Here is something that surprises a lot of people: if you set a Catholic Bible next to a standard Protestant Bible and count the books, you will find seven extra books in the Catholic edition, plus longer versions of Esther and Daniel. That single difference has shaped Bible study, worship, and Christian conversation for centuries. So when someone asks which Bible does the Catholic Church use, the honest answer is that it involves both a specific list of books and a specific set of approved translations.
This guide walks you through everything you need to know. You will learn what the Catholic canon includes and why, how the Latin Vulgate shaped Catholic Scripture, which English translations carry official Church approval, what the New American Bible Revised Edition is and why you hear it at Mass, how the Douay-Rheims compares to modern versions, what an imprimatur actually means, and how to pick the right Bible for study, prayer, or gifting. Along the way, we will clear up common myths, compare translations side by side, and answer the questions readers ask most often.
The Catholic Bible Explained: 73 Books, Not 66
The Catholic Church uses a Bible containing 73 books – 46 in the Old Testament and 27 in the New Testament – and English-speaking Catholics most commonly read the New American Bible Revised Edition (NABRE) in the United States, the Jerusalem Bible or English Standard Version Catholic Edition in other regions, alongside long-trusted versions like the Revised Standard Version Catholic Edition and the Douay-Rheims. There is no single “one and only” Catholic Bible translation. Instead, the Church approves multiple translations that faithfully render the full canon of Scripture.
The New Testament is identical in Catholic and Protestant Bibles: the same 27 books, from Matthew to Revelation. The difference lives entirely in the Old Testament. Catholic Bibles include seven books that most Protestant Bibles leave out or place in a separate section, plus additional passages in two other books.
Catholics call these seven books the deuterocanonical books, which means “second canon.” That name does not mean second-rate. It simply reflects that their status was discussed later in Church history than the books everyone agreed on immediately. Protestants usually call these same books the Apocrypha, a term Catholics avoid because it suggests the writings are questionable.
Here are the seven deuterocanonical books:
- Tobit
- Judith
- Wisdom (also called the Wisdom of Solomon)
- Sirach (also called Ecclesiasticus)
- Baruch (which includes the Letter of Jeremiah as chapter 6)
- 1 Maccabees
- 2 Maccabees
On top of those, Catholic Bibles include extra sections in Esther (additional chapters often labeled A through F) and Daniel (the Prayer of Azariah and the Song of the Three Young Men, the story of Susanna, and the story of Bel and the Dragon). So a Catholic reading Daniel finds 14 chapters, while a Protestant edition typically has 12.
Why the Catholic Canon Includes Seven Extra Books
The story behind the extra books starts long before the split between Catholics and Protestants. In the centuries before Jesus, many Jews lived outside Palestine and spoke Greek instead of Hebrew. To serve them, scholars translated the Hebrew Scriptures into Greek. That translation is called the Septuagint, and it included the deuterocanonical books.
The Septuagint mattered enormously to the early Church. Most New Testament writers quoted from it. Scholars estimate that of roughly 300 Old Testament quotations in the New Testament, the large majority follow the Greek Septuagint wording rather than the Hebrew text. Early Christians, who spread the faith across the Greek-speaking Roman world, naturally treated the Septuagint as their Bible.
How the Canon Took Shape
The list of biblical books developed gradually, and several key moments stand out:
- Around AD 382, the Council of Rome under Pope Damasus I listed the biblical books, including the deuterocanonical works.
- The Council of Hippo (AD 393) and the Councils of Carthage (AD 397 and 419) affirmed the same list.
- St. Jerome completed the Latin Vulgate translation in the early fifth century, including the disputed books even though he personally raised questions about them.
- The Council of Florence (1442) restated the canon in a formal decree.
- The Council of Trent (1546) solemnly and definitively defined the 73-book canon in response to the Protestant Reformation.
Why Reformers Removed Them
During the 1500s, Martin Luther and other Reformers argued that the Old Testament should match the Hebrew canon used by rabbinic Judaism, which excluded the seven books. Luther moved them to an appendix in his German Bible. Later Protestant printers often dropped them entirely, especially after the British and Foreign Bible Society decided in 1826 to stop funding Bibles that contained them. That publishing decision, more than any theological ruling, is why most modern Protestant Bibles have 66 books.
Worth noting: the King James Bible of 1611 actually included the Apocrypha in a separate section between the Testaments. So for over two centuries, the most famous English Protestant Bible printed the very books people now think of as “Catholic only.”
The Latin Vulgate and the Nova Vulgata
For more than a thousand years, the Latin Vulgate served as the Church’s standard Bible across Western Europe. Pope Damasus I commissioned St. Jerome to produce a reliable Latin text, and Jerome worked on it from roughly AD 382 to 405. He translated much of the Old Testament directly from Hebrew rather than relying only on Greek, which was a bold scholarly move for his era.
The Council of Trent declared the Vulgate the “authentic” text for public reading, preaching, and teaching in the Latin Church. That declaration did not claim the Vulgate was perfect or superior to the original languages. It meant the Vulgate was trustworthy and free from doctrinal error, giving the Church a stable reference point during a time of intense controversy.
In 1979, Pope John Paul II promulgated the Nova Vulgata, or New Vulgate. This updated Latin edition takes modern manuscript discoveries and scholarship into account while preserving the traditional Latin style. Today the Nova Vulgata serves as the reference text for official Latin liturgical books and guides how translators handle disputed passages.
Here is a practical example of the Vulgate’s lasting influence. When you hear the Hail Mary begin with “Hail, full of grace,” that phrasing traces back to Jerome’s Latin “gratia plena” in Luke 1:28. Many modern translations render the Greek as “favored one” instead. Neither is wrong, but the Vulgate tradition shaped how generations of Catholics pray.
Approved English Catholic Bible Translations
Since the Church approves several translations rather than one, English-speaking Catholics enjoy real choice. Each version has strengths, and the best pick depends on what you want to do with it. Here is how the major options compare.
| Translation | First Published | Translation Style | Best For |
|---|---|---|---|
| Douay-Rheims (Challoner) | 1582-1610; revised 1749-1752 | Very literal, from the Latin Vulgate | Traditional devotion, older Church documents |
| Revised Standard Version Catholic Edition (RSV-CE) | 1966 | Formal equivalence (word-for-word leaning) | Serious study, theology, apologetics |
| Second Catholic Edition (RSV-2CE) | 2006 | Formal, with updated language | Study and devotional reading |
| New American Bible Revised Edition (NABRE) | 2011 | Balanced, with extensive footnotes | Following along with U.S. Mass readings, study |
| Jerusalem Bible / New Jerusalem Bible | 1966 / 1985 | Dynamic, literary | Reading for beauty and flow; UK and other lectionaries |
| Revised New Jerusalem Bible (RNJB) | 2019 | Formal-leaning update | Modern readers wanting literary quality |
| English Standard Version Catholic Edition (ESV-CE) | 2018 | Formal equivalence | Study; used in India and other lectionaries |
| Good News Translation Catholic Edition | 1979 | Thought-for-thought, simple vocabulary | Children, new readers, English learners |
| New Revised Standard Version Catholic Edition (NRSV-CE) | 1991 | Formal with inclusive language | Academic work, Canadian lectionary |
Translation Philosophy Matters
Translators generally work along a spectrum. On one end sits formal equivalence, which tries to match the original words and sentence structure as closely as English allows. On the other end sits dynamic equivalence, which aims to convey the meaning in natural, flowing English even if the wording shifts. Neither approach is “more Catholic.” A literal translation helps you catch word patterns and cross-references. A dynamic translation reads more smoothly out loud.
Many Catholics own two Bibles for exactly this reason: a formal translation like the RSV-2CE for study, and a smoother one like the NJB for devotional reading. If you can only own one, a middle-of-the-road version like the NABRE or RSV-2CE gives you the best of both.
The NABRE and the Bible You Hear at Mass
If you attend Mass in the United States, the readings come from the Lectionary, not directly from a store-bought Bible. The U.S. Lectionary uses a modified version of the New American Bible, adapted for public proclamation. That is why the wording you hear on Sunday sometimes differs slightly from the NABRE text sitting on your shelf.
The New American Bible has its own history. The United States Conference of Catholic Bishops sponsored the original, published in 1970. A revised New Testament came in 1986, revised Psalms in 1991, and the full New American Bible Revised Edition arrived in March 2011 with a completely retranslated Old Testament. The NABRE is known for its detailed footnotes and introductions, which explain historical context, textual variants, and interpretive questions.
Lectionaries Around the English-Speaking World
Different bishops’ conferences approve different texts for worship, which is why the Bible you hear depends on where you sit in the pew:
- United States and Philippines: New American Bible (adapted)
- England, Wales, Ireland, Australia, and New Zealand: Jerusalem Bible historically, with the ESV-CE being adopted in several of these regions
- Canada: New Revised Standard Version
- India: English Standard Version Catholic Edition
Picture this scenario. An American Catholic visits family in Ireland and goes to Mass. The Gospel sounds familiar but the phrasing feels slightly off. Nothing is wrong. She is simply hearing a different approved translation of the same passage. The Church allows this variety because no translation captures every nuance of Hebrew, Aramaic, and Greek perfectly.
One more note about the Psalms. Because Catholics sing and pray the Psalms constantly, translation choices there get extra scrutiny. The Revised Grail Psalms, approved in 2010, appear in many liturgical settings and in the Liturgy of the Hours because their rhythm supports chanting.
Imprimatur, Nihil Obstat, and How the Church Approves a Bible
How do you know a Bible carries Church approval? Look at the copyright page. Approved Catholic Bibles print two Latin phrases along with the names of the officials who granted them.
Nihil obstat means “nothing hinders.” A censor appointed by the diocese reviews the text and declares it free from doctrinal or moral error. Imprimatur means “let it be printed.” A bishop grants this permission after the censor’s review. Together, these declarations tell you the Church has examined the translation and its notes and found nothing contrary to Catholic teaching.
Important detail: an imprimatur is not a stamp of endorsement for every scholarly opinion in the footnotes. It simply certifies that the book contains no errors in faith or morals. Bishops can and do grant imprimaturs to books that reflect different academic viewpoints.
How to Check a Bible Before You Buy
- Open to the copyright or title page and look for “Nihil Obstat” and “Imprimatur.”
- Confirm the table of contents lists Tobit, Judith, Wisdom, Sirach, Baruch, 1 Maccabees, and 2 Maccabees.
- Check that Daniel has 14 chapters and Esther includes the additional sections.
- Verify the deuterocanonical books sit in their traditional Old Testament positions, not in a separate appendix.
- Look for the sponsoring body, such as a bishops’ conference, on the title page.
Watch out for editions labeled “with Apocrypha.” Some ecumenical Bibles include the extra books but place them in a middle section and may also add books Catholics do not accept, such as 3 and 4 Maccabees or Psalm 151, which belong to the Eastern Orthodox canon rather than the Catholic one.
Common Misconceptions About Catholic Bibles
Plenty of myths float around this topic, and clearing them up helps everyone have better conversations across Christian traditions.
“Catholics Added Books to the Bible”
This gets the history backwards. The seven deuterocanonical books appeared in Christian Bibles for well over a thousand years before the Reformation. The Reformers removed them in the 1500s. Whether that removal was justified is a real theological debate, but the timeline is clear.
“The Catholic Church Banned Bible Reading”
The Church restricted certain unauthorized translations at specific times and places, usually during periods when groups produced versions with polemical notes. It never banned Scripture itself. In fact, monasteries copied and preserved the Bible through centuries when few other institutions could. Today, the Church actively encourages daily Scripture reading. The Second Vatican Council document Dei Verbum urged “easy access to sacred Scripture” for all the faithful, and Pope Francis established the Sunday of the Word of God in 2019 to promote Bible engagement.
“There Is One Official Catholic Bible in English”
No single English translation holds exclusive status. The Nova Vulgata is the official Latin text, but the Church approves multiple vernacular translations for study and several for liturgy.
Other Frequent Mix-Ups
- The King James Version is not a Catholic Bible, though the original 1611 edition did include the Apocrypha.
- The Douay-Rheims is not more “official” than modern approved translations, despite its traditional reputation.
- Catholic Bibles use different numbering for some Psalms in older editions, following the Greek and Latin tradition, which can make Psalm references seem off by one.
- The Gideons Bible you find in a hotel room is a Protestant edition without the deuterocanonical books.
- Catholics and Protestants divide the Ten Commandments differently, which affects some study Bible notes but not the biblical text itself.
Choosing the Right Catholic Bible for You
With so many approved options, picking one comes down to your purpose. Think about how you plan to use it day to day, then match the translation and edition to that goal.
Match the Bible to Your Purpose
- Following Mass readings in the U.S.: Choose the NABRE. Its text lines up closely with what you hear proclaimed.
- Deep study and apologetics: Choose the RSV-2CE or ESV-CE. Their literal approach helps you trace theological arguments word by word.
- Devotional reading and prayer: Choose the New Jerusalem Bible or Revised New Jerusalem Bible for their literary flow.
- Traditional Latin Mass attendees: Choose the Douay-Rheims, which matches the Vulgate readings used in the older form of the liturgy.
- Teens and new readers: Choose the Good News Translation Catholic Edition or a youth study Bible with accessible notes.
- Family or gift Bible: Look for a durable bonded leather or hardcover edition with clear print, family record pages, and full-color maps.
Study Editions Worth Knowing
Beyond the base translation, several study editions add serious value. The Ignatius Catholic Study Bible pairs the RSV-2CE with commentary drawing on Church Fathers and Catholic doctrine. The Great Adventure Catholic Bible organizes Scripture into a color-coded timeline that helps beginners see the big story. The Little Rock Catholic Study Bible uses the NABRE with accessible notes designed for parish small groups. The Navarre Bible offers extensive commentary volume by volume for readers who want depth.
Practical Features to Compare
Consider a real example. Suppose you join a parish Bible study that works through the Gospel of John over ten weeks. You will want wide margins for notes, a readable font size of at least 9 or 10 points, cross-references in the margin or center column, and a concordance in the back. A pocket-sized Bible with tiny print will frustrate you by week two. Meanwhile, a leather-bound family Bible weighing four pounds will stay home. Match the physical book to how you will actually use it.
Do not overlook digital options either. Free apps and websites host approved Catholic translations, often with the daily Mass readings built in. The USCCB website posts the daily readings for free. Apps like Laudate, iBreviary, and Hallow give you Scripture, prayers, and the Liturgy of the Hours on your phone. Many Catholics use a print Bible at home and an app during their commute.
How Catholics Read and Interpret Scripture
Owning the right Bible is only step one. The Church also offers a framework for reading it well, and that framework shapes how Catholics understand what they read.
Catholic teaching holds that Scripture and Sacred Tradition flow from the same divine source and work together, with the Magisterium serving as the authentic interpreter. This differs from the Protestant principle of sola scriptura, which treats Scripture alone as the rule of faith. In practice, a Catholic reading a difficult passage will consult the Catechism, Church Fathers, or a commentary rather than relying only on personal interpretation.
The Church also teaches readers to notice literary forms. Dei Verbum instructs interpreters to consider what the human authors intended and what forms they used, since poetry, history, prophecy, parable, and letter each communicate truth differently. Reading Genesis 1 the same way you read the Acts of the Apostles misses the point of both.
Four Senses of Scripture
The Catechism describes four traditional senses that Catholics use when reading a passage:
- Literal: what the words actually say and what the author meant to communicate.
- Allegorical: how the passage points to Christ and the mysteries of faith.
- Moral: how the passage guides us to act rightly.
- Anagogical: how the passage points toward heaven and our final destiny.
Lectio Divina
Many Catholics pray with Scripture using lectio divina, an ancient method with four movements: read the passage slowly, meditate on a word or phrase that stands out, pray in response to what you noticed, and rest quietly in God’s presence. Fifteen minutes a day with a short passage often builds a stronger habit than trying to read ten chapters at once.
If you want a starting plan, try this. Read the Gospel of Mark first because it moves quickly and takes about ninety minutes total. Then read Acts to see how the early Church grew. Then move to Genesis and Exodus for the foundational story. Save Leviticus, Revelation, and the prophets for after you have the big picture. This order keeps beginners engaged instead of stalling in chapter three of Numbers.
What Is Changing in Catholic Bible Translation
Bible translation never really stands still. Scholars keep discovering manuscripts, language keeps shifting, and bishops keep reviewing texts for worship. Several developments are worth watching.
The Dead Sea Scrolls, discovered between 1947 and 1956, changed Old Testament scholarship dramatically. Among the finds were Hebrew and Aramaic fragments of Tobit and Sirach, books previously known mainly in Greek. Those discoveries strengthened the case that the deuterocanonical books circulated widely among Jews before Christ, and they now inform modern translations including the NABRE.
In the United States, the bishops have been working on a revision of the New American Bible New Testament, with the goal of producing a single text usable for both study and liturgy. That project has been underway for years and aims to reduce the current gap between the Lectionary wording and the printed NABRE.
Meanwhile, several English-speaking bishops’ conferences have moved toward the ESV-CE for their lectionaries, including England and Wales, Scotland, Australia, and India. This shift represents a broader preference for more formal, literal translations in worship after decades of dynamic-equivalence popularity.
Digital access continues to expand too. Surveys of American Catholics consistently show that a large share now read Scripture on phones or tablets at least sometimes, and parishes increasingly offer online Bible study. The Sunday of the Word of God, celebrated on the third Sunday of Ordinary Time, has pushed more parishes to hand out Bibles, host Scripture workshops, and encourage daily reading.
None of these changes touch the canon. The 73 books remain settled. What keeps evolving is how the Church renders those books in living languages and how ordinary Catholics get access to them.
Frequently Asked Questions About Catholic Bibles
A few questions come up again and again, so here are direct answers.
Can a Catholic read a Protestant Bible?
Yes. Nothing forbids it, and many Catholic scholars read multiple translations regularly. Just remember a standard Protestant Bible lacks the seven deuterocanonical books and the additional sections of Esther and Daniel, so you will miss part of the Old Testament.
Is the New Testament the same in both?
Yes. All 27 New Testament books match exactly. Wording varies by translation, but the books and their content are identical.
Why do Psalm numbers sometimes differ?
The Greek Septuagint and Latin Vulgate combine and split certain Psalms differently than the Hebrew text. Older Catholic Bibles like the Douay-Rheims follow the Greek numbering, so a Psalm may appear one number lower than in most modern Bibles. Modern Catholic translations generally use the Hebrew numbering, sometimes listing both.
What about Orthodox Bibles?
Eastern Orthodox and Oriental Orthodox churches accept the seven Catholic deuterocanonical books plus additional writings such as 3 Maccabees, 1 Esdras, Psalm 151, and the Prayer of Manasseh. The Ethiopian Orthodox canon is broader still. So the Catholic canon sits between the Protestant and Orthodox lists in size.
Do I need permission to use a particular translation?
Not for personal reading. For published works, catechetical materials, or public liturgy, the Church expects an approved translation. Parish programs and Catholic schools normally specify which version to use.
Are Catholic Bibles more expensive?
Not really. Prices track binding quality and extra features, not the canon. You can find paperback Catholic Bibles for a few dollars and premium leather editions for well over a hundred, just like any other Bible.
So the short answer to the question of which Bible does the Catholic Church use is this: a 73-book Bible that keeps the seven deuterocanonical books and the longer forms of Esther and Daniel, rendered in any of several approved translations. The Nova Vulgata stands as the official Latin reference, while English readers choose among the NABRE, RSV-CE and RSV-2CE, Douay-Rheims, Jerusalem Bible family, ESV-CE, and others. Each one carries an imprimatur, each one contains the full canon, and each one serves a slightly different purpose.
Understanding these differences does more than settle a trivia question. It helps you follow along at Mass, join a Bible study with confidence, discuss Scripture respectfully with friends from other traditions, and pick a Bible you will actually open. Grab a translation that fits how you read, start with a Gospel, and give it fifteen minutes a day. The Church has spent two thousand years preserving these words for you, and they are far more approachable than most people expect.
