The Bible is, in itself, a history of translation. Since God first spoke through Hebrew, Aramaic, and Greek, humanity has struggled and labored to receive these sacred words in their own languages. Translation has never been merely the transfer of text—it is a theological event, a way of understanding divine revelation within specific times and cultures. Beginning with the Greek Septuagint, the translation of Scripture has repeatedly intersected with political tensions, doctrinal conflicts, persecution, martyrdom, and ultimately the Reformation. This article explores the first half of that vast journey, from the Septuagint to the Latin Vulgate, revealing how Bible translation was not a mere tool but a sovereign act of God’s providence.
The Septuagint: The First Official Bible Translation
In the 3rd century BC, Jews living in Alexandria began translating the Hebrew Scriptures into Greek for their children, who no longer understood Hebrew. Greek was the common language of the Hellenistic world, and the resulting translation—known as the Septuagint—became the first widely used version of the Old Testament. Though legend holds that 72 scholars independently produced identical translations, historical evidence suggests that the Septuagint was a collective work over decades.
More than a linguistic project, the Septuagint reflected how Jews preserved their faith within Hellenistic culture. Notably, even New Testament writers often quoted the Old Testament using the Septuagint rather than the Hebrew text. This shows that by the time of Jesus, the Greek translation already held recognized authority within Jewish communities.
The Latin Vulgate: Establishing the Standard for Western Christianity
As the Greek-speaking world waned and Latin became dominant in the Roman Empire, Scripture needed to be translated once more. While various unofficial Latin translations circulated, the 4th-century church turned to Jerome to produce a unified text—the Latin Vulgate. Drawing from Hebrew and Greek manuscripts, Jerome created the first standard Latin Bible, which remained the official Bible of Western Christianity for nearly a thousand years.
Jerome was more than a translator. His deep understanding of biblical languages and refined literary judgment led to precise word choices. One famous example is his decision to render the Hebrew word almah in Isaiah 7:14 as virgo(virgin), reinforcing a messianic interpretation foundational to Christian theology.
The Vulgate shaped medieval liturgy, hymns, and theology, making “the Bible” synonymous with Latin across Europe. However, its exclusivity also reinforced clerical control over Scripture, rendering it inaccessible to the laity. While preserving truth, the Latin Bible also became a symbol of hierarchical authority.
Medieval Suppression of Translations: When the Bible Became Forbidden
During the Middle Ages, the Church strictly regulated Bible translation. The Latin Vulgate was reserved for clergy and monastics, and attempts to translate Scripture into vernacular languages were branded heretical. From the 13th century onward, efforts to make the Bible more accessible were met with persecution. The Church, citing the potential for misinterpretation, treated translation as a dangerous act. Many translators were executed or exiled.
One of the most notable figures was John Wycliffe, who translated the Bible into English in the 14th century. His translation, based on the Vulgate, was circulated in handwritten copies and condemned by the Church. Even after his death, the pope ordered Wycliffe’s remains exhumed and burned. His translation, however, influenced later reformers like Luther and Tyndale and planted seeds for widespread Bible access.
Why was Bible translation feared? Because the Bible represented divine authority—and by extension, the Church’s authority. Translation threatened institutional control, yet Scripture’s essence is not exclusivity but universal accessibility. This conviction eventually fueled the Reformation: that everyone should read God’s Word in their own language.
From Luther to the Korean Bible: Making Scripture Speak Every Tongue
The Reformation did not begin as a theological debate but as a radical claim: everyone should have access to Scripture. Martin Luther’s challenge to “the Church’s Bible” led him to translate the Bible into German. His translation standardized the German language and elevated national literacy. Scripture in the language of the people was not only a spiritual act—it was cultural liberation.
The Luther Bible: The Reformation’s Translational Breakthrough
Luther’s 95 Theses in 1517 sparked the Reformation, but his translation of the New Testament into German (in just 11 weeks) solidified it. He later completed the Old Testament. For the first time, ordinary people encountered the Bible in their own language.
Luther believed each word must carry both German sensibility and Gospel truth. For example, his interpretation of “justification” emphasized relational restoration with God—more than a legal term, it was a pastoral expression. His Bible deeply influenced German literature, hymnody, and national identity.
Tyndale and the English Bible: A Translation Written in Blood
In England, William Tyndale undertook a riskier mission. Publishing the first printed English New Testament in 1526, he was eventually captured and burned at the stake. His final prayer: “Lord, open the King of England’s eyes.” Decades later, King James I would commission the most influential English Bible: the King James Version (KJV).
The KJV, published in 1611, remains the most widely read English Bible. Where Tyndale’s translation was radical, the KJV was regal—sanctioned by the crown. Its poetic cadence and solemn tone secured its place as both sacred text and literary masterpiece.
The Korean Bible: Scripture Comes in the Language of the People
Bible translation in Korea began in the late 19th century with missionaries and native linguists. The earliest Korean Gospel of Luke appeared in 1887, translated by John Ross and Seo Sang-yun. Initially composed in a literary Chinese style, it was difficult for commoners to read. Over time, Korean Bible translation evolved, culminating in the complete Bible in 1910.
Early Korean Bibles felt distant due to archaic language, but later revisions—including the 1938 Revised Version and the 1998 Revised New Korean Standard Version—made Scripture more accessible. Despite linguistic modernization, translators maintained theological accuracy. Today’s Korean Bible reflects centuries of prayer, hardship, and the deep longing of God’s people.
Translation Today: In the Age of AI, Who Keeps the Word?
In the 21st century, translation is no longer the domain of humans alone. AI tools can now render Scripture across languages. Yet the Bible, as a theological and cultural document, still demands human interpretation. Today’s translations also cater to specific groups: youth, readers with disabilities, and visual translations for the deaf.
Bible translation has become a pastoral mission—centered on accessibility, cultural relevance, and theological clarity.
God’s Word Can Be Translated—Yet It Never Changes
The Bible has been translated thousands of times and read by billions. Yet its message remains undiminished. Translation is not distortion but divine extension. The history of Bible translation is the history of God drawing nearer to every people, in every tongue.
The Bible is not simply a book—it is the living voice of God, crossing all barriers of culture and language. Each translated word bears the weight of centuries of sacrifice, prayer, and faith.
Maeil Scripture Journal | Bible Knowledge Plus
