WCF 1.8-10

Continuing...

VIII. The Old Testament in Hebrew (which was the native language of the people of God of old), and the New Testament in Greek (which, at the time of the writing of it, was most generally known to the nations), being immediately inspired by God, and, by His singular care and providence, kept pure in all ages, are therefore authentical;(17) so as, in all controversies of religion, the Church is finally to appeal unto them.(18) But, because these original tongues are not known to all the people of God, who have right unto, and interest in the Scriptures, and are commanded, in the fear of God, to read and search them,(19) therefore they are to be translated into the vulgar language of every nation unto which they come,(20) that, the Word of God dwelling plentifully in all, they may worship Him in an acceptable manner;(21) and, through patience and comfort of the Scriptures, may have hope.(22)

VIII. The original languages of Scripture, being primarily Hebrew (Old Testament) and Greek (New Testament), were immediately inspired by God. Through His singular care and providence they have been kept pure and authentic in all ages;(17) thus, in all controversies of religion, the Church is to appeal to Scripture as the final authority.(18) Because the original languages are not known to all of God's people, they are, therefore, to be translated into the native language of every nation.(19) God's people have a right, and an interest, to access the Scriptures in their own language so that, in the fear of God, they may read and search them as they have been commanded.(20) This is to be done so that the Word of God dwells plentifully in all, and that all may worship Him in an acceptable manner.(21) Also, through the patience and comfort wrought by the Scriptures, all may have hope.(22)

This section is a structural wreck in the original; I've tried to untangle it without losing any of the content. I don't see the need for the last couple sentences given that there's a chapter specifically dedicated to worship (chapter 21), but I also don't see any real harm in keeping it the way it is.

IX. 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. (23)

IX. The Scriptures do not speak with many voices, but with one voice. Therefore, the infallible rule of interpretation of Scripture is the Scripture itself. When there is a question about the true and full sense of any passage, it must be searched and clarified by other places that speak more clearly. (23)

I pulled the parenthetical statement out and used it as the opening sentence for this section because I think it sets the important context for its content. While I am somewhat uncomfortable with the notion of an infallible rule of interpretation, I realize and recognize the essential truths of this section. If I was doing a complete overhaul of the Confession I might try and reword this section a bit. I am not questioning the inerrancy of Scripture, just our ability to rightly use an infallible rule of interpretation. After all, Christians are quite a theologically diverse people; even those of us who hold to the Confession.

X. The supreme judge by which all controversies of religion are to be determined, and all decrees of councils, opinions of ancient writers, doctrines of men, and private spirits, are to be examined, and in whose sentence we are to rest, can be no other but the Holy Spirit speaking in the Scripture.(24)

X. The supreme judge by which all controversies of religion are to be determined, and in whose sentence we are to rest, can be none other than the Holy Spirit speaking in the Scripture. All the decrees of councils, opinions of ancient (and contemporary) writers, doctrines of men and private spirits are to be examined by this judge.(24)

Again, little more than structural work.