The Meaning of Romans 3:25 Explained

Romans 3:25

KJV: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God;

YLT: whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God --

Darby: whom God has set forth a mercy-seat, through faith in his blood, for the shewing forth of his righteousness, in respect of the passing by the sins that had taken place before, through the forbearance of God;

ASV: whom God set forth to be a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God;

KJV Reverse Interlinear

Whom  God  hath set forth  [to be] a propitiation  through  faith  in  his  blood,  to  declare  his  righteousness  for  the remission  of sins  that are past,  through  the forbearance  of God; 

What does Romans 3:25 Mean?

Study Notes

propitiation
Lit. a propitiatory sacrifice, through faith by his blood; (Greek - ἱλαστήριον , "place of propitiation)." The word occurs, 1 John 2:2 ; 1 John 4:10 as the trans. of hilasmos, "that which propitiates," "a propitiatory sacrifice." Hilasterion is used by the Septuagint, and Hebrews 9:5 for "mercy-seat." The mercy-seat was sprinkled with atoning blood in the day of atonement Leviticus 16:14 in token that the righteous sentence of the law had been (typically) carried out, so that what must else have been a judgment-seat could righteously be a mercy-seat; Hebrews 9:11-15 ; Hebrews 4:14-16 , a place of communion Exodus 25:21 ; Exodus 25:22 .
In fulfilment of the type, Christ is Himself the hilasmos, "that which propitiates," and the hilasterion, "the place of propitiation" --the mercy-seat sprinkled with His own blood-- the token that in our stead He so honoured the law by enduring its righteous sentence that God, who ever foresaw the cross, is vindicated in having "passed over" sins from Adam to Moses Romans 5:13 and the sins of believers under the old covenant and just in justifying sinners under the covenant. There is no thought in propitiation of placating a vengeful God, but of doing right by His holy law and so making it possible for Him righteously to show mercy.
remission passing over of sins done aforetime, i.e. since Adam. Cf. Hebrews 9:15 .
atonement
Heb. kaphar, "to cover." The English word "atonement" (at-one-ment) is not a translation of the Heb. kaphar, but a translator's interpretation. According to Scripture the legal sacrifice "covered" the offerer's sin and secured the divine forgiveness; according to the translators it made God and the sinner at- one. But the O.T. sacrifices did not at-one the sinner and God. "It is not possible that the blood of bulls and goats should take away sins." Hebrews 10:4 . The Israelite's offering implied confession of sin and of its due desert, death; and God "covered" (passed over," Romans 3:25 his sin, in anticipation of Christ's sacrifice, which did, finally, "put away" the sins "done aforetime in the forbearance of God."; Romans 3:25 ; Hebrews 9:15 . (See Scofield " Romans 3:25 ") . The word "atonement" does not occur in the N.T.; Romans 5:11 meaning reconciliation, and so rendered in the R.V.
See "Sacrifice," Genesis 4:4 , and refs. (See Scofield " Genesis 4:4 ")
(See Scofield " Leviticus 16:5 ")

Verse Meaning

Paul stressed faith in this verse. Therefore we should probably understand his reference to the public display of Christ as being an allusion to His presentation in the gospel rather than to His crucifixion.
There are two possible meanings of "propitiation" (NASB) or "sacrifice of atonement" (NIV). The Greek word (hilasterion) is an adjective that can substitute for a noun. It means having placating or expiating force. [1] It could refer to Jesus Christ as the place where God satisfied His wrath and removed our sins. This is the substantival usage, translated "propitiation." In favor of this interpretation is the use of this Greek word to translate the mercy seat on the ark of the covenant ( Exodus 25:17, LXX Hebrews 9:5). However, it seems more natural to take hilasterion as referring to Jesus Christ as the sacrifice that satisfied God"s wrath and removed our sins (cf. Luke 18:13; Hebrews 2:17). This is the normal adjectival use, translated "sacrifice of atonement" (cf. 1 John 2:2; 1 John 4:10). Jesus Christ was the sacrifice, but the place where God made atonement was the Cross.
The translation "through faith in His blood" (NIV) correctly represents the word order in the Greek text. Paul elsewhere urged faith in the person of Jesus Christ ( Romans 3:22; Romans 3:26). Probably Paul mentioned His blood as representing His life poured out as a sacrifice of atonement instead of the person of Christ here to draw attention to what made His sacrifice atoning (cf. Romans 5:9; Ephesians 1:7; Ephesians 2:13; Colossians 1:20). This then is a metonymy, in which the name of one thing appears in the place of another associated with it.
The full idea of the first part of the verse would then be this. God has publicly displayed Jesus Christ in the gospel as a sacrifice of atonement that satisfied God"s wrath and removed our sins. His sacrifice becomes efficacious for those who trust in Him.
The antecedent of "this" (NASB) is the redemption ( Romans 3:24) God provided in Christ, as is clear in the NIV translation. Another reason God provided a sacrifice of atonement was to justify (declare righteous) God"s own character (i.e, to vindicate Him). This was necessary because God had not finally dealt with sins committed before Jesus died. God had shown forbearance, not out of weakness or sentimentality but because He planned to provide a final sacrifice in the future, namely, at the Cross.
"Passed over" (NASB) or "left ... unpunished" (NIV) is not the same as "forgave." Two different though related Greek words describe these two ideas, paresis and aphesis respectively. God did not forgive the sins of Old Testament saints finally until Jesus died on the cross. The blood of the animal sacrifices of Judaism only covered (removed) them temporarily. God did not exact a full penalty for sin until Jesus died. It is as though the Old Testament believers who offered the sacrifices for the expiation of sin that the Mosaic Law required paid for those sins with a credit card. God accepted those sacrifices as a temporary payment. However the bill came due later, and Jesus Christ paid that off entirely. [2]
"Paul has thus pressed into service the language of the law-court ("justified"), the slave-market ("redemption") and the altar ("expiation", "atoning sacrifice") in the attempt to do justice to the fullness of God"s gracious act in Christ. Pardon, liberation, atonement-all are made available to men and women by his free initiative and may be appropriated by faith." [3]

Context Summary

Romans 3:21-31 - All Freely Justified By Grace
From the universal need the Apostle turns to the all-sufficient remedy. The Law and the Prophets hinted dimly at justification by faith, but did not unveil it. God's way of justification is to impute righteousness to the believer. He places us in that position in law, before proceeding by the Holy Spirit to bring us into the condition of holiness. The perfect day is imputed to the dawn, the perfect flower to the seed, the finished picture to the crude sketch. As soon as we trust in Jesus we are viewed as standing in Him and justified before the Law; but before us lies the great work of assimilation to His perfect likeness by the indwelling of the Holy Spirit.
It is sin to come short, Romans 3:23; and who among us has fulfilled his possibilities of godlikeness? Romans 3:24; Genesis 1:26-27. Though justification costs us nothing but the sacrifice of our pride, it has cost Christ His own blood, Romans 3:25. The propitiatory, or mercy seat, was the golden lid of the Ark which the high priest sprinkled with blood. See Hebrews 9:5. Faith has no room in her household for vaunting and boasting, Romans 3:27. The Law is best honored when the Lawgiver, dwelling within us, fulfills it through us. [source]

Chapter Summary: Romans 3

1  The Jews prerogative;
3  which they have not lost;
9  howbeit the law convinces them also of sin;
20  therefore no one is justified by the law;
28  but all, without difference, by faith, only;
31  and yet the law is not abolished

Greek Commentary for Romans 3:25

Set forth [προετετο]
Second aorist middle indicative. See note on Romans 1:13 for this word. Also in Ephesians 1:9, but nowhere else in N.T. God set before himself (purposed) and did it publicly before (προ — pro) the whole world. [source]
A propitiation [ιλαστηριον]
The only other N.T. example of this word is in Hebrews 9:5 where we have the “cherubim overshadowing the mercy seat” In Hebrews the adjective is used as a substantive or as “the propitiatory place” But that idea does not suit here. Deissmann (Bible Studies, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning “a votive offering” or “propitiatory gift.” Hence he concludes about Romans 3:25: “The crucified Christ is the votive gift of the Divine Love for the salvation of men.” God gave his Son as the means of propitiation (1 John 2:2). ιλαστηριον — Hilastērion is an adjective There is no longer room for doubting its meaning in Romans 3:25. Through faith, by his blood (δια πιστεως εν τωι αυτου αιματι — dia pisteōs en tōi autou haimati). So probably, connecting εν τοι αιματι — en toi haimati (in his blood) with προετετο — proetheto To show his righteousness See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν — dia tēn paresin). Late word from παριημι — pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις — aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι — proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι — anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Through faith, by his blood [δια πιστεως εν τωι αυτου αιματι]
So probably, connecting εν τοι αιματι — en toi haimati (in his blood) with προετετο — proetheto [source]
To show his righteousness [εις ενδειχιν της δικαιοσυνης αυτου]
See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν — dia tēn paresin). Late word from παριημι — pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις — aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι — proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι — anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Because of the passing over [δια την παρεσιν]
Late word from παριημι — pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις — aphesis (remission). [source]
Done aforetime [προγεγονοτων]
Second perfect active genitive participle of προγινομαι — proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι — anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Forbearance [ανοχηι]
Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
Through faith []
Connect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell). [source]
Set forth [προέθετο]
Publicly, openly ( πρό ); correlated with to declare. He brought Him forth and put Him before the public. Bengel, “placed before the eyes of all;” unlike the ark of the covenant which was veiled and approached only by the high-priest. The word is used by Herodotus of exposing corpses (v. 8); by Thucydides of exposing the bones of the dead (ii. 34). Compare the shew-bread, the loaves of the setting-forth ( τῆς προθεσέως ). See on Mark 2:26. Paul refers not to preaching, but to the work of atonement itself, in which God's righteousness is displayed. Some render purposed or determined, as Romans 1:13; Ephesians 1:9, and according to the usual meaning of πρόθεσις purposein the New Testament. But the meaning adopted here is fixed by to declare. [source]
Propitiation [ἱλαστήριον]
This word is most important, since it is the key to the conception of Christ's atoning work. In the New Testament it occurs only here and Hebrews 9:5; and must be studied in connection with the following kindred words: ἱλάσκομαι which occurs in the New Testament only Luke 18:13, God be merciful, and Hebrews 2:17, to make reconciliation. Ἱλασμός twice, 1 John 2:2; 1 John 4:10; in both cases rendered propitiation. The compound ἐξιλάσκομαι , which is not found in the New Testament, but is frequent in the Septuagint and is rendered purge, cleanse, reconcile, make atonement. Septuagint usage. These words mostly represent the Hebrew verb kaphar to cover or conceal, and its derivatives. With only seven exceptions, out of about sixty or seventy passages in the Old Testament, where the Hebrew is translated by atone or atonement, the Septuagint employs some part or derivative of ἱλάσκομαι or ἐξιλάσκομαι or Ἱλασμός or ἐξιλασμός is the usual Septuagint translation for kippurim covering for sin, A.V., atonement. Thus sin-offerings of atonement; day of atonement; ram of the atonement. See Exodus 29:36; Exodus 30:10; Leviticus 23:27; Numbers 5:8, etc. They are also used for chattath sin-offering, Ezekiel 44:27; Ezekiel 45:19; and for selichah forgiveness. Psalm 129:4; Daniel 9:9. -DIVIDER-
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These words are always used absolutely, without anything to mark the offense or the person propitiated. -DIVIDER-
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Ἱλάσκομαι , which is comparatively rare, occurs as a translation of kipher to cover sin, Psalm 65:3; Psalm 78:38; Psalm 79:9; A.V., purge away, forgive, pardon. Of salach to bear away as a burden, 2 Kings 5:18; Psalm 25:11: A.V., forgive, pardon. It is used with the accusative (direct objective) case, marking the sin, or with the dative (indirect objective), as be conciliated to our sins. -DIVIDER-
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Ἑξιλάσκομαι mostly represents kipher to cover, and is more common than the simple verb. Thus, purge the altar, Ezekiel 43:26; cleanse the sanctuary, 1 John 4:10-133; reconcile the house, Daniel 9:24. It is found with the accusative case of that which is cleansed; with the preposition περί concerningas “for your sin,” Exodus 32:30; with the preposition ὑπέρ onbehalf of A.V., for, Ezekiel 45:17; absolutely, to make an atonement, Leviticus 16:17; with the preposition ἀπό fromas “cleansed from the blood,” Numbers 35:33. There are but two instances of the accusative of the person propitiated: appease him, Genesis 32:20; pray before (propitiate) the Lord, Zechariah 7:2. -DIVIDER-
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Ἱλαστηριον , A.V., propitiation, is almost always used in the Old Testament of the mercy-seat or golden cover of the ark, and this is its meaning in Hebrews 9:5, the only other passage of the New Testament in which it is found. In Ezekiel 43:14, Ezekiel 43:17, Ezekiel 43:20, it means a ledge round a large altar, and is rendered settle in A.V.; Rev., ledge, in margin. -DIVIDER-
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This term has been unduly pressed into the sense of explanatory sacrifice. In the case of the kindred verbs, the dominant Old-Testament sense is not propitiation in the sense of something offered to placate or appease anger; but atonement or reconciliation, through the covering, and so getting rid of the sin which stands between God and man. The thrust of the idea is upon the sin or uncleanness, not upon the offended party. Hence the frequent interchange with ἀγιάζω tosanctify, and καθαρίζω tocleanse. See Ezekiel 43:26, where ἐξιλάσονται shallpurge, and καθαριοῦσιν shallpurify, are used coordinately. See also Exodus 30:10, of the altar of incense: “Aaron shall make an atonement ( ἐξιλάσεται ) upon the horns of it - with the blood of the sin-offering of atonement ” ( καθαρισμοῦ purification). Compare Leviticus 16:20. The Hebrew terms are also used coordinately. -DIVIDER-
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Our translators frequently render the verb kaphar by reconcile, Leviticus 6:30; Leviticus 16:20; Ezekiel 45:20. In Leviticus 8:15, Moses put blood upon the horns of the altar and cleansed ( ἐκαθάρισε ) the altar, and sanctified ( ἡγίασεν ) it, to make reconciliation ( τοῦ ἐξιλάσασθαι ) upon it. Compare Ezekiel 45:15, Ezekiel 45:17; Daniel 9:24. -DIVIDER-
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The verb and its derivatives occur where the ordinary idea of expiation is excluded. As applied to an altar or to the walls of a house (Leviticus 14:48-53), this idea could have no force, because these inanimate things, though ceremonially unclean, could have no sin to be expiated. Moses, when he went up to make atonement for the idolatry at Sinai, offered no sacrifice, but only intercession. See also the case of Korah, Numbers 16:46; the cleansing of leprosy and of mothers after childbirth, Leviticus href="/desk/?q=le+12:7&sr=1">Leviticus 12:7; Leviticus 15:30; the reformation of Josiah, Ezra href="/desk/?q=ezr+10:1-15&sr=1">Ezra 10:1-15; the offering of the Israelite army after the defeat of Midian. They brought bracelets, rings, etc., to make an atonement ( ἐξιλάσασθαι ) before the Lord; not expiatory, but a memorial, Numbers 31:50-54. The Passover was in no sense expiatory; but Paul says, “Christ our Passover was sacrificed for us; therefore purge out ( ἐκκαθάρατε ) the old leaven. Let us keep the feast with sincerity and truth;” 1 Corinthians 5:7, 1 Corinthians 5:8. -DIVIDER-
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In the Old Testament the idea of sacrifice as in itself a propitiation continually recedes before that of the personal character lying back of sacrifice, and which alone gives virtue to it. See 1 Samuel 15:22; Psalm 40:6-10; Psalm 50:8-14, Psalm 50:23; Psalm 51:16, Psalm 51:17; Isaiah 1:11-18; Jeremiah 7:21-23; Amos 5:21-24; Micah 6:6-8. This idea does not recede in the Old Testament to be reemphasized in the New. On the contrary, the New Testament emphasizes the recession, and lays the stress upon the cleansing and life-giving effect of the sacrifice of Christ. See John 1:29; Colossians 1:20-22; Hebrews 9:14; Hebrews 10:19-21; 1 Peter 2:24; 1 John 1:7; 1711704648_47. -DIVIDER-
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The true meaning of the offering of Christ concentrates, therefore, not upon divine justice, but upon human character; not upon the remission of penalty for a consideration, but upon the deliverance from penalty through moral transformation; not upon satisfying divine justice, but upon bringing estranged man into harmony with God. As Canon Westcott remarks: “The scripture conception of ἱλάσκεσθαι is not that of appeasing one who is angry with a personal feeling against the offender, but of altering the character of that which, from without, occasions a necessary alienation, and interposes an inevitable obstacle to fellowship” (Commentary on St. John's Epistles, p. 85). -DIVIDER-
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In the light of this conception we are brought back to that rendering of ἱλαστήριον which prevails in the Septuagint, and which it has in the only other New-Testament passage where it occurs (Hebrews 9:5) - mercy-seat; a rendering, maintained by a large number of the earlier expositors, and by some of the ablest of the moderns. That it is the sole instance of its occurrence in this sense is a fact which has its parallel in the terms Passover, Door, Rock, Amen, Day-spring, and others, applied to Christ. To say that the metaphor is awkward counts for nothing in the light of other metaphors of Paul. To say that the concealment of the ark is inconsistent with set forth is to adduce the strongest argument in favor of this rendering. The contrast with set forth falls in perfectly with the general conception. That mercy-seat which was veiled, and which the Jew could approach only once a fear, and then through the medium of the High-Priest, is now brought out where all can draw nigh and experience its reconciling power (Hebrews 10:19, Hebrews 10:22; compare Hebrews 9:8). “The word became flesh and dwelt among us. We beheld His glory. We saw and handled” (John 1:14; 1 John 1:1-3). The mercy-seat was the meetingplace of God and man (Exodus 25:17-22; Leviticus 16:2; Numbers 7:89); the place of mediation and manifestation. Through Christ, the antitype of the mercy-seat, the Mediator, man has access to the Father (Ephesians 2:18). As the golden surface covered the tables of the law, so Christ stands over the law, vindicating it as holy and just and good, and therewith vindicating the divine claim to obedience and holiness. As the blood was annually sprinkled on the golden cover by the High-Priest, so Christ is set forth “in His blood,” not shed to appease God's wrath, to satisfy God's justice, nor to compensate for man's disobedience, but as the highest expression of divine love for man, taking common part with humanity even unto death, that it might reconcile it through faith and self-surrender to God.Through faithConnect with propitiation (mercy-seat). The sacrifice of Christ becomes effective through the faith which appropriates it. Reconciliation implies two parties. “No propitiation reaches the mark that does not on its way, reconcile or bring into faith, the subject for whom it is made. There is no God-welcome prepared which does not open the guilty heart to welcome God” (Bushnell).In His bloodConstrue with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood.To declare His righteousness ( εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ )Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (John 3:14-17). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy.For the remission of sins that are past ( διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων )Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ.Through the forbearance of God ( ἐν τῇ ἀνοχῇ τοῦ Θεοῦ )Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER-
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[source]

Through the forbearance of God [ἐν τῇ ἀνοχῇ τοῦ Θεοῦ]
Rev., in the forbearance. Construe with the passing by. The word ἀνοχή forbearancefrom ἀνέχω tohold up, occurs in the New Testament only here and Romans 2:4. It is not found in the Septuagint proper, and is not frequent in classical Greek, where it is used of a holding back or stopping of hostilities; a truce; in later Greek, a permission. The passage has given much trouble to expositors, largely, I think, through their insisting on the sense of forbearance with reference to sins - the toleration or refraining from punishment of sins done aforetime. But it is a fair construction of the term to apply it, in its primary sense of holding back, to the divine method of dealing with sin. It cannot be said that God passed over the sins of the world before Christ without penalty, for that is plainly contradicted by Romans 1:18-32; but He did pass them over in the sense that He did not apply, but held back the redeeming agency of God manifest in the flesh until the “fullness of time.” The sacrifices were a homage rendered to God's righteousness, but they did not touch sin with the power and depth which attached to Christ's sacrifice. No demonstration of God's righteousness and consequent hatred of sin, could be given equal to that of the life and death of Jesus. Hence Paul, as I take it, says: God set forth Christ as the world's mercy-seat, for the showing forth of His righteousness, because previously He had given no such manifestation of His righteousness, but had held it back, passing over, with the temporary institution of sacrifices, the sin at the roots of which He finally struck in the sacrifice of Christ. -DIVIDER-
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[source]

In His blood []
Construe with set forth, and render as Rev., by His blood; i.e., in that He caused Him to shed His blood. [source]
To declare His righteousness [εἱς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ]
Lit., for a shewing, etc. Rev., to shew. For practical proof or demonstration. Not, as so often explained, to shew God's righteous indignation against sin by wreaking its penalty on the innocent Christ. The shewing of the cross is primarily the shewing of God's love and yearning to be at one with man (John 3:14-17). The righteousness of God here is not His “judicial” or “punitive” righteousness, but His righteous character, revealing its antagonism to sin in its effort to save man from his sin, and put forward as a ground of mercy, not as an obstacle to mercy. [source]
For the remission of sins that are past [διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων]
Rev., correctly, because of the passing over of the sins done aforetime. Passing over, praetermission, differs from remission ( ἄφεσις ). In remission guilt and punishment are sent away; in praetermission they are wholly or partially undealt with. Compare Acts 14:16; Acts 17:30. Ἁμάρτημα sinis the separate and particular deed of disobedience, while ἁμαρτία includes sin in the abstract - sin regarded as sinfulness. Sins done aforetime are the collective sins of the world before Christ. [source]

Reverse Greek Commentary Search for Romans 3:25

Acts 14:17 Food []
Mercury, as the god of merchandise, was also the dispenser of food. “No one can read the speech without once more perceiving its subtle and inimitable coincidence with his (Paul's) thoughts and expressions. The rhythmic conclusion is not unaccordant with the style of his most elevated moods; and besides the appropriate appeal to God's natural gifts in a town not in itself unhappily situated, but surrounded by a waterless and treeless plain, we may naturally suppose that the 'filling our hearts with food and gladness' was suggested by the garlands and festive pomp which accompanied the bulls on which the people would afterward have made their common banquet” (Farrar, “Life and Work of Paul”). For the coincidences between this discourse and other utterances of Paul, compare Acts 14:15, and 1 Thessalonians 1:9; Acts 14:16, and Romans 3:25; Acts 17:30; Acts 14:17, and Romans 1:19, Romans 1:20. -DIVIDER-
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Romans 9:11 Purpose according to election [ἡ κατ ' ἐκλογὴν πρόθεσις]
For πρόθεσις purposesee on the kindred verb προέθετο , Romans 3:25, and compare Romans 8:28. The phrase signifies a purpose so formed that in it an election was made. The opposite of one founded upon right or merit. For similar phrases see Acts 19:20; κατὰ κράτος accordingto might, mightily; Romans 7:13, καθ ' ὑπερβολὴν accordingto excess, exceedingly. See note. [source]
Romans 5:10 We were reconciled to God [καταλλάγημεν τῷ Θεῷ]
The verb means primarily to exchange; and hence to change the relation of hostile parties into a relation of peace; to reconcile. It is used of both mutual and one-sided enmity. In the former case, the context must show on which side is the active enmity. In the Christian sense, the change in the relation of God and man effected through Christ. This involves, 1. A movement of God toward man with a view to break down man's hostility, to commend God's love and holiness to him, and to convince him of the enormity and the consequence of sin. It is God who initiates this movement in the person and work of Jesus Christ. See Romans 5:6, Romans 5:8; 2 Corinthians 5:18, 2 Corinthians 5:19; Ephesians 1:6; 1 John 4:19. Hence the passive form of the verb here: we were made subjects of God's reconciling 1John href="/desk/?q=1jo+1:3&sr=1">1 John 1:3, 1 John 1:7. Thus there is complete reconciliation. See, further, on Romans 3:25, Romans 3:26. -DIVIDER-
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Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
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2. With the infinitive, Acts 15:11. -DIVIDER-
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3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
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4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
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5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
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6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
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7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
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Romans 2:4 Forbearance and long-suffering [ἀνοχῆς καὶ μακροθυμίας]
Ἁνοχή forbearancestrictly a holding back. In classical Greek mostly of a truce of arms. It implies something temporary which may pass away under new conditions. Hence used in connection with the passing by of sins before Christ (Romans 3:25). “It is that forbearance or suspense of wrath, that truce with the sinner, which by no means implies that the wrath will not be executed at the last; nay, involves that it certainly will, unless he be found under new conditions of repentance and obedience” (Trench). For μακροθυμία long-sufferingsee on James 5:7. This reliance on God's tolerance to suspend the rule of His administration in your case is contempt (despisest). Compare Galatians 6:7. [source]
Romans 1:13 Oftentimes I purposed [πολλακις προετεμην]
Second aorist middle of προτιτημι — protithēmi old verb to place, to propose to oneself, in N.T. only here, Romans 3:25; Ephesians 1:9. See note on Acts 19:21 for this purpose. [source]
Romans 3:26 For the shewing [προς την ενδειχιν]
Repeats point of εις ενδειχιν — eis endeixin Romans 3:25 with προς — pros instead of εις — eis [source]
Romans 5:10 We were reconciled to God [κατηλλαγημεν τωι τεωι]
Second aorist passive indicative of καταλλασσω — katallassō for which great Pauline word see note on 2 Corinthians 5:18. The condition is the first class. Paul does not conceive it as his or our task to reconcile God to us. God has attended to that himself (Romans 3:25.). We become reconciled to God by means of the death of God‘s Son. “Much more” again we shall be saved “by his life” “In his life,” for he does live, “ever living to intercede for them” (Hebrews 7:25). [source]
Romans 7:4 Ye also were made dead to the law [και υμεις ετανατωτητε]
First aorist indicative passive of τανατοω — thanatoō old verb, to put to death (Matthew 10:21) or to make to die (extinct) as here and Romans 8:13. The analogy calls for the death of the law, but Paul refuses to say that. He changes the structure and makes them dead to the law as the husband (Romans 6:3-6). The relation of marriage is killed “through the body of Christ” as the “propitiation” (Romans 3:25) for us. Cf. Colossians 1:22. [source]
Romans 3:25 A propitiation [ιλαστηριον]
The only other N.T. example of this word is in Hebrews 9:5 where we have the “cherubim overshadowing the mercy seat” In Hebrews the adjective is used as a substantive or as “the propitiatory place” But that idea does not suit here. Deissmann (Bible Studies, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning “a votive offering” or “propitiatory gift.” Hence he concludes about Romans 3:25: “The crucified Christ is the votive gift of the Divine Love for the salvation of men.” God gave his Son as the means of propitiation (1 John 2:2). ιλαστηριον — Hilastērion is an adjective There is no longer room for doubting its meaning in Romans 3:25. Through faith, by his blood (δια πιστεως εν τωι αυτου αιματι — dia pisteōs en tōi autou haimati). So probably, connecting εν τοι αιματι — en toi haimati (in his blood) with προετετο — proetheto To show his righteousness See note on 2 Corinthians 8:24. “For showing of his righteousness,” the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. Because of the passing over (δια την παρεσιν — dia tēn paresin). Late word from παριημι — pariēmi to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, Bible Studies, p. 266) for remission of punishment, especially for debt, as distinct from απεσις — aphesis (remission). Done aforetime Second perfect active genitive participle of προγινομαι — proginomai The sins before the coming of Christ (Acts 14:16; Acts 17:30; Hebrews 9:15). Forbearance (ανοχηι — anochēi). Holding back of God as in Romans 2:4. In this sense Christ tasted death for every man (Hebrews 2:9). [source]
1 Corinthians 6:18 Sin [ἁμάρτημα]
See on Romans 3:25. [source]
2 Corinthians 5:18 Who reconciled us to himself through Christ [του καταλλαχαντος ημας εαυτωι δια Χριστου]
Here Paul uses one of his great doctrinal words, καταλλασσω — katallassō old word for exchanging coins. Διαλλασσω — Diallassō to change one‘s mind, to reconcile, occurs in N.T. only in Matthew 5:24 though in papyri (Deissmann, Light from the Ancient East, p. 187), and common in Attic. Καταλλασσω — Katallassō is old verb, but more frequent in later writers. We find συναλλασσω — sunallassō in Acts 7:26 and αποκαταλλασσω — apokatallassō in Colossians 1:20.; Ephesians 2:16 and the substantive καταλλαγη — katallagē in Romans 5:11; Romans 11:15 as well as here. It is hard to discuss this great theme without apparent contradiction. God‘s love (John 3:16) provided the means and basis for man‘s reconciliation to God against whom he had sinned. It is all God‘s plan because of his love, but God‘s own sense of justice had to be satisfied (Romans 3:26) and so God gave his Son as a propitiation for our sins (Romans 3:25; Colossians 1:20; 1 John 2:2; 1 John 4:10). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God‘s terms and is made possible through (δια — dia) Christ. [source]
Ephesians 1:9 Purposed [προέθετο]
Only here, Romans 1:13; Romans 3:25(note). [source]
Ephesians 1:7 Forgiveness [ἄφεσιν]
See on Luke 3:3; see on James 5:15; see on Romans 3:25. Forgiveness specifies the peculiar quality of redemption. [source]
Ephesians 1:9 Which he purposed [ην προετετο]
Second aorist middle of προτιτημι — protithēmi old verb, for which see note on Romans 1:13; Romans 3:25. [source]
Ephesians 5:2 For an odour of a sweet smell [εις οσμην ευωδιας]
Same words in Philemon 4:18 from Leviticus 4:31 (of the expiatory offering). Paul often presents Christ‘s death as a propitiation (Romans 3:25) as in 1 John 2:2. [source]
Philippians 1:28 An evident token [ἔνδειξις]
Only here, Romans 3:25, Romans 3:26; 2 Corinthians 8:24. Lit., a pointing out. Used in Attic law of a writ of indictment. A demonstration or proof. [source]
Philippians 1:28 By the adversaries [υπο των αντικειμενων]
These men who were lined up against (present middle participle of αντικειμαι — antikeimai) may have been Jews or Gentiles or both. See note on 2 Thessalonians 2:4 for this late verb. Any preacher who attacks evil will have opposition. Evident token (ενδειχις — endeixis). Old word for proof. See note on 2 Corinthians 8:24; Romans 3:25. “An Attic law term” (Kennedy) and only in Paul in N.T. Perdition “Loss” in contrast with “salvation” And that (και τουτο — kai touto). Idiomatic adverbial accusative. “It is a direct indication from God. The Christian gladiator does not anxiously await the signal of life or death from the fickle crowd” (Lightfoot). [source]
Philippians 1:28 Evident token [ενδειχις]
Old word for proof. See note on 2 Corinthians 8:24; Romans 3:25. “An Attic law term” (Kennedy) and only in Paul in N.T. [source]
Colossians 1:14 Forgiveness [ἄφεσιν]
See on remission, Romans 3:25; see on forgiven, James 5:15. Forgiveness defines redemption. Lightfoot's suggestion is very interesting that this precise definition may convey an allusion to the perversion of the term ἀπολύτρωσις by the Gnostics of a later age, and which was possibly foreshadowed in the teaching of the Colossian heretics. The Gnostics used it to signify the result of initiation into certain mysteries. Lightfoot quotes from Irenaeus the baptismal formula of the Marcosians “into unity and redemption ( ἀπολύτρωσιν ) and communion of powers.” The idea of a redemption of the world, and (in a perverted form) of the person and work of Christ as having part in it, distinctively marked the Gnostic schools. That from which the world was redeemed, however; was not sin, in the proper sense of the term, but something inherent in the constitution of the world itself, and therefore due to its Creator. In the following passage the person of Christ is defined as related to God and to creation; and absolute supremacy is claimed for Him. See Introduction to this volume, and compare Ephesians 1:20-23, and Philemon 2:6-11. -DIVIDER-
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Hebrews 9:5 Setting forth or exhibiting the divine glory. The word signifies living creatures , and they are described as ζῶα . Hence usually with the neuter article τὰ . See Isaiah 6:2 , Isaiah 6:3 ; Ezekiel 1:5-10 ; 10:5-20, and comp. Revelation 4:6-8 . Nothing could be more infelicitous than the A.V. rendering of ζῶα beasts Shadowing the mercy-seat [κατασκιάζοντα τὸ ἱλαστήριον]
Κατασκιάζειν , N.T.oolxx, occasionally in Class. Throwing their shadow down upon the mercy-seat. For, ἱλασρήριον , see on Romans 3:25. Used in lxx to translate כַּפֹרֶט, the place of covering sin, the throne of mercy above the ark. [source]
Hebrews 9:5 Cherubim of glory [χερουβεὶν δόξης]
Setting forth or exhibiting the divine glory. The word signifies living creatures, and they are described as ζῶα . Hence usually with the neuter article τὰ . See Isaiah 6:2, Isaiah 6:3; Ezekiel 1:5-10; 10:5-20, and comp. Revelation 4:6-8. Nothing could be more infelicitous than the A.V. rendering of ζῶα beastsShadowing the mercy-seat ( κατασκιάζοντα τὸ ἱλαστήριον ) Κατασκιάζειν , N.T.oolxx, occasionally in Class. Throwing their shadow down upon the mercy-seat. For, ἱλασρήριον , see on Romans 3:25. Used in lxx to translate כַּפֹרֶט, the place of covering sin, the throne of mercy above the ark. [source]
Hebrews 9:5 Above it [υπερανω αυτης]
Up above, in local sense as in Ephesians 4:10, with ablative case αυτης — autēs (it, the ark). Cherubim of glory Hebrew word (dual form), two in number, made of gold (Exodus 25:18-22). They are called ζωα — zōa (living creatures) in the lxx (Isaiah 6:2f.; Ezek 1:5-10; 10:5-20). Overshadowing Present active participle of κατασκιαζω — kataskiazō old verb to shadow down on, cover with shade, only here in the N.T. The mercy seat The pinions of the Cherubim spread over the rectangular gold slab on top of the ark termed the mercy seat. Here the adjective ιλαστηριος — hilastērios has to mean mercy seat, the place, not the propitiatory gift or propitiation, as in Romans 3:25 (Deissmann, Bible Studies, pp. 124-35). Severally In detail, distributive use of κατα — kata with μερος — meros (part). [source]
James 5:15 They shall be forgiven [ἀφεθήσεται]
Better, Rev., “it shall be forgiven,” supplying the commission as a subject. The verb means to send forth or discharge, and is the standard New-Testament word for forgiving. Forgiveness ( ἄφεσις ) is a putting or sending away of sins, with a consequent discharge of the sinner; thus differing from τάρεσις (Romans 3:25), which is a passing by of sin, a pretermission as distinguished from a remission. See, farther, on Romans 3:25. [source]
1 Peter 3:18 That he might bring us to God [ινα ημας προσαγαγηι τωι τεωι]
Purpose clause with ινα — hina with second aorist active subjunctive of προσαγω — prosagō and the dative case τωι τεωι — tōi theōi The MSS. vary between ημας — hēmās (us) and υμας — humās (you). The verb προσαγω — prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην — prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.) [source]
1 Peter 3:18 For sins [περι αμαρτιων]
“Concerning sins” (not his, but ours, 1 Peter 1:18). Περι — Peri (around, concerning) with αμαρτιας — hamartias in the regular phrase for the sin offering (Leviticus 5:7; Leviticus 6:30), though υπερ αμαρτιας — huper hamartias does occur (Ezekiel 43:25). So in the N.T. we find both περι αμαρτιων — peri hamartiōn (Hebrews 5:3) and υπερ αμαρτιων — huper hamartiōn (Hebrews 5:1).Once (απαχ — hapax). Once for all (Hebrews 9:28), not once upon a time (ποτε — pote).The righteous for the unrighteous Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι — hina hēmās prosagagēi tōi theōi). Purpose clause with ινα — hina with second aorist active subjunctive of προσαγω — prosagō and the dative case τωι τεωι — tōi theōi The MSS. vary between ημας — hēmās (us) and υμας — humās (you). The verb προσαγω — prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην — prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω — thanatoō old verb (from τανατος — thanatos death), to put to death. Σαρκι — Sarki is locative case of σαρχ — sarx quickened in the spirit First aorist passive participle of ζωοποιεω — zōopoieō rare (Aristotle) verb (from ζωοποιος — zōopoios making alive), to make alive. The participles are not antecedent to απετανεν — apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι — pneumati (locative case) in contrast with σαρκι — sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
1 Peter 3:18 The righteous for the unrighteous [δικαιος υπερ αδικων]
Literally, “just for unjust” (no articles). See 1 Peter 2:19 for the sinlessness of Christ as the one perfect offering for sin. This is what gives Christ‘s blood value. He has no sin himself. Some men today fail to perceive this point.That he might bring us to God (ινα ημας προσαγαγηι τωι τεωι — hina hēmās prosagagēi tōi theōi). Purpose clause with ινα — hina with second aorist active subjunctive of προσαγω — prosagō and the dative case τωι τεωι — tōi theōi The MSS. vary between ημας — hēmās (us) and υμας — humās (you). The verb προσαγω — prosagō means to lead or bring to (Matthew 18:24), to approach God (cf. προσαγωγην — prosagōgēn in Ephesians 2:18), to present us to God on the basis of his atoning death for us, which has opened the way (Romans 3:25; Hebrews 10:19.)Being put to death in the flesh First aorist passive participle of τανατοω — thanatoō old verb (from τανατος — thanatos death), to put to death. Σαρκι — Sarki is locative case of σαρχ — sarx quickened in the spirit First aorist passive participle of ζωοποιεω — zōopoieō rare (Aristotle) verb (from ζωοποιος — zōopoios making alive), to make alive. The participles are not antecedent to απετανεν — apethanen but simultaneous with it. There is no such construction as the participle of subsequent action. The spirit of Christ did not die when his flesh did, but “was endued with new and greater powers of life” (Thayer). See 1 Corinthians 15:22 for the use of the verb for the resurrection of the body. But the use of the word πνευματι — pneumati (locative case) in contrast with σαρκι — sarki starts Peter‘s mind off in a long comparison by way of illustration that runs from 1 Peter 3:19-22. The following verses have caused more controversy than anything in the Epistle. [source]
1 John 4:10 We loved [ηγαπησαμεν]
First aorist active indicative, but B reads ηγαπηκαμεν — ēgapēkamen (perfect active, we have loved).He (αυτος — autos). Emphatic nominative (God).To be the propitiation Merely predicate accusative in apposition with υιον — huion (Son). For the word see 1 John 2:2; Romans 3:25 for ιλαστηριον — hilastērion and for περι — peri see also 1 John 2:2. [source]
1 John 4:10 To be the propitiation [ιλασμον]
Merely predicate accusative in apposition with υιον — huion (Son). For the word see 1 John 2:2; Romans 3:25 for ιλαστηριον — hilastērion and for περι — peri see also 1 John 2:2. [source]
Revelation 7:14 My lord [Κυριε μου]
“An address of reverence to a heavenly being” (Vincent), not an act of worship on John‘s part.Thou knowest (συ οιδας — su oidas). “At once a confession of ignorance, and an appeal for information” (Swete), not of full confidence like συ οιδας — su oidas in John 21:15.They which come out of the great tribulation Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:14 They which come out of the great tribulation [οι ερχομενοι εκ της τλιπσεως της μεγαλης]
Present middle participle with the idea of continued repetition. “The martyrs are still arriving from the scene of the great tribulation” (Charles). Apparently some great crisis is contemplated (Matthew 13:19.; Matthew 24:21; Mark 13:10), though the whole series may be in mind and so may anticipate final judgment.And they washed (και επλυναν — kai eplunan). First aorist active indicative of πλυνω — plunō old verb, to wash, in N.T. only Luke 5:2; Revelation 7:14; Revelation 22:14. This change of construction after οι ερχομενοι — hoi erchomenoi from οι πλυνησαντες — hoi plunēsantes to και επλυναν — kai eplunan is common in the Apocalypse, one of Charles‘s Hebraisms, like και εποιησεν — kai epoiēsen in Revelation 1:6 and και πλαναι — kai planāi in Revelation 2:20.Made them white First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]
Revelation 7:14 Made them white [ελευκαναν]
First aorist active indicative of λευκαινω — leukainō to whiten, old verb from λευκος — leukos (Revelation 7:13), in N.T. only here and Mark 9:3. “Milligan remarks that robes are the expression of character and compares the word habit used of dress” (Vincent). The language here comes partly from Genesis 49:11 and partly from Exodus 19:10, Exodus 19:14. For the cleansing power of Christ‘s blood see also Romans 3:25; Romans 5:9; Colossians 1:20: Ephesians 1:7; 1 Peter 1:2; Hebrews 9:14; 1 John 1:7; Revelation 1:5; Revelation 5:9; Revelation 22:14. “The aorists look back to the life on earth when the cleansing was effected” (Swete). See Philemon 2:12. for both divine and human aspects of salvation.In the blood of the Lamb (εν τωι αιματι του αρνιου — en tōi haimati tou arniou). There is power alone in the blood of Christ to cleanse from sin (1 John 1:7), not in the blood of the martyrs themselves. The result is “white,” not “red,” as one might imagine. [source]

What do the individual words in Romans 3:25 mean?

whom set forth as - God a propitiation through - faith in - His blood for a showing forth of the righteousness of Him because of the forbearance of the having taken place beforehand sins the forbearance - of God
ὃν προέθετο Θεὸς ἱλαστήριον διὰ [τῆς] πίστεως ἐν τῷ αὐτοῦ αἵματι εἰς ἔνδειξιν τῆς δικαιοσύνης αὐτοῦ διὰ τὴν πάρεσιν τῶν προγεγονότων ἁμαρτημάτων τῇ ἀνοχῇ τοῦ Θεοῦ

ὃν  whom 
Parse: Personal / Relative Pronoun, Accusative Masculine Singular
Root: ὅς 
Sense: who, which, what, that.
προέθετο  set  forth  as 
Parse: Verb, Aorist Indicative Middle, 3rd Person Singular
Root: προτίθημι  
Sense: to place before, to set forth.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἱλαστήριον  a  propitiation 
Parse: Noun, Accusative Neuter Singular
Root: ἱλαστήριον  
Sense: relating to an appeasing or expiating, having placating or expiating force, expiatory; a means of appeasing or expiating, a propitiation.
διὰ  through 
Parse: Preposition
Root: διά  
Sense: through.
[τῆς]  - 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
πίστεως  faith 
Parse: Noun, Genitive Feminine Singular
Root: πίστις  
Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it.
τῷ  - 
Parse: Article, Dative Neuter Singular
Root:  
Sense: this, that, these, etc.
αὐτοῦ  His 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
αἵματι  blood 
Parse: Noun, Dative Neuter Singular
Root: αἷμα  
Sense: blood.
ἔνδειξιν  a  showing  forth 
Parse: Noun, Accusative Feminine Singular
Root: ἔνδειξις  
Sense: demonstration, proof.
τῆς  of  the 
Parse: Article, Genitive Feminine Singular
Root:  
Sense: this, that, these, etc.
δικαιοσύνης  righteousness 
Parse: Noun, Genitive Feminine Singular
Root: δικαιοσύνη  
Sense: in a broad sense: state of him who is as he ought to be, righteousness, the condition acceptable to God.
αὐτοῦ  of  Him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
διὰ  because  of 
Parse: Preposition
Root: διά  
Sense: through.
πάρεσιν  forbearance 
Parse: Noun, Accusative Feminine Singular
Root: πάρεσις  
Sense: passing over, letting pass, neglecting, disregarding.
τῶν  of  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
προγεγονότων  having  taken  place  beforehand 
Parse: Verb, Perfect Participle Active, Genitive Neuter Plural
Root: προγίνομαι  
Sense: to arise or come before, happen before.
ἁμαρτημάτων  sins 
Parse: Noun, Genitive Neuter Plural
Root: ἁμάρτημα  
Sense: sin, evil deed.
ἀνοχῇ  forbearance 
Parse: Noun, Dative Feminine Singular
Root: ἀνοχή  
Sense: toleration, forbearance.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.