In 1975 the Texas-based evangelical scholar Arthur L. Farstad assembled a group of 130 biblical scholars, theologians, and clergy for the task of producing a modern English version of the King James Version. The New Testament was published in 1979, the Psalms a year later, and the complete New King James Version (NKJV) in 1983. The NKJV featured modernized spellings and the replacement of some 17th-century terminology (e.g., “thou” and “thee”) with more-contemporary words and phrases. Yet, because the translators and editors strove to preserve the literary style of the original King James Version, which had been widely regarded as one of the high-water marks of English literature, traditional sentence structure was preserved. The NKJV gained popularity among Bible societies such as Gideons International.

The New Revised Standard Version

By the late 20th century, biblical scholarship had so progressed, particularly given both the mid-century discovery of the Dead Sea Scrolls and the expansion of the study of ancient Semitic languages of the Middle Eastern context in which the biblical texts emerged and developed, that a new translation of the Revised Standard Version was proposed. Under the auspices of the U.S. National Council of Churches, Protestant, Eastern Orthodox, and Roman Catholic scholars, as well as a contingent of Jewish scholars who participated in the Old Testament translation, strove to produce a Bible that would preserve “all the best” of the King James Version and the Revised Standard Version while acknowledging linguistic and archaeological discoveries since the mid-20th century that had greatly enhanced knowledge of the social, cultural, and theological context of the biblical world.

The finished product gained acclaim for its scholarship and its accuracy as well as for its accessibility and literary quality. Published in American English in 1989 (with an Anglicized version in 1995), the New Revised Standard Version (NRSV) gained general acceptance among scholars, clergy, and laypersons from the three main branches of mainstream Christianity. The NRSV also became the standard translation for most university and seminary biblical studies and religious studies courses. However, some traditionalists objected to the NRSV’s use of gender-inclusive language (e.g., printing “brothers and sisters” when it is clear in the base texts that both men and women are being addressed and the use of male-only language may constitute a distortion). Others bristled at the translators’ use of historical method and archaeology when suggesting a reinterpretation of a traditional rendering of the text. In 1990 the Holy Synod of the Orthodox Church in America (OCA) ultimately decided not to permit either liturgical or study use of the NRSV, because the translators relied on the Hebrew Masoretic text in translating the Old Testament instead of on the Greek-language Septuagint, which is accepted by Eastern Orthodox churches.

Mid-20th-century Roman Catholic versions

With the exception of a version by the Irish American archbishop Francis Patrick Kenrick (published in six volumes, 1849–60), all Roman Catholic versions up to the 20th century were merely versions of the Douai-Reims Bible. A celebrated translation was that of Ronald Knox (New Testament, 1945; Old Testament, 1949; complete edition with Old Testament revised, 1955).

The most significant development in modern Catholic translations was initiated by the Confraternity of Christian Doctrine in 1936. A New Testament version of the Latin Clementine Vulgate (1941), intended as a revision, was in effect a new translation into clear and simple English. The Old Testament revision remained unfinished, the work having been interrupted by a decision inspired by the Pontifical Biblical Commission in 1943 to encourage modern vernacular translations from the original languages instead of from the Latin Vulgate. Accordingly, both the Old and New Testaments were respectively retranslated into modern English from the Hebrew and Greek originals. The resultant Confraternity Version (1952–61) was later issued as the New American Bible (1970). Another, more colloquial modern version is the Jerusalem Bible (1966), translated from the French Catholic Bible de Jérusalem (one-volume edition, 1961). An updated translation, The New Jerusalem Bible, was published in 1985. Both Anglicized and American Catholic versions of the New Revised Standard Version were published in 1991. These were approved by the Vatican for personal but not liturgical use.

Special versions

In the late 19th century the American evangelist and publisher Louis Klopsch devised the idea of publishing Bibles featuring the words attributed to Jesus Christ in red text. Klopsch published the first red-letter New Testament in 1899; a complete Bible appeared in 1901. The conceit gained rapid popularity and quickly became commonplace in various subsequent translations, particularly in “study bibles” intended for both personal and group reading and discussion. A similar principle was employed in various special-interest versions of the Bible. For example, 2008 saw the publication of The Green Bible, a version of the New Revised Standard Version with “ecologically sensitive” passages of Scripture, particularly those attributed to God in the Old Testament and specifically to Jesus in the New Testament, indicated in green print.

Jewish versions

Though Jews in English-speaking lands have generally utilized the King James Version and the Revised Version, such English versions present great difficulties. They contain departures from the traditional Hebrew text, they sometimes embody Christological interpretations, the headings are often doctrinally objectionable, and the renderings in the legal portions of the Pentateuch frequently diverge from traditional Jewish exegesis. In addition, where the meaning of the original is obscure, Jewish readers prefer to consult the well-known medieval Jewish commentators. Finally, the order of the Hebrew canon differs from that of the Christian canons, and the liturgical needs of Jews make inconvenient a version that does not mark the scriptural readings for Sabbaths and festivals.

Until 1917 all Jewish translations were the efforts of individuals. Planned in 1892, the project of the Jewish Publication Society of America was the first translation for which a group representing Jewish learning among English-speaking Jews assumed joint responsibility. This version essentially retained the Elizabethan diction of the King James Version and yet stuck unswervingly to the received Hebrew text, which it interpreted in accordance with Jewish tradition and the best scholarship of the day. For over half a century it remained authoritative, even though it laid no claim to any official ecclesiastical sanction.

In response to an increasingly felt need for modernization, a committee of translators was established, composed of three professional biblical and Semitic scholars and three rabbis. It began its work in 1955 and the Pentateuch was issued in 1962. The Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, and Jonah—all in a single volume for the convenience of synagogue use—followed in 1969, and Isaiah and Psalms appeared in 1973. A second committee had been set up in 1955 to work separately on the rest of the Hagiographa (Ketuvim).