Written by Mr Larry Brigden, Editorial Consultant

In last year’s Annual Report mention was made of the importance of the spiritual qualifications of a prospective translator. Such qualifications are important because the work of translation is not a mere technical exercise, requiring only a good knowledge of the Biblical languages of Hebrew, Aramaic and Greek, but a ‘spiritual’ work that can only be properly performed by one who can discern ‘spiritual things’ (1 Corinthians 2.13). The ‘natural man’, who ‘receiveth not the things of the Spirit of God’ ( 1 Corinthians 2.14), is quite unfit for such work, even if he should possess a good knowledge of the Biblical languages. The ‘natural man’ will not regard Scriptural principles in the work of translation, whereas the ‘spiritual’ man will pay constant heed to such principles and be guided by them.

One such Scriptural principle of great importance in the work of translation is comparing Scripture with Scripture in order to arrive at an accurate understanding and translation of a verse. A translation which, though possible on mere technical grounds, is nevertheless at odds with the teaching of the rest of Scripture is not admissible. Since ‘all scripture is given by inspiration of God’ (2 Timothy 3.16) and is a revelation of the mind of God, no part of Scripture can be rightly interpreted if it contradicts the clear testimony of other parts. Because the Lord speaks with one voice and is always consistent with Himself, the Scripture must be a coherent whole. Thus, the principle to be applied in the work of interpretation and translation is that Scripture must be interpreted by Scripture.

This principle of interpreting Scripture by Scripture came into prominence at the time of the Reformation and is called ‘the analogy of faith’. The term ‘the analogy of faith’ is based on Paul’s words in Romans 12.6, ‘whether prophecy, let us prophesy according to the proportion of faith’, the Greek word for ‘proportion’ being ‘αναλογια’, from which the English word ‘analogy’ is derived.

The principle of ‘the analogy of faith’ arose naturally from that other important principle of the Reformation, sola scriptura (Scripture alone), which recognised no authority above or besides the Scripture, but accorded final authority to the Scripture alone. The principle of ‘the analogy of faith’ is particularly relevant when deciding how the Scripture is to be interpreted and translated, especially the more difficult parts of Scripture. The Scripture is not equally clear in all places, but some places are more difficult to understand than others. The Westminster divines acknowledged this fact:

All things in scripture are not alike plain in themselves, nor alike clear unto all (WCF 1.7)

How then are we to interpret the more difficult places in Scripture? The Protestant Reformers rightly maintained that, since the Scripture is the final authority in all matters, the Scripture must be its own interpreter, and the more difficult places are to be understood consistently with those places that speak more clearly. By no means should the more difficult places be given a sense directly contrary to the rest of Scripture.

This principle of the ‘analogy of faith’ was expressed by the Reformers in the subordinate standards of Reformed churches. Thus, the Thirty-nine Articles of the Church of England (1563) contain the following statement:

neither may it [the church] so expound one place of Scripture, that it be repugnant to another (Article XX)

The Second Helvetic Confession (1562) gives a fuller statement of the principle:

But we hold that the interpretation of the Scripture to be orthodox and genuine which is gleaned from the Scriptures themselves (from the nature of the language in which they were written, likewise according to the circumstances in which they were set down, and expounded in the light of like and unlike passages and of many and clearer passages) and which agree with the rule of faith and love, and contributes much to the glory of God and man’s salvation. (Ch. II)

The Westminster Confession of Faith (1646) expresses the same principle in the following words:

The infallible rule of interpretation of Scripture is the Scripture itself: and therefore, when there is a question about the true and full sense of any Scripture (which is not manifold, but one) it must be searched and known by other places that speak more clearly. (Westminster Confession of Faith 1.9)

‘The analogy of faith’ is an important Biblical principle of interpretation and translation. It is a principle that finds constant application in the work of translation carried out by the Society.