Translation (2059) (the verb hermeneuo [noun = hermeneia] which some say is from Hermes the pagan god of language - our English Hermeneutics - study or science of interpretation of Scripture) (see ISBE Article) means to interpret, to explain in words (expound) or to translate what has been spoken or written in a foreign language. The idea in some contexts is to help someone understand a subject or matter by making it plain. In the present context the idea is the rendering of words in a different language (which also makes them understandable). Here are the other cognates in this word group - hermeneía (2058 see the 2 uses) = interpretation (e.g., interpretation of tongues); diermeneúo (1329 see the 6 uses) = to interpret; diermeneutes (1328 see the one use) = an interpreter (1 Cor 14:28 "there is no interpreter"); methermeneúo (3177 see the 8 uses) translate from one language to another. In sum hermeneuo means "to interpret" in either the sense of explaining or in the sense of translating. Thus interpretation involves making something that is unclear or unknown into something that is clear and intelligible. In Classical Greek the verb also at times meant "to say" or "to express ones' thoughts in words," but this is close to the meaning "to explain." In modern parlance especially as it relates to the church hermeneutics is "The discipline of interpreting texts, with special reference to the principles and procedures involved" (DeMoss, M. S. Pocket Dictionary for the Study of New Testament Greek. IVP) Lewis writes that hermeneutics is The science (principles) and art (task) by which the meaning of the biblical text is determined [It is a science because it is guided by rules within a system; and it is an art because the application of the rules is by skill, and not by mechanical imitation]. A. Hermeneutics is a SUPPORTING discipline. By delineating how a student should reach his/her conclusion. B. Hermeneutics is a REFLECTIVE discipline. By exposing how a student is reaching his/her conclusions. C. Hermeneutics is a CLARIFYING discipline. By enabling a student to gain self-awareness. But being aware of how you reach your interpretation you are in a better position to weigh the merits of your interpretation. (Hermeneutics) As noted above some feel the etymology of hermeneuo is related to Hermes the pagan Greek god who functioned primarily as the attendant, herald, and interpreter of the gods to mortals. Hermes was responsible for communicating what was beyond human understanding into a form that human intelligence could grasp. He was also known as the god of science, inventions, speech, writing, literature and eloquence. He was the messenger or interpreter of the gods, and particularly of his father Zeus. It follows that the verb hermeneuo came to refer to Thus the verb came to refer to bringing someone to understanding of something in his language ( explanation, interpretation) or in another language (translation). In a similar way our English word interpret is used at times to mean explain and at other times translate. In its nineteen usages (both nouns and verbs) in the New Testament, it is more frequently used in the latter sense, as the following illustrates. English dictionaries define hermeneutics (from hermēneuein = to interpret, from hermēneus = interpreter) as the study of the methodological principles of interpretation as of the Bible. They go on to state that it is the branch of theology that deals with the principles and methodology of exegesis (means critical exposition or explanation of the meaning of a scriptural passage in the context of the whole Bible. [from Greek exēgēsis, from exēgeisthai = to explain, interpret, from ex- + hēgeisthai = to lead]). Nelson's New Illustrated Bible Dictionary adds that Bible scholars believe a biblical text must be interpreted according to the language in which it was written, its historical context, the identity and purpose of the author, its literary nature, and the situation to which it was originally addressed. (Youngblood, R. F., Bruce, F. F., Harrison, R. K., & Thomas Nelson Publishers. Nelson's New Illustrated Bible Dictionary) In a number of languages the equivalent of translate or interpret is an idiomatic expression such as `it comes out in our language as', `in our words it means' or `in our mouths it says.' Hermeneuo is used 3 times in the NT... John 1:42 He brought him to Jesus. Jesus looked at him, and said, "You are Simon the son of John; you shall be called Cephas " (which is translated Peter). John 9:7 and said to him, "Go, wash in the pool of Siloam " (which is translated, Sent). And so he went away and washed, and came back seeing. Hebrews 7:2 to whom also Abraham apportioned a tenth part of all the spoils, was first of all, by the translation of his name, king of righteousness, and then also king of Salem, which is king of peace. Hermeneuo is used 3 times in the Septuagint (Ezra 4:7, Esther 10:3, Job 42:17) Ezra 4:7 And in the days of Artaxerxes, Bishlam, Mithredath, Tabeel, and the rest of his colleagues, wrote to Artaxerxes king of Persia; and the text of the letter was written in Aramaic and translated (Hebrew = tirgam = interpret; Lxx = hermeneuo) from Aramaic. ><>><>><> HERMENEUTICS, EXEGESIS & EXPOSITION As an aside since exegesis and exposition is so closely related to hermeneutics, the following definition of terms is presented from Dr Lewis' paper Hermeneutics... EXEGESIS AND EXPOSITION - The communication of the meaning of the text (the Bible) along with its relevance to present-day hearers. It starts with a given passage and investigates it using the process of historical/cultural, grammatical, rhetorical analysis. What is the difference between Exegesis and Exposition? The word "exegesis" is a transliteration of the Greek word which, according to Arndt and Gingrich, means "narrative, description, or explanation, interpretation." In the Septuagint this noun is used in Judges 7:15 in referring to the "interpretation" of a dream. The verb "exegeomai" according to Arndt and Gingrich, means to "explain, interpret, tell, report, describe." In Webster's Dictionary the terms exegesis and exposition are very similar in meaning. The former is "an explanation or critical interpretation of a text," and the latter is "a setting forth of the meaning or purpose" of a writing. However, at EAST and in other biblical circles a more technical distinction is often made between these two terms. The primary concern in exegesis is an understanding of the text, whereas the primary concern of exposition is the communication of the meaning of the text. An effective expositor is first an effective exegete. Exegesis precedes exposition just as baking a cake comes before serving it. The exegetical process takes place in the workshop, the warehouse. It is a process in private, a perspiring task in which the Bible student examines the backgrounds, meanings, and forms of words; the structure and parts of sentences; the ascertaining of the original textual reading (textual criticism); etc. But not all those details are shared when he preaches or teaches the Bible. An artist, in the process of creating his work, agonizes over the minutiae of his painting, but in the end he wants ethers to see not the fine details but the whole and how the parts are related. Exegesis is thus a means to an end, a step toward the end result of exposition. Exegesis is more technical and is basic to exposition, which is more practical. In the privacy of his study, the exegete seeks to comprehend the exact meaning of the details of the Bible passage being studied. But in the pulpit or classroom the expositor, having built his material on an exegetical base, seeks to communicate the content. One is to the other as the foundation is to the building. (Hermeneutics) ><>><>><> One purpose of the Aaronic priesthood was to offer sacrifices which would restore the people to a right relationship to God. These sacrifices since they were of the blood of animals could never perfectly succeed in any deep and lasting way, for they were but a pre-figurement or type of the one perfect sacrifice of the Lamb of God did remove sin and provide lasting forgiveness. The Aaronic sacrifices symbolized and pointed to the sacrifice of the Cross that alone makes men righteous and results in genuine peace with God (see note Romans 5:1), but they themselves could not make men righteous or give men lasting peace. As a temporary ritual they accomplished their God-ordained purpose. But they could not bring men to God. They were never meant to. King of righteousness - As alluded to elsewhere in this discussion, this ultimately points to the King of kings Whose return ushers in a 1000 year reign of righteousness. Jesus is the King of righeousness and as Dwight Pentecost points out... When various religious groups propose their own views of what Jesus Christ would or would not do in today’s world, reigning as “King of Righteousness” usually is not something they include. Be wary of those cultists, religious liberals, or radicals who say they “believe in Jesus.” Always ask them to clarify which “Jesus” they believe in—the “Jesus” of their own philosophy or the Jesus of the Bible! (Ibid) AND THEN ALSO KING OF SALEM, WHICH IS KING OF PEACE: epeita (then) de kai basileus salem o estin (3SPAI) basileus eirenes: Zec 6:13 Expositor's Greek Testament writes that "first" by his very name, "then" by his actual position; probably the peace of his kingdom is considered as a consequence of its righteousness. Righteousness and peace are characteristic properties of the Messianic Kingdom. (Ibid) The psalmist Solomon writes... In his (Solomon desire for his son finds ultimate fulfillment in the Messiah's reign) days may the righteous flourish, And abundance of peace till the moon is no more. (Psalm 72:7) Spurgeon commenting on Psalm 72:7 writes... Where Jesus reigns He is known as the true Melchizedek, King both of righteousness and peace. Peace based upon right is sure to be lasting, but no other will be. Many a so called Holy Alliance has come to the ground ere many moons have filled their horns, because craft formed the league, perjury established it, and oppression was the design of it; but when Jesus shall proclaim the great Truce of God, He will ordain perpetual peace, and men shall learn war no more. The peace which Jesus brings is not superficial or short lived; it is abundant in its depth and duration. Let all hearts and voices welcome the King of nations; Jesus the Good, the Great, the Just, the Ever blessed. King of Salem (08004) (shalem - from Hebrew shalom) = King of peace The designation King of Salem emphasizes not only the place (Jerusalem) but also the character of this king as one who rules with peace or shalom. As an aside, it is notable that there is no single English word that can truly convey the richness of the meaning of the familiar Hebrew word shalom. The general meaning behind the root sh-l-m is of completion and fulfillment and thus of entering into a state of wholeness and unity (oneness) signified by a restored relationship, especially wholeness of the relationship between a person and God. Shalom signifies a sense of well-being and harmony both within and without, health, happiness, quietness of soul, preservation, prosperity, tranquility, security, safety and includes all that makes life worthwhile. Shalom also conveys the sense of being at peace with God and involves more than forgiveness of sin, in that fullness of life, prosperity, and peace with men is the expected result of shalom. In narrative books shalom typically is used to describe an absence of hostility or strife. In the psalms and the prophets it goes beyond this, so that in at least 2/3 of the biblical references shalom indicates a total fulfillment that comes when individuals experience God’s presence. Shalom is used as a greeting and also as a way of inquiring after someone’s state of being & to want the very best for him in life. To be at peace is to be happy, to be whole, to be right with God, fellow humans, and creation. Peace is the opposite of the rivalry, instability, and division brought by envy and ambition. Shalom is still used today in Israel in greeting & thus wishing one another well, saying in essence "may all things be prosperous with you." Someone has well said that "Peace in the Jewish sense is the symphony of life made meaningful through a right relationship with God." (New Geneva study Bible: Thomas Nelson: Nashville) Shalom always means everything which makes for a man’s highest good. In the east when one man says shalom to another, he does not mean that he wishes for the other man only the absence of evil things; he wishes for him the presence of all good things. In the Bible peace means not only freedom from all trouble; it means enjoyment of all good. As emphasized righteousness always precedes peace, the prophet Isaiah recording that... the work of righteousness will be peace, And the service of righteousness, quietness and confidence forever. (Isaiah 32:17) The psalmist writes that... Lovingkindness and truth have met together; Righteousness and peace have kissed each other. (Psalm 85:10) Spurgeon comments that ultimately there is a sense in which this verse speaks of... Christ Jesus, the reconciling Word. In Him, the attributes of God unite in glad unanimity in the salvation of guilty men, they meet and embrace in such a manner as else were inconceivable either to our just fears or to our enlightened hopes. God is as true as if He had fulfilled every letter of His threatenings, as righteous as if He had never spoken peace to a sinner's conscience; His love in undiminished splendour shines forth, but no other of His ever blessed characteristics is eclipsed thereby. It is the custom of modern thinkers(?) to make sport of this representation of the result of our Lord's substitutionary atonement; but had they ever been themselves made to feel the weight of sin upon a spiritually awakened conscience, they would cease from their vain ridicule. Their doctrine of atonement has well been described by Dr. Duncan as the admission "that the Lord Jesus Christ did something or other, which somehow or other, was in some way or other connected with man's salvation." This is their substitute for substitution. Our facts are infinitely superior to their dreams, and yet they sneer. It is but natural that natural men should do so. We cannot expect animals to set much store by the discoveries of science, neither can we hope to see unspiritual men rightly estimate the solution of spiritual problems -- they are far above and out of their sight. Meanwhile it remains for those who rejoice in the great reconciliation to continue both to wonder and adore. "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/hebrews_71-3.htm#translation