In September 1966 the American Bible Society published The New Testament in Today's English Version, a translation intended for people everywhere for whom English is either their mother tongue or an acquired language. Shortly thereafter the United Bible Societies requested the American Bible Society to undertake on its behalf a translation of the Old Testament following the same principles. Accordingly the American Bible Society appointed a group of translators to prepare the translation. In 1971 this group added a British consultant recommended by the British and Foreign Bible Society. The translation of the Old Testament now appears together with the fourth edition of the New Testament.

In a section between the Old Testament and the New Testament this Bible contains two series of books: (1) Tobit, Judith, Esther (Greek text), Wisdom of Solomon, Sirach, Baruch, Letter of Jeremiah, Song of the Three Young Men, Susanna, Bel and the Dragon, 1 Maccabees, and 2 Maccabees, and (2) 1 Esdras, 2 Esdras, and the Prayer of Manasseh. With the exception of 2 Esdras, these books formed part of the Septuagint Greek text of the Old Testament which was in circulation at the time of Christ. The first series of books are accepted by Roman Catholics as part of the canon of the Old Testament; and both series are regarded by many Protestants (including especially Anglicans, Episcopalians, and Lutherans) as worthy of at least private reading, though they are not regarded as a basis for doctrine. For further information about these books, see the Introductions to the respective series.

The basic text for the Old Testament is the Masoretic Text printed in Biblia Hebraica (3rd edition, 1937), edited by Rudolf Kittel. In some instances the words of the printed consonantal text have been divided differently or have been read with a different set of vowels; at times a variant reading in the margin of the Hebrew text (qere) has been followed instead of the reading in the text (kethiv); and in other instances a variant reading supported by one or more Hebrew manuscripts has been adopted. Where no Hebrew source yields a satisfactory meaning in the context, the translation has either followed one or more of the ancient versions (e.g. Greek, Syriac, Latin) or has adopted a reconstructed text (technically referred to as a conjectural emendation) based on scholarly consensus; such departures from the Hebrew are indicated in footnotes.

With the exception of 2 Esdras, the basic text for the two sections of books occurring before the New Testament is the Greek text printed in the Septuagint (3rd edition, 1949), edited by Alfred Rahlfs. For 2 Esdras the text is the Latin text printed in Biblia Sacra (1st edition, 1969), edited by Robert Weber.

The basic text for the New Testament is The Greek New Testament published by the United Bible Societies (3rd edition, 1975), but in a few instances the translation is based on a variant reading supported by one or more Greek manuscripts.

Drafts of the translation in its early stages were sent for comments and suggestions to a Review Panel consisting of prominent theologians and Biblical scholars appointed by the American Bible Society Board of Managers in its capacity as trustee for this text. In addition, drafts were sent to major English-speaking Bible Societies. Final approval of the text on behalf of the United Bible Societies was given by the American Bible Society's Board of Managers upon recommendation of its Translations Department Committee.

The primary concern of the translators has been to provide a faithful translation of the meaning of the Hebrew, Aramaic, and Greek texts. Their first task was to understand correctly the meaning of the original. At times the original meaning cannot be precisely known, not only because the meaning of some words and phrases cannot be determined with a great degree of assurance but also because the underlying cultural and historical context is sometimes beyond recovery. All aids available were used in this task, including the ancient versions and the modern translations in English and other languages. After ascertaining as accurately as possible the meaning of the original, the translators' next task was to express that meaning in a manner and form easily understood by the readers. Since this translation is intended for all who use English as a means of communication, the translators have tried to avoid words and forms not in current or widespread use; but no artificial limit has been set to the range of the vocabulary employed. Every effort has been made to use language that is natural, clear, simple, and unambiguous. Consequently there has been no attempt to reproduce the English in parts of speech, sentence structure, word order, and grammatical devices of the original languages. Faithfulness in translation also includes a faithful representation of the cultural and historical features of the original, without any attempt to modernize the text. Certain features, however, such as the hours of the day and the measures of weight, capacity, distance, and area, are given their modern equivalents, since the information in those terms is of greater importance to the reader than the Biblical form of those terms.

In cases where a person or place is called by two or more different names in the original, this translation has normally used only the more familiar name in all places; e.g. King Jehoiachin of Judah (Jeremiah 52.31), also called Jeconiah (Jeremiah 24.1) and Coniah (Jeremiah 37.1). Where a proper name is spelled two or more different ways in the original text, this translation has used only one spelling; e.g. Nebuchadnezzar, also spelled Nebuchadrezzar (compare Jeremiah 29.3 and 29.21), and Priscilla, also spelled Prisca (compare Acts 18.26 and Romans 16.3).

In view of the differences in vocabulary and form which exist between the American and the British use of the English language, a British edition is being published, which incorporates changes that are in keeping with British usage.

Following an ancient tradition, begun by the first translation of the Hebrew Scriptures (the Septuagint) and followed by the vast majority of English translations, the distinctive Hebrew name for God (usually transliterated Jehovah or Yahweh), is in this translation represented by “Lord.” When Adonai, normally translated “Lord,” is followed by Yahweh, the combination is rendered by the phrase “Sovereign Lord.”

In order to make the text easier to understand, various kinds of readers' helps are supplied. The text itself has been divided into sections, and headings are provided which indicate the contents of the section. Where there are parallel accounts elsewhere in the Bible, a reference to such a passage appears within parentheses below the heading. There are, in addition, several kinds of notes which appear at the bottom of the page. (1) Cultural or Historical Notes. These provide information required to enable the reader to understand the meaning of the text in terms of its original setting (e.g. the explanation of Rahab in Psalm 89.10; the explanation of Day of Atonement in Acts 27.9). (2) Textual Notes. In the Old Testament these indicate primarily those places where the translators were compelled for a variety of reasons to base the translation on some text other than the Hebrew. Where one or more of the ancient versions were followed, the note indicates this by One ancient translation (e.g. Genesis 1.26) or Some ancient translations (e.g. Genesis 4.8); where a conjectural emendation was adopted, the note reads Probable text (e.g. Genesis 10.14). In the New Testament, as well as in the Deuterocanonicals and other books of the Apocrypha, there are textual notes indicating some of the places where there are significant differences among the ancient manuscripts. These differences may consist of additions to the text (e.g. Matthew 21.43), deletions (e.g. Matthew 24.36), or substitutions (e.g. Mark 1.41). (3) Alternative Renderings. In many places the precise meaning of the original text is in dispute, and there are two or more different ways in which the text may be understood. In some of the more important of such instances an alternative rendering is given (e.g. Genesis 2.9; Matthew 6.11). (4) References to Other Passages. In addition to the notes there are references, by book, chapter, and verse, to other places in the Bible where identical or similar matters or ideas are dealt with.

There are several appendices at the end of the volume. A Word List identifies many objects or cultural features whose meaning may not be known to all readers. A Chronological Chart gives the approximate dates of the major events recorded in the Bible. An Index locates by page number some of the more important subjects, persons, places, and events in the Bible. A List of Passages from the ancient Greek translation (the Septuagint) of the Old Testament, which are quoted or paraphrased in the New Testament and which differ significantly in meaning from the Hebrew Masoretic Text, will help the reader understand some otherwise puzzling differences in quotations. The Maps are designed to help the reader to visualize the geographical setting of countries and localities mentioned in the Bible.

The line drawings which accompany the text were especially prepared for this translation.

The numbering of chapters and verses in this translation follows the traditional system of major English translations of the Bible. In some instances, however, where the order of thought or events in two or more verses is more clearly represented by a rearrangement of the material, two or more verse numbers are joined (e.g. Exodus 2.15–16; Acts 1.21–22).

No one knows better than the translators how difficult has been their task. But they have performed it gladly, conscious always of the presence of the Holy Spirit and of the tremendous debt which they owe to the dedication and scholarship of those who have preceded them. The Bible is not simply great literature to be admired and revered; it is Good News for all people everywhere—a message both to be understood and to be applied in daily life. It is with the prayer that the Lord of the Scriptures will be pleased to use this translation for his sovereign purpose that the United Bible Societies has now published The Bible in Today's English. And to Christ be the glory forever and ever!

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