In this chapter I found the following quote regarding Owen's attitude toward the biblical languages:
From its very inception at the hands of Martin Luther, Protestant education had placed knowledge of the biblical languages at the very heart of its theological and ministerial training. This was for the very simple reason that Protestantism, with its high view of the unique nature and authority of the biblical canon, inevitably demanded that its leaders be acquainted with the texts of that canon in their original languages. To have failed in this area would thus have made a practical nonsense of the theological commitment to the scriptural authority. Owen himself gives four reasons why knowledge of the languages is to be desired among those who seek to lead the church: divine inspiration refers to the original texts, not translations; every jot, tittle and subtlety of the original is therefore of great importance; the emphasis and texture of the originals are lost or obscured in translation; and the idiomatic nature of scriptural language requires broad familiarity with cognate literature in the original languages. In other words, the minister or theologian would ideally not have just grasped the rudiments o Hebrew and Greek but should also have a profound understanding of the languages and the cultures from which they arose. To put it bluntly, Protestant commitment to the notion of sola scriptura required nothing less than the training of ministers in the solid, classical traditions of linguistic excellence. (47-48)Speaking of becoming acquainted with primary sources, I found the following passage by John Owen in Volume IV of his collected works:
This only I say, that it is of singular advantage, in the interpretation of the Scripture, that a man be well acquainted with the original languages, and be able to examine the use and signification of words, phrases, and expressions as they are applied and declared in other authors. And even to the understanding of the Greek of the New Testament it is necessary that a man have an acquaintance with the Hebrew of the Old...(John Owen. The Works of John Owen, volume 4: The Reason of Faith. Edited by William H. Goold. Albany, OR: Books for the Ages, Version 1.o, 2000. pp. 270-72.)
By these things great advantage may be obtained unto the right understanding of the sense of the Scripture, or the mind of the Holy Ghost therein; for there is no other sense in it than what is contained in the words whereof materially it doth consist, though really that sense itself be such as our minds cannot receive without the especial divine assistance before pleaded. And in the interpretation of the mind of any one, it is necessary that the words he speaks or writes be rightly understood; and this we cannot do immediately unless we understand the language wherein he speaks, as also the idiotisms of that language, with the common use and intention of its phraseology and expressions. And if we do not hereby come unto a perfect comprehension of the sense intended, because many other things are required thereunto, yet a hinderance is removed, without which we cannot do so; occasions of manifold mistakes are taken away, and the cabinet is as it were unlocked wherein the jewel of truth lies hid, which with a lawful diligent search may be found. And what perplexities, mistakes, and errors, the ignorance of these original languages hath cast many expositors into, both of old and of late, especially among those who pertinaciously adhere unto one translation, and that none of the best, might be manifested by instances undeniable, and these without number. ... And those among ourselves who are less skilled in this knowledge are to be advised that they would be careful not to adventure on any singular exposition of the Scriptures, or any text in them, upon the credit of any one or all translations they can make use of, seeing persons of greater name and worth than to be mentioned unto their disreputation have miscarried upon the same account. A reverential subjection of mind, and diligent attendance unto the analogy of faith, are their best preservative in this matter; and I fear not to add, that a superficial knowledge in these tongues, which many aim at, is of little use unless it be to make men adventurous in betraying their own ignorance. But the sense and substance of the Scripture being contained entirely in every good translation (amongst which that in use among ourselves is excellent, though capable of great improvements), men may, by the use of the means before directed unto, and under the conduct of the teaching of the Spirit of God in them, usefully and rightly expound the Scripture in general unto the edification of others; whereof many instances may be given amongst ancient and modern expositors.
This skill and knowledge, therefore, is of great use unto them who are called unto the interpretation of the Scripture; and the church of God hath had no small advantage by the endeavors of men learned herein, who have exercised it in the exposition of the words and phraseology of the Scriptures, as compared with their use in other authors. But yet, as was before observed, this skill, and the exercise of it in the way mentioned, is no duty in itself, nor enjoined unto any for its own sake, but only hath a goodness in it with respect unto a certain end. Wherefore, it is in its own nature indifferent, and in its utmost improvement capable of abuse, and such in late days it hath fallen under unto a great extremity; for the study of the ordinal languages, and the exercise of skill in them in the interpretation of the Scripture, hath been of great reputation, and that deservedly. Hence multitudes of learned men have engaged themselves in that work and study, and the number of annotations and comments on the Scripture, consisting principally in critical observations, as they are called, have been greatly increased; and they are utter strangers unto these things who will not allow that many of them are of singular use. But withal this skill and faculty, where it hath been unaccompanied with that humility, sobriety, reverence of the Author of the Scripture, and respect unto the analogy of faith, which ought to bear sway in the minds of all men who undertake to expound the oracles of God, may be, and hath been, greatly abused, unto the hurt of its owners and disadvantage of the church.
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