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Holy Bible: Complete Parallel Bible with the Apocryphal/Deuterocanonical Books: New Revised Standard Version BL Revised English Bible BL New American Bible BL New Jerusalem Bible
The Complete Parallel Bible presents four of the most highly respected modern language Bible translations arranged side by side for easy comparison. The parallel format brings new insights into the distinct characteristics that distinguish the texts used by Protestant, Catholic, and Orthodox Christians. This unique work highlights the importance of the translation process in defining the priorities and concerns of these different groups, and reveals interesting contrasts in literary styles, verse placement, and canonical content. The volume includes three translations that have an imprimatur (NRSV, NAB, NJB).
- GenresReligion
3291 pages, Hardcover
First published November 25, 1993
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* They are officially published under that name
* They are traditional stories not attributed to a specific author
* They are religious texts not generally attributed to a specific author
Books whose authorship is merely uncertain should be attributed to Unknown.
See also: Anonymous
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August 8, 2020
Cont. from The Interpreters One Volume Commentary on the Bible review.
Job presents us with a tone shift. As a thematic book, the bible has so far been about cultic religious values struggling to express greater value. God has been charged with distributing punishment and reward. The question confronting Job is, if God is good and fair why do blameless people suffer? God doesn’t bring the thief and murder to justice. Reality contradicts what Job has always witnessed around him. Our urgent need to understand justice is timeless and timely. Some foundational morality seem missing. Themes within this story go back 4000 years to stories from Egypt and Sumeria although this particular version is about 2700 years old.
Here the bible veers off from being a cultish book as it enters into a wider tradition of world wisdom literature. Wisdom books include Psalms, Proverbs, Ecclesiastes and apocryphal books like the Wisdom of Solomon. Even though parts of this literature can be somewhat cultic and nihilistic, much of it gets very deep and surprising. It's time for poetry, philosophy and song to add some balance. Much of the wisdom tradition tends to group the righteous together with the wicked and the ignorant. Many readers neither understand the combination nor the differentiation but it is here that the bible comes full circle back to the beginning when there was no absolute distinction between good and evil; where there was a single God; where good and bad are dependent upon each other because the idea of each is born of the other. We are, after all, our own worst adversaries, and Job finally comes away with such an understanding. An understanding of why the righteous and ignorant should be grouped together is what humankind still lacks and requires before it can make its next great leap in morality.
Job begins with God conspiring with an angel called Satan to see how far Job has to be pushed before he renounces God. The idea of a satan comes down to us from ancient Hebrew law and refers to a legal adversary; a prosecuting attorney; a devil’s advocate if you will. (In Isaiah, faith is spoken of legalistic/banking terms. Faith is like a surety bond. Past performance and responsibility to the future is the foundation for faith.) So God gives Satan control over Job’s life and entraps him. He finally loses most everything but his own life which he also wishes he would lose. He wants to meet this God and tell him off; plead his case; demand justice. Even in his anger and despair, Job comes to the extremely reasonable question of how his friends envision a God so small as to believe that God shares their narrow sense of morality. Of course, they accuse him of the same error. Job is at least as frustrated that his situation is at odds with traditional beliefs as he is sorry for his own condition. How can Job reconcile his whole life's belief with the reality he confronts? Job needs an umpire; an umpire who is nonexistent within his religion. Job is damned. But after pleading his case to his so-called friends who all condemn him as a sinning heretic, he finally gets his chance, but finds himself humbled to this God and at a loss for words. Rather than stating his case, in awe he simply asks forgiveness. God forgives him, praises Job’s truth telling and restores him. His self-righteous friends don’t fair as well. God is not to be remade in order to support a selfish and petty idolization of God. Job’s friends are rebuked by God for dumbing-down God as they repeatedly tried to remake God in their own image.
Psalms can be difficult book to read. Many songs point geared toward a particular moment in the past and can, for today’s reader, seem quite repetitive. This is where reading a commentary along side helped. I still had to do a certain amount of skimming through. I found myself quite liking 10, 16,19, 22, 32, 39, 50, 73 & 90 of the one hundred and fifty.
Proverbs follows the songs of Psalms. Here we have the poetry of Proverbs. We shouldn't help but notice a change of tone from cultish belief to pragmatic concern of moral citizenship. There might even be a spot where the sensitive reader might find abstract parallels to what later becomes a theory of trinitarianism.
A nice quote snippit: “A word fitly spoken is like apples of gold in a setting of silver.”
I'll add a proverb of my own:
Many of these proverbs are wise but many are not,
The wise will realize the difference while others cannot.
Ecclesiastes gives us a WOW; didn’t see this coming. In many ways it is an optimistic but seemingly nihilistic book but. It battled its way to inclusion within the canon. It is a realistic rebuttal within its praise and acceptance of God and reality as it is. It demonstrates that those who approved the canon didn’t have to turn their backs upon a short book such as this.
Song of Songs is the little sexy book of the bible. Sensual. Enough said.
Unfortunately the words of Isaiah sounded too much like part two of the Deuteronomy party line. So I decided to get the lay of Isaiah-land by reading what turned out to be an beautiful introduction to this book written by Peter R. Ackroyd, in The Interpreters One Volume Commentary on the Bible. By the time I finished I couldn’t wait to read it. Great work by the late Dr. Ackroyd! Unfortunately, for me, Isaiah couldn’t live up to the good doctor’s praise.
On to Jeramiah. Whereas Isaiah seemed to be a conservative man of belief, Jeremiah was a progressive man of faith; faith being the opposite of belief. Although extremely repetitive and too steeped in the prophetic for my tastes, I liked this prophet even though history shows that his predictions only stayed within the laws of chance. Still, I think that at his baseline diagnosis of the issues involved was/is correct even if he may not have understood its limits himself. His vision is much more international than national. The issues spoken of are not limited to Judah, Jerusalem, or even a people (Israel). For him the issue is the very real human problem of belief. Unfortunately for him, this message and his strident condemnation of Israel, the temple and it's leadership, he was shunned and banished from the temple and nearly lost his life. Today we would say that faith gave him the courage to speak “truth” to power.
As many zealots (and I don’t mean this derogatorily), he tended to become confused by his own zealotry. Yet he refused to split good from evil by making them separate deities. In Jeremiah’s monistic view, God brings on disaster. Why? Because humans bring on most their problems due to their own ignorance and separation from God. This separation equates with sin. The dichotomy of more than one god, one of good and one of bad is a false one to be equated with false idols. This is apostasy to Jeremiah; it creates irresponsibility because it divides us and makes us point fingers at each other rather than pointing at ourselves and taking responsibility. Redemption can only follow if we accept one God as well as accepting the personal and social responsibility this acceptance requires of us because the ultimate error is to think that the reality of God is morally indifferent.
If you read his rants as if YOU are the intended target, the message might do you some good. He was not above seriously questioning himself. True faith must always be balanced by doubt.
Unfortunately folks like John the revelator took up some similar rants while totally misunderstanding everything he ranted about. There was much debate about whether to allow The book of Revelations into the New Testament. I think much damage has been done to the overall New Testament message by allowing it in thereby tainting the canon and leaving it with the last word.
The first half of this book is written mostly by Jeramiah with some mitigating commentary interspersed throughout later on. The second half is written by a disciple who refers to Jeramiah. That person is Baruch. An expanded version of his writings is presented in the deuterocanonical book bearing his name.
Then comes the Lamentations. There is no devil in this book It book begins with God as the creator of both good and ill thus the siege and overthrow of Jerusalem is something the people must take responsibility for rather than pass it off on some demon - at least until the last if the 1st (of 5) poems. There the message goes askew as the poet of the 2nd poem tries to find someone else to blame, starting with foreigners and then moving on to God. Poem #3 is also confusing but seems to be seeking unity by showing how redemption can follow judgment but then falls back upon blaming God while calling out to God; much like the book of Job. There are lessons to be learned; at least for future generations. Poem #4 continues the better parts of #3, while it's vision is brutally realistic.
Whereas Jeremiah can seem somewhat mentally disturbed, Ezekiel can seem unfortunately deranged. But on a more careful reading he can be better read and understood as an extremely visionary poet. The commentator, William Hugh Brownlee, in The Interpreters One Volume Commentary on the Bible, attempts what other interpreters seldom will; he demonstrates how meter and rhyme can be used to reorder sections in order to separate inserted commentary from what was likely the author's original intention. Ezekiel is an important figure in his ethical stands on personal responsibility. This helps save the book from its repetition (a problem so common throughout many of the books of this bible) especially when some of this repetition is due to others trying the amend his words while editing them.
Ezekiel reminds us as do other books throughout the bible that Sodom's sin was pride, self-sufficiency to the neglect of the poor, as well as the abuse of the migrant instead of humbly helping “the other” who may well be in need in a strange land.
Daniel is for those who can't abide prophets like Jeremiah who preach accurately against believers within his own society. It’s also for those who dislike the mirror Ezekiel makes you look into when trying to find who’s to blame for your situation. So, if Ezekiel’s striking rants disturb you, the relatively short book of Daniel might be the prophetic style your cloistered comfort zone has been waiting for. Herein you get to hear about a war in heaven between nationalistic angels with differing views of God's truth. This represents just one more example of our tendencies to remake God in our own image while dividing God into factions of good vs evil as if God is not One but at least two. This sort of prophetic imagination parallels our own inability to understand the difference between immediate history and propaganda; a problem that still plagues us to this day.
On to Hoesa and time for a brief note on language and anglicization. In Hebrew, the name Hoesa is the same as Hoshea. Hoshea is a shortened form of Jehoshua that has been anglicized throughout the old testament as Joshua. The name is further anglicized in the New Testament as Jesus. The name means “God saves.”
In this short book, God arranges Hosea's “marriage(s)” in such a way as to illustrate God’s own circumstance throughout Israel's problematic history. In doing this God arranges Hosea’s marriage and the naming of their offspring in an intimate example that puts Hoesa in parallel with God’s greater plight. Hosea loves his ever straying wife while attempting to guide his family and keep them from harm. God’s wrath is no longer seen as jealous punishment but instead demonstrates God’s (and Hosea’s) difficulty in guiding a distracted family through their many trials because they keep stumbling over their own sure righteousness. Their desires as well as their sureness make them fated to being unable to comprehend love and the greater reality of God.
Joel is a brief book. The only thing I remember about it is the locusts plague.
Amos, on the other hand, is memorable because he was the first (earliest) of what are called “the twelve prophets” of the bible. Remember once again that these books don’t generally follow any chronological order. Most of these books weave in and around time often due to alterations made at a later date during editing. Amos was an educated man and fine poet who, although he proclaimed he wasn't a prophet, still had words he was impelled if not compelled to speak. Like most of the prophets, he warned his own people, the Israelites, about the sins of their inhumanity to man; their exploitation of the underprivileged as the righteous ignored the rights of the poor and needy. Those without money and strength were often sold into slavery or deported for the need of cheap sandals. He condemned the self-assured leaders for ignoring the evil day of God's wrath because their courts issue judgments of violence instead of justice. They were not leading by example, but they would certainly lead the people into exile. The commentary on this book is at about as long as the book itself.
Comes along Obadiah who sounds nationalistic but not as much as the fervent Ezra and Nehemiah. In his couple page book, Obadiah places the duty upon God to punish every nation.
The story of Jonah cleverly demonstrates how other prophets were more inclusive and universalistic than others yet today we only seem to remember the story as having something to do with a whale. For the careful reader, this is an amazing short story for its frankness during its many twists and turns.
For those who never read or understood the story or its point, Jonah is a reluctant if not dishonest prophet who tries to run from God’s demand that he go to Nineveh and convert his enemies. Jonah instead boards a ship to flee his calling; hoping to outrun God? Jonah ends up jumping ship during a storm but is saved by being swallowed by a sea monster that, in several days, deposits him back where he started. God gives Jonah another chance and although Jonah complains about his 3 days journey, he makes it and winds up achieving the most amazing conversion known to humankind; all of Nineveh is converted. But since the people of Nineveh saw the light, Jonah is livid at God for letting his enemies off the hook rather than punishing them. God asks, “In your righteousness you blame me?” Jonah is so incensed that God would forgive a people who killed his own righteous people, he demands that God kill him instead. But God will not grant his request before teaching him a lesson in forgiveness. While Jonah sulks in the desert heat, God grows a plant to shade him from the scorching sun. Jonah rejoices in his personal shade. But while he rejoices, God infests the shade plant with a worm that kills it. Without shade Jonah now requests death again. God asks Jonah if he is now mad at the plant.
God declares that all of Nineveh had been so ignorant they did not even know their right from their left. CONTINUED IN MY COMMENTS . . .
Job presents us with a tone shift. As a thematic book, the bible has so far been about cultic religious values struggling to express greater value. God has been charged with distributing punishment and reward. The question confronting Job is, if God is good and fair why do blameless people suffer? God doesn’t bring the thief and murder to justice. Reality contradicts what Job has always witnessed around him. Our urgent need to understand justice is timeless and timely. Some foundational morality seem missing. Themes within this story go back 4000 years to stories from Egypt and Sumeria although this particular version is about 2700 years old.
Here the bible veers off from being a cultish book as it enters into a wider tradition of world wisdom literature. Wisdom books include Psalms, Proverbs, Ecclesiastes and apocryphal books like the Wisdom of Solomon. Even though parts of this literature can be somewhat cultic and nihilistic, much of it gets very deep and surprising. It's time for poetry, philosophy and song to add some balance. Much of the wisdom tradition tends to group the righteous together with the wicked and the ignorant. Many readers neither understand the combination nor the differentiation but it is here that the bible comes full circle back to the beginning when there was no absolute distinction between good and evil; where there was a single God; where good and bad are dependent upon each other because the idea of each is born of the other. We are, after all, our own worst adversaries, and Job finally comes away with such an understanding. An understanding of why the righteous and ignorant should be grouped together is what humankind still lacks and requires before it can make its next great leap in morality.
Job begins with God conspiring with an angel called Satan to see how far Job has to be pushed before he renounces God. The idea of a satan comes down to us from ancient Hebrew law and refers to a legal adversary; a prosecuting attorney; a devil’s advocate if you will. (In Isaiah, faith is spoken of legalistic/banking terms. Faith is like a surety bond. Past performance and responsibility to the future is the foundation for faith.) So God gives Satan control over Job’s life and entraps him. He finally loses most everything but his own life which he also wishes he would lose. He wants to meet this God and tell him off; plead his case; demand justice. Even in his anger and despair, Job comes to the extremely reasonable question of how his friends envision a God so small as to believe that God shares their narrow sense of morality. Of course, they accuse him of the same error. Job is at least as frustrated that his situation is at odds with traditional beliefs as he is sorry for his own condition. How can Job reconcile his whole life's belief with the reality he confronts? Job needs an umpire; an umpire who is nonexistent within his religion. Job is damned. But after pleading his case to his so-called friends who all condemn him as a sinning heretic, he finally gets his chance, but finds himself humbled to this God and at a loss for words. Rather than stating his case, in awe he simply asks forgiveness. God forgives him, praises Job’s truth telling and restores him. His self-righteous friends don’t fair as well. God is not to be remade in order to support a selfish and petty idolization of God. Job’s friends are rebuked by God for dumbing-down God as they repeatedly tried to remake God in their own image.
Psalms can be difficult book to read. Many songs point geared toward a particular moment in the past and can, for today’s reader, seem quite repetitive. This is where reading a commentary along side helped. I still had to do a certain amount of skimming through. I found myself quite liking 10, 16,19, 22, 32, 39, 50, 73 & 90 of the one hundred and fifty.
Proverbs follows the songs of Psalms. Here we have the poetry of Proverbs. We shouldn't help but notice a change of tone from cultish belief to pragmatic concern of moral citizenship. There might even be a spot where the sensitive reader might find abstract parallels to what later becomes a theory of trinitarianism.
A nice quote snippit: “A word fitly spoken is like apples of gold in a setting of silver.”
I'll add a proverb of my own:
Many of these proverbs are wise but many are not,
The wise will realize the difference while others cannot.
Ecclesiastes gives us a WOW; didn’t see this coming. In many ways it is an optimistic but seemingly nihilistic book but. It battled its way to inclusion within the canon. It is a realistic rebuttal within its praise and acceptance of God and reality as it is. It demonstrates that those who approved the canon didn’t have to turn their backs upon a short book such as this.
Song of Songs is the little sexy book of the bible. Sensual. Enough said.
Unfortunately the words of Isaiah sounded too much like part two of the Deuteronomy party line. So I decided to get the lay of Isaiah-land by reading what turned out to be an beautiful introduction to this book written by Peter R. Ackroyd, in The Interpreters One Volume Commentary on the Bible. By the time I finished I couldn’t wait to read it. Great work by the late Dr. Ackroyd! Unfortunately, for me, Isaiah couldn’t live up to the good doctor’s praise.
On to Jeramiah. Whereas Isaiah seemed to be a conservative man of belief, Jeremiah was a progressive man of faith; faith being the opposite of belief. Although extremely repetitive and too steeped in the prophetic for my tastes, I liked this prophet even though history shows that his predictions only stayed within the laws of chance. Still, I think that at his baseline diagnosis of the issues involved was/is correct even if he may not have understood its limits himself. His vision is much more international than national. The issues spoken of are not limited to Judah, Jerusalem, or even a people (Israel). For him the issue is the very real human problem of belief. Unfortunately for him, this message and his strident condemnation of Israel, the temple and it's leadership, he was shunned and banished from the temple and nearly lost his life. Today we would say that faith gave him the courage to speak “truth” to power.
As many zealots (and I don’t mean this derogatorily), he tended to become confused by his own zealotry. Yet he refused to split good from evil by making them separate deities. In Jeremiah’s monistic view, God brings on disaster. Why? Because humans bring on most their problems due to their own ignorance and separation from God. This separation equates with sin. The dichotomy of more than one god, one of good and one of bad is a false one to be equated with false idols. This is apostasy to Jeremiah; it creates irresponsibility because it divides us and makes us point fingers at each other rather than pointing at ourselves and taking responsibility. Redemption can only follow if we accept one God as well as accepting the personal and social responsibility this acceptance requires of us because the ultimate error is to think that the reality of God is morally indifferent.
If you read his rants as if YOU are the intended target, the message might do you some good. He was not above seriously questioning himself. True faith must always be balanced by doubt.
Unfortunately folks like John the revelator took up some similar rants while totally misunderstanding everything he ranted about. There was much debate about whether to allow The book of Revelations into the New Testament. I think much damage has been done to the overall New Testament message by allowing it in thereby tainting the canon and leaving it with the last word.
The first half of this book is written mostly by Jeramiah with some mitigating commentary interspersed throughout later on. The second half is written by a disciple who refers to Jeramiah. That person is Baruch. An expanded version of his writings is presented in the deuterocanonical book bearing his name.
Then comes the Lamentations. There is no devil in this book It book begins with God as the creator of both good and ill thus the siege and overthrow of Jerusalem is something the people must take responsibility for rather than pass it off on some demon - at least until the last if the 1st (of 5) poems. There the message goes askew as the poet of the 2nd poem tries to find someone else to blame, starting with foreigners and then moving on to God. Poem #3 is also confusing but seems to be seeking unity by showing how redemption can follow judgment but then falls back upon blaming God while calling out to God; much like the book of Job. There are lessons to be learned; at least for future generations. Poem #4 continues the better parts of #3, while it's vision is brutally realistic.
Whereas Jeremiah can seem somewhat mentally disturbed, Ezekiel can seem unfortunately deranged. But on a more careful reading he can be better read and understood as an extremely visionary poet. The commentator, William Hugh Brownlee, in The Interpreters One Volume Commentary on the Bible, attempts what other interpreters seldom will; he demonstrates how meter and rhyme can be used to reorder sections in order to separate inserted commentary from what was likely the author's original intention. Ezekiel is an important figure in his ethical stands on personal responsibility. This helps save the book from its repetition (a problem so common throughout many of the books of this bible) especially when some of this repetition is due to others trying the amend his words while editing them.
Ezekiel reminds us as do other books throughout the bible that Sodom's sin was pride, self-sufficiency to the neglect of the poor, as well as the abuse of the migrant instead of humbly helping “the other” who may well be in need in a strange land.
Daniel is for those who can't abide prophets like Jeremiah who preach accurately against believers within his own society. It’s also for those who dislike the mirror Ezekiel makes you look into when trying to find who’s to blame for your situation. So, if Ezekiel’s striking rants disturb you, the relatively short book of Daniel might be the prophetic style your cloistered comfort zone has been waiting for. Herein you get to hear about a war in heaven between nationalistic angels with differing views of God's truth. This represents just one more example of our tendencies to remake God in our own image while dividing God into factions of good vs evil as if God is not One but at least two. This sort of prophetic imagination parallels our own inability to understand the difference between immediate history and propaganda; a problem that still plagues us to this day.
On to Hoesa and time for a brief note on language and anglicization. In Hebrew, the name Hoesa is the same as Hoshea. Hoshea is a shortened form of Jehoshua that has been anglicized throughout the old testament as Joshua. The name is further anglicized in the New Testament as Jesus. The name means “God saves.”
In this short book, God arranges Hosea's “marriage(s)” in such a way as to illustrate God’s own circumstance throughout Israel's problematic history. In doing this God arranges Hosea’s marriage and the naming of their offspring in an intimate example that puts Hoesa in parallel with God’s greater plight. Hosea loves his ever straying wife while attempting to guide his family and keep them from harm. God’s wrath is no longer seen as jealous punishment but instead demonstrates God’s (and Hosea’s) difficulty in guiding a distracted family through their many trials because they keep stumbling over their own sure righteousness. Their desires as well as their sureness make them fated to being unable to comprehend love and the greater reality of God.
Joel is a brief book. The only thing I remember about it is the locusts plague.
Amos, on the other hand, is memorable because he was the first (earliest) of what are called “the twelve prophets” of the bible. Remember once again that these books don’t generally follow any chronological order. Most of these books weave in and around time often due to alterations made at a later date during editing. Amos was an educated man and fine poet who, although he proclaimed he wasn't a prophet, still had words he was impelled if not compelled to speak. Like most of the prophets, he warned his own people, the Israelites, about the sins of their inhumanity to man; their exploitation of the underprivileged as the righteous ignored the rights of the poor and needy. Those without money and strength were often sold into slavery or deported for the need of cheap sandals. He condemned the self-assured leaders for ignoring the evil day of God's wrath because their courts issue judgments of violence instead of justice. They were not leading by example, but they would certainly lead the people into exile. The commentary on this book is at about as long as the book itself.
Comes along Obadiah who sounds nationalistic but not as much as the fervent Ezra and Nehemiah. In his couple page book, Obadiah places the duty upon God to punish every nation.
The story of Jonah cleverly demonstrates how other prophets were more inclusive and universalistic than others yet today we only seem to remember the story as having something to do with a whale. For the careful reader, this is an amazing short story for its frankness during its many twists and turns.
For those who never read or understood the story or its point, Jonah is a reluctant if not dishonest prophet who tries to run from God’s demand that he go to Nineveh and convert his enemies. Jonah instead boards a ship to flee his calling; hoping to outrun God? Jonah ends up jumping ship during a storm but is saved by being swallowed by a sea monster that, in several days, deposits him back where he started. God gives Jonah another chance and although Jonah complains about his 3 days journey, he makes it and winds up achieving the most amazing conversion known to humankind; all of Nineveh is converted. But since the people of Nineveh saw the light, Jonah is livid at God for letting his enemies off the hook rather than punishing them. God asks, “In your righteousness you blame me?” Jonah is so incensed that God would forgive a people who killed his own righteous people, he demands that God kill him instead. But God will not grant his request before teaching him a lesson in forgiveness. While Jonah sulks in the desert heat, God grows a plant to shade him from the scorching sun. Jonah rejoices in his personal shade. But while he rejoices, God infests the shade plant with a worm that kills it. Without shade Jonah now requests death again. God asks Jonah if he is now mad at the plant.
God declares that all of Nineveh had been so ignorant they did not even know their right from their left. CONTINUED IN MY COMMENTS . . .
Currently reading
June 16, 2013I have this book listed in my "5-year Bible Reading Plan" because I intend to read each translation of the four in this collection. The hope is to read each different translation per year with some buffer time. I am starting with the NRSV in mid-2013. Wish me diligence! :)
January 5, 2023
This is a complete comparison of the Hebrew Scriptures, New Testament
I searched for a long time to find a parallel bible containing the NAB and NJB. The NSRV and REB were an added plus. The parallel design is to make a comparison of the more literal translation to the one that best follows the meaning. This is almost necessary as even the literal and meaning comparisons are still interpretations. Look at how they handle Psalms 88:19. For variations in verse numbering.
In the front, there is a nice description of how the different versions came about.
The introduction has:
· The Translations and their Background
· The Arraignment of the Translations
· The Order of the Biblical Material
· Variations in the Text of the Different Translations
· Explanations of the Translators' Footnotes
· Variations in Verse Numbering
· Use of the Parallel Text
I searched for a long time to find a parallel bible containing the NAB and NJB. The NSRV and REB were an added plus. The parallel design is to make a comparison of the more literal translation to the one that best follows the meaning. This is almost necessary as even the literal and meaning comparisons are still interpretations. Look at how they handle Psalms 88:19. For variations in verse numbering.
In the front, there is a nice description of how the different versions came about.
The introduction has:
· The Translations and their Background
· The Arraignment of the Translations
· The Order of the Biblical Material
· Variations in the Text of the Different Translations
· Explanations of the Translators' Footnotes
· Variations in Verse Numbering
· Use of the Parallel Text
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