Reference: Propitiation
Easton
that by which God is rendered propitious, i.e., by which it becomes consistent with his character and government to pardon and bless the sinner. The propitiation does not procure his love or make him loving; it only renders it consistent for him to execise his love towards sinners.
In Ro 3:25; Heb 9:5 (A.V., "mercy-seat") the Greek word hilasterion is used. It is the word employed by the LXX. translators in Ex 25:17 and elsewhere as the equivalent for the Hebrew kapporeth, which means "covering," and is used of the lid of the ark of the covenant (Ex 25:21; 30:6). This Greek word (hilasterion) came to denote not only the mercy-seat or lid of the ark, but also propitation or reconciliation by blood. On the great day of atonement the high priest carried the blood of the sacrifice he offered for all the people within the veil and sprinkled with it the "mercy-seat," and so made propitiation.
In 1Jo 2:2; 4:10, Christ is called the "propitiation for our sins." Here a different Greek word is used (hilasmos). Christ is "the propitiation," because by his becoming our substitute and assuming our obligations he expiated our guilt, covered it, by the vicarious punishment which he endured. (Comp. Heb 2:17, where the expression "make reconciliation" of the A.V. is more correctly in the R.V. "make propitiation.")
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And thou shall make a mercy-seat of pure gold: two cubits and a half the length of it, and a cubit and a half the breadth of it.
And thou shall put the mercy-seat above upon the ark. And in the ark thou shall put the testimony that I shall give thee.
And thou shall put it before the veil that is by the ark of the testimony, before the mercy-seat that is over the testimony, where I will meet with thee.
whom God set forth an expiatory sacrifice through faith in his blood, for proof of his justice, because of the passing over of the sins that have formerly occurred
Therefore he was obligated to be made like his brothers in accordance with all things, so that he might become a merciful and faithful high priest in things toward God, in order to make reconciliation for the sins of the people.
And above it were cherubim of glory overshadowing the place of forgiveness, about which things it is not now to speak in detail.
And he is the atonement for our sins, and not for ours only, but also for the whole world.
In this is love, not that we loved God, but that he loved us, and sent his Son, an atonement for our sins.
Fausets
Ro 3:25, hilastrion, "the propitiatory" or mercy seat, the bloodsprinkled lid of the ark, the meeting place between God and His people represented by the priest (1Jo 2:2; 4:10).HIlasmos, abstract for concrete noun. He is all that is needed for propitiation in behalf of our sins, the propitiatory sacrifice provided by the Father's love removing the estrangement, appearing God's righteous wrath against the sinner. A father may be offended with a son, yet all the while love him. It answers in Septuagint to Hebrew kaphar, kippurim to effect an atonement or reconciliation with God (Nu 5:8; Heb 2:17), "to make reconciliation for ... sins," literally, to expiate the sins, eeilaskesteeai. Ps 32:1, "blessed is he whose sin is covered." (See ATONEMENT; RECONCILIATION.)
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But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made to LORD shall be the priest's, besides the ram of the atonement, by which atonement shall be made for him.
Blessed {are those (LXX/NT)} whose transgression is forgiven, whose sin is covered.
whom God set forth an expiatory sacrifice through faith in his blood, for proof of his justice, because of the passing over of the sins that have formerly occurred
Therefore he was obligated to be made like his brothers in accordance with all things, so that he might become a merciful and faithful high priest in things toward God, in order to make reconciliation for the sins of the people.
And he is the atonement for our sins, and not for ours only, but also for the whole world.
In this is love, not that we loved God, but that he loved us, and sent his Son, an atonement for our sins.
Hastings
The idea of propitiation is borrowed from the sacrificial ritual of the OT, and the term is used in the English Version of the NT in three instances (Ro 3:25; 1Jo 2:2; 4:10) of Christ as offering the sacrifice for sin which renders God propitious, or merciful, to the sinner. In the first of these passages the word is strictly 'propitiatory' (answering to the OT 'mercy-seat'), and Revised Version margin renders 'whom God set forth to be propitiatory,' without, however, essential change of meaning. In the two Johannine passages the noun is directly applied to Christ: 'He is the propitiation for our sins; and not for ours only, but also for the whole world' (1Jo 2:2); 'Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins' (1Jo 4:10). In one other passage. Heb 2:17, the RV renders 'to make propitiation for the sins of the people,' instead of, as in AV, 'to make reconciliation.'
1. In the OT.
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and ye shall say, Moreover, behold, thy servant Jacob is behind us. For he said, I will appease him with the present that goes before me, and afterward I will see his face. Perhaps he will accept me.
And it came to pass on the morrow, that Moses said to the people, Ye have sinned a great sin. And now I will go up to LORD, perhaps I shall make atonement for your sin.
And he shall lay his hand upon the head of the burnt-offering, and it shall be accepted for him to make atonement for him.
And all the fat of it he shall take away, as the fat of the lamb is taken away from the sacrifice of peace-offerings, and the priest shall burn them on the altar, upon the offerings of LORD made by fire. And the priest shall make a
And the priest shall make atonement for him concerning his sin that he has sinned in any of these things, and he shall be forgiven. And [the remnant] shall be the priest's, as the meal-offering.
And he shall bring a ram without blemish out of the flock, according to thy estimation, for a trespass-offering, to the priest. And the priest shall make atonement for him concerning the thing by which he erred unwittingly and knew
And no sin-offering, from which any of the blood is brought into the tent of meeting to make atonement in the holy place, shall be eaten; it shall be burnt with fire.
And it shall be to him, and to his seed after him, the covenant of an everlasting priesthood, because he was jealous for his God, and made atonement for the sons of Israel.
And it was told the king of Jericho, saying, Behold, men came in here tonight of the sons of Israel to search out the land.
For the priests who bore the ark stood in the midst of the Jordan until everything was finished that LORD commanded Joshua to speak to the people, according to all that Moses commanded Joshua. And the people hastened and passed ove
This man came for testimony so that he might testify about the light, so that all might believe through him.
And Jesus also was invited, and his disciples, to the wedding.
Jesus answered, Truly, truly, I say to thee, If any man is not begotten from water and Spirit, he cannot enter into the kingdom of God.
Jesus answered and said to her, If thou had known the gift of God, and who it is who says to thee, Give me to drink, thou would have asked him, and he would have given thee living water.
whom God set forth an expiatory sacrifice through faith in his blood, for proof of his justice, because of the passing over of the sins that have formerly occurred
whom God set forth an expiatory sacrifice through faith in his blood, for proof of his justice, because of the passing over of the sins that have formerly occurred
Therefore he was obligated to be made like his brothers in accordance with all things, so that he might become a merciful and faithful high priest in things toward God, in order to make reconciliation for the sins of the people.
For if the blood of bulls and goats, and the ashes of a heifer, sprinkling those who were defiled, sanctifies for the purification of the flesh,
And he is the atonement for our sins, and not for ours only, but also for the whole world.
In this is love, not that we loved God, but that he loved us, and sent his Son, an atonement for our sins.
Morish
The word ??????? is from the verb 'to be propitious.' Propitiation represents in scripture that aspect of the death of Christ in which has been vindicated the holy and righteous character of God, and in virtue of which He is enabled to be propitious, or merciful, to the whole world. 1Jo 2:2; 4:10. A kindred word (the verb) occurs in Heb 2:17, where, instead of 'to make reconciliation,' should be read "to make 'propitiation' for the sins of the people." In '/Romans/3/25/type/acv'>Ro 3:25, 'propitiation' (??????????) should be 'mercy seat,' as the same word is, and must be, translated in Heb 9:5. See ATONEMENT.
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whom God set forth an expiatory sacrifice through faith in his blood, for proof of his justice, because of the passing over of the sins that have formerly occurred
Therefore he was obligated to be made like his brothers in accordance with all things, so that he might become a merciful and faithful high priest in things toward God, in order to make reconciliation for the sins of the people.
And above it were cherubim of glory overshadowing the place of forgiveness, about which things it is not now to speak in detail.
And he is the atonement for our sins, and not for ours only, but also for the whole world.
In this is love, not that we loved God, but that he loved us, and sent his Son, an atonement for our sins.
Watsons
PROPITIATION. To propitiate is to appease, to atone, to turn away the wrath of an offended person. In the case before us, the wrath turned away is the wrath of God; the person making the propitiation is Christ; the propitiating offering or sacrifice is his blood. All this is expressed in most explicit terms in the following passages: "And he is the propitiation for our sins," 1Jo 2:2. "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins," 1Jo 4:10. "Whom God hath set forth to be a propitiation through faith in his blood," Ro 3:25. The word used in the two former passages is ???????; in the last ??????????. Both are from the verb ??????, so often used by Greek writers to express the action of a person who, in some appointed way, turned away the wrath of a deity; and therefore cannot bear the sense which Socinus would put upon it,
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But if the man has no kinsman to whom restitution may be made for the guilt, the restitution for guilt which is made to LORD shall be the priest's, besides the ram of the atonement, by which atonement shall be made for him.
And in the day that he goes into the sanctuary, into the inner court, to minister in the sanctuary, he shall offer his sin-offering, says lord LORD.
And the priest shall take of the blood of the sin-offering, and put it upon the door-posts of the house, and upon the four corners of the ledge of the altar, and upon the posts of the gate of the inner court.
whom God set forth an expiatory sacrifice through faith in his blood, for proof of his justice, because of the passing over of the sins that have formerly occurred
whom God set forth an expiatory sacrifice through faith in his blood, for proof of his justice, because of the passing over of the sins that have formerly occurred
In whom we have redemption through his blood, the forgiveness of transgressions, according to the wealth of his grace,
And he is the atonement for our sins, and not for ours only, but also for the whole world.
And he is the atonement for our sins, and not for ours only, but also for the whole world.
In this is love, not that we loved God, but that he loved us, and sent his Son, an atonement for our sins.