*"Eftidoxowat mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezek. xliii. 26; cleanse the sanctuary, Ezek. xlv. 20; reconcile the house, Dan. ix. 24. It is found with the accusative case of that which is cleansed ; with the preposition zrepd concerning, as “ for your sin,” Exod. xxxii. 30; with the preposition b7rép on behalf of, A. V., for, Ezek. xlv, 17; absolutely, to make an atonement, Lev. xvi. 17; with the preposition dad from, as “cleansed from the blood,” Num. xxxv. 33. There are but two instances of the accusative of the person propitiated: appease him, Gen. xxxii. 20; pray before (propitiate) the Lord, Zech. vii. 2.
‘Thactnpiov, A. V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Heb. ix. 5, the only other passage of the New Testament in which it is found. In Ezek. xliii. 14, 17, 20, it means a ledge round a large altar, and is rendered settle in A. V.; Rev., ledge, in margin.
This term has been unduly pressed into the sense of expia- tory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of some- thing offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the
Cu. IIL] THE EPISTLE TO THE ROMANS. 45
sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with dyidfw to sanctify, and kadapif~ to cleanse. See Ezek. xliii. 26, where é&Adcovras shall purge, and caJaptotow shall purify, are used codrdinately. See also Exod. xxx. 10, of the altar of incense: “ Aaron shall make an atonement (€€iidoerat) upon the horns of it—with the blood of the sin-offering of atonement” (xaSapicpod purifi- cation). Compare Ley. xvi. 20. The Hebrew terms are also used codrdinately.
Our translators frequently render the verb kaphar by recon- cile, Lev. vi. 30; xvi. 20; Ezek. xlv. 20. In Lev. viii. 15, Moses put blood upon the horns of the altar and cleansed (éxaJ- dpice) the altar, and sanctified (nyiacev) it, to make reconcili- ation (rod éE€tAdoacJar) upon it. Compare Ezek. xlv. 15, 17; Dan. ix. 24.
The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Ley. xiv. 48-53), this idea could have no force, because these inanimate things, though ceremonially un- clean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sac- rifice, but only intercession. See also the case of Korah, Num. xvi. 46; the cleansing of leprosy and of mothers after child- birth, Lev. xiv. 1-20; xii. 7; xv. 30; the reformation of Josiah, 2 Chron. xxxiv.; the fasting and confession of Ezra, Ezra x. 1-15; the offering of the Israelite army after the de- feat of Midian. They brought bracelets, rings, etc., <0 make an atonement (é&tNacac3av) before the Lord; not expiatory, but a memorial, Num. xxxi. 50-54. The Passover was in no sense expiatory ; but Paul says, “Christ owr Passover was sacrificed for us; therefore purge out (éxxaSdpate) the old leaven. Let us keep the feast with sincerity and truth ;” 1 Cor. v. 7, 8.
In the Old Testament the idea of sacrifice as in itself a pro- pitiation continually recedes before that of the personal char- acter lying back of sacrifice, and which alone gives virtue to it. See 1 Sam. xv. 22; Ps. xl. 6-10; 1. 8-14, 23; li. 16, 17; Isa. i. 11-18; Jer, vii. 21-23; Amos v. 21-24; Mic. vi. 6-8. This
A6 WORD STUDIES IN THE NEW TESTAMENT. [Cu. IIT,