appease, make (an atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, purge (away), put off, (make) reconcile(-liation)

Dictionary of Biblical Words:

Boyd’s Bible Dictionary:

(to cover). First, a work presented to God that perfectly glorifies His name and character about sin by sacrifice, and second, the bearing of our sins. By the blood-shedding of Christ, the believer may have the certainty that his sins are all gone, that God will remember them no more (Ex. 30:16¹⁶And thou shalt take the atonement money of the children of Israel, and shalt appoint it for the service of the tabernacle of the congregation; that it may be a memorial unto the children of Israel before the Lord, to make an atonement for your souls. (Exodus 30:16); Lev. 1; Lev. 14-17; Lev. 23:27-32²⁷Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. ²⁸And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. ²⁹For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. ³⁰And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. ³¹Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings. ³²It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. (Leviticus 23:27‑32)).

“Forgiveness” From Concise Bible Dictionary:

There are three Hebrew words translated to forgive.

1. kaphar, “to cover” (Deut. 21:8⁸Be merciful, O Lord, unto thy people Israel, whom thou hast redeemed, and lay not innocent blood unto thy people of Israel's charge. And the blood shall be forgiven them. (Deuteronomy 21:8); Psa. 78:38³⁸But he, being full of compassion, forgave their iniquity, and destroyed them not: yea, many a time turned he his anger away, and did not stir up all his wrath. (Psalm 78:38); Jer. 18:23²³Yet, Lord, thou knowest all their counsel against me to slay me: forgive not their iniquity, neither blot out their sin from thy sight, but let them be overthrown before thee; deal thus with them in the time of thine anger. (Jeremiah 18:23)). It is also translated “atonement.”

2. nasa, “to bear,” take away [guilt]: used by Joseph's brethren when they asked him to forgive them (Gen. 50:17¹⁷So shall ye say unto Joseph, Forgive, I pray thee now, the trespass of thy brethren, and their sin; for they did unto thee evil: and now, we pray thee, forgive the trespass of the servants of the God of thy father. And Joseph wept when they spake unto him. (Genesis 50:17)); and used of God as "forgiving iniquity and transgression and sin" (Ex. 34:7⁷Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation. (Exodus 34:7); Num. 14:18¹⁸The Lord is longsuffering, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation. (Numbers 14:18)); and in describing the blessedness of the man "whose transgression is forgiven, whose sin is covered" (Psa. 32:1¹<<A Psalm of David, Maschil.>> Blessed is he whose transgression is forgiven, whose sin is covered. (Psalm 32:1)).

In the N. T. two words are used: ὔφεσις., from ἀφίημι, “to send from, release, remit,” several times translated REMISSION; and χαριξομαι, “to be gracious, bestow freely, forgive.” Both words are applied to the forgiveness granted by God, as well as that between man and his fellow.

There are two aspects in which forgiveness is brought before us in scripture.

1. The mind and thought of God Himself towards the sinner whom He forgives. On the ground of the sacrifice of Christ, God not only ceases to hold those who have faith in Christ's blood as guilty before Him, but His favor is towards them. "Their sins and iniquities will I remember no more" (Heb. 10:17¹⁷And their sins and iniquities will I remember no more. (Hebrews 10:17)). Thus all sense of imputation of guilt is gone from the mind of God. "God for Christ's sake hath forgiven you" ἐχαρίσυτο, graciously forgiven, (Eph. 4:32³²And be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you. (Ephesians 4:32)). So in the O.T., "I will heal their backsliding, I will love them freely" (Hos. 14:4⁴I will heal their backsliding, I will love them freely: for mine anger is turned away from him. (Hosea 14:4)).

2. The guilty one is released, forgiven. "That they may receive forgiveness of sins" (Acts 26:18¹⁸To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me. (Acts 26:18)). "As far as the east is from the west, so far hath he removed our transgressions from us" (Psa. 103:12¹²As far as the east is from the west, so far hath he removed our transgressions from us. (Psalm 103:12)). "Your sins are forgiven you for his name's sake" (1 John 2:12¹²I write unto you, little children, because your sins are forgiven you for his name's sake. (1 John 2:12)). Hence it is true of all Christians, that their sins are forgiven. Another thought is included in the forgiveness of sins, namely, that having redemption by Christ, which brings into a new state, the whole guilty past is forgiven, removed from us, so that there is no hindrance to the enjoyment of that into which redemption brings.

The general principle as to forgiveness is stated in 1 John 1:9⁹If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. (1 John 1:9): "If we confess our sins, he is faithful and just to forgive us our sins;" and to this is added, "and to cleanse us from all unrighteousness." This involves honesty of heart, whether in a sinner first coming to God, or in a child who has grieved the heart of the Father by sinning. The two aspects above referred to are here also. The faithfulness and righteousness of God in forgiving, and the cleansing us from all unrighteousness. God is faithful to His own blessed character of grace revealed in His Son, and righteous through the propitiation which He has made.

3. If a Christian is “put away” from the assembly and is repentant, he is forgiven and restored (2 Cor. 2:7, 10⁷So that contrariwise ye ought rather to forgive him, and comfort him, lest perhaps such a one should be swallowed up with overmuch sorrow. (2 Corinthians 2:7)
¹⁰To whom ye forgive any thing, I forgive also: for if I forgave any thing, to whom I forgave it, for your sakes forgave I it in the person of Christ; (2 Corinthians 2:10)). This of course is different from the act of God in forgiving sins, and may be called administrative forgiveness in the church; and if the act of discipline is led of the Spirit, it is ratified in heaven: (Compare John 20:22-23²²And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: ²³Whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained. (John 20:22‑23)). This is entirely different from any pretended absolution that may be pronounced over poor deluded unconverted persons.

4. There is also a governmental forgiveness in connection with the government of God here below in time, both on God's part, and toward one another (Isa. 40:1-2¹Comfort ye, comfort ye my people, saith your God. ²Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord's hand double for all her sins. (Isaiah 40:1‑2); Luke 17:3³Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. (Luke 17:3); James 5:15-16¹⁵And the prayer of faith shall save the sick, and the Lord shall raise him up; and if he have committed sins, they shall be forgiven him. ¹⁶Confess your faults one to another, and pray one for another, that ye may be healed. The effectual fervent prayer of a righteous man availeth much. (James 5:15‑16); 1 John 5:16¹⁶If any man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them that sin not unto death. There is a sin unto death: I do not say that he shall pray for it. (1 John 5:16)). We are called upon to forgive one another; and if we indulge in a harsh unforgiving spirit, we must not expect our Father to forgive us in His governmental dealings (Matt. 6:14-15¹⁴For if ye forgive men their trespasses, your heavenly Father will also forgive you: ¹⁵But if ye forgive not men their trespasses, neither will your Father forgive your trespasses. (Matthew 6:14‑15)).

“Reconciliation” From Concise Bible Dictionary:

Except in 1 Samuel 29:4⁴And the princes of the Philistines were wroth with him; and the princes of the Philistines said unto him, Make this fellow return, that he may go again to his place which thou hast appointed him, and let him not go down with us to battle, lest in the battle he be an adversary to us: for wherewith should he reconcile himself unto his master? should it not be with the heads of these men? (1 Samuel 29:4), and 2 Chronicles 29:24²⁴And the priests killed them, and they made reconciliation with their blood upon the altar, to make an atonement for all Israel: for the king commanded that the burnt offering and the sin offering should be made for all Israel. (2 Chronicles 29:24), the Hebrew word is kaphar, which is more than sixty times translated “to make an atonement;” and this rendering suits sufficiently well in the places where “reconciliation” is read in the AV (Lev. 6:30³⁰And no sin offering, whereof any of the blood is brought into the tabernacle of the congregation to reconcile withal in the holy place, shall be eaten: it shall be burnt in the fire. (Leviticus 6:30); Lev. 8:15¹⁵And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it. (Leviticus 8:15); Lev. 16:20²⁰And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat: (Leviticus 16:20); Ezek. 45:15,17,20¹⁵And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord God. (Ezekiel 45:15)
¹⁷And it shall be the prince's part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel. (Ezekiel 45:17)
²⁰And so thou shalt do the seventh day of the month for every one that erreth, and for him that is simple: so shall ye reconcile the house. (Ezekiel 45:20); Dan. 9:24²⁴Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. (Daniel 9:24)). In the New Testament the last clause of Hebrews 2:17¹⁷Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. (Hebrews 2:17) should be translated “to make ‘propitiation’ for the sins of the people.” Elsewhere the word translated “reconciliation” is καταλλαγἠ, and kindred words, signifying “a thorough change.”

By the death of the Lord Jesus on the cross, God annulled in grace the distance which sin had brought in between Himself and man, in order that all things might, through Christ, be presented agreeably to Himself. Believers are already reconciled, through Christ’s death, to be presented holy, unblameable, and unreproveable (a new creation). God was in Christ, when Christ was on earth, reconciling the world unto Himself, not imputing unto them their trespasses; but now that the love of God has been fully revealed in the cross, the testimony has gone out worldwide, beseeching men to be reconciled to God (2 Cor. 5:19-20¹⁹To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation. ²⁰Now then we are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. (2 Corinthians 5:19‑20)). The end is that God may have His pleasure in man.

Christ also abolished the system of the law that Jew and Gentile might be reconciled together unto God, the two being formed in Christ into one new man (Eph. 2:15-16¹⁵Having abolished in his flesh the enmity, even the law of commandments contained in ordinances; for to make in himself of twain one new man, so making peace; ¹⁶And that he might reconcile both unto God in one body by the cross, having slain the enmity thereby: (Ephesians 2:15‑16)). Reconciliation will extend in result to all things in heaven and on earth (Col. 1:20²⁰And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. (Colossians 1:20)); not to things under the earth (the lost), though these will have to confess that “Jesus Christ is Lord, to the glory of God the Father” (Phil. 2:10-11¹⁰That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; ¹¹And that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. (Philippians 2:10‑11)).

“Atonement, Day Of” From Concise Bible Dictionary:

This was one of the most solemn days in the whole year, being, in common with the Sabbath, the only occasion on which the people were commanded to cease from work entirely. On the day of atonement they were also to afflict their souls, and that by a statute forever (Lev. 16:29-31²⁹And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: ³⁰For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the Lord. ³¹It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. (Leviticus 16:29‑31)). The time of the year in which the day fell — the tenth day of the seventh month — is very significant, especially when viewed in connection with the other feasts. See FEASTS.

The rites prescribed for the Day of Atonement are given (Lev. 16; Lev. 23:26-32²⁶And the Lord spake unto Moses, saying, ²⁷Also on the tenth day of this seventh month there shall be a day of atonement: it shall be an holy convocation unto you; and ye shall afflict your souls, and offer an offering made by fire unto the Lord. ²⁸And ye shall do no work in that same day: for it is a day of atonement, to make an atonement for you before the Lord your God. ²⁹For whatsoever soul it be that shall not be afflicted in that same day, he shall be cut off from among his people. ³⁰And whatsoever soul it be that doeth any work in that same day, the same soul will I destroy from among his people. ³¹Ye shall do no manner of work: it shall be a statute for ever throughout your generations in all your dwellings. ³²It shall be unto you a sabbath of rest, and ye shall afflict your souls: in the ninth day of the month at even, from even unto even, shall ye celebrate your sabbath. (Leviticus 23:26‑32); Num. 29:7-11⁷And ye shall have on the tenth day of this seventh month an holy convocation; and ye shall afflict your souls: ye shall not do any work therein: ⁸But ye shall offer a burnt offering unto the Lord for a sweet savor; one young bullock, one ram, and seven lambs of the first year; they shall be unto you without blemish: ⁹And their meat offering shall be of flour mingled with oil, three tenth deals to a bullock, and two tenth deals to one ram, ¹⁰A several tenth deal for one lamb, throughout the seven lambs: ¹¹One kid of the goats for a sin offering; beside the sin offering of atonement, and the continual burnt offering, and the meat offering of it, and their drink offerings. (Numbers 29:7‑11)). In the first we have a detailed account of the peculiar work appointed for the high priest on that day; in the second, we learn what had been shortly expressed in Leviticus 17, how the people should comport themselves on that day; and in the third we are told of certain sacrifices which were to be offered up besides those spoken of in Leviticus 16. In this passage we learn that the Day of Atonement was a gracious provision in order that the relationship of the people with the holy God who dwelt among them might be maintained.

The points to be noticed are

1. The entrance into the holy place. Aaron, on account of the failure of his sons in the priestly office, could not enter there at all times, but, as the representative of the people, once a year on the Day of Atonement, and he must enter alone. Even then he went in not for communion, but for the cleansing of the defilements of a people among whom God dwelt. He must put on the holy linen garments, and must enter with a cloud of incense and with blood, lest he die. For the contrast to this for the Christian (see Heb. 9:7-12⁷But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people: ⁸The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: ⁹Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect, as pertaining to the conscience; ¹⁰Which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. ¹¹But Christ being come an high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; ¹²Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. (Hebrews 9:7‑12)).

2. Aaron must offer sacrifices for himself and his house; a young bullock for a sin offering and a ram for a burnt offering. Aaron and his sons represent the saints who now form the church as a company of priests, and were thus, in the type, distinct from the people (Israel) as an earthly company who formed the camp.

3. For the congregation two goats were taken for a sin offering, and a ram for a burnt offering. On the two goats the lot was cast, and the one on whom the lot fell was for Jehovah, and was offered as a sin offering. This, as with the bullock for Aaron and his house, was the atonement offering Godward. The other, after being presented before the Lord, was brought forth: on him Aaron laid both his hands and confessed over him “all the iniquities of the children of Israel and all their transgressions in all their sins, putting them upon the head of the goat,” (Lev. 16:21²¹And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: (Leviticus 16:21)), which was then sent away into the wilderness, a land of forgetfulness. In the two goats we have the two sides of atonement, namely, that which meets the character and holiness of God, and that which meets the need of the sinner as to the removal of his sins. (See ATONEMENT.)

4. Atonement was made for the holy place, for the tabernacle, and for the altar, because of the uncleanness of the children of Israel.

The day of Atonement being once a year — once every year, by a perpetual statute — stands in strong contrast to the one perfect sacrifice of the Lord Jesus, by which the believer is perfected in perpetuity. (See Heb. 10:1-18¹For the law having a shadow of good things to come, and not the very image of the things, can never with those sacrifices which they offered year by year continually make the comers thereunto perfect. ²For then would they not have ceased to be offered? because that the worshippers once purged should have had no more conscience of sins. ³But in those sacrifices there is a remembrance again made of sins every year. ⁴For it is not possible that the blood of bulls and of goats should take away sins. ⁵Wherefore when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: ⁶In burnt offerings and sacrifices for sin thou hast had no pleasure. ⁷Then said I, Lo, I come (in the volume of the book it is written of me,) to do thy will, O God. ⁸Above when he said, Sacrifice and offering and burnt offerings and offering for sin thou wouldest not, neither hadst pleasure therein; which are offered by the law; ⁹Then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. ¹⁰By the which will we are sanctified through the offering of the body of Jesus Christ once for all. ¹¹And every priest standeth daily ministering and offering oftentimes the same sacrifices, which can never take away sins: ¹²But this man, after he had offered one sacrifice for sins for ever, sat down on the right hand of God; ¹³From henceforth expecting till his enemies be made his footstool. ¹⁴For by one offering he hath perfected for ever them that are sanctified. ¹⁵Whereof the Holy Ghost also is a witness to us: for after that he had said before, ¹⁶This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; ¹⁷And their sins and iniquities will I remember no more. ¹⁸Now where remission of these is, there is no more offering for sin. (Hebrews 10:1‑18)).

The reiterated injunction to afflict their souls in connection with this great day has an important prophetical bearing as to the Lord’s earthly people Israel. If the blowing of trumpets on the first day of the seventh month suggests that testimony from the Lord which shall arouse the nation from their long spiritual slumber, the Day of Atonement points to the moral effect produced in them when they shall look upon Him whom they have pierced, and mourn for Him. They will also at this time learn and confess that He was wounded for their transgressions (Zech. 12:10-14¹⁰And I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his firstborn. ¹¹In that day shall there be a great mourning in Jerusalem, as the mourning of Hadadrimmon in the valley of Megiddon. ¹²And the land shall mourn, every family apart; the family of the house of David apart, and their wives apart; the family of the house of Nathan apart, and their wives apart; ¹³The family of the house of Levi apart, and their wives apart; the family of Shimei apart, and their wives apart; ¹⁴All the families that remain, every family apart, and their wives apart. (Zechariah 12:10‑14); Isa. 53; Psa. 51).

Strong’s Dictionary of Hebrew Words:

Number:

3722 (find all occurrences in KJV Bible)

Transliteration:

kaphar

Phonic:

kaw-far’

Meaning:

a primitive root; to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or cancel

KJV Usage:

appease, make (an atonement, cleanse, disannul, forgive, be merciful, pacify, pardon, purge (away), put off, (make) reconcile(-liation)