William Whitaker on Textual Criticism and Translations
“These then are the passages which Bellarmine was able to find fault with in the originals [i.e., the Hebrew MSS]; and yet in these there is really nothing to require either blame or correction. But, even though we should allow (which we are so far from doing, that we have proved the contrary), that these were faulty in the original [i.e., in the extant Hebrew MSS], what could our adversaries conclude from such an admission? Would it follow that the Hebrew fountain was more corrupt than the Latin streamlets, or that the Latin edition was authentic? Not, surely, unless it were previously assumed, either that canonical books of scripture cannot be erroneously copied sometimes by transcribers, or that it is very easy for us to discover many more errors in the Latin edition which ought not, and cannot be defended, as we shall hear presently.” [160]
“Now then, if the originals of sacred scripture have not been so disgracefully corrupted by any malice of Jews or adversaries, as some person have ignorantly suspected; and if no mistakes have crept into the originals, but such as may casually be introduced into any book, (which our opponents expressly allow); why, I pray, did not the Tridentine fathers [i.e., Catholic officials who participated in the Council of Trent] rather command that the originals should be purified with the greatest care and diligence than that the muddy stream of the Latin edition should be preferred to the fountain, and become authentic?” [161]
“But if they say that the originals [i.e., the original language MSS] are only corrupted by some accident, we to may affirm the same, and with much more justice, of their own Latin version: for such accidental causes extend no less to the Latin than to the Hebrew and Greek books.” [162]
“The sense of the Greek therefore is very true; and is what is given by the Greek interpreters, Chrysoatom, Theodoret, Cecumenius and Theophylact. And in all the Greek copies which Stephens followed, that is, all which he could by any means procure, there was no variety of reading in this place. That the Latin fathers read it otherwise, need not surprise us; since they did not consult the originals, but drew from the streams of this Vulgate translator.” [196]
“But what if the clause were not to be found in the commentaries of these writers? Must we, therefore, deem it spurious? By no means. For the Greek copies, and very numerous MSS of the greatest fidelity, and the most ancient Syrian translator, will suffice to prove that this sentence came from the apostle’s pen; whose evidence is still more confirmed by the very antithesis of the context and the sequence of the reasoning. For as the apostle says, ‘If it be of grace, then it is not of works; for then grace would not be grace;’ so to balance the antithesis he must say, ‘If it be of works, it is not of grace; for then work would not be work.’” [197]
Notice the modern sounding criteria Whitaker mentions: number of manuscripts (“very numerous”), quality of the manuscripts (“greatest fidelity”), other ancient translations (“Syrian translator”), age, (“most ancient”), church fathers (“commentaries of these writers”), and internal evidence (“context and sequence of the reasoning”). These are all things that modern textual critics consider when evaluating textual differences among extant manuscripts. Notice that he didn’t say anything like, “it has to agree with Tyndale” or “it’s the wording received by the church.”
“As to Bellarmine’s last excuse, -- that the church hath interposed its authority, and judged the first version to be the truer – I ask, when, or how the church declared that judgment? Or what church it is that he means? Or what right any church had to determine a false or improper version to be truer than a true and proper one?” [134-135]
“And so indeed the text is exhibited in some Greek copies, as Robert Stephens informs us in his Greek Testament. But the majority, even the Complutensian {3}, otherwise, thus: . . . . “ I’m leaving out his citation of the majority Greek text reading. He then immediately follows with, “But we do not choose to raise any great contention with our opponent upon the reading of this passage, since there is no difference in the sense.” [199]
“For translations of scripture are always to be brought back to the originals of scripture, received if they agree with those originals, and corrected if they do not. That scripture only, which the prophets, apostles, and evangelists wrote by inspiration of God, is in every way credible on its own account and authentic.” [138]
“It is one thing to be a prophet, and another to be an interpreter of prophetic writings. . . . Since the Vulgate edition is nothing more than a version, it is not of itself authentic or inspired scripture. For it is the function of an interpreter to translate the authentic scripture, not to make his own translation authentic scripture. Now Jerome both might, and did err in translating.” [147] {4}
“For authentic scripture must proceed immediately from the Holy Ghost himself; and therefore Paul says that all scripture is divinely inspire, 2 Tim 3:16. Now Jerome’s translation is not divinely inspired; therefore it is not authentic scripture.” [148]
“For it behooves a translator of scripture not merely to take care that he do not corrupt the meaning, but also, as far as it is at all possible, not to depart a hand’s breath from the words; since many things may lie under cover in the words of the Holy Spirit, which are not immediately perceived, and yet contain important instruction.” [165]
“In the seventh place, the Jesuit reason thus: if the scripture should be read by the people in the vulgar tongue, then new versions should be made in every age, because languages are changed every age; which he proves from Horace’s Act of Poetry and from experience. But this would be impossible, because there would be a lack of persons fit to make the versions; and if it were possible, it would be absurd that the versions should be so often changed. Therefore the scriptures ought not to be read in the vernacular tongue.”
“I answer, every part of this argument is ridiculous. For, in the first place, it is false that languages change every age; since the primary tongues, the Hebrew, Greek and Latin, have not undergone such frequent alterations. Secondly, there is never in Christian churches a lack of some sufficient interpreters, able to translate the scriptures and render their genuine meaning in the vulgar tongue. Thirdly, no inconvenience will follow if interpretations or versions of scripture, when they have become obsolete and ceased to be easily intelligible, be afterwards changed and corrected. I would assuredly have passed over this argument entirely, if I had not determined not to conceal or dissemble any arguments of our opponents.” [232]
“He proposes his FIRST argument in this form: For nearly a thousand years, that is, from the time of Gregory the Great, the whole Latin church hath made use of this Latin edition alone. Now it is absurd to say, that for eight or nine hundred years together the church was without the true interpretation of scripture, or respected as the word of God, in matters pertaining to faith and religion, the errors of an uncertain translator, since the apostle, 1 Tim iii., declares the church to be the pillar and ground of truth.” [135]
• Since not all believers use the same language translation, errors in one translation do not impact those who don’t use that translation.
“I answer, in the first place, that the Latin was not at that time the whole church; for there were many and very populous churches of the Greeks and others. Although, therefore, the Latin church had erred, yet it would not follow that the whole church of Christ had remained for such a length of time subject to that error.” [136]
“Secondly, that the church may be deceived in the translation of some passages without, in the meanwhile, ceasing to be the church. For the church is not subverted by the circumstance, that some place of scripture happens to be improperly rendered . . . the fundamental points of the faith are preserved intact in this Latin edition, if not everywhere, yet in very many places.” [136]
“Thirdly, if it were so necessary that the Latin church should have an authentic Latin version, which might claim equal credence with the originals, it would have prevailed always in the Latin church, not only after Gregory, but also before Gregory’s time. But we have shewn that there were many Latin versions in the Latin church before Gregory, and no one in particular authentic; . . . ” [136]
As I read through Whitaker’s writing, I am encouraged by the solid biblical foundation he laid, not just for the Westminster Confession of Faith, but for dealing with Bible text controversies both old and new. While Whitaker is not always right, and while others in his era may have expressed some of these ideas differently, he is a trusted voice from years gone past. His views have not been corrupted by German rationalism or modern liberalism. Some people may be surprised to see that many of the ideas referenced here are not recent innovations but reflect the thoughts and arguments of solid conservative theologians from church history.
NOTES:
[1] Wayne Spear, “The Westminster Confession of Faith and Holy Scripture,” in To Glorify and Enjoy God. A Commemoration of the 350th Anniversary of the Westminster Assembly, John L. Carson and David W. Hall, eds. (Edinburgh: Banner of Truth, 1994). See also, Wayne Spear, Faith of our Fathers: A Commentary on the Westminster Confession of Faith. Crown and Covenant Publications, 2013.
[2] William Whitaker, A Disputation on Holy Scripture, 132. Throughout the rest of the document bracketed numbers will indicate the page from which I quote Whitaker.
[3] The Complutensian is an early 16th century Bible containing parallel texts – columns of Hebrew, Greek, and Latin for the OT and columns of Greek and Latin for the NT. Erasmus published his Greek NT first (1516) because the publishing of the Complutensian got delayed until 1517 so that it could include the OT as well.
[4] Regarding inerrancy he writes: “we cannot but wholly disapprove the opinion of those, who think that the sacred writers have, in some places, fallen into mistake.” [36-37] “Whereas, therefore no one may say that any infirmity could befall the Holy Spirit, it follows that the sacred writers could not be deceived, or err, in any respect.” [37] “it is the special prerogative of scripture that it never errs.” [40] Note that he anchors inerrancy to what the sacred writers originally wrote.
Labels: bibliography, Disputation on Holy Scripture, textual criticism, translations, William Whitaker