Lexical Summary hilastérion: Propitiation, Atonement Cover, Mercy Seat Original Word: ἱλαστήριον Strong's Exhaustive Concordance mercy seat Neuter of a derivative of hilaskomai; an expiatory (place or thing), i.e. (concretely) an atoning victim, or (specially) the lid of the Ark (in the Temple) -- mercyseat, propitiation. see GREEK hilaskomai HELPS Word-studies 2435 hilastḗrion (a substantival adjective, derived from 2433 /hiláskomai, "to propitiate") – the place of propitiation; the lid of the golden ark (the mercy-seat) where the blood of a vicarious lamb appeased God's wrath on sin. See also 2434 (hilasmós). NAS Exhaustive Concordance Word Originfrom hilastérios; from hilaskomai Definition propitiatory NASB Translation mercy seat (1), propitiation (1). Thayer's Greek Lexicon STRONGS NT 2435: ἱλαστήριοςἱλαστήριος, ἱλαστηρια, ἱλαστήριον (ἱλάσκομαι, which see), relating to appeasing or expiating, having placating or expiating force, expiatory: μνῆμα ἱλαστήριον, a monument built to propitiate God, Josephus, Antiquities 16, 7, 1; ἱλαστήριος θάνατος, 4 Macc. 17:22; χεῖρας ἱκετηριους, εἰ βούλει δέ ἱλαστηριους, ἐκτείνας Θεῷ, Niceph. in act. SS. edition Mai, vol. v., p. 335, 17. Neuter τό ἱλαστήριον, as a substantive, a means of appeasing or expiating, a propitiation (German Versöhnungs- oderSühnmittel); cf. Winer's Grammar, 96 (91); (592 (551)). So used of: 1. the well-known cover of the ark of the covenant in the Holy of holies, which was sprinkled with the blood of the expiatory victim on the annual day of atonement (this rite signifying that the life of the people, the loss of which they had merited by their sins, was offered to God in the blood as the life of the victim, and that God by this ceremony was appeased and their sins were expiated); hence, the lid of expiation, the propitiatory, Vulg.propitiatorium; Luth.Gnadensruhl (A. V. mercy-seat): Hebrews 9:5 (the Sept. Exodus 25:18ff; Leviticus 16:2, etc.; more fully ἱλαστήριον ἐπίθεμα, Exodus 25:17; Exodus 38:7 (Exodus 37:6), for the Hebrew כַּפֹּרֶת, from כִּפֶּר to cover, namely, sins, i. e. to pardon). Theodoret, Theophylact, Oecumenius, Luther, Grotius, Tholuck, Wilke, Philippi, Umbreit (Cremer (4te Aufl.)) and others give this meaning to the word also in Romans 3:25, viz. that Christ, besprinkled with his own blood, was truly that which the cover or 'mercy-seat' had been typically, i. e., the sign and pledge of expiation; but in opposed to this interpretation see Fritzsche, Meyer, Van Hengel (Godet, Oltramare) and others at the passage 2. an expiatory sacrifice; a piacular victim (Vulg.propitiatio): Romans 3:25 (after the analogy of the words χαριστηρια sacrifices expressive of gratitude, thank-offerings, σωτηρία sacrifices for safety obtained. On the other hand, in Dio Chrysostom or. 11, 121, p. 355, Reiske edition, the reference is not to a sacrifice but to a monument, as the preceding words show: καταλείψειν γάρ αὐτούς ἀνάθημα κάλλιστον καί μέγιστον τῇ Ἀθηνα καί ἐπιγράψειν, ἱλαστήριον Ἀχαιοι τῇ Ἰλιαδι). (See the full discussion of the word in Dr. Jets. Morison, Critical Exposition of the Third Chapter of the Epistle to the Romans, pp. 281-303.) Strong’s Greek 2435 designates the hilastērion—the place or means of propitiation. In the Old Testament it names the solid-gold “mercy seat” that crowned the Ark of the Covenant; in the New Testament it is transferred to the redemptive work of Jesus Christ. By appearing only twice (Romans 3:25; Hebrews 9:5) the term retains a sharp focus on the single theme of atonement accomplished once for all. Old Testament Background Exodus 25:17–22 records the construction of the kapporet, rendered “mercy seat” in most English versions and hilastērion in the Septuagint. Situated between two cherubim and sprinkled annually with blood on the Day of Atonement (Leviticus 16:14–15), it signified both God’s enthroned presence and His gracious willingness to forgive sin. The high priest entered the Holy of Holies only with blood, confessing the nation’s guilt while approaching the place where God “meets” His people (Exodus 30:6). Thus the mercy seat embodied the paradox of divine holiness and mercy reconciled through sacrificial blood. Use in Romans 3:25 “God presented Him as an atoning sacrifice through faith in His blood, to demonstrate His righteousness…” (Romans 3:25). Here Paul moves the concept from furniture to flesh. Jesus is not merely the priest bringing blood; He is the hilastērion itself. The apostle stresses that God’s righteousness is upheld, not compromised, in forgiving sinners. The historical provision of Christ’s blood fully satisfies divine justice, vindicates God’s earlier forbearance, and opens the way of justification “through faith” alone. Key ideas Use in Hebrews 9:5 “Above the ark were the cherubim of glory overshadowing the mercy seat. But we cannot discuss these things in detail now” (Hebrews 9:5). Hebrews reviews tabernacle furniture to show its typological service to the “greater and more perfect tabernacle” (Hebrews 9:11). The mercy seat is mentioned, then passed over quickly, because the writer’s central aim is to direct attention to the heavenly realities into which Christ has entered with His own blood. Earthly objects were “copies of the things in the heavens” (Hebrews 9:23); Christ Himself is the substance. Theological Significance 1. Propitiation and Expiation Hilastērion encompasses both the turning away of divine wrath (propitiation) and the removal of sin (expiation). The shed blood satisfies God’s righteous indignation while cleansing the believer’s conscience (Hebrews 9:14). The mercy seat required innocent blood for guilty people. In Romans 3:25 Jesus takes that role, standing in the place of sinners and absorbing the penalty they deserved (Isaiah 53:5–6). The Old Covenant’s annual ritual anticipated the New Covenant’s once-for-all sacrifice (Hebrews 10:1–10). The curtain that separated the mercy seat from Israel is torn in Christ, granting “boldness to enter the Most Holy Place by the blood of Jesus” (Hebrews 10:19). The cross shows God’s holiness (sin judged), love (sinners forgiven), wisdom (promise and fulfillment), and sovereignty (God Himself provides the required sacrifice). Typological Connections • Ark of the Covenant → Christ bearing the Law within. Historical Reception Early Fathers such as Athanasius and John Chrysostom read Romans 3:25 as definitive proof of Christ’s deity and saving work. Reformers highlighted the passage to defend justification by faith. Conservative scholarship continues to affirm that hilastērion underscores penal substitution rather than a mere moral influence. Practical Ministry Application 1. Evangelism: Present Christ as the exclusive meeting place between God and humanity. Summary Strong’s 2435 encapsulates the heart of redemption. What was once a golden lid in a secluded chamber now finds its fulfillment in the crucified and risen Son, who eternally secures forgiveness, righteousness, and access to God for all who believe. Englishman's Concordance Romans 3:25 N-ANSGRK: ὁ θεὸς ἱλαστήριον διὰ τῆς NAS: displayed publicly as a propitiation in His blood KJV: hath set forth [to be] a propitiation through INT: God a mercy seat through the Hebrews 9:5 N-ANS |
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