Not sure what the original link was (when I clicked on it, it dropped through to the Vatican front page) but here’s a google translation of the description of the Pontifical Biblical Commission which is available only in Italian on the website. It’s not bad for a mechanical translation . . . . last section (Composition) snipped for length
Pontifical Biblical Commission
- The ancient Pontifical Biblical Commis de Re
The organization now known as Pontifical Biblical Commission was established by Leo XIII in the Apostolic Letter Vigilantiae studiique October 30, 1902 (*** 35 [1902-1903] 234-238). The Pope gave the new institution with a triple role: a) promote effective among Catholic biblical study, b) conflict with the scientific means the misconceptions concerning the Holy Scriptures, c) explore and illuminate the issues discussed and problems emerging the biblical context.
Some years later, Pius X, Apostolic Letter Scripturae Sanctae 23 February 1904, gave the Biblical Commission the power to confer academic degrees and license doctorate in Biblical Science (Scripture) (*** 36 [1903-1904] 530-532).
Leo XIII and Pius X had granted to the Biblical Commission wide powers to emerging issues and controversies about biblical, caused by modern criticism. From February 13, 1905 until November 17, 1921 the Biblical Commission issued 14 decrees (or decisions) and 2 statements in the form of response to questions or concerns proposed. These decrees are collected in 'Enchiridion Biblicum. Under Pius XI (until 30 April 1934) followed two other decrees, for a total of 18 interventions.
- The new Pontifical Biblical Commission
On 27 June 1971 as part of the great work of post-conciliar reform, Paul VI, with the Motu proprio Sedula care (AAS 63  665-669) established new rules for the organization and operation of the Biblical Commission to make its activities more fruitful for the Church and better suited to the current situation.
This apostolic letter marks a radical turning point regarding the role and organization of the Biblical Commission. Through 15 short articles is called the new structure: the members are no longer of Cardinals, assisted by advice, but teachers in the biblical sciences from various schools and nations, which are distinguished for their knowledge, wisdom and feelings about the Catholic Church’s Magisterium (Article 3).
This change of structure is necessarily a change in the nature and functions. No longer consisting of Cardinals on the model of the Roman Congregations, the new Biblical Commission became an advisory body, placed in the service of the Magisterium and connected to Congregation for the Doctrine of the Faith (cf. art. 1), whose prefect is also the President of the Commission.
II. An Activity Documents
The Biblical Commission organizes its Plenary Assembly every year, in the second week after Easter, on a topic previously chosen by the Cardinal President, upon the proposal of various organizations, such as the Congregation for the Doctrine of the Faith, the Episcopal Conferences or the Commission itself.
The new Biblical Commission held its first general assembly in 1974, at which have been revised examination programs for the attainment of academic degrees in Biblical Sciences.
In the following years (1975-1976) the States have tackled the study of women in the Bible and, more specifically, the role of women in society according to the Holy Scripture. The conclusions to which the Biblical Commission came were not published, but only made available to the Holy See, as provided for in art. 10 of the Apostolic Letter Sedula care.
In 1977-1978 he was tackled the issue of the use of Sacred Scripture in the theology of liberation, then big and hot news, but without reaching any documents.
In the plenum of 1979 was in-depth the issue of inculturation in Sacred Scripture and the reports were published in a volume entitled Faith and culture in the light of the Bible (LDC, Torino 1981).
In 1980 he decided to tackle a very challenging and varied: one concerning the relationship between hermeneutics and Christology. The study lasted until the Plenary Assembly of 1983 and ended with the publication of Bible et Christologie (Cerf, Paris, 1984), immediately translated into major languages.
From 1985 to 1988, the Biblical Commission paused to study the complex relationships between local churches and universality of the one People of God, fostering an approach to biblical, ecclesiological and ecumenical. He developed a 20-page document entitled Unité et diversité dans l’Eglise which, together with the reports of the various members, was made public (Libreria Editrice Vaticana, Vatican City 1989) and translated in major languages.
In 1989 he was tackled the important issue of interpretation of the Bible. Several reports were presented and worked on many controversial issues that for some years aroused heated debate in scientific circles. This work continued for some years and in 1993, was finally published the document L’interprétation de la Bible dans l’Eglise (Libreria Editrice Vaticana, Vatican City, 1993).
From 1994 to 1996 the work of the Biblical Commission stopped to consider the issue of the universality of salvation through Christ and the diversity of religions. Since 1997, he was undertaking a thorough study about the relationship between New and Old Testaments, between Christians and Jews. This survey was completed at the plenary session of 2000 and in November 2001 has been published in several languages, a text entitled Le peuple Juif et ses Saintes écritures dans la Bible chrétienne.
In subsequent years the Commission has addressed an important new theme focuses on the relationship between the Bible and morality. Following that examination, on 11 May 2008 was published the document Bible and morality. Biblical roots of Christian.