Human Translations and Interpretations in Biblical Authority
Biblical authority does not rest on the perfection of human translations or interpretive traditions, but on the divine origin and inspiration of Scripture itself. The Westminster Confession articulates this distinction by affirming that the original Hebrew and Greek texts are "immediately inspired by God, and by his singular care and providence kept pure in all ages," while translations are "the Word of God" insofar as they faithfully render the original languages. This framework acknowledges both the human mediation involved in translation and the divine preservation of Scripture's essential message.
The Role of Translation in Transmission
Translation necessarily involves interpretation. When the author of Hebrews quotes Psalm 8:5, the Septuagint rendering differs slightly from the Hebrew Masoretic Text, yet the New Testament writer employs this Greek translation authoritatively [1]. This pattern demonstrates that early Christian communities recognized translated Scripture as bearing divine authority even when mediated through human linguistic choices. The apostolic practice of citing the Septuagint establishes precedent for trusting faithful translations while acknowledging the primacy of original-language texts.
Textual variants and manuscript traditions further illustrate the interplay between divine preservation and human transmission. Jamieson-Fausset-Brown notes that in Revelation 13:7, manuscripts A, B, C, the Vulgate, Syriac, and early commentators Andreas and Primasius include "and people" after "tribe," while other witnesses omit it [2]. Such variations, typically minor, do not undermine biblical authority but rather demonstrate the careful textual work required to establish reliable readings.
Interpretation and Confessional Boundaries
Matthew Henry observes that both Old and New Testament dispensations "were of God, and both of them very good," yet differ in their mode of revelation [4]. This recognition that God accommodates human understanding through progressive disclosure applies equally to the interpretive task. The Tyndale commentary notes that Old Testament theophanies—divine appearances in human form—"foreshadow the full appearance of God on earth in the incarnation of Jesus" [5], illustrating how interpretation connects textual details to broader theological realities.
The Greek term translated "boldness" in Hebrews 4:16 carries nuances of "confidence" or "freedom of speech," as Jamieson-Fausset-Brown explains [3]. Translators must choose English words that approximate this semantic range, and readers depend on their fidelity. Yet the authority of the message—that believers may approach God's throne through Christ's mediation—remains intact across responsible translations.
Human translations and interpretations serve biblical authority rather than competing with it, functioning as necessary instruments through which the inspired text speaks across languages and cultures.
Sources
- OpenBible.info “Cross-reference: Heb.2.7 → Ps.8.5 (confidence: 19 votes)”
- Revelation (Presbyterian) “Jamieson, Fausset & Brown on Revelation 13:7: power--Greek, "authority." all kindreds . . . tongues . . . nations--Greek, "every tribe . . . tongue . . . nation." A, B, C, Vulgate, Syriac, ANDREAS, and PRIMASIUS add "and people," after "tribe" or "kindred."”
- Hebrews (Presbyterian) “Jamieson, Fausset & Brown on Hebrews 4:16: come--rather as Greek, "approach," "draw near." boldly--Greek, "with confidence," or "freedom of speech" (Eph 6:19). the throne of grace--God's throne is become to us a throne of grace through the mediation of our High Priest at God's right hand (Heb 8:1; Heb 12:2). Pleading our High Priest Jesus' meritorious death, we shall always find God on a throne of grace. Contrast Job's complaint (Job 23:3-8) and Elihu's " IF," &c. (Job 33:23-28). obtain--rather, "receive." mercy--"Compassion," by its derivation (literally, fellow feeling from community”
- Hebrews (Nonconformist/Puritan) “Matthew Henry on Hebrews 1:1: Here the apostle begins with a general declaration of the excellency of the gospel dispensation above that of the law, which he demonstrates from the different way and manner of God's communicating himself and his mind and will to men in the one and in the other: both these dispensations were of God, and both of them very good, but there is a great difference in the way of their coming from God. Observe, I. The way wherein God communicated himself and his will to men under the Old Testament. We have here an account, 1. Of the persons by whom God delivered his mind”
- Jude (Protestant academic) “Tyndale House on Jude 13:19: 13:19-22 It is not possible for human beings to take in the full revelation of God’s holy presence and still live (cp. 6:20-24; Exod 19:21; 33:20). The Old Testament frequently reports divine visitations on earth in human form; these visitations foreshadow the full appearance of God on earth in the incarnation of Jesus.”