ἱλασμός

From the study of 1 John 2:2

Range of meaning

A noun from the verb hilaskomai ('to make favourable, to atone, to deal mercifully with'). Its range runs from appeasement or conciliation (making someone favourable again), through atonement or expiation (removing or wiping out the offence), to the means by which this happens (an atoning offering). In Jewish Greek the weight falls on the God-given means of dealing with sin so that the relationship with God is restored. BDAG gives 'appeasement necessitated by sin, expiation' and 'instrument for appeasing, sacrifice to atone, sin-offering'.

Against the English

KJV, ESV and NASB have 'propitiation', which stresses God's displeasure being turned away. RSV (1952) had 'expiation', which stresses sin being wiped out. NIV, NRSV, BSB and WEB have 'atoning sacrifice', a middle option that is clear and sacrificial but does not decide the question. NLT spells it out as 'the sacrifice that atones'. Each English word captures part of the Greek word's range.

How it drifted

'Propitiation' is a Latin-based word most English speakers no longer use. Where it is understood, it tends to suggest pagan appeasement: people calming a touchy deity with gifts. 'Atonement' was coined in English in the early 1500s (popularised by Tyndale) from 'at-one-ment', reconciliation. Over time it narrowed to 'paying a penalty'.

Used elsewhere in the period

Greek Old Testament (LXX): Lev 25:9, 'the day of hilasmos' for Yom Kippur, the Day of Atonement (Hebrew kippurim); Num 5:8, 'the ram of hilasmos'; Ezek 44:27, hilasmos for the priest's sin offering (Hebrew ḥaṭṭat); Ps 130:4 (LXX 129:4), 'with you is hilasmos', translating Hebrew seliḥah, 'forgiveness'; Dan 9:9, mercy and hilasmos belong to the Lord; 2 Macc 3:33, the high priest 'making the hilasmos'. Greek writers outside the Bible (e.g. Plutarch) use the word for rites that placate gods. Philo uses the word group for atonement rites. New Testament: only here and 1 John 4:10, 'God… sent his Son as hilasmos for our sins'. The related hilastērion appears in Rom 3:25 and Heb 9:5 (the 'mercy seat').

From the study of 1 John 4:10

Range of meaning

A noun from the verb hilaskomai. Its range runs from (1) appeasing, making propitious, to (2) atoning, expiating, the removal of guilt and defilement that makes reconciliation possible, to (3) forgiveness or mercy itself. BDAG gives 'appeasement, expiation' and for 1 John 'instrument for appeasing, expiation'. In the New Testament it appears only here and in 1 John 2:2.

Against the English

KJV/ESV/NASB 'propitiation' highlights turning aside God's displeasure. BSB/NIV/WEB/NRSV 'atoning sacrifice' highlights the offering that deals with sin. RSV (1952) 'expiation' highlights cancelling or removing the sin itself. NLT turns it into a description: a sacrifice that takes away sins. Each catches part of the range and none catches all of it.

How it drifted

'Propitiation' came into English through the Latin Vulgate's propitiationem. In everyday English it is now rare, and when it is understood it often suggests a pagan picture: humans bribing or soothing a hostile god. Since C. H. Dodd's work in 1935 the scholarly argument over 'propitiation' versus 'expiation' has shaped how translations choose.

Used elsewhere in the period

Greek Old Testament (LXX): Lev 25:9, 'the day of hilasmos' = the Day of Atonement (Hebrew kippurim). Num 5:8, 'the ram of hilasmos', the atonement ram. Ezek 44:27, the priest's sin offering. Ps 129:4 LXX (130:4), 'with you is hilasmos', where the Hebrew has selichah, 'forgiveness'. 2 Macc 3:33, the high priest 'making the hilasmos'. Wider Greek: writers such as Plutarch use the word group for rites that appease the gods. Philo uses hilasmos in sacrificial contexts. The verb hilaskomai usually translates Hebrew kipper, 'to make atonement'.