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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"You are to make a Mercy Seat of pure gold, two and a half cubits long and one and a half cubits wide.
You are to put the Mercy Seat on top of the ark, and put the Testimony that I'll give you into the ark.
You are to put the altar in front of the curtain that is over the Ark of the Testimony, in front of the Mercy Seat that is over the Testimony where I'll meet with you.
whom God offered as a place where atonement by the Messiah's blood would occur through faith. He did this to demonstrate his righteousness, because he had waited patiently to deal with sins committed in the past.
thereby becoming like his brothers in every way, so that he could be a merciful and faithful high priest in service to God and could atone for the people's sins.
Above it were the cherubim of glory overshadowing the place of atonement. (We cannot discuss these things in detail now.)
It is he who is the atoning sacrifice for our sins, and not for ours only, but also for the whole world's.
This is love: not that we have loved God, but that he loved us and sent his Son to be the atoning sacrifice 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 person has no related redeemer to whom compensation may be made, the payment is to be brought to the LORD and given to the priest, in addition to a ram for atonement with which he is to be atoned.
How blessed is the one whose transgression is forgiven, whose sin is covered.
whom God offered as a place where atonement by the Messiah's blood would occur through faith. He did this to demonstrate his righteousness, because he had waited patiently to deal with sins committed in the past.
thereby becoming like his brothers in every way, so that he could be a merciful and faithful high priest in service to God and could atone for the people's sins.
It is he who is the atoning sacrifice for our sins, and not for ours only, but also for the whole world's.
This is love: not that we have loved God, but that he loved us and sent his Son to be the atoning sacrifice 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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The next day Moses told the people, "You committed a great sin, and now I'll go up to the LORD, and perhaps I can make atonement for your sin."
He is to lay his hand on the head of the burnt offering, and it will be accepted for him as an atonement on his behalf.
Then the presenter is to remove all its fat, just as the fat was removed from the sacrifice of the peace offering. The priest is to burn it on the altar over the offerings made by fire to the LORD. This is how the priest will make atonement for him concerning the sin that he had committed. It will be forgiven him."
The priest will make atonement for him, on account of the sin that he had committed in any of these things and it will be forgiven him. As far as the priest is concerned, it will be a meal offering."
He is to bring from the flock to the priest a ram without defect, estimated as to its value in silver shekels, as a guilt offering. Then the priest is to make atonement for him concerning his inadvertent act that he committed through ignorance, and it will be forgiven him.
Any sin offering from which its blood was brought to the Tent of Meeting to make atonement in the sacred place is not to be eaten. Instead, it is to be incinerated."
for him and for his descendants after him, too, a covenant of perpetual priesthood, because he was zealous for his God and made atonement for the Israelis."
Then the king of Jericho was told, "Look! Israeli men arrived tonight to scout out the land."
The priests who were carrying the ark stood in the middle of the Jordan River until everything had been done in accordance with what the LORD had commanded Joshua to speak to the people and with everything that Moses had commanded Joshua. So the people hurried and crossed over.
He came as a witness to testify about the light, so that all might believe because of him.
and Jesus and his disciples had also been invited to the wedding.
Jesus answered, "Truly, I tell you emphatically, unless a person is born of water and Spirit he cannot enter the kingdom of God.
Jesus answered her, "If you knew the gift of God, and who it is who is saying to you, "Please give me a drink,' you would have been the one to ask him, and he would have given you living water."
whom God offered as a place where atonement by the Messiah's blood would occur through faith. He did this to demonstrate his righteousness, because he had waited patiently to deal with sins committed in the past.
whom God offered as a place where atonement by the Messiah's blood would occur through faith. He did this to demonstrate his righteousness, because he had waited patiently to deal with sins committed in the past.
thereby becoming like his brothers in every way, so that he could be a merciful and faithful high priest in service to God and could atone for the people's sins.
For if the blood of goats and bulls and the ashes of a heifer sprinkled on those who are unclean purifies them physically,
It is he who is the atoning sacrifice for our sins, and not for ours only, but also for the whole world's.
This is love: not that we have loved God, but that he loved us and sent his Son to be the atoning sacrifice 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/isv'>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 offered as a place where atonement by the Messiah's blood would occur through faith. He did this to demonstrate his righteousness, because he had waited patiently to deal with sins committed in the past.
thereby becoming like his brothers in every way, so that he could be a merciful and faithful high priest in service to God and could atone for the people's sins.
Above it were the cherubim of glory overshadowing the place of atonement. (We cannot discuss these things in detail now.)
It is he who is the atoning sacrifice for our sins, and not for ours only, but also for the whole world's.
This is love: not that we have loved God, but that he loved us and sent his Son to be the atoning sacrifice 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 person has no related redeemer to whom compensation may be made, the payment is to be brought to the LORD and given to the priest, in addition to a ram for atonement with which he is to be atoned.
On the day that he returns to the sanctuary's inner court to minister, he is to offer his own sin offering," declares the Lord GOD.
The priest is to place some of the blood from the sin offering on the door posts of the Temple, on the four corners of the ledge around the altar, and on the posts of the gate leading to the inner court.
whom God offered as a place where atonement by the Messiah's blood would occur through faith. He did this to demonstrate his righteousness, because he had waited patiently to deal with sins committed in the past.
whom God offered as a place where atonement by the Messiah's blood would occur through faith. He did this to demonstrate his righteousness, because he had waited patiently to deal with sins committed in the past.
In union with him we have redemption through his blood, the forgiveness of our offenses, according to the riches of God's grace
It is he who is the atoning sacrifice for our sins, and not for ours only, but also for the whole world's.
It is he who is the atoning sacrifice for our sins, and not for ours only, but also for the whole world's.
This is love: not that we have loved God, but that he loved us and sent his Son to be the atoning sacrifice for our sins.