of a word is of far more importance for the interpreter than its
illumine it in a surprising manner. Think of the Hebrew words kopher, kippurim, and kapporeth, which are translated respectively "ransom," "redemptions" or "atonements," and "Mercy-seat." They are all derived from the root kaphar, which means "to cover," and contains the idea of a redemption or atonement brought about by a certain covering. Sin or the sinner is covered by the atoning blood of Christ, which was typified by the blood of the Old Testament sacrifices. Or, take the New Testament word ekklesia, derived from ek and kalein. It is a designation of the Church, both in the Septuagint and in the New Testament, and points to the fact that this consists of a people that is "called out," i.e., out of the world in special devotion to God.
EXERCISE: Find the original meaning of the following:
a. Hebrew words: chata', avah, tsaddiq, qahal, 'edhah;
b. Greek words: kleronomia, makrothumia, eutrapelia, spermologos.
2. THE CURRENT USE OF THE WORDS. The current signification of a word is of far more importance for the interpreter than its etymological meaning. In order to interpret the Bible correctly, he must be acquainted with the significations which the words acquired in the course of time, and with the sense in which the Biblical authors use them. This is the important point to be settled. Now it may be thought that this is easily done by consulting some good Lexicon, which generally gives both the original and the derivative meanings of the words, and generally designates in what sense they are employed in particular passages. And in most cases this is perfectly true. At the same time it is necessary to bear in mind that the Lexicons are not absolutely reliable, and that they are least so, when they descend to particulars. They merely embody those results of the exegetical labors of various interpreters that commended themselves to the discriminating judgment of the lexicographer, and often reveal a difference of opinion. It is quite possible, and in some cases perfectly evident, that the choice of a meaning was determined
by dogmatical bias. Tregelles warns against this danger in the introductory word to the second edition of his Gesenius. Says he: "Hence arises the peculiar importance mentioned above, of properly attending to Hebrew philology. A real acquaintance with that language, or even the ability of properly using the works of competent writers, will often show that the dogmatic assertion that something very peculiar must be the meaning of a Hebrew word or sentence, is only a petitio principii devised for the sake of certain deductions which are intended to be drawn. It may be seen by any competent scholar, not only that such strange signification is not necessary, but also that it is often inadmissible, unless we are allowed to resort to the most arbitrary conjectures … The mode in which some have introduced difficulties into the department of Hebrew philology, has been by assigning new and strange meanings to Hebrew words, by affirming that such meanings must be right in particular passages (although nowhere else), and by limiting the sense of a root or a term, so as to imply that some incorrectness of statement is found on the part of the Sacred writers."
If the interpreter has any reason to doubt the meaning of a word, as given by the Lexicon, he will have to investigate for himself. Such labors are undoubtedly very fruitful, but they are also extremely difficult. (a) Most words have several meanings, some literal and some figurative, (b) The comparative study of analogous words in other languages requires careful discrimination, and does not always help us to fix the exact meaning of a word, since corresponding words in different languages do not always have exactly the same original and derivative meanings. (c) In the study of New Testament words, it is imperative that account should be taken, not only of the written, but also of the spoken koine. (d) It is not always safe to conclude from the meaning of a word in classical Greek its signification in the New Testament, since Christianity has in many cases given the words a new content. Moreover, it is precarious to assume that a word always has the same meaning in the Word of God. The revealing God spoke "at sundry times and in divers