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As things stand, therefore, we incline to the belief that the word "atonement", so
consistently employed in the A.V. to translated the Hebrew word kaphar, is used with
intention, as meaning "to make one", "to reconcile", and that instead of condemning the
A.V. translators for introducing the word into Rom. 5: 11, we should rather be grateful
for the link that they have established between the O.T. types and the N.T. reality.
In our next article we must consider the idea the kaphar may mean merely a
"covering", and that the "covering" of sin is a conception far removed from N.T. reality.
#2.
The "Blessedness" of "Covered Sin" (Psa. 32: 1).
(With a note on the difference between the etymology
and the usage of words).
pp. 150 - 153
We have examined Rom. 5: 11 as translated by the A.V., we have weighed that
translation in the balances of the sanctuary, and we have found it to be justified. Any
needed adjustment or rectification must be regarded as necessitated by modern ignorance,
the growth and change of language, and not to any failure or fault of those who, in their
great work of translating the scriptures over three hundred years ago, used their mother
tongue with understanding. We now come to the suggestions, that the word translated
"To make atonement", the Hebrew word Kaphar, should always be translated "make a
covering", that such an idea as the "covering" of sin must be kept exclusively to the O.T.,
that Christ did not "cover" sin, but, "put it away"; and that therefore it is wrong to use
the word "atonement" of the one great offering of Christ; that He did something
infinitely greater, and entirely different. Once again, the reader will be conscious that
very vital issues are at stake. First, let us be factual. Putting aside all theories let us seek
an answer to the question; is there a single example in the whole of the O.T. where
Kaphar is translated "cover"? for it is maintained that
g, yet, somehow, throughout the whole range of the O.T. scriptures, the idea of
"covering" anything never occurs. Every reader will know that this hypothetical
statement is entirely false. So varied is the idea of "covering" in the O.T. that in the A.V.
no less than twenty-three different words, besides their variants and derivations, are
translated "cover". It may nevertheless be objected, that the idea of covering dishes, or
heads, or nakedness, or by outstretched wings, or by ashes, or by robes or with gold, etc.,
would not necessitate the use of kaphar; that only such an idea as "covering sin" would
meet the case. This is untrue. The first occurrence of kaphar and kopher mean
nothing else than coating planks of wood with pitch (Gen. 6: 14), and if the
principle be true that this first occurrence in Genesis settles the sense in all other
occurrences, we should naturally assume that the second and only other occurrence of