The revisions were substantial. The revised version is said to be less literary but, for the most part, more literal. The introductions and footnotes, translated almost entirely from the French, have also been thoroughly revised and expanded, making it one of the most scholarly editions of the Bible.
The New Jerusalem Bible uses some "inclusive language," as in Exodus 20:17: "You shall not set your heart on your neighbor's spouse," rather than "neighbor's wife" or "neighbor's woman". For the most part, however, the inclusive language is limited to avoiding a "preference" for the masculine, as the translators write in the foreword. The New Jerusalem Bible uses more gender inclusive language than the Jerusalem Bible, but far less than many modern translations such as the New Revised Standard Version Catholic Edition which changes "brothers" to "brothers and sisters", throughout the New Testament. For the inclusive language that it does contain, it has been rejected by many conservative American Catholics, in favor of the Revised Standard Version Catholic Edition, the New American Bible, or the Douay-Rheims Bible. Outside of America it has become the most widely used Catholic translation in English-speaking countries.
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 or God . Yahweh is the closest in English to get to what is commonly believed to be the pronunciation of YHWH, the Hebrew holy name of God, though it has in the past been spelled "Jehovah".
The New Jerusalem Bible also transliterates the Hebrew term "Sabaoth" rather than using the traditional rendering, thus "Yahweh Sabaoth" instead of "LORD of hosts". This is for the sake of accuracy, as the translation of "Sabaoth" is uncertain. (New Jerusalem Bible, Regular Edition, footnote to Samuel 1:3)
The text received a third update in 1998, and is currently undergoing a fourth revision, under which it will revert Yahweh to LORD.