What are the different English Bible versions?

I can only tell you what I believe to be the relative accuracy of several translations. Others not mentioned are in my opinion virtually man's estimation of what God said. The better translations are, from most accurate to least accurate, the New Translation by J.N. Darby (JND), the New American Standard Bible (NASB), the New King James Version (NKJV), the King James Version of the Scofield Study Bible III—what the New Scofield was called after 2002—the English Standard Version (ESV), and the New International Version (NIV). I will be using either the JND for needed clarity, or the NKJV in this book (with permission). I like the NKJV because it is relatively accurate, it reads in modern language, yet it reads close enough to the KJV that it doesn't offend most KJV readers. For those who prefer the KJV, I recommend the Scofield version because most marginal corrections have been brought into the text and other words have been updated for clarity.

We have had Wycliffe's unprinted Bible, the first ever given to the English people, in 1380; nearly a century and a half afterwards appeared the first printed English New Testament by the godly and learned Tyndale, this was in 1526; shortly before the cruel martyrdom of Tyndale, Coverdale presented to his countrymen the first complete printed English Bible, in 1535; two years afterwards, dear John Rogers gave us his revised edition of Coverdale's Bible, familiarly known as "Matthew's Bible," 1537; another two years or so, and the "Great or Cranmer Bible" was published, which was simply a careful revision of what had gone before, 1540; twenty years of stirring events and Geneva becomes the birth-place of the first complete English Bible translated throughout from the original tongues, 1560; another period of about eight years, and in 1568 appeared what we would term "The Ecclesiastical Bible," known as the "Bishops' Bible," a simple revision of the Cranmer edition; soon after this the Romish Church began to think of England and of the clamant demand of her people for the Word of God in her native tongue, and so gave the New Testament in 1582 — the link between Wycliffe's Bible and King James' translation; then appeared the Douay Bible under high ecclesiastical sanction, possessing certain marked excellencies, but, on the whole, exceedingly faulty, 1609; two years after the complete Roman Catholic Bible was published, the noble and renowned work known as "the Authorised Version" — the result of seven years' diligent labour appeared, and thus crowned the work of Bible translation and printing, 1611.

This movement was strongly marked by the appearance of translations of the Holy Scriptures into the language of the common people. It was the power of an open Bible that broke, so largely the power of Rome. The invention of printing by type in the 15th century paved the way in the mercy of God for the printing of the Word of God. There were in this country, Tyndale’s New Testament (1525-1530). Coverdale’s Bible (1535). Cranmer’s Great Bible (1539). Archbishop Parker’s Bible (1568). King James’ Bible—our present Authorized Bible (1611), and others. King Henry VIII ordered a copy of Coverdale’s Bible to be placed in every parish Church, “for every man that will to look and read therein.”

Passing from the age of revelations, we may still trace God's care for His word, in the manner He provided for its dissemination through the medium of translations. As the knowledge of Greek declined, a Latin translation for the Christians in the western part of the Roman empire became a necessity, and, when needed, believers found their want met. For the Churches of North Africa, as early as the second century, a Latin translation had been made from the Greek, called the Vetis Latina. Subsequently some parts of the New Testament, the Gospels at least, were translated in North Italy, and called Versio Itala. Jerome first connected portions of these two, which, in his day, had become blended together, and afterwards translated the Old Testament directly from the Hebrew. As years passed on his version was mixed up with the preceding ones, and hence was formed that Latin version now known as the Vulgate. Containing some gross doctrinal errors, and others not affecting doctrine, it was, nevertheless, for centuries the only translation in which the Scriptures could be read by the greater part of the nations of Western Europe. From it Bede translated. From it Aelfric likewise in the 10th century translated portions of the Old Testament. From it Wicliff learnt God's truth, and then translated the New Testament for the benefit of his countrymen. Thus a Latin translation, first made for the Christians of North Africa, was destined to be the only source for ages from which God's saints would learn that truth which satisfies the soul. With the dawn of the Reformation access to the original sources was reopened; and the invention of printing brought within the reach of many the Scriptures in the original tongues. Then afresh translations were made. German, English, French, Italian, and Spanish versions by degrees appeared, made more or less directly from the Hebrew and Greek. Tyndale was the first who translated the New Testament for English readers. With the Greek before him he nevertheless was influenced by the Vulgate; and thus, even in the present day, the authorised version bears traces of the influence that translation once exercised over the Western Churches. Tyndale's New Testament appeared in 1525 A.D., the Old Testament a little later. After him Coverdale brought out a translation of the Bible in 1535; Matthews in 1537; Taverner in 1539; Cranmer's Bible appeared in that same year. The Genevan version was published in 1557-1560, and the Bishop's in 1568-1572. Some preferring the Genevan, others the Bishop's, at length in 1611 came out the Authorised version, which, after some years, was generally accepted as the English version. Here too we may trace the goodness of God. The value of having one version, not two or more in common use, is great. Before therefore the Colonial empire of Great Britain had attained to its colossal greatness; before the different denominations in England and her colonies had appeared, or been moulded into distinct separate bodies; before the English tongue had spread over so large a portion of the earth's surface, and jealousies between the mother country and her colonies had led the latter to regard with suspicion anything emanating by royal authority from the former, the Authorised version appeared; and, wherever the English language is spoken, or English enterprise has penetrated, thither that version has been carried, and wherever English or American missionaries have gone, and provided the natives with a translation in their own language, the influence of the Authorised version is felt, the value of one commonly accepted translation attested. Are these slight advantages? Was this the result of accident, or of design!

The Geneva Bible was the first complete translation into English from the originals throughout. It was addressed to "the brethren of England, Scotland, and Ireland," and first published in 4to size; it was afterwards sent out, however, in various sizes. There were two Bibles at this time in general use in England. The Geneva Bible was the more popular of the two, and was generally read in the household and in private study of the Word by the people. The Cranmer or Bishops' Bible was the one, however, which obtained most favour amongst the clergy and was read in the churches.

It will be readily perceived from the instructions given to the translators that our English Bible is not a direct translation from the original tongues throughout, but might be more fitly spoken of as a combined revision and translation, the Bishops' Bible being used as the basis of the whole work. Although printed by his Majesty's special command, and appointed to be read in churches, it was not forced upon the acceptance of church and people by the civil power. On the whole, the wise measures adopted, and the number and character of the translators engaged in the work inspired general confidence, while the translation itself — so accurate, so artless, yet withal so vigorous in style and diction — commanded universal love and respect, and has continued to do so, for now nigh 300 years, The "Bishops' Bible" and "Geneva Version" soon went out of date and fashion.

Of the three modern versions the English, of both the Old and New Testaments, is the authorised translation, or King James's Bible, 1611.

In a similar fashion we cannot be too thankful for the excellent Authorised and Revised Versions of the Holy Scriptures, obtaining in English-speaking lands, and use them freely and without question as the Word of God.

As to the chances of the Revision superseding the Authorised Version, one (Dr. J. J. S. Perowne) of the British company has well said: 'In 1611 they gave us not a new Bible, but simply a revision of the old Bishops' Bible, which is the one published by "authority to be read in churches." It has no "authority" whatever. It superseded the Bishops' Bible, simply because the people liked it better. It had no authority from the Crown, or Convocation, or Parliament … And so with the forthcoming new Bible, there will be no "authority." If people like it better, if people find it expresses more clearly what they believe to be the will of God, then it will find acceptance in the Church; but no authority in the world would impose upon the English people a Bible they don't like. I feel it will be a very difficult thing for any new Bible to take the place of the grand old Bible which has endeared itself to our hearts for many ages.'

We trust that after the appearance of a 'Revised Version,' British Christians will continue to use the older volume for growth in grace and knowledge of Christ. It has, we believe, provided material for every true Christian sentiment from the time that it became the chief of English classics. More appeal has been made to it in the interests of truth than on the side of error. Dr. Trench, writing in 1858, says: 'With the exception of the Roman Catholics, the Authorised Version is common ground for all in England who call themselves Christians; is alike the heritage of all' (cf. chap. 8 § 1, note 1). One of the American Revisers has spoken of the Old Version as 'a bond of union amongst those who differed materially from each other, a common standard of appeal.' How pregnant are these words!

Of course we should recommend this for private study, and not for public use. We see no difficulty in the Authorised Version being used in public, as the Septuagint was used by our Lord and His apostles even where it is not an exact translation of the Hebrew — and only corrected where absolutely necessary. By this means we shall preserve the familiar and forcible language of the Authorised Version, and still be furnished by the above, together with some good new translation, which may also confirm the text to be used, with all we may need to arrive at a true text, and the translation of the same.