MERCY-SEAT
1Ch 28:11, the cover of the Ark of the Covenant, which see. The Hebrew word means a cover, but contains an allusion to the covering or forgiving of sins, Psa 32:1 . In the New Testament it is designated by a Greek word meaning “the propitiatory,” or “expiatory,” Heb 9:4,5 . It was approached only by the high priest, and not without the blood of atonement, to show that the divine mercy can be granted only through the blood of Christ, 1Ch 3:25 .
Fuente: American Tract Society Bible Dictionary
Mercy-Seat
(, propitiatorium)
The mercy-seat was the cover of the Ark (q.v. [Note: .v. quod vide, which see.] ) of the Covenant in the Holy of Holies. It was sprinkled with the blood of the victim slain on the annual Day of Atonement (Heb 9:5). Mercy-seat is admitted on all hands to be an imperfect translation of the Greek word, being rather, like Luthers Gnadenstuhl, equivalent to (Heb 4:16). It is also frequently contended that , which is the Septuagint rendering of , is itself a mistake. In the view of Rashi and Kimchi, followed by many Christian scholars, the Heb. word means no more than a literal covering (so Revised Version margin in Exo 25:17, etc.). Ritschl maintains that in both the OT and the NT designates the piece of furniture over the ark of the covenant in the holy of holies (Rechtfertigung und Vershnung3, ii. [1889] 168). Nowack (Heb. Archologie, 1894, ii. 60 f.) also gives the word a material sense, regarding it, however, as denoting a kind of penthouse (Schutzdach, Deckplatte) for the ark. But the analogy of the Arabic kaffrat seems to justify Lagarde (and many others) in holding (1) that the Septuagint has rendered the original quite accurately, and (2) that means the propitiating thing, or the propitiatory gift. Wherever the word is used by Philo (de Vit. Mos. iii. 8, de Profug. 19, de Cherub. 8, etc.) this is the meaning indicated by the context, and recently discovered inscriptions (W. R. Paton and E. L. Hicks, The Inscriptions of Cos, 1891) prove that ordinarily bore this sense in the early Imperial period (cf. Dio Chrysostom, Or. xi. 355 [Reiske]).
With such a connotation the word lies at the heart of St. Pauls gospel (Rom 3:25). When he depicts Christ Jesus as set forth to be a (or his word may be an adj., ), it is scarcely possible that he conceives the Messiah as a mercy-seat, or covering of the ark, sprinkled with blood-His own blood. The figure is inappropriate and unintelligible. But the Apostles thought is at once apparent and impressive if he represents Christ as a Propitiatory. The exact shade of meaning which may thereafter be detected in the word-whether the means of propitiating, or the propitiatory gift, or the propitiatory One-is of less importance. What is essential is the large and luminous idea of atonement. The Pauline teaching and the Johannine are here in agreement, each emphasizing the same central thought. Christ as the (propitiatory) is the (propitiation) for our sins (1Jn 2:2).
Literature.-P. de Lagarde, Uebersicht ber die im Aram., Arab. und Heb. bliche Bildung der Nomina, Gttingen, 1889; H. Cremer, Bibl.-theol. Wrterbuch8, Gotha, 1895, p. 474 ff.; G. A. Deissmann, Bible Studies, Eng. translation , 1901, p. 124 ff., also article in Encyclopaedia Biblica .
James Strahan.
Fuente: Dictionary of the Apostolic Church
mercy seat
An oblong piece of solid gold, 212 by 112 cubits (about 30 by 18 inches), which was placed over the Ark of the Covenant (Exodus 25:37). At both ends were two cherubim of beaten gold facing each other, and their faces bent downward towards the propitiatory; their wings overshadowed the oracle. The propitiatory was the most sacred object of the Hebrew worship; it was looked upon as the throne of Jehovah who, from above the propitiatory, from between the cherubim, spoke to Moses and issued His commands to the children of Israel. Before the exile, when the high priest entered the holy of holies on the Day of Atonement, he sprinkled with his finger towards the oracle the blood of the bullock and of the he-goat offered in sacrifice on that day (Leviticus 16).
Fuente: New Catholic Dictionary
Mercy-Seat
(, kappo’reth, a covering, i.e. lid of a vessel, spoken only of the top of the sacred ark; Sept. and, New Test. , Vulg, propitiatorium), the cover of the box or ark containing the tables of the Sinaitic law, and overspread by the cherubim, between which appeared the shekinah, or visible radiant symbol of the divine presenite; it is properly represented as a plank of acacia overlaid with gold, for it was not probably a solid plate or sheet of the purest gold (Exo 25:17 sq.; Exo 30:6; Exo 31:7, etc.). Hence the holy of holies is sometimes called the house of the mercy- seat (1Ch 28:11, Heb.). Josephus simply calls it a lid (, Ant. 3:6, 5); but the versions have all regarded the term as indicative of propitiation (as if from the Piel of , and the same view appears to be taken by the New-Testament writers, who compare it with the throne of grace in heaven, access to which has been opened by the blood of Christ (Heb 9:5; Rom 3:24). SEE ARK. Comp. 1Ch 28:11, where the holy of holies is called the , house of the mercy-seat. It was that whereon the blood of the yearly atonement was sprinkled by the high-priest; and in this relation it is doubtful whether the sense of the word in the Hebrews is based on the material fact of its covering’ the ark, or from this notion of its reference to the covering’ (i.e. atonement of sin. SEE ATONEMENT. But in any case the notion of a seat,’ as conveyed by the name in English, seems superfluous and likely to mislead. Jehovah is indeed spoken of as dwelling’ and even as sitting’ (Psa 80:1; Psa 99:1) between the cherubim, but undoubtedly his seat in this conception would not be on the same level as that on which they stood (Exo 25:18), and an enthronement in the glory above it must be supposed. The idea with which it is connected is not merely that of mercy,’ but of formal atonement made for the breach of the covenant (Lev 16:14), which the ark contained in its material vehicle-the two tables of stone. The communications made to Moses are represented as made from the mercy- seat that was upon the ark of the testimony’ (Num 7:89; comp. Exo 25:22; Exo 30:6); a sublime illustration of the moral relation and responsibility into which the people were by covenant regarded as brought before God (Smith). It is not without significance that the mercy-seat was above the ark and below the symbols of the divine presence and attributes, as if to foreshadow the supersedence of the law of ordinances contained in the ark by the free grace of the Gospel. See Pratenius, De Judcea arca (Upsal. -1727); Werner, De Propitiatoria (Giessen, 1695). SEE SHEKINAH.
Fuente: Cyclopedia of Biblical, Theological and Ecclesiastical Literature
Mercy-seat
(Heb. kapporeth, a “covering;” LXX. and N.T., hilasterion; Vulg., propitiatorium), the covering or lid of the ark of the covenant (q.v.). It was of acacia wood, overlaid with gold, or perhaps rather a plate of solid gold, 2 1/2 cubits long and 1 1/2 broad (Ex. 25:17; 30:6; 31:7). It is compared to the throne of grace (Heb. 9:5; Eph. 2:6). The holy of holies is called the “place of the mercy-seat” (1 Chr. 28:11: Lev. 16:2).
It has been conjectured that the censer (thumiaterion, meaning “anything having regard to or employed in the burning of incense”) mentioned in Heb. 9:4 was the “mercy-seat,” at which the incense was burned by the high priest on the great day of atonement, and upon or toward which the blood of the goat was sprinkled (Lev. 16:11-16; comp. Num. 7:89 and Ex. 25:22).
Fuente: Easton’s Bible Dictionary
Mercy Seat
kaporeth Hebrew; hilasteerion, epitheema, Septuagint. The propitiatory, the golden cover of the ark. From the piel conjugation of kaapar, “to cover up,” “forgive,” or “reconcile,” “atone” for offenses. Having a distinct significance and designation of its own; not a mere part of the ark. Placed “above upon the ark” (Exo 25:17-22; Exo 26:34; Exo 30:6; Exo 31:7; Exo 35:12; Exo 37:6). Never called “the cover” (kaporeth) merely of the ark, but made a distinct thing.
The holy of belies is called “the place of the mercy-seat” (1Ch 28:11; Lev 16:2), marking that it was not a mere subordinate part of the ark. The kippurim, “atonements,” on the day of atonement are inseparably connected with the kaporeth, which was sprinkled with the blood (Lev 16:13-15). The same hilasteerion occurs Heb 9:5 “mercy-seat,” Rom 3:25 “propitiation.” (See ARK.) The atonement was for the breach of the covenant. Appropriately, therefore the mercy-seat covered that covenant written on the two tables of stone inside the ark. God, thus reconciled through the blood sprinkled on the mercy-seat, could speak to His people “from off the mercy-seat that was upon the ark of the testimony” (Num 7:89; Psa 80:1).
Fuente: Fausset’s Bible Dictionary
Mercy Seat
MERCY SEAT.See Tabernacle, 7 b.
Fuente: Hastings’ Dictionary of the Bible
Mercy-Seat
Much is spoken of in the Old Testament Scripture concerning this sacred part of the temple, from whence the Lord promised to commune with his people. (Exo 25:17, etc.) This, as a type of the Lord Jesus, is eminently to be regarded, since it serves to teach us, that by efficacy of redemption, the Old Testament saints, as well as New Testament believers, were alike included in the merits of “the Lamb slain from the foundation of the world.” (Rev 13:8)
The form of the mercy-seat, or propitiatory, was that of an ark, covered with gold, at the two ends of which were placed the cherubim to cover over the mercy-seat, from whence JEHOVAH was supposed to speak. (Psa 80:1) The apostle Paul gives a short description of the tabernacle, and the furniture in it, (Heb 9:1) etc.-and speaking of the cherubim of glory shadowing the mercy seat, he saith, “of which we cannot now speak particularly.” The Hebrews called the mercy-seat Caphoreth, from the word Caphar, to expiate or pardon. And very probably the church had this in view when she said: “My beloved is unto me as a cluster of camphire (copher) in the vineyards of Engedi.” (Son 1:14) If, as it is believed, that it is Christ she is then praising, with an eye to his propitiation, when she thus expressed herself, it is very striking and beautiful. Jesus is indeed the true and only propitiatory and propitiation; and what a sweet addition to the blessed subject is it, that he is “the propitiation whom God the Father hath set forth through faith in his blood!” So that our faith finds a double warrant-first, in the completeness of the propitiation itself, and, secondly, in God’s appointment of it. And how can a soul come short of salvation that acts faith upon the infinite merits of God the Son’s righteousness, and the infinite faithfulness of God the Father’s grace?
See Propitiation.
Fuente: The Poor Mans Concordance and Dictionary to the Sacred Scriptures
Mercy-Seat
The Hebrew name literally denotes a cover, and, in fact, describes the lid of the ark with cherubim, over which appeared ‘the glory of God’ (Exo 25:17, sq.; 37:8; 31:7, and elsewhere) [ARK]. The word used in the Septuagint and New Testament to translate this term, signifies the ‘expiatory’ or ‘propitiatory,’ in allusion to that application of the Hebrew word which we have noted: which application is in this instance justified and explained by reference to the custom of the high-priest once a year entering the most holy place, and sprinkling the lid of the ark with the blood of an expiatory victim, whereby ‘he made atonement for the sins of the people.’ As this was the most solemn and significant act of the Hebrew ritual, it is natural that a reference to it should be involved in the name which the covering of the ark acquired. By a comparison of the texts in which the word occurs, it will be seen that there would, in fact, have been little occasion to name the cover of the ark separately from the ark itself, but for this important ceremonial.
Fuente: Popular Cyclopedia Biblical Literature
Mercy Seat
This was made of pure gold and covered the ark. Two cherubim were also made of pure gold and were of one piece with the mercy seat. The faces were inwards, towards the covenant that was contained in the ark. God said to Moses, “I will commune with thee from above the mercy seat, from between the two cherubim which are upon the ark of the testimony.” The place for the mediator to receive divine communications from God, and for the high priest to approach with the blood of atonement, was the mercy seat. It is typical of Christ, the same word being used in the N.T. for the mercy seat in the tabernacle and for the Lord Himself, “whom God hath set forth to be a mercy seat,” . Rom 3:25; Heb 9:5.
Blood was sprinkled on the mercy seat and before the mercy seat once a year on the day of atonement. This Aaron “offered for himself, and for the errors of the people:” typical of Christ entering into heaven, having obtained eternal redemption for us. Heb 9:7; Heb 9:12. The veil of the temple being rent, God has come out in grace, and man in the person of Christ has gone in, and the Christian is exhorted to come at all times boldly to the throne of grace that he may find grace to help in time of need. Exo 25:17-22; Exo 26:34; Exo 30:6; Exo 31:7; Exo 35:12; Exo 37:6-9; Exo 39:35; Exo 40:20; Lev 16:2-15; Num 7:89; 1Ch 28:11.
Fuente: Concise Bible Dictionary
Mercy-Seat
Description of
Exo 25:17-22
Placed on the ark of the testimony
Exo 26:34; Exo 30:6; Exo 31:7; Exo 40:20; Heb 9:5
Materials of, to be a freewill offering
Exo 35:4-12
Made by Bezaleel
Exo 37:1; Exo 37:6-9
Sprinkled with blood
Lev 16:14-15
The shekinah upon
Exo 25:22; Exo 30:6; Exo 30:36; Lev 16:2; Num 7:89; Num 17:4; 1Sa 4:4; 2Sa 6:2; 2Ki 19:15; 1Ch 13:6; Psa 80:1; Psa 99:1; Isa 37:16; Heb 4:16
In Solomon’s temple
1Ch 28:11 Tabernacle
Fuente: Nave’s Topical Bible
Mercy-seat
Mercy-seat was the name of the lid or cover of the ark of the covenant. It was made of gold, two and a half cubits long and one and a half cubits broad, and two cherubs, also of gold, were placed one at each end, stretching their wings toward each other, and forming a kind of throne, upon which God was believed to be present in a peculiar manner to hear and answer prayer, and to make known his holy will. Exo 25:17-22; Exo 30:6; Exo 31:7; Exo 37:6-9; 1Ch 28:11; 2Ch 5:7-8; Psa 80:1; Psa 99:1. Before and upon the mercy-seat the high priest sprinkled the blood of the sin-offerings on the day of atonement as a propitiation, Lev 16:11-16, which, under the new dispensation, received its fulfillment. Heb 9:5; Rom 3:25.
Fuente: People’s Dictionary of the Bible
MERCY-SEAT
Exo 25:17; Exo 25:22; Exo 26:34; Exo 30:6; Lev 16:2; Num 7:89
–SEE Holy of Holies, HOLY OF HOLIES
Fuente: Thompson Chain-Reference Bible
Mercy Seat
“the lid or cover of the ark of the covenant,” signifies the Propitiatory, so called on account of the expiation made once a year on the great Day of Atonement, Heb 9:5. For the formation see Exo 25:17-21. The Heb. word is kapporeth, “the cover,” a meaning connected with the covering or removal of sin (Psa 32:1) by means of expiatory sacrifice. This mercy seat, together with the ark, is spoken of as the footstool of God, 1Ch 28:2; cp. Psa 99:5; Psa 132:7. The Lord promised to be present upon it and to commune with Moses “from above the mercy seat, from between the two cherubim,” Exo 25:22 (see CHERUBIM). In the Sept. the word epithema, which itself means “a cover,” is added to hilasterion; epithema was simply a translation of kapporeth; accordingly, hilasterion, not having this meaning, and being essentially connected with propitiation, was added. Eventually hilasterion stood for both. In 1Ch 28:11 the Holy of Holies is called “the House of the Kapporeth” (see RV, marg.). Through His voluntary expiatory sacrifice in the shedding of His blood, under Divine judgment upon sin, and through His resurrection, Christ has become the Mercy Seat for His people. See Rom 3:25, and see PROPITIATION, B, No. 1.
Fuente: Vine’s Dictionary of New Testament Words
Mercy Seat
, propitiatory. This word is properly an adjective, agreeing with , a lid, understood, which is expressed by the LXX, Exo 25:17. In that version, generally answers to the Hebrew , from the verb , to cover, expiate, and was the lid or covering of the ark of the covenant, made of pure gold, on and before which the high priest was to sprinkle the blood of the expiatory sacrifices on the great day of atonement, and where God promised to meet his people, Exo 25:17; Exo 25:22; Exo 29:42; Exo 30:36; Lev 16:2; Lev 16:14. St. Paul, by applying this name to Christ, Rom 3:25, assures us that he is the true mercy seat, the reality of what the represented to the ancient believers; by him our sins are covered or expiated, and through him God communes with us in mercy. The mercy seat also represents our approach to God through Christ; we come to the throne of grace; which is only a variation of the term mercy seat.
Fuente: Biblical and Theological Dictionary
Mercy Seat
Exo 25:17 (a) Here we see a type of the Lord JESUS CHRIST in Whom centers all the mercy of GOD and through Whom we receive mercy from GOD. He is called the “propitiation” in Rom 3:25 which is understood to be the same as the mercy seat. The expression “mercy seat” means “propitiatory.” We come to the Lord JESUS, both as our High Priest, and also as our Mercy Seat, that we may confess our failures and receive again the cleansing of the precious Blood. Mercy abounds there. Mercy meets the needs and requirements of justice.