Now the LORD spoke
This phrase emphasizes the direct communication between God and Moses, a recurring theme throughout the Pentateuch. The Hebrew word for "spoke" is דִּבֶּר (dibber), which implies a formal and authoritative communication. This underscores the gravity and divine authority of the instructions that follow. In the conservative Christian perspective, this highlights the importance of God's Word as the ultimate guide for faith and practice.

to Moses
Moses is the central human figure in the Pentateuch, serving as the mediator between God and the Israelites. His role as a prophet and leader is crucial, as he conveys God's laws and instructions to the people. The mention of Moses here reinforces his unique position and responsibility in guiding the Israelites according to God's will.

after the death of the two sons of Aaron
This phrase sets the context for the instructions that follow, linking them to a specific historical event. The death of Aaron's sons, Nadab and Abihu, is recounted in Leviticus 10:1-2, where they offered unauthorized fire before the LORD. This tragic event serves as a sobering reminder of the holiness of God and the seriousness of approaching Him in worship. It underscores the need for reverence and obedience in the presence of God.

who died when they approached the presence of the LORD
The phrase "approached the presence of the LORD" refers to the act of coming near to God, particularly in the context of worship and sacrifice. The Hebrew word for "presence" is פָּנִים (panim), often translated as "face," indicating a direct encounter with God's holiness. The conservative Christian perspective views this as a powerful reminder of the need for purity and proper preparation when entering into God's presence. It highlights the seriousness of worship and the necessity of following God's prescribed ways, as later detailed in the Day of Atonement rituals in Leviticus 16. This serves as a foreshadowing of the ultimate atonement through Jesus Christ, who provides the way for believers to approach God with confidence.

The LORD said to Moses
This phrase establishes the divine authority and origin of the instructions that follow. The Hebrew word for "LORD" is "YHWH," the sacred and personal name of God, emphasizing His covenant relationship with Israel. The communication to Moses, the chosen leader and prophet, underscores the importance of divine revelation and guidance in the life of the Israelites. It reminds us of the necessity of seeking God's will and direction in our lives.

Tell your brother Aaron
Aaron, the brother of Moses, is the high priest, a role of significant spiritual responsibility. The Hebrew name "Aaron" means "exalted" or "strong," reflecting his position as a mediator between God and the people. This instruction highlights the importance of spiritual leadership and the weight of responsibility carried by those who serve in such roles. It serves as a reminder of the need for leaders to adhere closely to God's commands.

that he may not come whenever he chooses
This phrase indicates the restricted access to the Most Holy Place, emphasizing the holiness and sanctity of God's presence. The Hebrew concept of holiness involves being set apart and pure. The restriction serves as a reminder of the reverence and awe due to God, and the need for preparation and purification before approaching Him. It teaches us about the seriousness of worship and the respect required in approaching the divine.

into the Most Holy Place
The Most Holy Place, or "Holy of Holies," was the innermost and most sacred area of the Tabernacle, where God's presence dwelt. The Hebrew term "Kodesh HaKodashim" signifies the utmost sanctity. This space was only accessible to the high priest once a year on the Day of Atonement, symbolizing the separation between a holy God and sinful humanity. It points to the need for atonement and the ultimate reconciliation through Christ, our High Priest.

behind the veil
The veil was a physical barrier separating the Holy Place from the Most Holy Place. In Hebrew, "parokhet" refers to this curtain, symbolizing the separation between God and man due to sin. The tearing of the veil at Christ's crucifixion (Matthew 27:51) signifies the removal of this barrier, granting believers direct access to God through Jesus. It is a powerful symbol of the new covenant and the intimacy available with God through Christ.

in front of the mercy seat on the ark
The mercy seat, or "kapporet" in Hebrew, was the cover of the Ark of the Covenant, where the presence of God was believed to dwell. It was the focal point of atonement rituals, where the high priest would sprinkle blood to atone for the sins of the people. This act foreshadows the ultimate sacrifice of Christ, whose blood was shed for the forgiveness of sins, fulfilling the need for atonement once and for all.

or else he will die
This severe warning underscores the holiness of God and the seriousness of approaching Him improperly. The consequence of death for unauthorized entry into the Most Holy Place highlights the gravity of sin and the need for reverence and obedience. It serves as a sobering reminder of the justice of God and the importance of following His commands with sincerity and respect.

because I appear in the cloud above the mercy seat
The cloud represents the divine presence and glory of God, often associated with His guidance and protection. In Hebrew, "anan" refers to this cloud, symbolizing God's mysterious and awe-inspiring presence. The appearance of God in the cloud above the mercy seat signifies His willingness to dwell among His people and His desire for a relationship with them. It points to the ultimate revelation of God in Jesus Christ, who made God's presence accessible to all believers.

Aaron is to enter the Holy Place
The phrase "Aaron is to enter the Holy Place" signifies the unique role of Aaron, the high priest, in the sacred rituals of the Day of Atonement. The Hebrew root for "enter" (בּוֹא, bo) implies a deliberate and reverent approach, emphasizing the solemnity and sanctity of the act. The "Holy Place" refers to the innermost part of the Tabernacle, a space set apart for divine encounters. Historically, this was a place where God's presence was believed to dwell, and only the high priest could enter, and only once a year, underscoring the gravity and exclusivity of this divine appointment.

with a young bull for a sin offering
The "young bull for a sin offering" highlights the necessity of atonement for sin before approaching God. The Hebrew term for "sin offering" (חַטָּאת, chatat) conveys the idea of purification and reconciliation. The bull, a valuable and significant animal, symbolizes the weight of sin and the costliness of atonement. In the ancient Near Eastern context, offerings were a common practice, but in Israel, they were uniquely tied to covenantal relationship and divine forgiveness. This offering underscores the need for the high priest himself to be cleansed before interceding for the people.

and a ram for a burnt offering
The "ram for a burnt offering" represents total dedication and surrender to God. The Hebrew word for "burnt offering" (עוֹלָה, olah) is derived from a root meaning "to ascend," indicating that the offering is wholly consumed and rises to God as a pleasing aroma. The ram, often associated with leadership and strength, signifies the complete devotion required of the high priest. This offering complements the sin offering, moving beyond atonement to express worship and commitment. In the broader scriptural context, burnt offerings are acts of worship that acknowledge God's sovereignty and the worshiper's dependence on Him.

He is to put on the holy linen tunic
The phrase "holy linen tunic" refers to the sacred garment worn by the high priest, signifying purity and separation unto God. The Hebrew word for "holy" is "qodesh," which means set apart or consecrated. This tunic, made of fine linen, symbolizes righteousness and the purity required to approach God. Linen, derived from the Hebrew "bad," is a fabric that represents purity and simplicity, free from the impurities of wool. The tunic's holiness underscores the need for the priest to be spiritually and ceremonially clean before entering the presence of the Almighty.

have the linen undergarments next to his body
The "linen undergarments" were worn to cover the priest's nakedness, emphasizing modesty and the sanctity of the priestly office. The Hebrew term "miknese" refers to these undergarments, which were essential for maintaining the dignity and respect of the priestly role. This requirement highlights the importance of inner purity and integrity, as the garments were worn next to the body, symbolizing the need for the priest to be clean both inside and out.

fasten the linen sash around him
The "linen sash" served both a functional and symbolic purpose. The Hebrew word "abnet" refers to this belt or girdle, which secured the tunic and undergarments in place. It represents readiness and service, as the priest was prepared to perform his duties before God. The sash, being of linen, also signifies purity and dedication, reminding the priest of his commitment to serve God with a pure heart and focused mind.

and put on the linen turban
The "linen turban" was the headpiece worn by the high priest, symbolizing authority and honor. The Hebrew word "mitznefet" refers to this head covering, which was a sign of the priest's consecration and his role as a mediator between God and the people. The turban, made of linen, again emphasizes purity and holiness, as the priest's thoughts and actions were to be aligned with God's will.

These are holy garments
The phrase "holy garments" reiterates the sanctity and set-apart nature of the priestly attire. The Hebrew word "beged" for garments, combined with "qodesh" for holy, underscores the divine requirement for the priest to be clothed in righteousness and purity. These garments were not merely ceremonial but were a constant reminder of the priest's sacred duty and the holiness of God.

so he must bathe himself with water before he puts them on
The act of bathing with water signifies purification and cleansing. The Hebrew word "rachatz" means to wash or cleanse, indicating the necessity for the priest to be ritually clean before donning the holy garments. This ritual washing symbolizes the removal of impurity and sin, preparing the priest to enter God's presence. It serves as a powerful reminder of the need for spiritual cleansing and renewal, pointing ultimately to the cleansing power of Christ's sacrifice for believers.

And he shall take
This phrase indicates a direct command, emphasizing the role of the high priest in the sacrificial system. The Hebrew root for "take" is "laqach," which implies receiving or acquiring with intention. This action is not passive but a deliberate act of obedience to God's instructions, highlighting the priest's responsibility in mediating between God and the people.

from the congregation of the Israelites
The term "congregation" refers to the collective body of the Israelites, God's chosen people. The Hebrew word "edah" signifies an assembly or gathering, underscoring the communal aspect of the atonement process. This phrase reminds us that the Day of Atonement was not just a personal ritual but a corporate act of repentance and purification for the entire nation.

two male goats
The specification of "two male goats" is significant in the context of the Day of Atonement. In Hebrew, "sa'ir" refers to a male goat, an animal often associated with sin offerings. These goats play a crucial role in the ritual, with one being sacrificed and the other, the scapegoat, symbolically carrying the sins of the people into the wilderness. This duality represents both the payment for sin and the removal of sin from the community.

for a sin offering
The "sin offering" is a central element of the sacrificial system, designed to atone for unintentional sins and restore the relationship between God and His people. The Hebrew term "chatta'ah" denotes both sin and the offering made for it, reflecting the seriousness with which God views sin and His provision for its atonement. This offering points forward to the ultimate sacrifice of Christ, who fulfills and perfects the sin offering once and for all.

and one ram
The "ram" is another significant animal in the sacrificial system, often associated with consecration and dedication. The Hebrew word "ayil" refers to a mature male sheep, symbolizing strength and leadership. In this context, the ram serves as a burnt offering, representing total surrender and devotion to God. It signifies the people's commitment to live in obedience to God's covenant.

for a burnt offering
The "burnt offering," or "olah" in Hebrew, is a sacrifice that is completely consumed by fire, symbolizing complete submission and atonement. Unlike the sin offering, which addresses specific transgressions, the burnt offering represents a broader act of worship and dedication. It serves as a reminder of the need for holiness and the desire to be wholly pleasing to God, foreshadowing the ultimate sacrifice of Jesus, who offered Himself entirely for the redemption of humanity.

Aaron is to present the bull
The role of Aaron, the high priest, is central in the Day of Atonement rituals. The Hebrew word for "present" is "qarab," which means to bring near or to offer. This act of presenting the bull signifies Aaron's responsibility to approach God on behalf of the people. The bull, a valuable and significant animal, underscores the seriousness of sin and the costliness of atonement. Historically, bulls were considered symbols of strength and power, and their use in sacrifices highlights the need for a powerful atonement for sin.

for his sin offering
The Hebrew term for "sin offering" is "chattat," which refers to a sacrifice made to atone for sin. This offering is not just a ritualistic act but a profound acknowledgment of human sinfulness and the need for divine forgiveness. The sin offering for Aaron himself emphasizes the holiness required of those who serve in God's presence. It reminds us that even the high priest, a mediator between God and the people, is not exempt from sin and must seek atonement.

and make atonement
The concept of "atonement" is central to the theology of Leviticus. The Hebrew word "kaphar" means to cover or to purge. Atonement involves the covering of sin, allowing for reconciliation between God and humanity. This act of atonement is a precursor to the ultimate atonement made by Jesus Christ, who, as the perfect high priest, offered Himself as the final sacrifice for sin. The Day of Atonement foreshadows the complete and perfect atonement achieved through Christ's death and resurrection.

for himself and his household
Aaron's need to make atonement "for himself and his household" highlights the communal aspect of sin and redemption. The high priest's household likely includes his immediate family and possibly the priestly clan. This requirement underscores the biblical principle that leaders bear a significant responsibility for their own spiritual state and that of those under their care. It serves as a reminder that spiritual leaders must first be right with God before they can effectively intercede for others. This principle is echoed in the New Testament, where leaders are called to be above reproach and to lead by example.

Then he shall take
This phrase indicates a specific action commanded by God, emphasizing the importance of obedience in the priestly duties. The Hebrew root for "take" is "laqach," which often implies receiving or acquiring with intention. This action is not merely physical but carries a spiritual significance, as it is a divinely ordained step in the Day of Atonement rituals. The priest's role as a mediator is underscored here, highlighting the necessity of following God's instructions precisely to maintain holiness and order.

the two goats
The two goats are central to the Day of Atonement ceremony, each representing different aspects of atonement and forgiveness. In Hebrew, "goats" is "se'irim," which can also mean hairy or shaggy, possibly indicating their wild nature. These animals symbolize the sin offering and the scapegoat, illustrating the dual nature of atonement: the need for sacrifice and the removal of sin. Historically, goats were common sacrificial animals, and their use here underscores the gravity of sin and the need for purification.

and present them
The act of presenting the goats is a formal offering to God, signifying submission and dedication. The Hebrew word "amad" means to stand or place, indicating a deliberate positioning before the Lord. This presentation is not merely a ritualistic act but a profound gesture of offering what is pure and unblemished to God. It reflects the heart of worship, where believers are called to present themselves as living sacrifices, holy and pleasing to God (Romans 12:1).

before the LORD
This phrase emphasizes the presence of God in the ritual, reminding the Israelites of His holiness and their need for reconciliation. The Hebrew "YHWH" is the sacred name of God, denoting His eternal and unchanging nature. Presenting the goats before the LORD signifies acknowledgment of His sovereignty and the necessity of His acceptance for atonement. It is a powerful reminder of the divine-human relationship and the need for reverence in worship.

at the entrance
The entrance to the Tent of Meeting is a significant location, symbolizing the threshold between the divine and the human realms. In Hebrew, "petach" means opening or doorway, representing access to God's presence. This location is where the sacred and the secular meet, highlighting the importance of approaching God with humility and reverence. It serves as a reminder that access to God is both a privilege and a responsibility.

to the Tent of Meeting
The Tent of Meeting, or "Ohel Moed" in Hebrew, is the designated place for encountering God. It is a sacred space where God dwells among His people, representing His desire for relationship and communication. The Tent of Meeting is a precursor to the Temple and, ultimately, to the indwelling of the Holy Spirit in believers. It signifies God's willingness to be present with His people and the importance of having a dedicated space for worship and communion with Him.

He is to cast lots
The phrase "He is to cast lots" refers to the ancient practice of determining God's will or making decisions by casting lots, which were similar to dice or small stones. In Hebrew, the word for "lots" is "goral," which signifies a portion or destiny. This practice underscores the belief in divine sovereignty, where God is seen as actively guiding the outcomes of such decisions. Casting lots was a common biblical method for discerning God's will, as seen in other scriptures like Joshua 18:10 and Acts 1:26. It reflects a deep trust in God's providence and His control over seemingly random events.

for the two goats
The "two goats" are central to the Day of Atonement, or Yom Kippur, a significant and solemn day in the Jewish calendar. These goats symbolize the dual aspects of atonement: one for sacrifice and the other for removal of sin. Historically, goats were common sacrificial animals in ancient Israel, representing purity and substitution. The use of two goats highlights the completeness of the atonement process, addressing both the need for sacrifice and the removal of sin from the community.

one for the LORD
The phrase "one for the LORD" indicates that one of the goats is designated as a sin offering to Yahweh. In Hebrew, "for the LORD" is "laYHWH," signifying dedication to God. This goat is sacrificed, symbolizing the payment for sin and the appeasement of God's righteous judgment. The act of sacrifice is a central theme in the Old Testament, pointing to the necessity of bloodshed for the forgiveness of sins, as later fulfilled in the ultimate sacrifice of Jesus Christ.

and the other for the scapegoat
The term "scapegoat" is derived from the Hebrew word "Azazel," which has been interpreted in various ways, including as a name for a wilderness demon or as a symbolic representation of the removal of sin. The scapegoat is not sacrificed but is sent into the wilderness, carrying the sins of the people away from the camp. This act of sending the goat away symbolizes the complete removal and forgiveness of sin, illustrating God's mercy and the cleansing of His people. The concept of the scapegoat foreshadows the redemptive work of Christ, who bore our sins and removed them as far as the east is from the west (Psalm 103:12).

Aaron shall bring the goat
The role of Aaron, the high priest, is central in the Day of Atonement rituals. The Hebrew root for "bring" (הֵבִיא, hevi) implies a deliberate and purposeful action. Aaron's responsibility to bring the goat signifies the priestly duty to mediate between God and the people. This act of bringing the goat is a precursor to the ultimate sacrifice of Christ, who is both the High Priest and the sacrificial offering.

on which the lot fell for the LORD
The casting of lots was a divinely guided process, ensuring that the selection was according to God's will. The Hebrew word for "lot" (גּוֹרָל, goral) indicates a decision made by divine providence. This practice underscores the sovereignty of God in the atonement process, foreshadowing the divine choice of Jesus as the Lamb of God. The phrase "for the LORD" emphasizes that the sacrifice is dedicated to God, highlighting the sacredness of the offering.

and sacrifice it as a sin offering
The term "sacrifice" (שָׁחַט, shachat) involves the act of slaughtering, which is central to the atonement ritual. The sin offering (חַטָּאת, chatat) is a critical component of the Levitical system, symbolizing the removal of sin and impurity. This offering points to the ultimate sacrifice of Jesus Christ, who bore the sins of humanity. The historical context of the sin offering in Leviticus reveals the gravity of sin and the necessity of atonement, which is fulfilled in the New Testament through Christ's sacrificial death.

But the goat chosen by lot
The phrase "chosen by lot" refers to the ancient practice of casting lots to discern God's will. In Hebrew, the word for "lot" is "goral," which signifies a small stone or object used in decision-making. This method underscores the belief in divine sovereignty, where God directly influences the outcome. The use of lots in this context emphasizes that the selection of the scapegoat was not a human decision but a divine one, ensuring that the ritual was carried out according to God's specific instructions.

as the scapegoat
The term "scapegoat" is derived from the Hebrew word "Azazel," which has been subject to various interpretations. Some scholars suggest it refers to a rocky, desolate place, while others propose it might be a name for a demonic entity or a symbolic representation of sin. Theologically, the scapegoat represents the removal of sin from the community, as it bears the iniquities of the people and is sent away, symbolizing the complete separation of sin from the Israelites.

shall be presented alive before the LORD
The phrase "presented alive before the LORD" indicates that the scapegoat was brought into the presence of God, signifying its role in the atonement process. The Hebrew word for "presented" is "amad," meaning to stand or remain. This act of presenting the goat alive highlights the living nature of the offering, contrasting with the sacrificial goat that was killed. It underscores the idea that life is required to bear and remove sin, pointing forward to the ultimate sacrifice of Christ, who was both the living and sacrificial offering.

to make atonement
"Atonement" in Hebrew is "kaphar," which means to cover or to purge. This concept is central to the Day of Atonement, where the sins of the people are symbolically covered and removed. The act of atonement through the scapegoat illustrates the necessity of dealing with sin in a manner that satisfies divine justice, foreshadowing the complete atonement achieved through Jesus Christ, who covers and cleanses believers from all unrighteousness.

by sending it into the wilderness
The "wilderness" represents a place of desolation and separation, often associated with chaos and the absence of God's order. In sending the scapegoat into the wilderness, the Israelites symbolically transferred their sins to a place far removed from the community. This act signifies the removal of sin and its consequences, illustrating the biblical theme of God separating His people from their transgressions "as far as the east is from the west" (Psalm 103:12).

as a scapegoat
Reiterating the role of the scapegoat, this phrase emphasizes the complete and final removal of sin. The repetition serves to reinforce the significance of the ritual and its implications for the community. In a broader theological context, the scapegoat prefigures Christ, who bore the sins of humanity and was "led like a lamb to the slaughter" (Isaiah 53:7), taking upon Himself the iniquities of all and removing them through His sacrificial death and resurrection.

Aaron shall present the bull
In the Hebrew text, the word for "present" is "קרב" (qarab), which means to bring near or to offer. This act of presenting the bull signifies Aaron's role as the high priest, who must first address his own sin before interceding for the people. The bull, a valuable and significant animal, underscores the seriousness of sin and the costliness of atonement. Historically, bulls were considered symbols of strength and power, and their use in sacrifices highlights the need for a powerful atonement to cover sin.

for his sin offering
The Hebrew term for "sin offering" is "חטאת" (chatat), which refers to a sacrifice made to atone for sin. This offering is crucial because it acknowledges the inherent sinfulness of humanity, even in the high priest. The sin offering is a vivid reminder of the need for purification and the grace of God in providing a means for reconciliation. In the broader scriptural context, this foreshadows the ultimate sin offering made by Jesus Christ, who was without sin yet became sin for us (2 Corinthians 5:21).

and make atonement for himself and his household
The word "atonement" comes from the Hebrew "כפר" (kaphar), meaning to cover or to purge. This act of atonement is not just for Aaron but extends to his household, emphasizing the communal aspect of sin and the need for collective purification. The high priest's responsibility to atone for his family highlights the importance of spiritual leadership within the home. Historically, this reflects the ancient Near Eastern understanding of familial and communal identity, where the actions of one could affect the whole group.

He shall slaughter the bull
The act of slaughtering, "שחט" (shachat) in Hebrew, is a solemn and deliberate action. It signifies the seriousness of sin and the necessity of a blood sacrifice for atonement. This ritual act points to the gravity of sin and the cost of forgiveness. In the New Testament, this prefigures the sacrifice of Christ, the Lamb of God, whose blood was shed for the remission of sins (Hebrews 9:22).

for his own sin offering
Reiterating the personal nature of the sin offering, this phrase underscores the need for the high priest to be cleansed before he can mediate on behalf of others. It serves as a humbling reminder that all have sinned and fall short of the glory of God (Romans 3:23). The personal sin offering is a precursor to the ultimate sacrifice of Jesus, who, unlike Aaron, was without sin and offered Himself once for all (Hebrews 7:27).

Then he is to take
This phrase indicates a specific action required by the high priest, emphasizing the importance of obedience and precision in worship. The Hebrew root for "take" is "laqach," which often implies receiving or acquiring with intention. This action is not casual but a deliberate act of reverence and duty, highlighting the seriousness with which the priest approaches God.

a censer full of burning coals
The censer, or "machtah" in Hebrew, is a vessel used to carry live coals. The coals are taken from the altar, symbolizing the continuity of worship and sacrifice. The burning coals represent the presence of God and His purifying power. Historically, censers were crafted with care, often from precious metals, signifying the value and sacredness of the act.

from the altar before the LORD
The altar is central to Israelite worship, a place of sacrifice and atonement. "Before the LORD" underscores the direct presence of God, reminding the priest and the people of the holiness required to approach Him. The altar's location "before the LORD" signifies that all acts of worship are performed in God's sight, demanding purity and sincerity.

and two handfuls of finely ground fragrant incense
The incense, "ketoret" in Hebrew, is a blend of spices used in worship. Its fragrance symbolizes prayers rising to God, as seen in Psalm 141:2. The requirement for it to be "finely ground" suggests thorough preparation and purity. The use of "two handfuls" indicates abundance and generosity in offering to God, reflecting a heart fully devoted to worship.

and bring them inside the veil
The veil, or "paroketh," separates the Holy Place from the Most Holy Place, symbolizing the barrier between God and humanity due to sin. Bringing the incense inside the veil signifies entering God's presence, a privilege reserved for the high priest once a year on the Day of Atonement. This act foreshadows Christ's work, who, as our High Priest, tore the veil, granting believers direct access to God (Hebrews 10:19-20).

He is to put the incense on the fire
This phrase refers to the high priest's duty on the Day of Atonement. The Hebrew word for "incense" is "קְטֹרֶת" (qetoret), which signifies a fragrant offering. Incense in the ancient Near East was often associated with prayer and the presence of the divine. The act of placing incense on the fire symbolizes the prayers of the people rising to God, creating a sacred atmosphere. The fire represents God's holiness and purifying presence, emphasizing the need for the priest to approach with reverence and obedience.

before the LORD
The phrase "before the LORD" indicates the presence of God, specifically in the Holy of Holies, where the Ark of the Covenant resided. The Hebrew term "לִפְנֵי יְהוָה" (lifnei YHWH) underscores the direct encounter with God's holiness. This setting is a reminder of the covenant relationship between God and Israel, where the priest acts as a mediator. The presence of the LORD is both awe-inspiring and fearsome, requiring the priest to follow divine instructions meticulously.

and the cloud of incense will cover the mercy seat
The "cloud of incense" is a visual representation of God's glory and presence. The Hebrew word for "cloud" is "עָנָן" (anan), which often signifies divine presence, as seen in the pillar of cloud that guided the Israelites. The "mercy seat," or "כַּפֹּרֶת" (kapporet), is the cover of the Ark of the Covenant, symbolizing God's throne on earth. The covering of the mercy seat with incense signifies the barrier between God's holiness and human sinfulness, allowing the priest to stand in God's presence without being consumed.

above the Testimony
The "Testimony" refers to the tablets of the Ten Commandments housed within the Ark. The Hebrew word "עֵדוּת" (edut) signifies a witness or covenant. This highlights the centrality of God's law in the life of Israel and the need for atonement when the law is broken. The mercy seat above the Testimony signifies God's mercy triumphing over judgment, providing a way for reconciliation.

so that he will not die
This phrase underscores the seriousness of approaching God's holiness. The Hebrew "וְלֹא יָמוּת" (velo yamut) is a stark reminder of the consequences of disobedience or irreverence. The high priest's life depended on strict adherence to God's commands, illustrating the gravity of sin and the necessity of atonement. This serves as a powerful reminder of the holiness of God and the need for a mediator, ultimately pointing to Christ as the perfect High Priest who intercedes on our behalf.

He is to take some of the bull’s blood
The act of taking the bull's blood is deeply symbolic in the Hebrew tradition. The Hebrew word for blood, "dam," signifies life itself (Leviticus 17:11). In the sacrificial system, blood represents atonement and purification. The bull, a significant and valuable animal, underscores the gravity of sin and the cost of atonement. This act foreshadows the ultimate sacrifice of Christ, whose blood was shed for the remission of sins (Hebrews 9:22).

and sprinkle it with his finger
The sprinkling of blood with the finger is a precise and deliberate act. The Hebrew word for sprinkle, "nazah," implies a ritualistic purification process. The use of the finger, rather than a tool, indicates a personal and direct involvement of the high priest, symbolizing the intimate connection between God and His people. This act of sprinkling signifies the cleansing of sin and the restoration of holiness.

against the front of the mercy seat
The mercy seat, or "kapporet" in Hebrew, is the cover of the Ark of the Covenant. It is the place where God’s presence dwells and where atonement is made. The mercy seat represents God’s throne of grace and His willingness to forgive. Sprinkling blood here signifies the appeasement of God’s wrath and the reconciliation between God and man.

on the east side
The east side holds significant biblical symbolism. In the Garden of Eden, cherubim were placed on the east to guard the way to the tree of life (Genesis 3:24). The east often represents the direction of God’s presence and the entrance to sacred spaces. This orientation underscores the hope of re-entering God’s presence through atonement.

he is to sprinkle some of it with his finger seven times
The number seven in Hebrew culture symbolizes completeness and perfection, often associated with God’s creation and covenant (Genesis 2:2-3). Sprinkling the blood seven times signifies the complete and perfect atonement for the sins of Israel. It reflects the fullness of God’s forgiveness and the totality of His cleansing power.

before the mercy seat
The act of sprinkling before the mercy seat, rather than directly on it, emphasizes reverence and the holiness of God’s presence. It signifies the preparation and purification necessary to approach God. This act serves as a reminder of the separation caused by sin and the grace that allows believers to draw near to God through atonement.

Then he shall slaughter the goat
The act of slaughtering the goat is a significant ritual in the Day of Atonement, known as Yom Kippur. The Hebrew word for "slaughter" is "shachat," which implies a deliberate and sacred act of sacrifice. This ritual underscores the gravity of sin and the necessity of atonement. Historically, the goat represents the collective sins of the people, and its death symbolizes the transfer and removal of those sins. This act prefigures the ultimate sacrifice of Christ, who bore the sins of humanity.

for the sin offering for the people
The "sin offering" is a critical component of the sacrificial system, known in Hebrew as "chattat." It is a means of purification and reconciliation with God. The phrase "for the people" emphasizes the communal aspect of this offering, highlighting the collective responsibility and need for atonement. This reflects the biblical principle that sin affects not just the individual but the entire community, necessitating a communal act of repentance and forgiveness.

bring its blood inside the veil
The "veil" refers to the curtain separating the Holy Place from the Most Holy Place in the Tabernacle, symbolizing the barrier between God and humanity due to sin. The act of bringing the blood inside the veil signifies the mediation between God and His people. In the New Testament, this act is fulfilled in Christ, whose sacrifice tore the veil, granting believers direct access to God (Matthew 27:51).

and do with it as he did with the bull’s blood
This phrase indicates the continuity and consistency in the sacrificial process. The bull's blood was previously used for the high priest's atonement, and now the goat's blood is used for the people's atonement. This parallelism highlights the comprehensive nature of atonement, covering both the priesthood and the laity, and pointing to the sufficiency of Christ's sacrifice for all.

He is to sprinkle it against the mercy seat
The "mercy seat," or "kapporet" in Hebrew, is the cover of the Ark of the Covenant, representing God's throne and His presence among His people. Sprinkling the blood on the mercy seat signifies the appeasement of God's wrath and the granting of mercy. This act foreshadows the ultimate mercy seat, Jesus Christ, through whom believers receive grace and forgiveness.

and in front of it
Sprinkling the blood "in front of it" ensures that the entire area is consecrated and purified. This action symbolizes the thoroughness of atonement, ensuring that nothing is left untouched by the sacrificial blood. It serves as a reminder of the pervasive nature of sin and the comprehensive cleansing required, ultimately fulfilled in the redemptive work of Christ.

In this way
This phrase indicates a specific method or procedure that is divinely ordained. The Hebrew root here is "כָּזֹאת" (kazot), which emphasizes the importance of following God's precise instructions. It underscores the necessity of obedience in worship and ritual, reflecting the broader biblical theme that God's ways are higher than human ways (Isaiah 55:9).

he will make atonement
The Hebrew word for atonement is "כִּפֶּר" (kipper), which means to cover or to cleanse. This concept is central to the sacrificial system, pointing forward to the ultimate atonement made by Christ. The act of atonement is not merely a ritual but a profound spiritual transaction that restores the relationship between God and His people.

for the Most Holy Place
The "Most Holy Place," or "Holy of Holies," is the innermost and most sacred area of the tabernacle, where God's presence dwelt. The Hebrew term is "קֹדֶשׁ הַקֳּדָשִׁים" (Kodesh HaKodashim). This space symbolizes the holiness and separateness of God, and the need for purity to approach Him. It foreshadows the access believers have to God through Christ, who tore the veil (Matthew 27:51).

because of the impurities
The Hebrew word "טֻמְאוֹת" (tum'ot) refers to ceremonial uncleanness. This impurity is not just physical but represents the moral and spiritual defilement that separates humanity from God. The need for cleansing highlights the holiness of God and the sinfulness of man, necessitating a mediator.

and rebellious acts
The term "פְּשָׁעִים" (pesha'im) refers to willful transgressions or acts of rebellion against God. This highlights the gravity of sin as not just a failure but an active rebellion against divine authority. It underscores the need for repentance and the seriousness with which God views sin.

of the Israelites
The Israelites, or "בְּנֵי יִשְׂרָאֵל" (Bnei Yisrael), are God's chosen people, set apart to be a holy nation. This phrase reminds us of the covenant relationship between God and Israel, and by extension, the Church. It emphasizes the communal aspect of sin and atonement, affecting the entire body of believers.

whatever their sins may have been
This phrase, "לְכָל־חַטֹּאתָם" (le'chol-chatotam), indicates the comprehensive nature of atonement, covering all types of sin. It reflects the sufficiency of God's provision for sin, pointing to the complete and perfect sacrifice of Jesus, who covers all our iniquities (1 John 2:2).

He is to do the same for the Tent of Meeting
The "Tent of Meeting," or "אֹהֶל מוֹעֵד" (Ohel Mo'ed), is the place where God met with Moses and the priests. It represents God's desire to dwell among His people. The need for atonement here signifies that even sacred spaces require purification due to human sinfulness.

which dwells among them
The Hebrew "הַשֹּׁכֵן בְּתוֹכָם" (hashochen betocham) speaks of God's presence among His people. This dwelling is both a privilege and a responsibility, calling for holiness and reverence. It foreshadows the indwelling of the Holy Spirit in believers, making them temples of God (1 Corinthians 6:19).

because it is surrounded by their impurities
This phrase highlights the pervasive nature of sin and its impact on the community and the sacred. The presence of God amidst impurity necessitates continual cleansing and atonement, pointing to the ongoing need for sanctification in the believer's life. It serves as a reminder of the transformative power of God's presence to purify and renew.

No one may be in the Tent of Meeting
This phrase underscores the exclusivity and sanctity of the atonement process. The "Tent of Meeting" is the sacred space where God’s presence dwells among His people. In Hebrew, the term for "Tent of Meeting" is "Ohel Moed," which signifies a designated place for divine-human encounters. The restriction of access emphasizes the holiness required to approach God, reflecting the need for purity and reverence in worship.

from the time Aaron enters
Aaron, as the high priest, serves as the mediator between God and Israel. His entry into the Holy Place is a profound act of intercession. The Hebrew root for "enters" (בּוֹא, bo) implies coming into a significant presence or state. Aaron’s role is a foreshadowing of Christ’s ultimate priesthood, where He enters the heavenly sanctuary on behalf of humanity.

to make atonement in the Holy Place
The act of making atonement is central to the Day of Atonement (Yom Kippur). The Hebrew word for "atonement" is "kaphar," meaning to cover or reconcile. This ritual symbolizes the covering of sins and the restoration of the relationship between God and His people. The "Holy Place" is the inner sanctum of the tabernacle, representing the purity and holiness of God’s presence.

until he comes out
This phrase indicates the completion of the atonement process. Aaron’s exit signifies the successful mediation and acceptance of the atonement by God. The Hebrew verb "yatsa" (יָצָא) for "comes out" conveys the idea of emerging or being delivered, symbolizing the liberation from sin’s bondage.

having made atonement for himself, his household, and the whole assembly of Israel
The comprehensive nature of the atonement is highlighted here. Aaron must first atone for himself and his household, acknowledging the universal need for purification. The phrase "whole assembly of Israel" (כָּל־קְהַל יִשְׂרָאֵל, kol-qahal Yisrael) emphasizes the communal aspect of sin and redemption. This collective atonement prefigures the ultimate sacrifice of Christ, who atones for the sins of all humanity, offering reconciliation and peace with God.

Then he is to go out
This phrase indicates a transition in the ritual process. The Hebrew root for "go out" is יָצָא (yatsa), which often signifies a movement from one place to another with purpose. In the context of the Day of Atonement, this movement symbolizes the priest's role as a mediator, moving between the holy and the common to bring reconciliation.

to the altar that is before the LORD
The altar mentioned here is the altar of burnt offering, located in the courtyard of the Tabernacle. The phrase "before the LORD" emphasizes the sacredness of the altar's position, directly in the presence of God. Historically, the altar was central to Israelite worship, serving as the place where sacrifices were offered to God, symbolizing the people's devotion and need for atonement.

and make atonement for it
The Hebrew word for "atonement" is כָּפַר (kaphar), meaning to cover or to cleanse. This act of atonement is not just for the people but for the altar itself, signifying the need for purification of all that is involved in the sacrificial system. It underscores the pervasive nature of sin and the comprehensive scope of God's redemptive plan.

He is to take some of the bull’s blood and some of the goat’s blood
Blood, in the Hebrew context, is synonymous with life (Leviticus 17:11). The use of both the bull’s and the goat’s blood highlights the completeness of the atonement process. The bull's blood, offered for the priest and his household, and the goat's blood, offered for the people, together represent the totality of the community's need for cleansing.

and put it on all the horns of the altar
The horns of the altar were projections at each corner, symbolizing strength and power. Applying blood to the horns signifies the altar's purification and the power of the atoning blood to cleanse and sanctify. This act is a vivid reminder of the necessity of blood for atonement, pointing forward to the ultimate sacrifice of Christ, whose blood cleanses believers from all sin.

He is to sprinkle
The act of sprinkling blood is deeply symbolic in the Hebrew tradition, representing purification and atonement. The Hebrew word used here is "zaraq," which means to scatter or sprinkle. This action signifies the priest's role as a mediator between God and the people, emphasizing the need for divine intervention to cleanse sin.

some of the blood
Blood is a central element in the sacrificial system, symbolizing life and atonement. In Hebrew, "dam" refers to blood, which is considered sacred and powerful. The use of blood in rituals underscores the seriousness of sin and the cost of redemption, pointing forward to the ultimate sacrifice of Christ's blood in the New Testament.

on it with his finger
The use of the priest's finger to apply the blood is a personal and deliberate act, indicating precision and care in the ritual. The finger, in Hebrew "etsba," signifies the direct involvement of the priest in the atonement process, highlighting the personal nature of sin and the need for intentional purification.

seven times
The number seven in Hebrew culture, "sheva," symbolizes completeness and perfection. Sprinkling the blood seven times signifies a complete and perfect cleansing, reflecting God's perfect holiness and the thoroughness required to atone for sin.

to cleanse it
The Hebrew word "taher" means to purify or make clean. This cleansing is not merely physical but spiritual, representing the removal of sin and impurity. It underscores the necessity of holiness in approaching God and the transformative power of atonement.

and to consecrate it
"Qadash" is the Hebrew term for consecrate, meaning to set apart as holy. This act of consecration signifies dedicating the altar to God's service, making it a sacred space for worship and sacrifice. It reflects the call for believers to be set apart for God's purposes.

from the uncleanness
"Tum'ah" in Hebrew refers to impurity or defilement. This uncleanness is both physical and spiritual, representing the pervasive nature of sin. The need to cleanse from uncleanness highlights the barrier sin creates between humanity and God, necessitating atonement.

of the Israelites
The Israelites, or "Bnei Yisrael" in Hebrew, are God's chosen people, called to be a holy nation. This phrase emphasizes the communal aspect of sin and atonement, reminding believers of their collective responsibility to uphold God's standards and seek His forgiveness.

When Aaron has finished
The phrase indicates a completion of a sacred duty. Aaron, as the high priest, had a unique role in the spiritual life of Israel. The Hebrew root for "finished" is "kalah," which implies bringing something to completion or fulfillment. This completion signifies the thoroughness required in the purification process, emphasizing the seriousness of sin and the need for meticulous atonement.

purifying
The Hebrew word "kaphar" is used here, which means to cover, make atonement, or cleanse. This purification is not merely a physical cleaning but a spiritual act that symbolizes the removal of sin and impurity. It reflects the holiness of God and the necessity for His people to be cleansed to maintain a relationship with Him.

the Most Holy Place
This refers to the innermost part of the tabernacle, where the Ark of the Covenant was kept. It was the earthly dwelling place of God's presence. The Hebrew term "Qodesh HaQodashim" underscores the supreme sanctity of this space. Only the high priest could enter, and only once a year on the Day of Atonement, highlighting the separation between a holy God and sinful humanity.

the Tent of Meeting
Known in Hebrew as "Ohel Moed," this was the place where God met with Moses and the Israelites. It served as a central point for worship and communication with God. The Tent of Meeting represents God's desire to dwell among His people and the structured way in which He established His presence among them.

and the altar
The altar was central to the sacrificial system, symbolizing the place where atonement for sin was made. The Hebrew word "mizbeach" comes from a root meaning "to slaughter," indicating its primary function. The altar's purification was essential to ensure that the sacrifices offered were acceptable to God.

he shall bring forward
This action signifies a transition in the ritual. The Hebrew verb "qarab" means to approach or bring near, indicating the movement towards the next phase of the atonement process. It reflects the ongoing nature of atonement and the need for continual intercession.

the live goat
This refers to the "scapegoat," or "Azazel" in Hebrew, which was part of the Day of Atonement ritual. The live goat symbolized the removal of the people's sins, as it was sent into the wilderness. This act foreshadows the ultimate sacrifice of Christ, who bore the sins of humanity and removed them as far as the east is from the west.

He is to lay both hands on the head of the live goat
The act of laying hands is deeply symbolic in the Hebrew tradition, signifying the transfer of sin and guilt. The Hebrew word for "lay" is "samakh," which means to support or lean upon. This gesture represents the high priest's role as a mediator between God and the people, physically transferring the collective sins of Israel onto the goat. The use of "both hands" emphasizes the completeness and totality of this transfer, ensuring that no sin is left unconfessed or unaccounted for.

and confess over it all the iniquities and rebellious acts of the Israelites
The Hebrew word for "confess" is "yadah," which means to acknowledge or make known. This confession is not just a ritualistic act but a profound acknowledgment of the people's sins before God. "Iniquities" (Hebrew: "avon") refers to moral perversity or guilt, while "rebellious acts" (Hebrew: "pesha") denote willful transgressions against God's law. This comprehensive confession underscores the seriousness of sin and the need for atonement.

all their sins
The term "sins" (Hebrew: "chatta'ah") encompasses all forms of moral failure and disobedience. By confessing "all their sins," the high priest ensures that nothing is hidden from God, highlighting the importance of transparency and repentance in the process of atonement. This act serves as a reminder of God's holiness and the need for His people to be cleansed from all unrighteousness.

He is to place them on the head of the goat
The phrase "place them" (Hebrew: "natan") signifies the deliberate and intentional act of transferring the sins onto the goat. This act symbolizes the removal of sin from the community, as the goat becomes the bearer of the people's iniquities. The "head of the goat" serves as the focal point for this transfer, representing the totality of the burden it carries.

and send it away into the wilderness
The wilderness, or "midbar" in Hebrew, is often depicted as a place of desolation and separation. Sending the goat into the wilderness symbolizes the removal of sin from the camp, illustrating God's desire to separate His people from their transgressions. This act of sending away signifies a fresh start and the hope of renewal for the Israelites.

by the hand of a man appointed for the task
The "man appointed" (Hebrew: "ish itti") is chosen specifically for this sacred duty, emphasizing the importance of obedience and faithfulness in carrying out God's commands. This appointed individual ensures that the goat, now bearing the sins of the people, is taken far away, never to return. This act of faithfulness reflects the community's trust in God's provision for atonement and forgiveness.

The goat
In the Hebrew text, the word for "goat" is "עזאזל" (Azazel), which has been a subject of much debate among scholars. Traditionally, this goat is known as the "scapegoat," a term that has entered common language to describe someone who takes the blame for others. In the context of Leviticus, the goat represents a profound theological concept: the transfer of sin. The goat is not just an animal but a symbol of substitutionary atonement, prefiguring Christ's ultimate sacrifice. Theologically, it underscores the necessity of a mediator who bears the sins of the people, a role fulfilled by Jesus in the New Testament.

will carry on itself
The Hebrew verb "נשא" (nasa) means "to bear" or "to carry." This action signifies the complete transfer of the people's sins onto the goat. It is a vivid illustration of the burden of sin and the need for it to be removed from the community. This act of carrying away sin is a precursor to the New Testament teaching of Christ bearing our sins on the cross (1 Peter 2:24). It emphasizes the seriousness of sin and the grace of God in providing a means for its removal.

all their iniquities
The term "iniquities" in Hebrew is "עֲוֹנוֹת" (avonot), which refers to moral perversity or guilt. This phrase highlights the comprehensive nature of the atonement being performed. It is not just some sins, but "all" iniquities that are being addressed. This totality points to the sufficiency of God's provision for sin, a theme that resonates throughout Scripture, culminating in the complete and perfect atonement made by Christ.

to a solitary place
The Hebrew phrase "אֶרֶץ גְּזֵרָה" (eretz gezerah) translates to "a land cut off" or "a solitary place." This indicates a place that is uninhabited and separate from the community. Theologically, it represents the removal of sin from the presence of God and His people. This separation is crucial, as it signifies the cleansing and purification necessary for the people to remain in covenant relationship with God. It foreshadows the ultimate separation of sin from believers through Christ's redemptive work.

and the man
The "man" here refers to the individual appointed to lead the goat into the wilderness. This role is significant, as it requires obedience and faithfulness to God's command. The man acts as an intermediary, ensuring that the ritual is completed as prescribed. This reflects the importance of human agency in the divine plan, where God often works through individuals to accomplish His purposes.

will release it
The act of releasing the goat signifies the finality of the sin removal process. The Hebrew verb "שִׁלַּח" (shilach) means "to send away" or "to let go." This release is a powerful symbol of liberation from sin's bondage. It is a tangible demonstration of God's mercy and forgiveness, offering hope and renewal to the people. In the New Testament, this release is mirrored in the freedom believers have in Christ, who has set us free from the law of sin and death (Romans 8:2).

into the wilderness
The "wilderness" in Hebrew is "מִדְבָּר" (midbar), a place of desolation and barrenness. It is often associated with testing and purification in the Bible. By sending the goat into the wilderness, the sins of the people are taken to a place where they can no longer affect the community. This act symbolizes the complete removal and isolation of sin, ensuring that it does not return. It is a powerful image of God's ability to cleanse and renew, preparing His people for a holy and righteous life in His presence.

Then Aaron
The mention of Aaron, the first high priest, is significant as it underscores the role of the high priest as a mediator between God and the Israelites. Aaron's actions are not just personal but representative of the entire nation. The Hebrew name "Aaron" (אַהֲרֹן) is thought to mean "mountain of strength" or "enlightened," reflecting his elevated position and responsibility.

is to enter
The act of entering signifies a transition from the outer world into a sacred space. In Hebrew, the word "enter" (בּוֹא, bo) implies coming into a place with purpose and intention. Aaron's entry into the Tent of Meeting is a deliberate act of obedience and reverence, highlighting the importance of approaching God with a prepared heart.

the Tent of Meeting
This phrase refers to the sacred space where God would meet with Moses and the priests. The Hebrew term "Ohel Moed" (אֹהֶל מוֹעֵד) translates to "tent of appointment," emphasizing the divine-human encounter. Archaeologically, the Tent of Meeting was a portable sanctuary, symbolizing God's presence among His people during their wilderness journey.

take off the linen garments
The linen garments represent purity and holiness, as linen was considered a fabric of high quality and was often used in sacred contexts. The Hebrew word for linen (בַּד, bad) suggests separation, indicating that these garments were set apart for holy use. Aaron's removal of these garments signifies the completion of his sacred duties and a return to the ordinary.

he put on before entering the Holy Place
This phrase highlights the preparation required to enter the Holy Place, a space of divine presence. The act of putting on specific garments symbolizes the need for spiritual readiness and sanctification. The Holy Place, or "Qodesh" (קֹדֶשׁ), is a term that denotes something set apart for God, reinforcing the sacredness of the priestly role.

and leave them there
Leaving the garments in the Tent of Meeting signifies the temporary nature of the high priest's role and the ongoing need for holiness. It serves as a reminder that the garments, like the priestly duties, are not for personal glory but for God's service. This act of leaving them behind also points to the transitory nature of earthly rituals, foreshadowing the eternal priesthood of Christ, who fulfills and transcends these Old Testament practices.

He must bathe himself with water
The act of bathing in this context is deeply symbolic, representing purification and preparation for entering the presence of God. The Hebrew root for "bathe" is "רָחַץ" (rachatz), which implies a thorough washing. This ritual cleansing signifies the removal of impurity and sin, a necessary step before performing sacred duties. In the broader scriptural context, water often symbolizes spiritual cleansing and renewal, as seen in the New Testament with the concept of baptism.

in a holy place
The phrase "in a holy place" underscores the sanctity required for the high priest's actions. The Hebrew word for "holy" is "קֹדֶשׁ" (qodesh), indicating something set apart for divine purposes. This setting apart is crucial, as it emphasizes the separation between the sacred and the profane. The holy place, likely the tabernacle or a designated area within it, serves as a reminder of God's holiness and the reverence required in His service.

and put on his garments
The garments of the high priest were not merely clothing but were imbued with spiritual significance. Each piece, from the ephod to the breastplate, symbolized aspects of Israel's relationship with God. The act of putting on these garments, after bathing, signifies a transition from the ordinary to the sacred, preparing the priest to mediate between God and the people. The Hebrew term for "garments" is "בֶּגֶד" (beged), which can also imply treachery or deceit, reminding the priest of the need for integrity in his role.

Then he must go out
This phrase indicates a movement from preparation to action. The high priest, having purified himself and donned his sacred garments, is now ready to fulfill his duties. The Hebrew verb "יָצָא" (yatsa) means to go out or come forth, suggesting a purposeful departure to perform a divine task. This movement reflects the transition from personal preparation to communal responsibility.

and sacrifice his burnt offering
The burnt offering, or "עֹלָה" (olah) in Hebrew, is a sacrifice wholly consumed by fire, symbolizing complete devotion to God. The high priest's offering represents his personal atonement and dedication. Historically, the burnt offering was a central element of Israelite worship, signifying the worshiper's total surrender to God's will.

and the burnt offering of the people
This communal offering highlights the high priest's role as an intercessor for the nation. The people's burnt offering, like the priest's, signifies collective atonement and dedication. The repetition of the burnt offering underscores the importance of communal worship and the need for the entire community to seek God's favor and forgiveness.

to make atonement for himself and for the people
Atonement, or "כִּפֻּרִים" (kippurim) in Hebrew, involves reconciliation and the covering of sin. This dual atonement emphasizes the high priest's need for personal purity before he can intercede for others. The Day of Atonement, or Yom Kippur, is the context for this verse, a solemn day dedicated to repentance and reconciliation with God. The high priest's actions foreshadow the ultimate atonement made by Christ, who, as the perfect high priest, offered Himself for the sins of humanity.

He shall also burn
The phrase "He shall also burn" indicates a specific action commanded by God, emphasizing the priest's role in the sacrificial system. The Hebrew root for "burn" is "קָטַר" (qatar), which means to offer up in smoke. This act of burning is not merely a disposal of waste but a sacred ritual that symbolizes the complete surrender and dedication of the offering to God. The burning of the fat signifies the transformation of the physical into the spiritual, ascending to God as a pleasing aroma. Historically, this act was performed by the high priest, underscoring the mediatory role between God and the people.

the fat
In ancient Israelite culture, "the fat" was considered the best part of the animal, representing richness and abundance. The Hebrew word "חֵלֶב" (cheleb) refers to the choicest portions, which were reserved for God alone. This reflects the principle that God deserves the best of what we have to offer. Theologically, offering the fat symbolizes giving God the best of our lives, not just the leftovers. It is a call to prioritize God in all aspects of life, acknowledging His sovereignty and provision.

of the sin offering
The "sin offering" is a critical component of the Levitical sacrificial system, known in Hebrew as "חַטָּאת" (chatta'ath). This offering was instituted to atone for unintentional sins and to purify the sanctuary from the defilement caused by sin. The sin offering underscores the seriousness of sin and the need for atonement. It points forward to the ultimate sacrifice of Jesus Christ, who, as the perfect sin offering, atoned for the sins of humanity once and for all. This offering highlights God's holiness and the necessity of approaching Him with reverence and repentance.

on the altar
The "altar" is central to the worship practices of ancient Israel, serving as the place where sacrifices were made to God. The Hebrew word "מִזְבֵּחַ" (mizbeach) denotes a place of slaughter or sacrifice. The altar represents the meeting point between the divine and the human, where reconciliation and communion with God occur. In the broader biblical narrative, the altar foreshadows the cross of Christ, where the ultimate sacrifice was made. The act of burning the fat on the altar signifies the offering being wholly dedicated to God, consumed by His holy fire, and accepted as a fragrant offering. This imagery inspires believers to offer their lives as living sacrifices, holy and pleasing to God.

The man who released the goat
This phrase refers to the individual tasked with leading the scapegoat into the wilderness. In Hebrew, the term for "released" is "שִׁלַּח" (shillach), which implies sending away or letting go. This act symbolizes the removal of the people's sins, as the goat carries them into a desolate place. Historically, this role was significant, as it required a person of integrity to ensure the ritual was performed correctly, emphasizing the seriousness of atonement.

as the scapegoat
The term "scapegoat" is derived from the Hebrew "עֲזָאזֵל" (Azazel), which has been interpreted in various ways, including a reference to a rugged place or a demonic entity. Theologically, the scapegoat represents the complete removal of sin from the community, a precursor to the ultimate sacrifice of Christ, who bore the sins of humanity.

must wash his clothes and bathe himself with water
This requirement underscores the importance of ritual purity. The Hebrew word for "wash" is "כִּבֵּס" (kibbes), and "bathe" is "רָחַץ" (rachatz). These actions symbolize purification and cleansing from the defilement associated with sin. In a broader spiritual context, it reflects the need for personal holiness and the cleansing power of God’s forgiveness.

afterward he may reenter the camp
The phrase indicates a return to the community after purification. The camp represents the dwelling place of God's people, and reentry signifies restoration and acceptance. This mirrors the Christian belief in reconciliation with God and the community after repentance and cleansing through Christ’s sacrifice.

The bull for the sin offering
The Hebrew word for "bull" is "par," which signifies a young bull or steer. In the context of Leviticus, the bull represents a significant sacrifice, often associated with the priestly atonement for sin. The sin offering, or "chattat" in Hebrew, is a crucial element of the sacrificial system, symbolizing the removal of sin and impurity. The bull's role in this offering underscores the gravity of sin and the need for a substantial sacrifice to restore the relationship between God and His people.

and the goat for the sin offering
The "goat" or "sa'ir" in Hebrew, is another key animal in the sin offering, particularly on the Day of Atonement. The goat represents the community's sins, and its sacrifice is a vivid reminder of the need for communal repentance and purification. The dual mention of the bull and the goat highlights the comprehensive nature of atonement, covering both individual and collective transgressions.

whose blood was brought into the Most Holy Place
The "Most Holy Place," or "Kodesh HaKodashim" in Hebrew, is the innermost sanctuary of the Tabernacle, where God's presence dwelt. The act of bringing the blood into this sacred space signifies the direct appeal to God for forgiveness and cleansing. Blood, representing life, is the means by which atonement is made, emphasizing the seriousness of sin and the cost of reconciliation with God.

to make atonement
The Hebrew term "kaphar" means to cover or to make atonement. This concept is central to the sacrificial system, where the blood of the sacrifice covers the sins of the people, allowing them to be reconciled with God. Atonement is not merely a ritualistic act but a profound spiritual transaction that restores the covenant relationship between God and His people.

must be taken outside the camp
The requirement to take the remains "outside the camp" reflects the removal of sin and impurity from the community. In ancient Israel, the camp represented the dwelling place of God's people, and anything unclean or sinful was to be removed to maintain holiness. This act prefigures the ultimate sacrifice of Christ, who suffered outside the city gates to sanctify His people (Hebrews 13:12).

their hides, flesh, and dung are to be burned up
The complete burning of the animal's remains signifies the total eradication of sin. The "hides, flesh, and dung" represent all aspects of the sin offering, and their destruction outside the camp underscores the thoroughness of God's cleansing process. This act of burning is a powerful symbol of purification, illustrating that sin, once atoned for, is entirely consumed and removed from God's sight.

The one who burns them
This phrase refers to the individual responsible for burning the remains of the sin offering outside the camp. In the Hebrew context, the word for "burns" (שָׂרַף, saraph) implies a complete consumption by fire, symbolizing the total eradication of sin. Historically, this act was a critical part of the Day of Atonement rituals, emphasizing the seriousness of sin and the need for purification. The person performing this task was set apart for a holy duty, reflecting the gravity and sacredness of the atonement process.

must wash his clothes
The requirement to wash clothes signifies a transition from impurity to purity. In Hebrew culture, clothing often symbolized one's status and condition before God. The act of washing (כָּבַס, kabas) is a physical representation of spiritual cleansing. This ritual underscores the importance of approaching God with a pure heart and the necessity of removing any defilement associated with handling the sin offering.

and bathe himself with water
Bathing with water (רָחַץ, rachats) is a recurring theme in Levitical law, symbolizing purification and renewal. Water, a vital element in the ancient Near East, represents life and cleansing. This act of bathing is not merely hygienic but deeply spiritual, illustrating the need for inner purification before re-entering the community. It serves as a reminder of the transformative power of God's grace, which cleanses believers from sin.

and afterward he may come into the camp
Re-entry into the camp signifies restoration and acceptance back into the community of God's people. The camp represents the dwelling place of the Israelites, where God's presence was manifest. This phrase highlights the completion of the purification process, allowing the individual to return to fellowship with others. It reflects the broader biblical theme of reconciliation and the believer's journey from separation due to sin to restored communion with God and His people.

This is to be a permanent statute for you
The phrase "permanent statute" in Hebrew is "חֻקַּת עוֹלָם" (chukat olam), which signifies an everlasting ordinance. This indicates the enduring nature of the command, emphasizing its importance across generations. In the context of Leviticus, this statute is part of the Day of Atonement, a sacred time for Israel to seek reconciliation with God. The use of "permanent" underscores the timeless relevance of atonement and repentance, reflecting God's unchanging nature and His desire for His people to continually seek holiness.

On the tenth day of the seventh month
The "tenth day of the seventh month" refers to the Day of Atonement, or Yom Kippur, in the Jewish calendar. This day is significant as it marks a time of national repentance and purification. Historically, this was the only day the high priest could enter the Holy of Holies to make atonement for the sins of Israel. The specificity of the date highlights the importance of divine timing and order in worship, reminding believers of the sacred rhythms established by God.

you must humble yourselves
The phrase "humble yourselves" is translated from the Hebrew "תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם" (te'anu et-nafshoteichem), which literally means "afflict your souls." This is traditionally understood as fasting and self-denial, a physical expression of inner repentance and humility before God. It is a call to introspection and spiritual renewal, encouraging believers to recognize their dependence on God's mercy and grace.

and not do any work
The command to "not do any work" emphasizes the need for complete rest and focus on spiritual matters during this holy day. It is a Sabbath of solemn rest, where the usual daily activities are set aside to prioritize one's relationship with God. This cessation of work serves as a reminder of God's provision and the importance of dedicating time solely to worship and reflection.

whether the native or the foreigner who resides among you—
This inclusion of "the native or the foreigner" highlights the universal nature of God's call to repentance and worship. It reflects the inclusive nature of God's covenant, extending beyond ethnic and national boundaries. In the broader biblical narrative, this foreshadows the New Testament revelation that salvation through Christ is available to all people, Jew and Gentile alike. It serves as a reminder of God's desire for all humanity to come to Him in humility and faith.

because on this day
The phrase "on this day" refers to the Day of Atonement, known in Hebrew as Yom Kippur. This was the most solemn and sacred day in the Jewish calendar, a day set apart for national repentance and reconciliation with God. Historically, this day was marked by fasting, prayer, and the cessation of work, emphasizing the seriousness of sin and the need for divine forgiveness. The specificity of "this day" underscores the unique and appointed time God has established for His people to seek atonement, highlighting the importance of divine timing in the process of redemption.

atonement will be made for you
The Hebrew word for "atonement" is "kippur," which means to cover or to make reconciliation. In the context of Leviticus, atonement involved the sacrificial system, where the blood of animals was used to symbolically cover the sins of the people. This act pointed forward to the ultimate atonement made by Jesus Christ, whose sacrifice on the cross provided a once-for-all covering for sin. The phrase "will be made for you" indicates that atonement is an act of grace initiated by God, not something that can be earned by human effort. It is a divine provision for humanity's deepest need.

to cleanse you
The concept of cleansing in the Hebrew context goes beyond physical cleanliness to encompass spiritual purification. The sacrificial rituals of the Old Testament were designed to purify the people from the defilement of sin, restoring them to a state of holiness and enabling them to stand in the presence of a holy God. This cleansing is a precursor to the New Testament teaching of sanctification, where believers are progressively made holy through the work of the Holy Spirit. The promise of cleansing assures believers of God's power to purify and transform their lives.

and you will be clean
The assurance "you will be clean" speaks to the effectiveness and completeness of God's atoning work. In the Hebrew tradition, cleanliness was essential for participation in worship and community life. This promise of being made clean is a profound assurance of acceptance and restoration. It reflects the transformative power of God's forgiveness, which not only removes the guilt of sin but also restores the sinner to a state of purity and righteousness. This echoes the New Testament promise that if we confess our sins, God is faithful to forgive and cleanse us from all unrighteousness (1 John 1:9).

from all your sins
The phrase "from all your sins" emphasizes the comprehensive nature of God's forgiveness. In the Hebrew context, sin was understood as any act that violated God's law and disrupted the covenant relationship between God and His people. The promise of cleansing from "all" sins highlights the sufficiency of the atonement provided by God. It assures believers that no sin is too great to be forgiven and that God's grace is sufficient to cover every transgression. This comprehensive forgiveness is a cornerstone of the Christian faith, offering hope and assurance to all who repent and believe.

before the LORD
The phrase "before the LORD" signifies the presence and authority of God in the atonement process. In the Hebrew tradition, the presence of the LORD was associated with the tabernacle and later the temple, where the high priest would enter the Holy of Holies to make atonement for the people. This phrase underscores the idea that atonement is not merely a ritualistic act but a relational one, restoring the covenant relationship between God and His people. It reminds believers that true cleansing and forgiveness are found in the presence of God, who is both just and merciful.

It is a Sabbath
The term "Sabbath" originates from the Hebrew word "Shabbat," meaning "to cease" or "to rest." In the context of Leviticus 16, this Sabbath is not just a weekly observance but a special day of atonement, a time set apart for the Israelites to pause from their daily labors and focus on spiritual renewal. The Sabbath here underscores the importance of rest and reflection, a divine ordinance that invites believers to step back from the busyness of life and realign with God's purposes.

of solemn rest
The phrase "solemn rest" emphasizes the gravity and sacredness of this particular Sabbath. The Hebrew word "shabbaton" conveys a sense of complete cessation from work, highlighting the need for deep spiritual introspection and reverence. This is not merely a physical rest but a profound spiritual pause, a time to engage in worship and repentance, acknowledging God's holiness and the need for His mercy.

for you
This phrase personalizes the command, indicating that the Sabbath of solemn rest is intended for the benefit of the Israelites. It is a divine gift, a time for the community to come together in unity and humility before God. The personal nature of this command underscores God's desire for a relationship with His people, inviting them to experience His peace and presence.

that you may humble yourselves
The act of humbling oneself is central to the observance of this day. The Hebrew word "anah" implies affliction or self-denial, suggesting a posture of repentance and submission to God. This humbling is not merely an outward act but an inward transformation, a recognition of human frailty and the need for divine grace. It is a call to contrition and a reminder of the seriousness of sin and the necessity of atonement.

it is a permanent statute
The phrase "permanent statute" indicates the enduring nature of this command. The Hebrew word "olam" suggests perpetuity, a timeless ordinance that transcends generations. This statute is a testament to God's unchanging nature and His eternal covenant with His people. It serves as a continual reminder of the need for atonement and the hope of reconciliation with God, pointing ultimately to the fulfillment of these themes in the person and work of Jesus Christ.

The priest who is anointed
The Hebrew word for "anointed" is "mashach," which signifies being consecrated or set apart for a holy purpose. In the context of Leviticus, the anointing of the priest symbolizes the divine selection and empowerment by God to perform sacred duties. This anointing is not merely a ritual but a profound spiritual act that signifies the priest's role as a mediator between God and the people. The anointing oil, often a blend of myrrh, cinnamon, and other spices, represents the Holy Spirit's presence and blessing upon the priest's ministry.

and ordained
The term "ordained" in Hebrew is "male," meaning to fill or fulfill. This implies that the priest is not only chosen but also equipped and fully prepared to carry out his responsibilities. The ordination process involves a series of rituals that include sacrifices and offerings, symbolizing the priest's dedication and readiness to serve God and the community. Historically, this ordination underscores the continuity and stability of the priestly office, ensuring that the spiritual needs of the Israelites are consistently met.

to succeed his father as high priest
This phrase highlights the hereditary nature of the high priesthood within the Levitical line, specifically the descendants of Aaron. The succession from father to son ensures the preservation of sacred traditions and the passing down of spiritual wisdom and leadership. This continuity is crucial for maintaining the covenant relationship between God and Israel. The high priest serves as a vital link, representing the people before God and God to the people, emphasizing the importance of faithful and godly leadership.

is to make atonement
The Hebrew word for "atonement" is "kaphar," which means to cover or to reconcile. The high priest's role in making atonement is central to the Day of Atonement (Yom Kippur) rituals, where he enters the Holy of Holies to offer sacrifices for the sins of the people. This act of atonement is a profound expression of God's mercy and forgiveness, pointing forward to the ultimate atonement made by Jesus Christ on the cross. It underscores the necessity of repentance and the grace available through sacrificial offerings.

He will put on the sacred linen garments
The sacred linen garments, described in detail in Exodus 28, are symbolic of purity and holiness. The Hebrew word for "sacred" is "qodesh," meaning set apart or holy. These garments distinguish the high priest from the ordinary priests and the people, signifying his unique role in the divine service. The linen material represents purity and simplicity, reflecting the priest's need to approach God with a pure heart and humble spirit. The donning of these garments is a reminder of the sanctity required in the presence of God and the reverence due to His holy name.

He will make atonement
The Hebrew word for "atonement" is "kaphar," which means to cover, purge, or reconcile. In the context of Leviticus, atonement is a central theme, signifying the covering of sins and the restoration of the relationship between God and His people. This act of atonement is a foreshadowing of the ultimate atonement made by Jesus Christ, who reconciles humanity to God through His sacrifice.

for the Most Holy Place
The "Most Holy Place," or "Holy of Holies," is the innermost and most sacred area of the Tabernacle, where the Ark of the Covenant was kept. It represents the very presence of God among His people. The high priest could enter this sacred space only once a year on the Day of Atonement, symbolizing the need for purity and reverence when approaching God. This highlights the holiness of God and the separation caused by sin, which requires atonement.

the Tent of Meeting
The "Tent of Meeting" refers to the Tabernacle, the portable earthly dwelling place of God among the Israelites. It was the center of worship and the place where God communicated with Moses. The atonement for the Tent of Meeting signifies the cleansing of the place where God meets with His people, emphasizing the need for holiness in worship and the presence of God in the community.

and the altar
The altar is the place of sacrifice, where offerings were made to God. It symbolizes the means by which atonement is achieved through the shedding of blood. The cleansing of the altar underscores the importance of sacrifice in the atonement process, pointing to the ultimate sacrifice of Christ on the cross, which fulfills and surpasses the Old Testament sacrificial system.

and he will make atonement for the priests
The priests, as mediators between God and the people, also required atonement. This highlights the fact that all, including those in spiritual leadership, are in need of cleansing from sin. It serves as a reminder of the human condition and the universal need for redemption through Christ, our High Priest.

and all the people of the assembly
The "assembly" refers to the entire congregation of Israel. The atonement made for all the people signifies the communal aspect of sin and redemption. It reflects the collective responsibility and the shared need for forgiveness and reconciliation with God. This communal atonement points to the unity of believers in Christ, who are all part of the body of Christ and share in His redemptive work.

This is to be a permanent statute for you
The phrase "permanent statute" in Hebrew is "חֻקַּת עוֹלָם" (chukat olam), which signifies an everlasting ordinance. This underscores the enduring nature of God's commandments to Israel. The use of "permanent" highlights the timeless relevance of God's laws, reflecting His unchanging nature. Historically, this statute was given to the Israelites as a perpetual reminder of their need for atonement and the seriousness of sin. It points to the continuity of God's covenant with His people, emphasizing that His laws are not temporary but are meant to guide His people throughout generations.

to make atonement
The Hebrew word for "atonement" is "כַּפָּרָה" (kapharah), which means to cover or to reconcile. In the context of Leviticus, atonement involves the sacrificial system established by God to cover the sins of the people, allowing them to be reconciled to Him. This concept is central to the Old Testament sacrificial system and foreshadows the ultimate atonement made by Jesus Christ. Theologically, it highlights the necessity of a mediator and a sacrifice to bridge the gap between a holy God and sinful humanity.

for the Israelites
The term "Israelites" refers to the descendants of Jacob, also known as Israel. This designation is significant as it identifies the recipients of God's covenant promises and laws. The Israelites were chosen by God to be a holy nation and a kingdom of priests (Exodus 19:6). This phrase reminds us of the special relationship between God and Israel, a relationship that carries both privilege and responsibility. It also serves as a reminder of the communal aspect of atonement, as it was made on behalf of the entire nation.

once a year
The phrase "once a year" refers to the annual Day of Atonement, or Yom Kippur, which is the holiest day in the Jewish calendar. On this day, the high priest would enter the Holy of Holies to make atonement for the sins of the people. This annual observance underscores the regular need for cleansing and forgiveness, pointing to the insufficiency of the Old Covenant sacrifices to provide permanent atonement. It foreshadows the once-for-all sacrifice of Christ, who entered the heavenly Holy of Holies to secure eternal redemption for believers (Hebrews 9:12).

because of all their sins
The phrase "because of all their sins" highlights the comprehensive nature of the atonement required. Sin, in Hebrew "חֵטְא" (chet), signifies missing the mark or falling short of God's standards. This phrase acknowledges the pervasive impact of sin on the community and the need for a sacrificial system to address it. It serves as a sobering reminder of humanity's fallen state and the necessity of divine intervention for reconciliation with God. Theologically, it points to the gravity of sin and the depth of God's grace in providing a means of atonement.