ἱλάσκομαι

From the study of Hebrews 2:17

Range of meaning

In ordinary Greek, from Homer onward, the verb meant "to make (a god or person) gracious, to appease", and its object was the offended party. In the Greek Old Testament (LXX) it and its compound ἐξιλάσκομαι translate the Hebrew kipper, the technical word for the priest's atoning rites. There the usual object is the sin or the defiled thing, and the result is cleansing and forgiveness: e.g. Ps 78:9 LXX (79:9) "be gracious concerning our sins"; Ps 64:4 LXX (65:3) "our impieties you will atone"; Sir 3:30 "almsgiving atones for sins". Range in the biblical period: to make atonement for, to cover or wipe away sin, to deal with sin so that God's favour is restored, and with a personal object, to be or make gracious.

Against the English

KJV has "make reconciliation", YLT, ESV and NASB "make propitiation", BSB, WEB and NIV "make atonement", RSV "make expiation", NLT "offer a sacrifice that would take away". "Propitiation" stresses the turning away of God's displeasure. "Expiation" stresses the removal of the sin itself. "Atonement" covers both.

How it drifted

In modern English "propitiate" suggests bribing or calming an irritable deity, the pagan picture. The biblical rites were God's own provision (Lev 17:11, "I have given it to you to make atonement"). In Hebrews too God is the one who acts and Jesus is God's appointed priest (5:4–5), not a third party talking God round.

Used elsewhere in the period

LXX Lev 16 (ἐξιλάσκομαι throughout the Day of Atonement ritual); Ps 78:9 LXX; Sir 3:30; Dan 9:24 Theodotion; 4 Maccabees 17:22 calls the martyrs' death a ἱλαστήριον ("means of atonement") for Israel; Luke 18:13 "God, be merciful (ἱλάσθητι) to me, the sinner"; Heb 9:5 ἱλαστήριον = the "mercy seat" / atonement cover of the ark. C. H. Dodd (1931/1935) argued for "expiate"; Leon Morris and Roger Nicole replied that the wrath context keeps "propitiate" in view.

From the study of Luke 18:13

Range of meaning

In Greek generally: to appease or win the favour of a god, to make a deity well-disposed. In the passive with a dative, as here, it means 'be propitious / gracious / reconciled toward someone'. With sins as the object (Heb 2:17; LXX Ps 64:4; 78:9) it means 'make atonement for, wipe away, forgive'. It belongs to the same word family as hilastērion (the 'mercy seat', the lid of the ark where blood was sprinkled on the Day of Atonement, Exod 25:17 LXX; Heb 9:5; Rom 3:25) and hilasmos ('atoning sacrifice', 1 John 2:2; 4:10).

Against the English

Most English versions say 'have mercy' or 'be merciful'. That is a fair outcome of the request but not its shape. Luke's normal word for asking mercy is eleeō ('have pity', 18:38–39: 'Son of David, have mercy on me'), and he does not use it here. YLT's 'be propitious to me' and the Vulgate's propitius esto keep the atonement colouring. 'Have mercy' makes it sound like an appeal to God's kind feelings in general.

How it drifted

From Wycliffe and Tyndale on, English has used 'merciful', which flattens the difference between hilaskomai and eleeō. In modern English 'mercy' means leniency or kindness and no longer carries the idea of sin being atoned for or covered.

Used elsewhere in the period

In Homer and classical Greek it means to appease an angry god (e.g. Iliad 1.147). In the Septuagint (the Greek Old Testament) it is used for God forgiving or relenting: Exod 32:14 ('the Lord relented', hilasthē); 2 Kgs (4 Kgdms) 5:18 and Ps 24:11 LXX (25:11), where it translates Hebrew salach, 'forgive'; Ps 78:9 LXX (79:9), 'be propitious to our sins (hilasthēti tais hamartiais hēmōn) for your name's sake'; Lam 3:42; Dan 9:19 (Theodotion) 'Lord, be propitious' (hilasthēti); Additions to Esther C:10 'be propitious to your inheritance'. In the NT it occurs only here and at Heb 2:17.