Reference: Atonement
American
The satisfaction offered to divine justice for the sins of mankind by the death of Jesus Christ; by virtue of which all true penitents believing in Christ are reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement by Jesus Christ is the great distinguishing peculiarity of the gospel, and is presented in a great variety of terms and illustrations in both the Old Testament and the New. See REDEMPTION, SACRIFICES. The English word atonement originally denoted the reconciliation of parties previously at variance. It is used in the Old Testament to translate a Hebrew word which means a covering; implying that by a Divine propitiation the sinner is covered from the just anger of God. This is actually effected by the death of Christ; while the ceremonial offerings of the Jewish church only secured from impending temporal judgments, and typified the blood of Jesus Christ which "cleanseth us from all sin."
Easton
This word does not occur in the Authorized Version of the New Testament except in Ro 5:11, where in the Revised Version the word "reconciliation" is used. In the Old Testament it is of frequent occurrence.
The meaning of the word is simply at-one-ment, i.e., the state of being at one or being reconciled, so that atonement is reconciliation. Thus it is used to denote the effect which flows from the death of Christ.
But the word is also used to denote that by which this reconciliation is brought about, viz., the death of Christ itself; and when so used it means satisfaction, and in this sense to make an atonement for one is to make satisfaction for his offences (Ex 32:30; Le 4:26; 5:16; Nu 6:11), and, as regards the person, to reconcile, to propitiate God in his behalf.
By the atonement of Christ we generally mean his work by which he expiated our sins. But in Scripture usage the word denotes the reconciliation itself, and not the means by which it is effected. When speaking of Christ's saving work, the word "satisfaction," the word used by the theologians of the Reformation, is to be preferred to the word "atonement." Christ's satisfaction is all he did in the room and in behalf of sinners to satisfy the demands of the law and justice of God. Christ's work consisted of suffering and obedience, and these were vicarious, i.e., were not merely for our benefit, but were in our stead, as the suffering and obedience of our vicar, or substitute. Our guilt is expiated by the punishment which our vicar bore, and thus God is rendered propitious, i.e., it is now consistent with his justice to manifest his love to transgressors. Expiation has been made for sin, i.e., it is covered. The means by which it is covered is vicarious satisfaction, and the result of its being covered is atonement or reconciliation. To make atonement is to do that by virtue of which alienation ceases and reconciliation is brought about. Christ's mediatorial work and sufferings are the ground or efficient cause of reconciliation with God. They rectify the disturbed relations between God and man, taking away the obstacles interposed by sin to their fellowship and concord. The reconciliation is mutual, i.e., it is not only that of sinners toward God, but also and pre-eminently that of God toward sinners, effected by the sin-offering he himself provided, so that consistently with the other attributes of his character his love might flow forth in all its fulness of blessing to men. The primary idea presented to us in different forms throughout the Scripture is that the death of Christ is a satisfaction of infinite worth rendered to the law and justice of God (q.v.), and accepted by him in room of the very penalty man had incurred. It must also be constantly kept in mind that the atonement is not the cause but the consequence of God's love to guilty men (Joh 3:16; Ro 3:24-25; Eph 1:7; 1Jo 1:9; 4:9). The atonement may also be regarded as necessary, not in an absolute but in a relative sense, i.e., if man is to be saved, there is no other way than this which God has devised and carried out (Ex 34:7; Jos 24:19; Ps 5:4; 7:11; Na 1:2,6; Ro 3:5). This is God's plan, clearly revealed; and that is enough for us to know.
See Verses Found in Dictionary
And it came to pass, on the morrow, that Moses said unto the people, Ye, have sinned a great sin, - Now, therefore, I must go up unto Yahweh, Peradventure, I may make a propitiatory-covering for your sin.
Keeping lovingkindness to a thousand generations, Forgiving iniquity and transgression and sin, Though he leave not, utterly unpunished, Visiting the iniquity of fathers, Upon sons, And upon sons' sons, Unto a third and unto a fourth generation.
and with all the fat thereof, shall he make a perfume at the altar, as with the fat of the peace-offering, - so shall the priest put a propitiatory-covering over him because of his sin, and it shall be forgiven him.
that, moreover, which he took away from the sanctuary, shall he make good and the fifth part thereof, shall he add thereunto, and shall give it to the priest, - and, the priest, shall put a propitiatory-covering over him with the guilt-bearing ram and it shall be forgiven him.
and the priest shall make, of one a sin - bearer and of one an ascending-sacrifice, and so put a propitiatory-covering over him, for that he sinned in respect of the dead person, - thus shall he hallow his head on that day.
Have I not commanded thee, Be firm and bold, do not start nor be dismayed, - for, with thee, is Yahweh thy God, whithersoever thou goest?
Twelve stones also, did Joshua set up in the midst of the Jordan, in the place where stood the feet of the priests who were bearing the ark of the covenant, - and they have remained there until this day.
Then said Joshua unto the people - Ye cannot serve Yahweh, for, a holy God, he is, a jealous GOD, he is, he will not forgive your transgression, nor your sins.
For, not a GOD finding pleasure in lawlessness, art thou, and wrong can be no guest of thine:
A God to vindicate the righteous, - and yet a Got to be indignant throughout every day.
A GOD jealous and avenging, is Yahweh, an avenger, is Yahweh, and a lord of wrath, an avenger, is Yahweh towards his adversaries, and, a retainer of anger , is he to his foes.
Before his indignation, who shall stand? And who shall abide the glow of his anger? His wrath, hath been poured forth like fire, and, the rocks, have been broken down because of him.
For God, so loved, the world, that, his Only Begotten Son, he gave, - that, whosoever believeth on him, might not perish, but have life age-abiding.
But, if, our unrighteousness, commendeth, God's righteousness, what shall we say? Surely, not unrighteous, is God who visiteth with his anger? After the manner of men, I am speaking, -
Being declared righteous freely by his favour through the redemption that is in Christ Jesus: - Whom God hath set forth as a propitiatory covering, through faith in his blood, for a showing forth of his righteousness, by reason of the passing-by of the previously committed sins,
And, not only, so, but are even boasting in God, through our Lord Jesus Christ, - through whom, now, the reconciliation we have received.
In whom we have the redemption through his blood, the remission of our offences, according to the riches of his favour,
Fausets
(See RECONCILIATION.) Literally, the being at one, after having been at variance. Tyndale explains "One Mediator" (1Ti 2:5): "at one maker between God and man." To made atonement is to give or do that whereby alienation ceases and reconciliation ensues. "Reconciliation" is the equivalent term given for the same Hebrew word, kopher, in Da 9:24; Le 8:15; Eze 45:15. In the New Testament KJV once only "atonement" is used (Ro 5:11): "by whom (Christ) we have received the atonement" (katallage), where the reconciliation or atonement must be on God's part toward us, for it could not well be said, "We have received the reconciliation on our part toward Him."
Elsewhere the same Greek is translated "reconciliation" (2Co 5:18-19). A kindred term expressing a different aspect of the same truth is "propitiation" (hilasmos) (1Jo 2:2), the verb of which is in Heb 2:17 translated "to make reconciliation." Also "ransom," or payment for redeeming a captive (Job 33:24), kopher, "an atonement," Mt 20:28. Heb 9:12; Christ, "having obtained eternal redemption for us" (lutrosis, the deliverance bought for us by His bloodshedding, the price: 1Pe 1:18).
The verb kipper 'al, "to cover upon," expresses the removing utterly out of sight the guilt of person or thing by a ransom, satisfaction, or substituted victim. The use of the word and the noun kopher, throughout the Old Testament, proves that, as applied to the atonement or reconciliation between God and man, it implies not merely what is man's part in finding acceptance with God, but, in the first instance, what God's justice required on His part, and what His love provided, to justify His entering into reconciliation with man. In Le 1:4; 4:26; 5:1,16/type/emb'>16-18,16; 17:11, the truth is established that the guilt is transferred from the sinful upon the innocent substitute, in order to make amends to violated justice, and to cover (atone: kipper' al) or put out of sight the guilt (compare Mic 7:19 end), and to save the sinner from the wages of sin which is death.
On the great day of atonement the high priest made "atonement for the sanctuary, the tabernacle, and the altar" also, as well as for the priests and all the people; but it was the people's sin that defiled the places so as to make them unfit for the presence of the Holy One. Unless the atonement was made the soul "bore its iniquity," i.e. was under the penalty of death. The exceptions of atonement made with fine flour by one not able to afford the animal sacrifice (Le 5:11), and by Aaron with incense on a sudden emergency (Nu 16:47), confirm the rule. The blood was the medium of atonement, because it had the life or soul (nephesh) in it. The soul of the offered victim atoned for the soul of the sinful offerer.
The guiltless blood was given by God to be shed to atone for the forfeited blood of the guilty. The innocent victim pays the penalty of the offerer's sin, death (Ro 6:23). This atonement was merely typical in the Old Testament sacrifices; real in the one only New Testament sacrifice, Christ Jesus. Kaphar and kopher is in Ge 6:14, "Thou shalt pitch the ark with pitch," the instrument of covering the saved from the destroying flood outside, as Jesus' blood interposes between believers and the flood of wrath that swallows up the lost. Jacob uses the same verb (Ge 32:20), "I will appease Esau with the present," i.e., cover out of sight or turn away his wrath.
The "mercy-seat" whereat God meets man (being reconciled through the blood there sprinkled, and so man can meet God) is called kapporeth, i.e. flee lid of the ark, covering the law inside, which is fulfilled in Messiah who is called by the corresponding Greek term, hilasterion, "the propitiatory" or mercy-seat, "whom God hath set forth to be a propitiatory through faith in His blood" (Ro 3:23). God Himself made a coat (singular in Heb.) of skin, and clothed Adam and his wife (Ge 3:21). The animal cannot have been slain for food, for animal food was not permitted to man until after the flood (Ge 9:3); nor for clothing, for the fleece would afford that, without the needless killing of the animal. It must have been for sacrifice, the institution of which is presumed in the preference given to Abel's sacrifice, above Cain's offering of firstfruits, in Genesis 4.
Typically; God taught that the clothing for the soul must, be from the Victim whom God's love provided to cover our guilt forever out of sight (Psalms 32:D (not kaphar, but kasah) (Ro 4:17; Isa 61:10), the same Hebrew (labash) as in Ge 3:21, "clothed." The universal prevalence of propitiatory sacrifices over the pagan world implies a primitive revelation of the need of expiatory atonement, and of the inefficacy of repentance alone to remove guilt. This is the more remarkable in Hindostan, where it is considered criminal to take away the life of any animal. God's righteous character and government interposed a barrier to sinful man's pardon and reception into favor. The sinner's mere desire for these blessings does not remove the barrier out of the way. Something needed to be done for him, not by him.
It was for God, against whom man sinned, to appoint the means for removing the barrier. The sinless Jesus' sacrifice for, and instead of, us sinners was the mean so appointed. The sinner has simply by faith to embrace the means. And as the means, the vicarious atonement by Christ, is of God, it must be efficacious for salvation. Not that Jesus' death induced God to love us; but because God loved us He gave Jesus to reconcile the claims of justice and mercy, "that God might be just and at the same time the justifier of him that believeth in Jesus" (Ro 3:26; 2Co 5:18-21). Jesus is, it is true, not said in Scripture to reconcile God to the sinner, because the reconciliation in the first instance emanated from God Himself. God reconciled us to Himself, i.e. restored us to His favor, by satisfying the claims of justice against us.
Christ's atonement makes a change, not in God's character as if God's love was produced by it, but in our position judicially considered in the eye of the divine law. Christ's sacrifice was the provision of God's love, not its moving cause (Ro 8:32). Christ's blood was the ransom paid at the expense of God Himself, to reconcile the exercise of mercy and justice, not as separate, but as the eternally harmonious attributes in the same God. God reconciles the world unto Himself, in the first instance, by satisfying His own just enmity against sin (Ps 7:11; Isa 12:1, compare 1Sa 29:4; "reconcile himself unto his master," not remove his own anger against his master, but his master's anger against him). Men's reconciliation to God by laying aside their enmity is the after consequence of their believing that He has laid aside His judicial enmity against their sin.
Penal and vicarious satisfaction for our guilt to God's law by Christ's sacrificial death is taught Mt 20:28; "the Son of man came to give His life a ransom for (anti) many" (anti implies vicarious satisfaction in Mt 5:28; Mr 10:45). 1Ti 2:6; "who gave Himself a ransom for (antilutron, an equivalent payment in substitution for) all." Eph 5:25; 1Pe 2:24; 3:15; "the Just for the unjust ... suffered for us." Joh 1:29; "the Lamb of God taketh away the sin of the world." 1Co 5:7; 1Pe 1:19; Joh 10:15; Ro 4:25; "He was delivered on account of (dia) our offenses, and raised again for the sake of (dia) our justification." (Re 1:5; Heb 9:13-14.) Conscience feels instinctively the penal claims of violated divine justice, and can only find peace when by faith it has realized that those claims have been fully met by our sacrificed substitute (Heb 9:9; 10:1-2,22; 1Pe 3:21).
The conscience reflects the law and will of God, though that law condemns the man. Opponents of the doctrine of vicarious atonement say, "it exhibits God as less willing to forgive than His creatures are bound to be;" but man's justice, which is the faint reflex of God's, binds the judge, however lamenting the painful duty, to sentence the criminal to death as a satisfaction to outraged law. Also, "as taking delight in executing vengeance on sin, or yielding to the extremity of suffering what He withheld on considerations of mercy." But the c
See Verses Found in Dictionary
And Yahweh God made for the man - and for his wife - tunics of skin and clothed them.
And Yahweh God made for the man - and for his wife - tunics of skin and clothed them.
And Yahweh God made for the man - and for his wife - tunics of skin and clothed them.
And Yahweh God made for the man - and for his wife - tunics of skin and clothed them.
Make for thee an ark of timbers of gopher, Grooms, shalt thou make with the ark, - and - thou shalt cover it within and without with pitch.
Make for thee an ark of timbers of gopher, Grooms, shalt thou make with the ark, - and - thou shalt cover it within and without with pitch.
As for every moving thing that hath life, yours, shall it be, for food, - Like the green herb, have I given you all things.
As for every moving thing that hath life, yours, shall it be, for food, - Like the green herb, have I given you all things.
Then shall ye say, Also, lo! thy servant Jacob is behind us. For he said: I must pacify him with the present that goeth on before me. And, after that, will I see his face: Peradventure he will accept me.
Then shall ye say, Also, lo! thy servant Jacob is behind us. For he said: I must pacify him with the present that goeth on before me. And, after that, will I see his face: Peradventure he will accept me.
Then shall he lean his hand, upon the head of the ascending-sacrifice, - and it shall be accepted for him to put a propitiatory covering over him;
Then shall he lean his hand, upon the head of the ascending-sacrifice, - and it shall be accepted for him to put a propitiatory covering over him;
and with all the fat thereof, shall he make a perfume at the altar, as with the fat of the peace-offering, - so shall the priest put a propitiatory-covering over him because of his sin, and it shall be forgiven him.
and with all the fat thereof, shall he make a perfume at the altar, as with the fat of the peace-offering, - so shall the priest put a propitiatory-covering over him because of his sin, and it shall be forgiven him.
Any person, moreover, whensoever he shall sin in that, when he heareth a voice of swearing, he himself, being a witness either seeing or knowing, - if he do not tell and so hath to bear his iniquity: -
Any person, moreover, whensoever he shall sin in that, when he heareth a voice of swearing, he himself, being a witness either seeing or knowing, - if he do not tell and so hath to bear his iniquity: -
But if his hand cannot lay hold of two turtledove, or two young pigeons, then shall he bring in as his oblation - because he hath sinned - the tenth of an ephah of fine meal for bearing sin, - he shall not put thereon oil, neither shall he lay thereon frankincense, for a sin-bearer, it is.
But if his hand cannot lay hold of two turtledove, or two young pigeons, then shall he bring in as his oblation - because he hath sinned - the tenth of an ephah of fine meal for bearing sin, - he shall not put thereon oil, neither shall he lay thereon frankincense, for a sin-bearer, it is.
that, moreover, which he took away from the sanctuary, shall he make good and the fifth part thereof, shall he add thereunto, and shall give it to the priest, - and, the priest, shall put a propitiatory-covering over him with the guilt-bearing ram and it shall be forgiven him.
that, moreover, which he took away from the sanctuary, shall he make good and the fifth part thereof, shall he add thereunto, and shall give it to the priest, - and, the priest, shall put a propitiatory-covering over him with the guilt-bearing ram and it shall be forgiven him.
that, moreover, which he took away from the sanctuary, shall he make good and the fifth part thereof, shall he add thereunto, and shall give it to the priest, - and, the priest, shall put a propitiatory-covering over him with the guilt-bearing ram and it shall be forgiven him.
that, moreover, which he took away from the sanctuary, shall he make good and the fifth part thereof, shall he add thereunto, and shall give it to the priest, - and, the priest, shall put a propitiatory-covering over him with the guilt-bearing ram and it shall be forgiven him. And if any person when he shall sin, and do something, departing from any of the commandments of Yahweh, as to things which should not be done, - though he knew it not, shall so become guilty, and shall bear his iniquity,
And if any person when he shall sin, and do something, departing from any of the commandments of Yahweh, as to things which should not be done, - though he knew it not, shall so become guilty, and shall bear his iniquity, then shall he bring in a ram without defect out of the flock by thine estimate as a guilt-bearer unto the priest, - and the priest shall put a propitiatory-covering over him, on account of his mistake which he made though he knew it not and it shall be forgiven him:
then shall he bring in a ram without defect out of the flock by thine estimate as a guilt-bearer unto the priest, - and the priest shall put a propitiatory-covering over him, on account of his mistake which he made though he knew it not and it shall be forgiven him:
Then was it slain, and Moses took the blood and put thereof upon the horns of the altar round about, with his finger, and cleansed the altar from sin, - and the remainder of the blood, poured he forth at the base of the altar, and hallowed it putting a propitiatory-covering thereupon.
Then was it slain, and Moses took the blood and put thereof upon the horns of the altar round about, with his finger, and cleansed the altar from sin, - and the remainder of the blood, poured he forth at the base of the altar, and hallowed it putting a propitiatory-covering thereupon.
For as for the life of the flesh, in the blood, it is, therefore have, I, given it unto you upon the altar, to put a propitiatory-covering over your lives, - for the blood, it is, which, by virtue of the life, maketh propitiation.
For as for the life of the flesh, in the blood, it is, therefore have, I, given it unto you upon the altar, to put a propitiatory-covering over your lives, - for the blood, it is, which, by virtue of the life, maketh propitiation.
Then took Aaron, as Moses spake, and ran into the midst of the convocation, and lo! the plague had begun among the people, - so he placed the incense, and put a propitiatory-covering over the people:
Then took Aaron, as Moses spake, and ran into the midst of the convocation, and lo! the plague had begun among the people, - so he placed the incense, and put a propitiatory-covering over the people:
And it was told the king of Jericho, saying, - Lo! men, have come in hither to-night of the sons of Israel to search out the land.
And it was told the king of Jericho, saying, - Lo! men, have come in hither to-night of the sons of Israel to search out the land.
So, the people, came up out of the Jordan, on the tenth of the first month, - and encamped in Gilgal, at the eastern end of Jericho.
So, the people, came up out of the Jordan, on the tenth of the first month, - and encamped in Gilgal, at the eastern end of Jericho.
But the princes of the Philistines raged against him, and the princes of the Philistines said unto him - Let the man go back, that he may return unto the place which thou didst appoint him, and let him not go down with us, into battle, so shall he not become to us a traitor, in the battle, - for, wherewith, should this fellow gain favour with his lord? Would it not be with the heads of those men?
But the princes of the Philistines raged against him, and the princes of the Philistines said unto him - Let the man go back, that he may return unto the place which thou didst appoint him, and let him not go down with us, into battle, so shall he not become to us a traitor, in the battle, - for, wherewith, should this fellow gain favour with his lord? Would it not be with the heads of those men?
Then hath he shewed him favour, and said, Set him free from going down to the pit, I have found a price of redemption!
Then hath he shewed him favour, and said, Set him free from going down to the pit, I have found a price of redemption!
A God to vindicate the righteous, - and yet a Got to be indignant throughout every day.
A God to vindicate the righteous, - and yet a Got to be indignant throughout every day.
Thou shalt say, therefore, in that day, I will praise thee, O Yahweh! Though thou hast been angry with me, Thine anger turneth back. And thou dost comfort me.
Thou shalt say, therefore, in that day, I will praise thee, O Yahweh! Though thou hast been angry with me, Thine anger turneth back. And thou dost comfort me.
Yahweh, is well-pleased for his own righteousness sake, He magnifieth instruction and maketh it majestic.
Yahweh, is well-pleased for his own righteousness sake, He magnifieth instruction and maketh it majestic.
I will, greatly rejoice, in Yahweh, My soul shall exult in my God, For he hath clothed me with the garments of salvation, With a robe of righteousness, hath he enwrapt me, - As a bridegroom, adorneth himself with, a chaplet, And as a bride, bedecketh herself with, her jewels.
I will, greatly rejoice, in Yahweh, My soul shall exult in my God, For he hath clothed me with the garments of salvation, With a robe of righteousness, hath he enwrapt me, - As a bridegroom, adorneth himself with, a chaplet, And as a bride, bedecketh herself with, her jewels.
And one lamb out of the flock out of two hundred out of the watered pastures of Israel, for a gift and for an ascending- sacrifice and for peace-offerings, - To pat a propitiatory-covering over them, Declareth My Lord, Yahweh.
And one lamb out of the flock out of two hundred out of the watered pastures of Israel, for a gift and for an ascending- sacrifice and for peace-offerings, - To pat a propitiatory-covering over them, Declareth My Lord, Yahweh.
Seventy weeks, have been divided concerning thy people and concerning thy holy city - to put an end to the transgression, and fill up the measure of sin, and put a propitiatory-covering over iniquity, and bring in the righteousness of ages, and affix a seal the vision and prophecy, and anoint the holy of holies.
Seventy weeks, have been divided concerning thy people and concerning thy holy city - to put an end to the transgression, and fill up the measure of sin, and put a propitiatory-covering over iniquity, and bring in the righteousness of ages, and affix a seal the vision and prophecy, and anoint the holy of holies.
He will again have compassion upon us, he will subdue our iniquities, - Thou wilt cast - into the depths of the sea - all their sins.
He will again have compassion upon us, he will subdue our iniquities, - Thou wilt cast - into the depths of the sea - all their sins.
But, I, say unto you, that, Every one who looketh on a woman so as to covet her, already, hath committed adultery with her, in his heart.
But, I, say unto you, that, Every one who looketh on a woman so as to covet her, already, hath committed adultery with her, in his heart.
Just as, the Son of Man, came not to be ministered unto, but to minister, and to give his life a ransom instead of many.
Just as, the Son of Man, came not to be ministered unto, but to minister, and to give his life a ransom instead of many.
Just as, the Son of Man, came not to be ministered unto, but to minister, and to give his life a ransom instead of many.
Just as, the Son of Man, came not to be ministered unto, but to minister, and to give his life a ransom instead of many.
For, even the Son of Man, came not to be ministered unto, but minister, - and to give his life, a ransom instead of many.
For, even the Son of Man, came not to be ministered unto, but minister, - and to give his life, a ransom instead of many.
On the morrow, he beholdeth Jesus, coming unto him, and saith - See! the Lamb of God, who taketh away the sin of the world.
On the morrow, he beholdeth Jesus, coming unto him, and saith - See! the Lamb of God, who taketh away the sin of the world.
Just as, the Father, knoweth me, and, I, know, the Father; and, my life, I lay down for the sheep.
Just as, the Father, knoweth me, and, I, know, the Father; and, my life, I lay down for the sheep.
Be taking heed unto yourselves, and unto all the little flock in which the Holy Spirit hath set, you, as overseers, - to be shepherding the assembly of God which he hath acquired through means of the blood of his own.
Be taking heed unto yourselves, and unto all the little flock in which the Holy Spirit hath set, you, as overseers, - to be shepherding the assembly of God which he hath acquired through means of the blood of his own.
For, all, have sinned and fall short of the glory of God;
For, all, have sinned and fall short of the glory of God;
In the forbearance of God, - with a view to a showing forth of his righteousness in the present season, that he might be righteous even when declaring righteous him that hath faith in Jesus.
In the forbearance of God, - with a view to a showing forth of his righteousness in the present season, that he might be righteous even when declaring righteous him that hath faith in Jesus.
Even as it is written - Father of many nations, have I appointed thee: before him whom he believed - God, who causeth the dead to live, and calleth the things that are not as things that are: -
Even as it is written - Father of many nations, have I appointed thee: before him whom he believed - God, who causeth the dead to live, and calleth the things that are not as things that are: -
Who was delivered up on account of our offences and was raised on account of the declaring us righteous.
Who was delivered up on account of our offences and was raised on account of the declaring us righteous.
And, not only, so, but are even boasting in God, through our Lord Jesus Christ, - through whom, now, the reconciliation we have received.
And, not only, so, but are even boasting in God, through our Lord Jesus Christ, - through whom, now, the reconciliation we have received.
For, the wages of sin, is death; but, God's gift of favour, is life age-abiding, in Christ Jesus our Lord.
For, the wages of sin, is death; but, God's gift of favour, is life age-abiding, in Christ Jesus our Lord.
Hence there is now, no, condemnation unto them who are in Christ Jesus;
Hence there is now, no, condemnation unto them who are in Christ Jesus; For, the-law of the spirit of life in Christ Jesus, hath set thee free from the law of sin and of death; -
For, the-law of the spirit of life in Christ Jesus, hath set thee free from the law of sin and of death; - For, what was impossible by the law in that it was weak through the flesh, God, by sending his own Son in the likeness of sinful flesh and concerning sin, condemned sin in the flesh,
For, what was impossible by the law in that it was weak through the flesh, God, by sending his own Son in the likeness of sinful flesh and concerning sin, condemned sin in the flesh,
He, at least, who his own Son did not spare, but in behalf of us all delivered him up, how shall he not also, with him, all things upon us in favour bestow?
He, at least, who his own Son did not spare, but in behalf of us all delivered him up, how shall he not also, with him, all things upon us in favour bestow?
Purge ye out the old leaven, that ye may be a new lump, - even as ye are unleavened; for, our passover, hath even been sacrificed - Christ:
Purge ye out the old leaven, that ye may be a new lump, - even as ye are unleavened; for, our passover, hath even been sacrificed - Christ:
The all things, moreover, are of God, - who hath reconciled us unto himself, through Christ, and hath given, unto us, the reconciling ministry: -
The all things, moreover, are of God, - who hath reconciled us unto himself, through Christ, and hath given, unto us, the reconciling ministry: - How that, God, was in Christ, reconciling, a world, unto himself, not reckoning, unto them, their offences, - and hath put, in us, the reconciling discourse.
How that, God, was in Christ, reconciling, a world, unto himself, not reckoning, unto them, their offences, - and hath put, in us, the reconciling discourse.
Ye husbands, be loving your wives, even as, the Christ also, loved the assembly, and delivered, himself, up in her behalf,
Ye husbands, be loving your wives, even as, the Christ also, loved the assembly, and delivered, himself, up in her behalf,
For there is, one, God, one, mediator also, between God and men, - a man - Christ Jesus:
For there is, one, God, one, mediator also, between God and men, - a man - Christ Jesus: Who gave himself a ransom in behalf of all, - the testimony, in its own fit times:
Who gave himself a ransom in behalf of all, - the testimony, in its own fit times:
But, Jesus, made some little less than messengers, we do behold: by reason of the suffering of death, crowned with glory and honour, to the end that, by favour of God, in behalf of every one, he might taste of death.
But, Jesus, made some little less than messengers, we do behold: by reason of the suffering of death, crowned with glory and honour, to the end that, by favour of God, in behalf of every one, he might taste of death. For it was becoming in him - For the sake of whom are the all things, and by means of whom are the all things, - when, many sons, unto glory, he would lead, The Princely Leader of their salvation, through sufferings, to make perfect.
For it was becoming in him - For the sake of whom are the all things, and by means of whom are the all things, - when, many sons, unto glory, he would lead, The Princely Leader of their salvation, through sufferings, to make perfect. For, both he that maketh holy, and they who are being made holy, are, all, of One; For which cause, he is not ashamed to be calling them, brethren,
For, both he that maketh holy, and they who are being made holy, are, all, of One; For which cause, he is not ashamed to be calling them, brethren, saying - I will declare thy name unto my brethren, in the midst of an assembly, will I sing praise unto thee;
saying - I will declare thy name unto my brethren, in the midst of an assembly, will I sing praise unto thee; and again - I, will be confident upon him; and again - Lo! I, and the children which, unto me, God, hath given.
and again - I, will be confident upon him; and again - Lo! I, and the children which, unto me, God, hath given. Seeing therefore the children have received a fellowship of blood and flesh, he also, in like manner, took partnership in the same, - in order that, through death, - he might paralyse him that held the dominion of death, that is, the Adversary, -
Seeing therefore the children have received a fellowship of blood and flesh, he also, in like manner, took partnership in the same, - in order that, through death, - he might paralyse him that held the dominion of death, that is, the Adversary, - And might release these - as many as, by fear of death, were all their lifetime liable, to bondage.
And might release these - as many as, by fear of death, were all their lifetime liable, to bondage.
Whence he was obliged, in every way, unto the brethren, to be made like, that he might become a merciful and faithful high-priest, in the things pertaining unto God, - for the making of propitiation for the sins of the people.
Whence he was obliged, in every way, unto the brethren, to be made like, that he might become a merciful and faithful high-priest, in the things pertaining unto God, - for the making of propitiation for the sins of the people.
The which is a similitude for the present season, according to which both gifts and sacrifices are offered, which cannot, as to the conscience, perfect him that rendereth the divine service: -
The which is a similitude for the present season, according to which both gifts and sacrifices are offered, which cannot, as to the conscience, perfect him that rendereth the divine service: -
Nor yet through blood of goats and calves, but through his own blood he entered once for all into the Holy place, age-abiding redemption discovering.
Nor yet through blood of goats and calves, but through his own blood he entered once for all into the Holy place, age-abiding redemption discovering. For if the blood of goats and bulls, and the ashes of a heifer sprinkling the profaned, halloweth unto the purity of the flesh,
For if the blood of goats and bulls, and the ashes of a heifer sprinkling the profaned, halloweth unto the purity of the flesh, How much rather shall the blood of the Christ, who through an age-abiding spirit offered himself unspotted unto God, purify our conscience from dead works, to the rendering of divine-service, unto a Living God?
How much rather shall the blood of the Christ, who through an age-abiding spirit offered himself unspotted unto God, purify our conscience from dead works, to the rendering of divine-service, unto a Living God?
For the law, having in a shadow of the destined good things, not the very image of the things, they can never, with the same sacrifices which year by year they offer evermore, make them who approach, perfect;
For the law, having in a shadow of the destined good things, not the very image of the things, they can never, with the same sacrifices which year by year they offer evermore, make them who approach, perfect; Else would they not, in that case, have ceased being offered, by reason of those rendering the divine service having no further conscience at all of sins, being once for all purified?
Else would they not, in that case, have ceased being offered, by reason of those rendering the divine service having no further conscience at all of sins, being once for all purified?
Let us approach with a genuine heart, in full assurance of faith, having been sprinkled, as to our hearts, from an evil conscience, and bathed, as to our bodies, with pure water;
Let us approach with a genuine heart, in full assurance of faith, having been sprinkled, as to our hearts, from an evil conscience, and bathed, as to our bodies, with pure water;
Knowing that, Not with corruptible things, with silver or gold, have ye been redeemed from your unmeaning behaviour paternally handed down,
Knowing that, Not with corruptible things, with silver or gold, have ye been redeemed from your unmeaning behaviour paternally handed down,
And, he, is, a propitiation, concerning our sins, - and, not concerning our own only, but, also concerning those of the whole world.
And, he, is, a propitiation, concerning our sins, - and, not concerning our own only, but, also concerning those of the whole world.
and from - Jesus Christ, - The Faithful Witness, The Firstborn of the Dead, and The Ruler of the Kings of the Earth. Unto him that loveth us, and loosed us out of our sins with his blood, -
and from - Jesus Christ, - The Faithful Witness, The Firstborn of the Dead, and The Ruler of the Kings of the Earth. Unto him that loveth us, and loosed us out of our sins with his blood, -
Hastings
The word 'atonement' (at-onement), in English, denotes the making to be at one, or reconciling, of persons who have been at variance. In OT usage it signifies that by which sin is 'covered' or 'expiated,' or the wrath of God averted. Thus, in English Version, of the Levitical sacrifices (Le 1:4; 4:21,26,31,35 etc.), of the half-shekel of ransom-money (Ex 30:15-16), of the intercession of Moses (Ex 32:30), of the zeal of Phinehas (Nu 25:13), etc. In the NT the word occurs once in AV as tr of the Gr. word katallag
See Verses Found in Dictionary
So it came to pass, after certain days, that Cain brought in of the fruit of the ground, a present to Yahweh: Abel, also, even, he, brought in of the firstlings of his sheep, and of their fat, and Yahweh approved of Abel and of his present; read more. but of Cain and his present, he approved not, - and it angered Cain greatly, and his countenance fell.
Shall it not, if thou do right, be lifted up? But if thou do not right, at the entrance a sin-bearer is lying, - Unto thee, moreover, shall be his longing, though, thou, rule over him.
An altar of earth, shalt thou make to me, then shalt thou offer thereupon thine ascending-sacrifices and thy peace-offerings, thy sheep, and thine oxen. In every place where I may mention my name, will I come in unto thee and will bless thee.
and he sent young men of the sons of Israel, and they caused to go up, ascending-sacrifices, - and slew peace-offerings to Yahweh, of oxen.
The rich, shall not give more, and the poor, shall not give less, than the half-shekel, - when they give the heave-offering of Yahweh, to put a propitiatory-covering over your souls. So then thou shalt take the silver for the propitiatory-coverings from the sons of Israel, and shalt expend it upon the service of the tent of meeting, - thus shall it be for the sons of Israel as a memorial before Yahweh, to put a propitiatory-covering over your souls.
And it came to pass, on the morrow, that Moses said unto the people, Ye, have sinned a great sin, - Now, therefore, I must go up unto Yahweh, Peradventure, I may make a propitiatory-covering for your sin.
So Yahweh passed before him, and proclaimed, - Yahweh, Yahweh, A God of compassion and favour, - Slow to anger and abundant in lovingkindness and faithfulness: Keeping lovingkindness to a thousand generations, Forgiving iniquity and transgression and sin, Though he leave not, utterly unpunished, Visiting the iniquity of fathers, Upon sons, And upon sons' sons, Unto a third and unto a fourth generation.
Then shall he lean his hand, upon the head of the ascending-sacrifice, - and it shall be accepted for him to put a propitiatory covering over him;
Then shall he lean his hand, upon the head of the ascending-sacrifice, - and it shall be accepted for him to put a propitiatory covering over him;
And he shall do to the bullock, as he did to the first sin-bearing bullock, so shall he do with this, - and the priest shall put a propitiatory-covering over them, and it shall be forgiven them. And he shall take forth the bullock unto the outside of the camp, and burn it up, just as he burned up the first bullock, - the sin-bearer of the convocation, it is.
and with all the fat thereof, shall he make a perfume at the altar, as with the fat of the peace-offering, - so shall the priest put a propitiatory-covering over him because of his sin, and it shall be forgiven him.
and with all the fat thereof, shall he make a perfume at the altar, as with the fat of the peace-offering, - so shall the priest put a propitiatory-covering over him because of his sin, and it shall be forgiven him.
and all the fat thereof, shall he remove as the fat from off the peace-offering was removed, and the priest shall make a perfume at the altar, for a satisfying odour unto Yahweh, - so shall the priest put propitiatory-covering over him, and it shall be forgiven him.
and all the fat thereof, shall he remove as the fat from off the peace-offering was removed, and the priest shall make a perfume at the altar, for a satisfying odour unto Yahweh, - so shall the priest put propitiatory-covering over him, and it shall be forgiven him.
and all the fat thereof, shall he remove as the fat of the lamb is removed, from the peace-offering, and the priest shall make a perfume therewith at the altar, upon the altar-flames of Yahweh, - so shall the priest put a propitiatory-covering over him on account of his sin which he hath committed, and it shall be forgiven him.
and shall bring in as his guilt-bearer unto Yahweh for his sin which he hath committed, a female from the flock - a lamb or a kid of the goats - as a sin-bearer, - so shall the priest put propitiatory-covering over him, because of his sin.
And Aaron shall lean his two hands upon the head of the living goat, and confess over him, all the iniquities of the sons of Israel, and all their transgressions, to the extent of all their sins, - and shall put them upon the head of the goat, and then send him away, by the hand of a man appointed towards the desert:
For as for the life of the flesh, in the blood, it is, therefore have, I, given it unto you upon the altar, to put a propitiatory-covering over your lives, - for the blood, it is, which, by virtue of the life, maketh propitiation.
For as for the life of the flesh, in the blood, it is, therefore have, I, given it unto you upon the altar, to put a propitiatory-covering over your lives, - for the blood, it is, which, by virtue of the life, maketh propitiation.
but he shall bring in his guilt-bearer unto Yahweh, unto the entrance of the tent of meeting, - even a ram as a guilt-bearer; and the priest shall put propitiatory-covering over him with the guilt-bearing ram before Yahweh, on account of his sin which he hath committed, - so shall he have forgiveness, from his sin which he hath committed.
Then shall ye offer one he-goat, as a sin-bearer, - and two he-lambs, of the first year, as a peace-offering.
But, as for the person who acteth with a high hand - of the native born or of the sojourners, Yahweh himself, he, reproacheth, - therefore shall that person
so shall it prove to be unto him and unto his seed after him, the covenant of our age-abiding priesthood, because he was jealous for his God, and did put a propitiatory-covering over the sons of Israel.
Only be very firm and bold, taking heed to do according to all the law which Moses my servant commanded thee, do not turn aside therefrom, to the right hand or to the left, - that thou mayest prosper, whithersoever thou goest.
Only be very firm and bold, taking heed to do according to all the law which Moses my servant commanded thee, do not turn aside therefrom, to the right hand or to the left, - that thou mayest prosper, whithersoever thou goest.
And it was told the king of Jericho, saying, - Lo! men, have come in hither to-night of the sons of Israel to search out the land.
And it was told the king of Jericho, saying, - Lo! men, have come in hither to-night of the sons of Israel to search out the land.
Then said Joshua unto the people, Hallow yourselves, - for, to-morrow, will Yahweh do in your midst, wonderful things.
Then said Joshua unto the people, Hallow yourselves, - for, to-morrow, will Yahweh do in your midst, wonderful things.
Now, the priests who were bearing the ark, continued standing in the midst of the Jordan, until everything was finished which Yahweh commanded Joshua, to speak unto the people, according to all that Moses commanded Joshua, - the people therefore hasted, and passed over.
Now, the priests who were bearing the ark, continued standing in the midst of the Jordan, until everything was finished which Yahweh commanded Joshua, to speak unto the people, according to all that Moses commanded Joshua, - the people therefore hasted, and passed over.
Now, the priests who were bearing the ark, continued standing in the midst of the Jordan, until everything was finished which Yahweh commanded Joshua, to speak unto the people, according to all that Moses commanded Joshua, - the people therefore hasted, and passed over. And so it was, as soon as all the people had made an end of passing over, - then passed over the ark of Yahweh, and the priests, in presence of the people.
And therefore have I sworn, respecting the house of Eli, - that the iniquity of the house of Eli shall receive no propitiatory-covering, by sacrifice or by present, unto times age-abiding.
And so it was, when the days of the banquet came round, that Job sent and hallowed them, and rising early in the morning offered ascending-sacrifices according to the number of them all; for Job said, Peradventure my sons have sinned, and have cursed God in their hearts. Thus and thus, was Job wont to do all the days.
And it came to pass, after Yahweh had spoken these words unto Job, that Yahweh, said unto Eliphaz the Temanite, Kindled is mine anger against thee and against thy two friends, for ye have not spoken concerning me the thing that is right, like my servant Job. Now, therefore, take unto you seven bullocks and seven rams, and go unto my servant Job, and ye shall offer up an ascending-sacrifice in your own behalf, and, Job my servant, shall pray over you, - for, him, will I accept, that I may not deal out to you disgrace, because ye have not spoken concerning me the thing that is right, like my servant Job.
Yet, he, was pierced for transgressions that were ours, was crushed for iniquities that were ours, - the chastisement for our well-being, was upon him, And by his stripes, there is healing for us. We all, like sheep, had gone astray, Every man - to his way, had we burned, - And Yahweh! caused to light upon him The guilt of, us all!
By constraint and by sentence, was he taken away, And of his age, who considered That he was cut off out of the land of the living, For my peoples transgression, did the stroke fall on him?
Yet, Yahweh, purposed to bruise him, He laid on him sickness: - If his soul become an offering for guilt, He shall see a seed, He shall prolong his days, - And the purpose of Yahweh, in his hand, shall prosper: Of the travail of his soul, shall he see He shall be satisfied with his knowledge, A setting right when set right himself, shall my Servant win for the Many, Since of their iniquities, he, taketh the burden. read more. Therefore, will I give him a portion in the great, And the strong, shall he apportion as spoil, Because he poured out, to death his own soul, And with transgressors, let himself be numbered, - Yea, he, the sin of Many, bare, And for transgressors, interposeth.
Therefore, will I give him a portion in the great, And the strong, shall he apportion as spoil, Because he poured out, to death his own soul, And with transgressors, let himself be numbered, - Yea, he, the sin of Many, bare, And for transgressors, interposeth.
And, as for the sons of the foreigner - Who have joined themselves unto Yahweh To wait upon him, and To love the name of Yahweh, To become his for servants, - Every one who keepeth the sabbath, lest he profane it. And who, layeth firm hold on my covenant, Surely I will bring them into my holy mountain And make them joyful in my house of prayer, Their ascending-offerings and their sacrifices, being accepted upon mine altar, - For, my house, a house of prayer, shall be called, for all the peoples!
All the flocks of Kedar, shall be gathered unto thee, The rams of Nebaioth, shall wait upon thee, - They shall come up, with acceptance, on mine altar, And my beautiful house, will I adorn.
And it shall come to pass, that From one new moon to another, and From one sabbath to another, Shall all flesh, come in, to bow down before me, Saith Yahweh.
And it shall come to pass, - If ye will, indeed hearken, unto me Declareth Yahweh, To bring in no burden through the gates of this city, on the sabbath day, - But to hallow the sabbath day, by not doing thereon any manner of work, Then shall enter in through the gates of this city, Kings and princes Sitting on the throne of David, Riding in chariots and on horses They, and their princes, The men of Judah and the inhabitants of Jerusalem, And this city shall remain unto times age-abiding. read more. And they shall come in - Out of the cities of Judah and Out of the places round about Jerusalem, and Out of the land of Benjamin, and Out of the lowlands, and out of the hill country, and Out of the South, Bringing in ascending-offering, and peace-offering, and meal-offering, and frankincense, - Even they wire bring in a thank-offering into the house of Yahweh, But, if ye will not hearken unto me - To hallow the sabbath day, And to bear no burden and bring in through the gates of Jerusalem, on the sabbath day, Then will I kindle a fire within her gates, And it shall devour the palaces of Jerusalem, And shall not be quenched.
For, Thus, saith Yahweh, - There shall not be wanting to David - A man to sit upon the throne of the house of Israel; Nor to the priests the Levites, shall there be wanting - A man, before me, To offer an ascending-sacrifice, or To make a perfume with a gift, or To offer a peace- offering, all the days!
And in the porch of the gate, were two tables on this side, and two tables, on that side, - to slay thereon the ascending-sacrifice, and the sin-bearer, and the gut-bearer.
Then said he unto me, The chambers of the north the chambers of the south which face the secluded place, they are the holy chambers where the priests who draw near to Yahweh shall eat the most holy things; there, shall they lay the most holy things, and the meal offering and the sin-bearer and the guilt bearer, for the place is holy!
Seventy weeks, have been divided concerning thy people and concerning thy holy city - to put an end to the transgression, and fill up the measure of sin, and put a propitiatory-covering over iniquity, and bring in the righteousness of ages, and affix a seal the vision and prophecy, and anoint the holy of holies. Thou must know, then, and understand: From the going forth of the word to restore and to build Jerusalem - unto the Anointed One, the Prince, shall be seven weeks, and sixty-two weeks, - the broadway and the wall, shall again be built, even in the end of the times. read more. And, after the sixty-two weeks, shall the Anointed One, be cut off, and have, nothing, - and, the city and the sanctuary, will one destroy with the Prince, and so will his own end come with an overwhelming flood, howbeit, up to the full end of the war, are decreed astounding things.
The sin of my people, they do eat, - and. unto their iniquity, lift they up every man his desire.
Wherewith, shall I come before Yahweh? bow myself to God on high? Shall I come before him with ascending-sacrifice? with calves of a year old? Will Yahweh, be pleased, with thousands of rams? with myriads of torrents of oil? Shall I give my firstborn for my transgression? the fruit of my body for the sin of my soul?
For lo! the stone which I have set before Joshua, Upon one stone, are Seven (pairs of) Eyes, - Behold me! cutting the engraving thereof, declareth Yahweh of hosts. So will I take away the iniquity of that land in one day.
But I will pour out upon the house of David and upon the inhabitant of Jerusalem, the spirit of favour, and of supplications, and they will look unto me, whom they have pierced, - and will wail over him, as one waileth over an only son, and will make bitter outcry over him, as one maketh bitter outcry over a firstborn.
In that day, there shall be an opened fountain, for the house of David, and for the Inhabitants of Jerusalem, - for sin and for uncleanness.
O Sword! awake against my shepherd, even against the man that is my companion, urgeth Yahweh of hosts, - Smite the shepherd, and let the flock, be scattered, Howbeit I will turn back my hand over the little ones.
Behold me! sending my messenger, who will prepare a way before me, - and, suddenly, shall come to his temple The Lord whom ye are seeking, even the messenger of the covenant in whom ye are delighting, Lo! he cometh! saith Yahweh of hosts.
Moreover she shall bring forth a son, and thou shalt call his name Jesus, - for, he, will save his people from their sins.
And Jesus said unto them, - Can, the sons of the bridechamber, mourn, so long as, the bridegroom, is, with them? But days will come, when the bridegroom, shall be taken from them, and, then, will they fast.
From that time, began Jesus Christ to be pointing out to his disciples that he must needs, into Jerusalem, go away, and, many things, suffer, from the elders and chief priests and scribes, and be slain, - and on, the third day, arise.
And, as they were being gathered together in Galilee, Jesus said unto them - The Son of Man is about to be delivered up into the hands of men; And they will slay him, and, on the third day, will he, arise. And they were grieved exceedingly.
Lo! we are going up unto Jerusalem; and, the Son of Man, will be delivered up unto the chief-priests and Scribes, and they will condemn him, to death, And deliver him up unto the nations, to mock and to scourge and to crucify, - and, on the third day, he will, arise.
Just as, the Son of Man, came not to be ministered unto, but to minister, and to give his life a ransom instead of many.
And, as they were eating, Jesus, taking a loaf and blessing, brake, - and, giving to his disciples, said - Take, eat! This, is, my body.
And Jesus, coming near, spake unto them, saying - All authority, in heaven and on earth, hath been given unto me; Go ye, therefore, and disciple all the nations, Immersing them into the name of the Father, and of the Son, and of the Holy Spirit, - read more. Teaching them to observe all things whatsoever I myself have commanded you, And lo! I, am, with you, all the days, until the conclusion of the age.
And, he, said unto them - Elijah, indeed, coming first, restoreth all things; and yet, how is it written, regarding the Son of Man, that, many things, he must suffer, and be set at nought?
Now they were in the way, going up unto Jerusalem, and Jesus was going on before them, - and they were in amazement; and, they who followed, were in fear. And, taking unto himself, again, the twelve, he began to be saying unto them, as to the things about to befall him -
And he taketh Peter and James and John with him, and began to be exceedingly amazed, and in great distress;
and, at the ninth hour, Jesus, uttered a cry, with a loud voice - Eloi! Eloi! lama sabachthanei? which is, being translated - My God! My God!to what end, didst thou forsake me?
And 1o! thou shalt conceive in thy womb, and bring forth a son, and shalt call his name, Jesus: the same, shall be great, and, Son of the Most High, shall be called, and the Lord God, will give unto him, the throne of David his father, - read more. And he shall reign over the house of Jacob, unto the ages, and, of his kingdom, there shall be, no end.
That there hath been born unto you, this day, a saviour, - Who is Christ the Lord - in the city of David!
And, having concluded every temptation, the adversary departed from him until a fitting season.
who, appearing in glory, were speaking as to his departure, which he was about to fulfil in Jerusalem.
And it came to pass, when the days for taking him up were on the point of being fulfilled, even he himself, set, his face, to be journeying unto Jerusalem;
But, an immersion, have I, to be immersed with, and how am I distressed, until it be ended!
For I say unto you - This that is written, must needs be completed in me, - And, with lawless ones, was he reckoned; for, even that which concerneth me, hath, completion.
For I say unto you - This that is written, must needs be completed in me, - And, with lawless ones, was he reckoned; for, even that which concerneth me, hath, completion.
and said unto them - Thus, it is written, That the Christ, should suffer, and arise from among the dead on the third day;
and said unto them - Thus, it is written, That the Christ, should suffer, and arise from among the dead on the third day; And that repentance for remission of sins should be proclaimed upon his name unto all the nations, - beginning from Jerusalem.
All things, through him, came into existence, and, without him, came into existence, not even one thing: that which hath come into existence, in him, was, life, and, the life, was, the light of men. -
in him, was, life, and, the life, was, the light of men. -
He, was not the light, - but, that he might bear witness concerning the light, It, was - The real light that enlighteneth every man - Coming into the world. read more. In the world, he was, and, the world, through him, came into existence, and, the world, knew him not. Into his own possessions, he came, and, his own people, received him not home. But, as many as did receive him, he gave, unto them, authority, children of God, to become, - unto them who were believing on his name: Who - not of bloods, nor of the will of the flesh, nor of the will of man, but - of God, were born. And, the Word, became, flesh, and pitched his tent among us, and we gazed upon his glory, - a glory, as an Only-begotten from his Father. Full of favour and truth.
On the morrow, he beholdeth Jesus, coming unto him, and saith - See! the Lamb of God, who taketh away the sin of the world.
and, looking at Jesus walking, he saith - See! the Lamb of God!
And, just as, Moses, lifted up the serpent in the desert, so, must, the Son of Man, be lifted up, -
Jesus said unto them - Verily, verily, I say unto you: Not Moses, gave you the bread out of heaven; but, my Father, giveth you the real bread out of heaven.
Jesus answered, and said unto them - Even though, I, bear witness concerning myself, true, is my witness, because I know whence I came, and whither I go; but, ye, know not whence I come, and whither I go.
I, am the good shepherd: The good shepherd, his life, layeth down, for the sheep.
Just as, the Father, knoweth me, and, I, know, the Father; and, my life, I lay down for the sheep.
Therefore, doth the Father, love, me, because, I, lay down my life, that, again, I may receive it: - No one, forced it from me, but, I, lay it down, of myself, - Authority, have I, to lay it down, and, authority, have I, again, to receive it: This commandment, received I, from my Father.
Now, is my soul troubled, - and what can I say? Father! save me from this hour? But, on this account, came I unto this hour. Father, glorify thy name!
Jesus, therefore, said unto them, again, - Peace be unto you! Just as, my Father, sent me forth, I, also, send you. And, this, saying, he breathed strongly, and saith unto them - Receive ye Holy Spirit: - read more. Whosesoever sins ye shall remit, they are remitted unto them, whosesoever ye shall retain, they are retained.
The same Jesus, hath God raised up, whereof, all we, are witnesses! By the right hand of God, therefore, having been exalted, also, the promise of the Holy Spirit, having received from the Father, He hath poured out this which, yourselves, do see and hear.
Concerning his Son, - who came to be of the seed of David, according to flesh, Who was distinguished as the Son of God - by power, according to a Holy Spirit, through means of a resurrection of the dead, - Jesus Christ our Lord;
For, a righteousness of God, is therein revealed, - by faith unto faith: even as it is written - But, he that is righteous, by faith, shall live.
What then? do we screen ourselves? Not at all! For we have before accused both Jews and Greeks of being, all under sin;
Now we know that, whatsoever things the law saith, to them who are within the law, it speaketh, in order that, every mouth, may be stopped and all the world come, under penal sentence, unto God.
Now we know that, whatsoever things the law saith, to them who are within the law, it speaketh, in order that, every mouth, may be stopped and all the world come, under penal sentence, unto God. Inasmuch as, by works of law, shall no flesh be declared righteous before him, - through law, in fact, is discovery of sin. read more. But now, apart from law, a righteousness of God hath been manifested, borne witness to by the law and the prophets, -
But now, apart from law, a righteousness of God hath been manifested, borne witness to by the law and the prophets, - A righteousness of God, through faith in JesusChrist, unto all that have faith; for there is no distinction, -
A righteousness of God, through faith in JesusChrist, unto all that have faith; for there is no distinction, - For, all, have sinned and fall short of the glory of God;
For, all, have sinned and fall short of the glory of God; Being declared righteous freely by his favour through the redemption that is in Christ Jesus: -
Being declared righteous freely by his favour through the redemption that is in Christ Jesus: - Whom God hath set forth as a propitiatory covering, through faith in his blood, for a showing forth of his righteousness, by reason of the passing-by of the previously committed sins,
Whom God hath set forth as a propitiatory covering, through faith in his blood, for a showing forth of his righteousness, by reason of the passing-by of the previously committed sins,
Whom God hath set forth as a propitiatory covering, through faith in his blood, for a showing forth of his righteousness, by reason of the passing-by of the previously committed sins,
Whom God hath set forth as a propitiatory covering, through faith in his blood, for a showing forth of his righteousness, by reason of the passing-by of the previously committed sins, In the forbearance of God, - with a view to a showing forth of his righteousness in the present season, that he might be righteous even when declaring righteous him that hath faith in Jesus. read more. Where, then, the boasting! It is excluded. Through what kind of law? Of works? Nay! but through a law of faith: For we reckon that a man is to be declared righteous by faith, apart from works of law. Or, is God the God, of Jews only, and not of the nations also? Yea! of the nations also: - If, at all events, God is one, who will declare righteous - the circumcision by faith, and the uncircumcision through their faith. Do we then make, law, void through means of our faith? Far be it! On the contrary, law, we do establish!
But God commendeth his own love unto us in that - we as yet being sinners, Christ in our behalf died.
But God commendeth his own love unto us in that - we as yet being sinners, Christ in our behalf died. Much more, then, having now been declared righteous by his blood, shall we be saved through him from the anger.
Much more, then, having now been declared righteous by his blood, shall we be saved through him from the anger. For, if being enemies we were reconciled unto God through the death of his Son, much more, having been reconciled, shall we be saved by his life.
For, if being enemies we were reconciled unto God through the death of his Son, much more, having been reconciled, shall we be saved by his life.
For, if being enemies we were reconciled unto God through the death of his Son, much more, having been reconciled, shall we be saved by his life. And, not only, so, but are even boasting in God, through our Lord Jesus Christ, - through whom, now, the reconciliation we have received.
And, not only, so, but are even boasting in God, through our Lord Jesus Christ, - through whom, now, the reconciliation we have received.
And, not only, so, but are even boasting in God, through our Lord Jesus Christ, - through whom, now, the reconciliation we have received. For this cause, - just as, through one man, sin into the world entered, and through sin, death, - and, so, unto all men death passed through, for that all had sinned; -
For, just as, through the disobedience of the one man, sinners, the many were constituted, so, also, through the obedience of the one, righteous, the many shall be constituted -
What then shall we say? are we still to continue in sin that favour may abound?
Of this taking note - that, our old man, was crucified together with him in order that the sinful body might be made powerless, that we should, no longer, be in servitude to sin;
Let not sin, therefore, reign in your death-doomed body, that ye should be obedient to its covetings; Neither be presenting your members as weapons of unrighteousness unto sin, but present yourselves unto God as though alive from among the dead, and your members as weapons of righteousness unto God; read more. For, sin, over you, shall not have lordship, for ye are not under law, but under favour.
Hence there is now, no, condemnation unto them who are in Christ Jesus; For, the-law of the spirit of life in Christ Jesus, hath set thee free from the law of sin and of death; - read more. For, what was impossible by the law in that it was weak through the flesh, God, by sending his own Son in the likeness of sinful flesh and concerning sin, condemned sin in the flesh,
And, not only so, but, we ourselves, also, who have the first-fruit of the Spirit - weeven ourselves, within our own selves do sigh, - sonship ardently awaiting - the redeeming of our body; -
He, at least, who his own Son did not spare, but in behalf of us all delivered him up, how shall he not also, with him, all things upon us in favour bestow?
He, at least, who his own Son did not spare, but in behalf of us all delivered him up, how shall he not also, with him, all things upon us in favour bestow?
He, at least, who his own Son did not spare, but in behalf of us all delivered him up, how shall he not also, with him, all things upon us in favour bestow? Who shall bring an accusation against the chosen ones of God? God, who declareth righteous? read more. Who is he that condemneth? Christ Jesuswho died? - Nay! rather was raised from among the dead, - who is on the right hand of God, who also is making intercession in our behalf?
Who is he that condemneth? Christ Jesuswho died? - Nay! rather was raised from among the dead, - who is on the right hand of God, who also is making intercession in our behalf?
For ye have been bought with a price! Therefore glorify God in your body.
For, I myself, received from the Lord - that which I also delivered unto you, - how that, the Lord Jesus, in the night in which he was being delivered up, took a loaf,
For I delivered unto you, among the first things, what also I received: - how that Christ died for our sins, according to the Scriptures, And that he was buried, and that he hath been raised, on the third day, according to the Scriptures, -
For, since indeed, through a man, came death, through a man, also cometh the raising of the dead; For, just as, in the Adam, all die, so, also, in the Christ, shall all be made alive.
Thus, also, it is written - The first man, Adam, became, a living soul, the last Adam, a life-giving spirit. Howbeit, not first, is the body of the spirit, but that, of the soul, - afterwards, that of the spirit. read more. The first man, is of the ground, earthy, the second man, is, of heaven:
Him who knew not sin, in our behalf, he made to be, sin, that we might become God's righteousness in him.
Who gave himself for our sins, that he might deliver us out of the present evil age, according to the will of our God and Father, -
Who gave himself for our sins, that he might deliver us out of the present evil age, according to the will of our God and Father, -
Knowing, however, that a man is not declared righteous by works of law, nor at all save through faith in Christ Jesus; even we, on Christ Jesus, believed, that we might be declared righteous - by faith in Christ, and not by works of law; because, by works of law, shall no flesh be declared righteous.
With Christ, have I been crucified; and, living no longer, am, I, but, living in me, is, Christ, - while, so far as I now do live in flesh, by faith, I live - The faith in the Son of God, who loved me, and gave himself up in my behalf.
Christ, hath redeemed, us, out of the curse of the law, having become, in our behalf, a curse; - because it is written - Cursed, is every one that hangeth upon a tree; -
But, when the fulness of the time came, God sent forth his Son, who came to be of a woman, who came to be under law, -
But, when the fulness of the time came, God sent forth his Son, who came to be of a woman, who came to be under law, -
But, when the fulness of the time came, God sent forth his Son, who came to be of a woman, who came to be under law, - That, them who were under law, he might redeem, that, the sonship, we might duly receive; -
With me, however, far be it! to be boasting, save in the cross of our Lord Jesus Christ, - whereby, unto me, a world hath been crucified, and, I, unto a world;
With me, however, far be it! to be boasting, save in the cross of our Lord Jesus Christ, - whereby, unto me, a world hath been crucified, and, I, unto a world;
In whom we have the redemption through his blood, the remission of our offences, according to the riches of his favour,
And what the surpassing greatness of his power unto us who believe, - according to the energy of the grasp of his might
In which at one time ye walked, according to the age of the world, according to the prince of the authority of the air, of the spirit that now energiseth in the sons of disobedience, Among whom also, we all, had our behaviour, at one time, in the covetings of our flesh, doing the things desired by the flesh and the mind, and were children, by nature, of anger - even as the rest, -
But, just now, in Christ Jesus, ye, who at one time were afar off, were made nigh in the blood of the Christ; He, in fact, is our peace - who made both one, and, the enclosing middle-wall, took down, read more. The enmity, in his flesh - the law of commandments in decrees - bringing to nought, - that, the two, he might create in himself, into one man of new mould, making peace. And might fully reconcile them both, in one body, through means of the cross, - slaying the enmity thereby; - And, coming, he announced the glad-message - of peace, unto you, the far off, and peace, unto them that were nigh;
Having been built up on the foundation of the apostles and prophets, there being, for chief corner stone, Jesus Christ himself, -
Become ye, therefore, imitators of God, as children beloved, And walk in love - even as, the Christ also, loved you, and delivered himself up in your behalf, an offering and sacrifice unto God, for a fragrance of sweet smell.
And walk in love - even as, the Christ also, loved you, and delivered himself up in your behalf, an offering and sacrifice unto God, for a fragrance of sweet smell.
Because our struggle is not against blood and flesh, but, against the principalities, against the authorities, against the world-holders, of this darkness, against the spiritual forces of wickedness in the heavenlies.
But, himself, emptied, taking, a servant's form, coming to be, in men's likeness; And, in fashion, being found, as a man, humbled himself, becoming obedient as far as death, yea, death upon a cross.
And, in fashion, being found, as a man, humbled himself, becoming obedient as far as death, yea, death upon a cross.
In whom, we have our redemption - the remission of our sins, - Who, is an image of the unseen God, Firstborn of all creation, - read more. Because, in him, were created all things in the heavens and upon the earth, the things seen and the things unseen, whether thrones or lordships or principalities or authorities, - they all, through him and for him, have been created, And, he, is before all, and, they all, in him, hold together; And, he, is the head of the body, the assembly, Who is the beginning, Firstborn from among the dead, in order that, he, might become, in all things, himself, pre-eminent; - Because, in him, was all the fullness well pleased to dwell, And, through him, fully to reconcile all things unto him, making peace through the blood of his cross, - through him- whether the things upon the earth or the things in the heavens;
And, through him, fully to reconcile all things unto him, making peace through the blood of his cross, - through him- whether the things upon the earth or the things in the heavens;
And, through him, fully to reconcile all things unto him, making peace through the blood of his cross, - through him- whether the things upon the earth or the things in the heavens; And, you, who at one time were estranged and enemies in your mind in your wicked works, yet, now, hath he fully reconciled, read more. In his body of flesh, through means of his death, to present you holy and blameless and unaccusable before him, -
And, confessedly great, is the sacred secret of godliness, - Who was made manifest in flesh, was declared righteous in spirit, was made visible unto messengers, was proclaimed among nations, was believed on in the world, was taken up in glory.
soberminded, chaste, workers at home, good, submitting themselves to their own husbands, - that, the word of God, be not defamed; The younger men, in the same way, exhort thou to be sober-minded:
healthful discourse that cannot be condemned, in order that, he that is of the contrary part, may relent, having nothing to say concerning us that is disparaging:
Who gave himself up in our behalf, that he might redeem us from all manner of lawlessness, and purify for himself a people as his own treasure - zealous of noble works.
Who gave himself up in our behalf, that he might redeem us from all manner of lawlessness, and purify for himself a people as his own treasure - zealous of noble works.
At the end of these days, He hath spoken unto us in his Son, - whom he hath appointed heir of all things, through whom also he hath made the ages;
At the end of these days, He hath spoken unto us in his Son, - whom he hath appointed heir of all things, through whom also he hath made the ages; Who, being an eradiated brightness of his glory, and an exact representation of his very being, also bearing up all things by the utterance of his power, purification of sins, having achieved, sat down on the right hand of the majesty in high places:
Who, being an eradiated brightness of his glory, and an exact representation of his very being, also bearing up all things by the utterance of his power, purification of sins, having achieved, sat down on the right hand of the majesty in high places:
Who, being an eradiated brightness of his glory, and an exact representation of his very being, also bearing up all things by the utterance of his power, purification of sins, having achieved, sat down on the right hand of the majesty in high places:
Seeing therefore the children have received a fellowship of blood and flesh, he also, in like manner, took partnership in the same, - in order that, through death, - he might paralyse him that held the dominion of death, that is, the Adversary, -
Seeing therefore the children have received a fellowship of blood and flesh, he also, in like manner, took partnership in the same, - in order that, through death, - he might paralyse him that held the dominion of death, that is, the Adversary, - And might release these - as many as, by fear of death, were all their lifetime liable, to bondage.
And might release these - as many as, by fear of death, were all their lifetime liable, to bondage. For, not surely of messengers, is he laying hold, but, of Abraham's seed, he is laying hold. read more. Whence he was obliged, in every way, unto the brethren, to be made like, that he might become a merciful and faithful high-priest, in the things pertaining unto God, - for the making of propitiation for the sins of the people.
Whence he was obliged, in every way, unto the brethren, to be made like, that he might become a merciful and faithful high-priest, in the things pertaining unto God, - for the making of propitiation for the sins of the people.
Whence he was obliged, in every way, unto the brethren, to be made like, that he might become a merciful and faithful high-priest, in the things pertaining unto God, - for the making of propitiation for the sins of the people.
Whence he was obliged, in every way, unto the brethren, to be made like, that he might become a merciful and faithful high-priest, in the things pertaining unto God, - for the making of propitiation for the sins of the people. For, in that, he, suffered when tested, he is able, unto them who are being tested, to give succour.
For, if, unto them, Joshua had given rest, it had not in that case, concerning another day, been speaking, after, these things. Hence there is, left over, a Sabbath-keeping, for the people of God.
Having then a great high-priest who hath passed through the heavens, Jesus the Son of God, let us hold fast the confession; For we have not a high-priest unable to have fellow-feeling with our weaknesses, but one tested in all respects, by way of likeness, apart from sin.
For we have not a high-priest unable to have fellow-feeling with our weaknesses, but one tested in all respects, by way of likeness, apart from sin. Let us, then, be approaching with freedom of speech, unto the throne of favour, that we may receive mercy, and, favour, may find, for seasonable succour.
For, such a high-priest as this, for us, was evensuited: Loving, noble, undefiled, set apart from sinners, and become, higher than the heavens;
But, into the second, once for all in the year, only the high-priest, not without blood, which he offered for himself and the ignorances of the people: The Holy Spirit making this evident - that, not yet, hath been manifested, the way through the Holy place, so long as the first tent hath a standing.
Only as to eatings, and drinkings, and diversified immersions, - righteous-appointments of the flesh, which, until a season of rectifying, are in force.
Only as to eatings, and drinkings, and diversified immersions, - righteous-appointments of the flesh, which, until a season of rectifying, are in force. But, when Christ approached, as high-priest of the coming good things, through the greater and more perfect tent, not made by hand, that is, not of this creation, - read more. Nor yet through blood of goats and calves, but through his own blood he entered once for all into the Holy place, age-abiding redemption discovering. For if the blood of goats and bulls, and the ashes of a heifer sprinkling the profaned, halloweth unto the purity of the flesh, How much rather shall the blood of the Christ, who through an age-abiding spirit offered himself unspotted unto God, purify our conscience from dead works, to the rendering of divine-service, unto a Living God?
And, nearly, all things, with blood, are purified, according to the law, and, apart from blood-shedding, cometh no remission.
For, not into a Holy place made by hand, entered Christ, - counterpart of the real Holy place ; but, into the heaven itself, now, to be plainly manifested before the face of God in our behalf; - Nor yet that, ofttimes, he should be offering himself, - just as the high-priest entereth into the Holy place, year by year, with alien blood; - read more. Else had it been needful for him, ofttimes, to suffer, from the foundation of the world; but, now, once for all, upon a conjunction of the ages, for a setting aside of sin through means of his sacrifice, hath he been made manifest; And, inasmuch as it is in store for men - once for all to die, but after this, judgment, Thus, the Christ also, once for all having been offered, for the bearing of the sins, of many, a second time, apart from sin, will appear, to them who for him are ardently waiting - unto salvation.
For the law, having in a shadow of the destined good things, not the very image of the things, they can never, with the same sacrifices which year by year they offer evermore, make them who approach, perfect;
For it is impossible for blood of bulls and goats to be taking away sins.
Higher up, saying - Sacrifices, and offerings, and whole-burnt-offerings, and sacrifices for sins, thou willedst not, neither delightedst in, - the which, according to the law, are offered, Then, hath he said - Lo! I am come! to do, thy will: - he taketh away the first, that, the second, he may establish:
Then, hath he said - Lo! I am come! to do, thy will: - he taketh away the first, that, the second, he may establish: By which will, we have been made holy, through the offering of the body of Jesus Christ, once for all.
By which will, we have been made holy, through the offering of the body of Jesus Christ, once for all.
By which will, we have been made holy, through the offering of the body of Jesus Christ, once for all.
By which will, we have been made holy, through the offering of the body of Jesus Christ, once for all. And, every priest, indeed, standeth daily publicly ministering, and the same sacrifices ofttimes offering, the which never can clear away sins; read more. But this priest, having offered one sacrifice for sins evermore, sat down on the right hand of God: As for the rest, waiting - until his foes be made his footstool; For, by one offering, hath he perfected for evermore, them who are being made holy.
Of how much sorer punishment, suppose ye, shall he be accounted worthy, who hath trampled underfoot the Son of God, and, the blood of the covenant, hath esteemed, a profane thing, by which he had been made holy, and, unto the Spirit of favour, hath offered wanton insult?
Chosen according to the fore-knowledge of God the Father, in sanctification of Spirit, unto obedience and the sprinkling of the blood of Jesus Christ, Favour unto you, and peace, be multiplied!
Knowing that, Not with corruptible things, with silver or gold, have ye been redeemed from your unmeaning behaviour paternally handed down, But with precious blood, as of a lamb, unblemished and unspotted, of an Anointed One, -
For, hereunto, have ye been called; because, Christ also, suffered in your behalf, unto you, leaving behind a pattern, that ye might follow in his steps:
Who, our sins, himself, bare up, in his body, unto the tree, in order that we, from our sins getting away, in righteousness, might live, - by whose stripes, ye have been healed;
Because, Christ also, once for all, concerning sins, died, - Just in behalf of unjust, - in order that he might introduce us unto God; being put to death, indeed, in flesh, but made alive in spirit, -
My dear children! these things, am I writing unto you, in order that ye may not be committing sin. And, if anyone should commit sin, an Advocate, have we, with the Father, Jesus Christ, the Righteous;
and from - Jesus Christ, - The Faithful Witness, The Firstborn of the Dead, and The Ruler of the Kings of the Earth. Unto him that loveth us, and loosed us out of our sins with his blood, -
and from - Jesus Christ, - The Faithful Witness, The Firstborn of the Dead, and The Ruler of the Kings of the Earth. Unto him that loveth us, and loosed us out of our sins with his blood, -
saying - What thou seest, write in a scroll, and send unto the Seven Assemblies, - unto Ephesus, and unto Smyrna, and unto Pergamum, - and unto Thyatira, and unto Sardis, and unto Philadelphia, - and unto Laodicea.
And, unto the messenger of the assembly, in Laodicea, write: - These things, saith the Amen, the faithful and true witness the beginning of the creation of God:
and they sing a new song, saying - Worthy, art thou, to take the scroll and to open the seals thereof; because thou wast slain, and didst redeem unto God by thy blood men out of every tribe, and tongue, and people, and nation,
Morish
The word 'atonement' occurs but once in the N.T. and there it should be 'reconciliation,' and the verb in the preceding sentence is so translated: "If when we were enemies we were reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life . . . . through our Lord Jesus Christ, by whom we have now received the reconciliation," ????????? Ro 5:10-11. On the other hand, in Heb 2:17 the A.V. has "to make reconciliation for the sins of the people:" here it is propitiation,' ?????????. If the word atonement is not found in the N.T., atonement in its true meaning is spoken of continually, as 'ransom;' 'bearing our sins in his own body on the tree;' 'Christ our passover is sacrificed for us;' 'Christ . . . . being made a curse for us;' 'He suffered for sins, the just for the unjust;' and, to use the language of faith, 'with his stripes we are healed;' 'He was delivered for our offences;' 'He was manifested to take away our sins.'
In the O.T. we have the word 'atonement' continually, but 'propitiation' not at all; 'expiation' twice in the margin, Nu 35:33; Isa 47:11. But the same word, kaphar, though generally translated by 'make atonement,' is employed for 'purging' and occasionally for 'cleansing,' 'reconciling,' 'purifying.' The word kaphar is literally 'to cover,' with various prepositions with it; the ordinary one is 'up' or 'upon.' Hence in 'atoned for him ' or 'his sin:' he or his sin is covered up: atonement is made for him or for his sin. Atonement was made upon the horns of the altar: the force is 'atonement for.' With the altar of incense atonement was not made upon it, but for it; so for the holy place, and for or about Aaron and his house: the preposition is al.
The same is used with the two goats. The sins were seen on the sinless goat, and expiation was made in respect of those sins. The how is not said here, but it is by the two goats making really one, because the object was to show that the sins were really laid upon it (that is, on Christ), and the sins carried away out of sight, and never to be found. If we can get our ideas, as taught of God as to the truth, into the train of Jewish thought, there is no difficulty in the al. In either case the difficulty arises from the fact that in English for presents the interested person to the mind; on is merely the place where it was done, as on an altar; whereas the al refers to the clearing away by the kaphar what was upon the thing al which the atoning rite was performed. Clearly the goat was not the person interested, nor was it merely done upon it as the place. It was that on which the sins lay, and they must be cleared and done away. The expiation referred to them as thus laid on the goat. As has been said, the how is not stated here, but the all-important fact defined that they were all carried away from Israel and from before God. The needed blood or life was presented to God in the other, which did really put them away; but did much more, and that aspect is attached to them there. This double aspect of the atoning work is of the deepest importance and interest, the presenting of the blood to God on the mercy seat, and the bearing away the sins. The word kaphar, to make atonement, occurs in Ex 29:1; 30:1; 32:1; Le 1:1; 4:1; 12:1; 14:1; 19:1; 23:1; Nu 5:1; 6:1; 8:1; 15:1; 16:1; 25:1; 28:1; 29:1; 31:1; 2Sa 21:3; 1Ch 6:49; 2Ch 29:24; Ne 10:33.
A short notice of some other Hebrew words may help. We have nasa, 'to lift up,' and so to forgive, to lift up the sins away in the mind of the person offended, or to show favour in lifting up the countenance of the favoured person. Ps 4:6. We have also kasah, 'to cover,' as in Ps. 32: 1, where sin is 'covered': sometimes used with al, as in Pr 10:12, "love covereth all sins," forgives: they are out of sight and mind. The person is looked at with love, and not the faults with offence.
But in such words there is not the idea of expiation, the side of the offender is contemplated, and he is looked at in grace, whatever the cause: it may be needed atonement, or simply, as in Proverbs, gracious kindness. We have also salach, 'pardon or forgiveness.' Thus it is used as the effect of kaphar, as in Le 4:20. But kaphar has always a distinct and important idea connected with it. It views the sin as toward God, and is ransom, when not used literally for sums of money; and kapporeth is the mercy seat. And though it involves forgiveness, purging from sin, it has always God in view, not merely that the sinner is relieved or forgiven: there is expiation and propitiation in it. And this is involved in the idea of purging sin, or making the purging of sin (??????????, ????????????, ??????? ??????); it is in God's sight as that by which He is offended, and what He rejects and judges.
There was a piaculum, 'an expiatory sacrifice,' something satisfying for the individual involved in guilt, or what was offensive to God, what He could not tolerate from His very nature. This with the heathen, who attached human passions or demon-revenge to their gods, was of course perverted to meet those ideas. They deprecated the vengeance of a probably angry and self-vengeful being. But God has a nature which is offended by sin. It is a holy, not of course a passionate, one; but the majesty of holiness must be maintained. Sin ought not to be treated with indifference, and God's love provides the ransom. It is God's Lamb who undertakes and accomplishes the work. The perfect love of God and His righteousness, the moral order of the universe and of our souls through faith, is maintained by the work of the cross. Through the perfect love not only of God, the giver, but of Him, who through the eternal Spirit offered Himself without spot to God, propitiation is made, expiation for sin, its aspect being toward God, while the effect applies to us in cleansing and justifying, though it goes much farther.
Expiation is more the satisfaction itself which is made, the piaculum, what takes the wrath, and is devoted, made the curse, and so substituted for the offender, so that he goes free. And here the noun kopher comes to let light in on the inquiry. It is translated 'ransom, satisfaction,' and in 1Sa 12:3 a 'bribe.' So in Ex 21:30 a kopher (translated 'sum of money') is laid upon a man to save his life where his ox had killed his neighbour; but in Nu 35:31 no kopher was to be taken for the life of a murderer; for (ver. 33) the land cannot be cleansed, kaphar, but by the blood of the man that shed blood as a murderer. This clearly shows what the force of kopher and of kaphar is. A satisfaction is offered suited to the eye and mind of him who is displeased and who judges; and through this there is purgation of the offence, cleansing, forgiveness, and favour, according to him who takes cognisance of the evil.
A word may be added as to the comparison made between the two birds, Le 14:4-7, and the two goats, Le 16:7-10. The object of the birds was the cleansing of the leper; it was application to the defiled man, not the kopher, ransom, presented to God. It could not have been done but on the ground of the blood-shedding and satisfaction, but the immediate action was the purifying: hence there was water as well as blood. One bird was slain over running water in an earthen vessel, and the live bird and other objects dipped in it, and the man was then sprinkled, and the living bird let loose far from death, though once identified with it, and was free. The Spirit, in the power of the word, makes the death of Christ available in the power of His resurrection. There was no laying sins on the bird let free, as on the goat: it was identified with the slain one, and then let go. The living water in the earthen vessel is doubtless the power of the Spirit and word in human nature, characterising the form of the truth, though death and the blood must come in, and all nature, its pomp and vanity, be merged in it. The leper is cleansed and then can worship. This is not the atonement itself towards God, though founded on it, as marked by the death of the bird. It is the cleansing of man in death to the flesh, but in the power of resurrection known in Christ who once died to sin.
So also
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If, a sin-covering, be laid on him, then shall he give a ransom for his life, according to whatsoever may be laid on him:
And, his, is the thing which thou shalt do to them to hallow them, that they may minister as priests unto me, - Take one young bullock and two rams without defect;
And thou shalt make an altar, for burning incense, of acacia wood, shalt thou make it:
Then spake Yahweh unto Moses, saying - When thou takest the sum of the sons of Israel, by their numberings, then shall they give every man a propitiatory-covering for his soul to Yahweh, when they are numbered, - that there may be among them no plague when they are numbered. read more. This, shall they give - every one that passeth over to them that have been numbered - a half-shekel by the shekel of the sanctuary, - the shekel is twenty gerahs - the half-shekel, shalt be a heave-offering to Yahweh. All who pass over to the numbered, from twenty years old and upwards, shall give the heave-offering of Yahweh. The rich, shall not give more, and the poor, shall not give less, than the half-shekel, - when they give the heave-offering of Yahweh, to put a propitiatory-covering over your souls. So then thou shalt take the silver for the propitiatory-coverings from the sons of Israel, and shalt expend it upon the service of the tent of meeting, - thus shall it be for the sons of Israel as a memorial before Yahweh, to put a propitiatory-covering over your souls.
And, when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him - Up, make for us gods, who shall go before us, for, as for this Moses - the man who brought us up out of the land of Egypt, we know not what hath befallen him.
Then called he unto Moses, - and Yahweh spake unto him, out of the tent of meeting, saying:
And he shall do to the bullock, as he did to the first sin-bearing bullock, so shall he do with this, - and the priest shall put a propitiatory-covering over them, and it shall be forgiven them.
then shall the priest give command, - and there shall be taken - for him that is to be cleansed - two living clean birds, - and cedar wood, and crimson am hyssop; and the priest shall give command, and one bird shall be slain, - within an earthen vessel over living water: read more. as for the living bird, he shall take, it, and the cedar wood and the crimson, and the hyssop, - and shall dip them and the living bird, in the blood of the bird that hath been slain over the living water; and shall sprinkle upon him that is to be cleansed from the leprosy, seven times, - and shall pronounce him clean, and shall let go the living bird over the face of the field.
Then shall he take the two goats, - and cause them to stand before Yahweh, at the entrance of the tent of meeting. And Aaron shall cast lots over the two goats, - one lot for Yahweh, and one lot for Azazel. read more. Then shall Aaron bring near the goat over which came up the lot for Yahweh, - and shall make of hint a sin-bearer; but, the goat over which came up the lot for Azazel, shall he cause to stand alive - before Yahweh to put a propitiatory-covering over him, - to send him away unto Azazel, towards the desert.
Then took Korah, son of Izhar son of Kohath son of Levi, - and Dathan and Abiram sons of Eliab, and On, son of Peleth sons of Reuben;
And Israel remained among the acacias, - and the people began to go away unchastely unto the daughters of Moab;
And in the seventh month, on the first of the month, a holy convocation, shall there be unto you, no laborious work, shall ye do, - a day of loud acclamation, shall it be unto you.
And ye shall accept no ransom for the life of him that slayeth, if he have unlawfully caused death, - but he, must surely be put to death.
So shall ye not pollute the land wherein ye are, for blood, doth pollute the land, and for the land, no propitiatory-covering can be made, as touching blood, that is shed therein, save with the blood of him that shed it;
Behold me! testify against me, before Yahweh, and before his Anointed - Whose, ox, have I taken? or whose, ass, have I taken? or whom have I oppressed? Whom have I crushed? or at whose, hands, have I taken a bribe, to cover up mine eyes therewith? and I will restore it unto you.
for the bread to set in array, and the continual meal-offering, and for the continual ascending-sacrifice, of the sabbaths, of the new moons, for the appointed feasts, and for things hallowed, and for victims bearing sin, to put a propitiatory-covering over Israel, - and for all the work of the house of our God.
Multitudes, are saying, Who will show us prosperity? Lift thou upon us the light of thy countenance, O Yahweh.
Hatred, stirreth up strifes, but, over all transgressions, love throweth a covering.
Therefore shall come on thee - Mischief, Thou shalt not know how to charm it away Yea there shall fall on thee, Ruin, Thou shalt not be able to appease it, - And there shall come on thee suddenly. Desolation. Thou shalt not know.
For, if being enemies we were reconciled unto God through the death of his Son, much more, having been reconciled, shall we be saved by his life. And, not only, so, but are even boasting in God, through our Lord Jesus Christ, - through whom, now, the reconciliation we have received.
Whence he was obliged, in every way, unto the brethren, to be made like, that he might become a merciful and faithful high-priest, in the things pertaining unto God, - for the making of propitiation for the sins of the people.
Watsons
ATONEMENT, the satisfaction offered to divine justice by the death of Christ for the sins of mankind, by virtue of which all true penitents who believe in Christ are personally reconciled to God, are freed from the penalty of their sins, and entitled to eternal life. The atonement for sin made by the death of Christ, is represented in the Christian system as the means by which mankind may be delivered from the awful catastrophe of eternal death; from judicial inflictions of the displeasure of a Governor, whose authority has been contemned, and whose will has been resisted, which shall know no mitigation in their degree, nor bound to their duration.
This end it professes to accomplish by means which, with respect to the Supreme Governor himself, preserve his character from mistake, and maintain the authority of his government; and with respect to man, give him the strongest possible reason for hope, and render more favourable the condition of his earthly probation. These are considerations which so manifestly show, from its own internal constitution, the superlative importance and excellence of Christianity, that it would be exceedingly criminal to overlook them.
How sin may be forgiven without leading to such misconceptions of the divine character as would encourage disobedience, and thereby weaken the influence of the divine government, must be considered as a problem of very difficult solution. A government which admitted no forgiveness, would sink the guilty to despair; a government which never punishes offence, is a contradiction,
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But God commendeth his own love unto us in that - we as yet being sinners, Christ in our behalf died. Much more, then, having now been declared righteous by his blood, shall we be saved through him from the anger. read more. For, if being enemies we were reconciled unto God through the death of his Son, much more, having been reconciled, shall we be saved by his life.
And, through him, fully to reconcile all things unto him, making peace through the blood of his cross, - through him- whether the things upon the earth or the things in the heavens;
In his body of flesh, through means of his death, to present you holy and blameless and unaccusable before him, -
Else had it been needful for him, ofttimes, to suffer, from the foundation of the world; but, now, once for all, upon a conjunction of the ages, for a setting aside of sin through means of his sacrifice, hath he been made manifest;
Thus, the Christ also, once for all having been offered, for the bearing of the sins, of many, a second time, apart from sin, will appear, to them who for him are ardently waiting - unto salvation.
By which will, we have been made holy, through the offering of the body of Jesus Christ, once for all.
But this priest, having offered one sacrifice for sins evermore, sat down on the right hand of God:
Knowing that, Not with corruptible things, with silver or gold, have ye been redeemed from your unmeaning behaviour paternally handed down, But with precious blood, as of a lamb, unblemished and unspotted, of an Anointed One, -