Basic HTML Version
for the people (vv. 15-20). The Day of Atonement was celebrated only once a year. Only
on this day could the high priest enter the holy of holies of the tabernacle or temple on
behalf of the people of Israel and make atonement for them.
Sometimes atonement for sin was made apart from or without blood offerings. During
his vision-call experience, Isaiah’s lips were touched with a coal of fire taken from the
altar by one of the seraphim. With that, he was told, “Thy sin is purged [
]” (Isa.
6:7). The English versions translate the word variously as “purged” (
KJV
,
JB
); “forgiven”
(
RSV
,
NASB
,
TEV
); and “wiped away” (
NEB
). In another passage, Scripture says that the
guilt or iniquity of Israel would be “purged” (
KJV
,
NEB
) by the destruction of the
implements of idolatrous worship (Isa. 27:9). In this case, the
RSV
renders
as
“expiated,” while the
NASB
and
TEV
translate it as “forgiven.”
B. Noun.
(
"
#
, 3727), “mercy seat; throne of mercy.” This noun form of
has
been variously interpreted by the English versions as “mercy seat” (
KJV
,
RSV
); “cover”
(
NEB
); “lid” (
TEV
); “throne of mercy” (
JB
); and “throne” (Knox). It refers to a slab of gold
that rested on top of the ark of the covenant. Images of two cherubims stood on this slab,
facing each other. This slab of gold represented the throne of God and symbolized His
real presence in the worship shrine. On the Day of Atonement, the high priest sprinkled
the blood of the sin offering on it, apparently symbolizing the blood’s reception by God.
Thus the
was the central point at which Israel, through its high priest, could
come into the presence of God.
This is further seen in the fact that the temple proper was distinguished from its
porches and other accompanying structures by the name “place of the mercy seat
(
)” (1 Chron. 28:11). The Septuagint refers to the mercy seat as a “propitiary”
(
).
TO AVENGE
A. Verb.
%
( , 5358), “to avenge, take vengeance, punish.” This root and its derivatives
occur 87 times in the Old Testament, most frequently in the Pentateuch, Isaiah, and
Jeremiah; occasionally it occurs in the historical books and the Psalms. The root occurs
also in Aramaic, Assyrian, Arabic, Ethiopic, and late Hebrew.
Lamech’s sword song is a scornful challenge to his fellows and a blatant attack on the
justice of God: “… for I have slain a man to my wounding, and a young man to my hurt.
If Cain shall be avenged sevenfold, truly Lamech seventy and sevenfold” (Gen. 4:23-24).
The Lord reserves vengeance as the sphere of His own action: “To me belongeth
vengeance, and recompense … for he will avenge the blood of his servants, and will
render vengeance to his adversaries” (Deut. 32:35, 43). The law therefore forbade
personal vengeance: “Thou shalt not avenge, nor bear any grudge against the children of
thy people, but thou shalt love thy neighbor as thyself: I am the Lord” (Lev. 19:18).
Hence the Lord’s people commit their case to Him, as David: “The Lord judge between
me and thee [Saul], and the Lord avenge me of thee: but mine hand shall not be upon
thee” (1 Sam. 24:12).