Although French had become the official language in the whole Indochina, Quoác Ngöõ  (or the national script, a Romanized Vietnamese writing first invented by Portuguese and Italian Jesuits and perfected by Alexandre de Rhodes), had become more and more popular with the Vietnamese people. 

By the time the first Alliance missionaries could speak Vietnamese fluently, Quoác Ngöõ  had superseded  Chöõ Nho  (Chinese script), which had been officially used in Vietnam for over seventeen centuries. 

Chöõ Nho, however, remained the language of the older generation  of scholars;  it was these old men of letters who had received the first contingents of New Testaments and Gospel portions brought over by the British and Foreign Bible Society between 1902 and 1911. 

In addition to this older elite class, a large number of Vietnamese in the first two decades of this century could read and understand Chöõ Noâm, a Vietnamese script derived from the Chinese characters and  unofficially used through the centuries as a vulgar  script parallel to Chöõ Nho. 

The Alliance translators, faced with this complicated situation, decided to translate the Gospels into  Quoác Ngöõ,  but at the same time had a Vietnamese scholar translate them into  Chöõ Noâm  from the Chinese Wenli version. 

Wm. C. Cadman and his wife began their translation working in 1914.  With the help of Mr. Nho, a Vietnamese scholar, they first tackled of the Gospel according to St John, and by the end of 1915, when the Gouverneur General ordered the closing of the mission stations and expelled five missionaries, they had completed, in addition to the Book of John, the Gospel of Matthew, Mark, Luke, the book of Acts and the Epistle to the Romans. 

The work was temporarily suspended as a result of the governor's decree.  In 1918, however, the  Quoác Ngöõ  version of the seven books was printed in  Shanghai while the Chöõ Noâm version was published in Hanoi.  Wide   distribution of these Bible books in major centers of Tonkin, Annam, and Cochichina contributed significantly to the presentation  of Protestant message in Vietnam. 

The rest of the New Testament was translated by J.D. Olsen with the help of Mr. Traàn Vaên Doõng,  a professional translator, from the beginning of 1921 to the end of 1922.  The complete New Testament was printed in Shanghai and circulated in Vietnam in 1922.  The great demand necessitated a second edition the following year, 1923. 

As the majority of the Vietnamese people from the mid-1920s on only read the Quoác Ngöõ, Olsen's translation, as well as subsequent work on the Old Testament, was done in this Latinized script.    The seven books in Chöõ Noâm continued to be published until the mid-1930s, but no further translation was accomplished in this outdated script. 

The Cadmans resumed their work on the Bible in 1919.  this time with the cooperation of Mr. Phan Khoâi,  a noted scholar and writer who remained with them for ten years, they completed the Old Testament in 1925. 
 

While the Alliance Mission and the infant Church provided qualified personel, the British and Foreign Bible Society financed the preparation and publication of both the New Testament and the Bible. 

It was not until 1948 that a team of scholars began the revision of the New Testament under leadership of J.D.Olsen and  Pastor OÂng Vaên Huyeân. 

The Imprimerie Evangelique (Evangelical Press) establised in Hanoi late in 1920 published in addition to the Bible and Bible portions,  a monthly Sunday School lesson booklet, the quartely call of French Indochina (English), the monthly Thaùnh Kinh Baùo (The Bible Magazine), catechisme, tracts, a   number of Gospels in Cambodian, and other pamphlets.  Cadman reported in 1922 that "the sales of Scripture portions, books and tracts are so good that our presses find it hard to keep up with the reprints." The total output was 127,807 copies consisting of 3,197,300 pages for the year 1922.  13,606,280 pages for 1925, and over 5,000,000 pages in 1927. 

At a time when Quoác Ngöõ was becoming more and more popular, and books and pamphlets were still scarce and expensive, the widespread distribution of the Bible, Bible portions, and booklets of the gospel tracts was welcomes by people who were eager to secure something worthwhile to read.  It was the custom in many Vietnamese families for a member who had gotten a new book to read it aloud chapter by chapter to the whole family at its evening gathering around a big kerosene lamp, though each one still pursued his manual work to redeem the time. 

Under Confucian influence, almost any book was to be esteemed and read with reverence.  No wonder then that, in later years,  many missionaries and national preachers and laymen found in some remote towns and villages they visited for the first time men and women ready to accepted the Protestant faith in Jesus Christ as their Savior. 
 

In 1872 the Vietnamese Catholic liturgical Gospels and Epistles was published in Bangkok.  Luke was translated in 1980 by M. Bonet from   the French Ostervald version and published by BFBS (British & Foreign Bible Society) in Paris. 

Mark (1899), John (1900), and Acts (1903) were translated by Walter James of BFBS.  Mark was retranslated by P.M. Hosler (1913) 

A Schlicklin published a translation with Latin from the Vulgate (1913-16.) 
 

W.C. and Mrs. Cadman and John D. Olsen, with other Christian and  Missionary Alliance missionaries, translated a Bible (1925; NT,1923; Genesis,rev.ed.,1922; NT,rev.ed.,1954) that was published by BFBS.

Traàn Ñöùc Huaân (NT,1961; Bible,1971) 

The Roman Catholics G. Cagnon (NT,1962; OT,1962-63), and   Nguyeãn Theá Thuaän (NT from the Greek,1969; Bible, 1976) also   made translations.  

Rev. Leâ Hoaøng Phu published the Vietnamese Contemporary Bible (Thaùnh Kinh Dieãn YÙ) in 1994 by International Bible Society.