‘One set of words in one set order is the Bible.’
What doesn’t appear to have been openly addressed in the discussion so far, is the source for this idea, and its implications for any theory regarding the original autographs.
If we believe in the inerrancy and precision of the original autographs, then the idea of a specific and unique word-order is inevitable, both historically – (a) Evangelist X and Apostle Y wrote or dictated specific words in a specific order at a specific time and place, and objectively – (b) The revealed word of God is stable and fixed for any reasonable time and place and language, and does not and should not require any re-ordering, word-substitution, or reorganization (i.e., it is ‘complete’ and ‘perfect’ in itself, and sufficient as given).
When these two necessary premises are seen as statements about the nature and objective reality of an original and initial revelation in a spoken and written (NT) Holy scripture, and their implications followed to their logical conclusion, we get a few more basic observations and perhaps even axioms:
(1) Although similar ideas can be expressed in different words, expressions, and idioms, God has chosen a specific expression for His revelation in 1st century Greek, and this was and remains adequate and complete for its purpose and task.From this perspective, the idea of a ‘fixed’ word-order and means of expression for an authoritative NT in any language is a normal and reasonable development of what has taken place historically and in light of early church practice.
(2) In the first century, although God did give and empower translation into other languages (i.e., Pentecost), He gave no further instructions to modify or alter the expressions given through His apostles and evangelists, or suggestions, beyond oral preaching of the message as each was able.
(3) The early Church also was strongly aware of the dangers of paraphrase, and editing to the core Gospel message, and ultimately rejected “harmonies” of the Gospels like Tatian’s as replacements for the original written gospels. The impulse of the Holy Spirit was always conservative, preserving what went on before, and not replacing either OT or NT documents with innovations.
(4) Translations likewise should always then be based on the originals, and once made in a competent and sufficient manner, they ought to be left in their chosen form, so as not to unnecessarily multiply confusion or doubt as to statements in Holy Scripture meant to be taken at face-value.
This doesn’t require ‘demonization’ of other translations or arrangements or idiomatic expression, but only that these be left in their own place, in the hands of oral preachers and teachers, meeting the needs of those without the educational background to fully absorb the traditional text.