance from Adam to Jacob constitutes the major part of the book, while the genealogical tables of lateral branches are not so developed nor of such interest as those that pertain to the story of the Israelite people. In fact, these lateral branches gradually disappear from the narrative. And with the introduction of Abraham and his covenant with God, the history of humanity as such becomes contracted to the story of the descendants of Abraham through Isaac and Jacob-the chosen people.
Despite its unity of plan and purpose, the book is a complex work, not to be attributed to a single original author. Several sources, or literary traditions, that the final redactor used in his composition are discernable. These are the Yahwist (J), Elohist (E) and Priestly (P) sources, which in turn reflect older oral traditions (see Introduction to the Pentateuch).
In Genesis, the Yahwist source is the most important by reason of its teaching, its antiquity, and the continuity it gives the book. It constitutes a sacred history, continually drawing attention to the working out of God's design through his interventions in the affairs of men. The Elohist source, less well preserved, is found in fragmentary form only, depicting God's manifestations through visions and dreams rather than theophanies. Angels are God's intermediaries with men. Moreover, there is a solicitude for the divine transcendence and greater sensitivity toward the moral order. The Priestly source contains those elements-chronological data, lists, genealogies-that construct the framework of Genesis and bind its contents together. To the J and E sources it adds such legal institutions as the sabbath rest, circumcision, and the alliances between God and Noah and God and Abraham.
The interpreter of Genesis will recognize at once the distinct object that sets Gen 1-11 apart: the recounting of the origin of the world and of man (primeval history). To make the truths contained in these chapters intelligible to the Israelite people destined to preserve them, they needed to be expressed through elements prevailing among that people at that time. For this reason, the truths themselves must therefore be clearly distinguished from their literary garb.
With the story of the patriarchs Abraham, Isaac and Jacob (Genesis 11:27-32; 12; 13; 14; 15; 16; 17; 18; 19; 20; 21; 22; 23; 24; 25; 26; 27; 28; 29; 30; 31; 32; 33; 34; 35; 36; 37; 38; 39; 40; 41; 42; 43; 44; 45; 46; 47; 48; 49; 50:1-26), the character of the narrative changes. While we do not view the account of the patriarchs as history in the strict sense, nevertheless certain of the matters recounted from the time of Abraham onward can be placed in the actual historical and social framework of the Near East in the early part of the second millennium B.C. (2000-1500), and documented by non-biblical sources.
Genesis contains many religious teachings of basic importance: the preexistence and transcendence of God, his wisdom and goodness, his power through which all things are made and on which they all depend; the special creation of man in God's image and likeness, and of woman from the substance of man; the institution of marriage as the union of one man with one woman; man's original state of innocence; man's sin of pride and disobedience; its consequences for the protoparents and their posterity. Despite the severity of their punishment, hope of reconciliation is offered by God through the first as well as the subsequent promises of salvation and blessing. Abraham is blessed for his faith and obedience, and he is to be a blessing for all nations through his offspring, Isaac, Jacob, and Jacob's sons (Genesis 12:3; 18:18; 22:18), of whom the Messiah, mankind's greatest blessing, will eventually be born (Gal 3:8).
Frequent references to Genesis are found in the New Testament. Christ becomes the antithesis of Adam: sin and death come to mankind through Adam, justification and life through Jesus Christ (Romans 5:12, 17-19). Noah's ark becomes the symbol of the Church, by which men are saved from destruction through the waters of baptism (1 Peter 3:20-22); Abraham's faith is the model for all believers; the sacrifice of his son Isaac typifies the sacrifice of Christ, Son of the Father. The Liturgy, too, relates the persons of Abel, Abraham and Melchizedek to Christ in his act of sacrifice.
The Book of Genesis is divided as follows:
- The Primeval History (Genesis 1:1-11, 26)
- The Patriarch Abraham (Genesis 11:27-25, 18)
- The Patriarchs Isaac and Jacob (Genesis 25:19-36, 43)
- Joseph and His Brothers (Genesis 37:1-50:26)
Table of Contents The Book of Genesis
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