Steve Van Nattan of the Blessed Quietness Journal.
In this article, Steve Van Nattan asserted: "The point is, translators and revisionists do not have the right to interpret."
He seems to ignore the fact that the KJV translators, who were also revisionists of earlier pre-1611 English Bibles, made some revisions or translation decisions that involved interpretation. Is this author asserting that the KJV translators were wrong to interpret how they understood the original language texts?
At some points, translators do end having to interpret before they can translate.
Jakob Van Bruggen wrote: "Every translator must make decisions about the meaning and purpose of the text" (
Future of the Bible, p. 105). Bruggen noted: "Translators invariably must interpret, and godly interpretation requires the ministry of the Holy Spirit" (
Ibid., p. 46). In his commentary on the Pastoral Epistles, Gordon Clark stated: “Every translation is to some extent a commentary or interpretation” (p. xiv). KJV defender David Sorenson admitted: "To a certain degree, all translation is subjective" (
Touch Not, p. 242). William Einwechter, who defends the KJV as the best available English translation, acknowledged: "All translation involves some degree of interpretation" (
English Bible Translations, p. 16). William D. Mounce wrote: “All translation involves interpretation. It is impossible to translate without being interpretive” (
Greek for the Rest of Us, p. 24).
John Owen (1616-1683) stated: "To reject all interpretation would thus be to deprive themselves [those who do not know the original languages] of the Scriptures entirely, for all translation is, of necessity, interpretation" (
Biblical Theology, p. 806).
William Ames (1576-1633) observed: "Among interpreters [translators], neither the seventy who turned them into Greek, nor Jerome, nor any other such held the office of a prophet; they were not free from errors in interpretation" (
Marrow of Theology, p. 188). In their preface to the 1611, the KJV translators also referred to translators as "interpreters" and not "prophets." Morgan Edwards (1722-1795) said: "The Greek and Hebrew are the two eyes of a minister, and the translations are but commentaries, because they vary in sense as commentators do" (
Baptist Encyclopedia, p. 362). Max Margolis commented: “The right kind of translation must not turn itself into a diffuse commentary, but an abbreviated commentary every translation must necessarily become. When the original admits of more than one interpretation, the translator must chose one to the exclusion of the others” (
Story of Bible Translations, p. 122). Gary Gilley acknowledged that “all translations involve a certain amount of interpretation” (
This Little Church, p. 84).
Every translator interprets the text to some degree since he renders it as he understands (or misunderstands) it.