The change from the 2000 translation to the 2011 concerns the use of the adjective “offertory,” which did not appear as often in the former edition and doesn’t appear until these paragraphs that follow. It was in the Latin, however, and translated “preparation of the gifts,” as it is in GIRM 73.
74. The procession bringing the gifts is accompanied by the Offertory Chant (cf. no. 37 b), which continues at least until the gifts have been placed on the altar. The norms on the manner of singing are the same as for the Entrance Chant (cf. no. 48). Singing may always accompany the rite at the Offertory, even when there is no procession with the gifts.
The old GIRM (1975) legislated that if not sung, the offertory antiphon is omitted.
75. The bread and wine are placed on the altar by the Priest to the accompaniment of the prescribed formulas; the Priest may incense the gifts placed on the altar and then incense the cross and the altar itself, so as to signify the Church’s offering and prayer rising like incense in the sight of God. Next, the Priest, because of his sacred ministry, and the people, by reason of their baptismal dignity, may be incensed by the Deacon or by another minister.
76. Then the Priest washes his hands at the side of the altar, a rite in which the desire for interior purification finds expression.