Leviticus 16 16

Leviticus 16:16 kjv

And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.

Leviticus 16:16 nkjv

So he shall make atonement for the Holy Place, because of the uncleanness of the children of Israel, and because of their transgressions, for all their sins; and so he shall do for the tabernacle of meeting which remains among them in the midst of their uncleanness.

Leviticus 16:16 niv

In this way he will make atonement for the Most Holy Place because of the uncleanness and rebellion of the Israelites, whatever their sins have been. He is to do the same for the tent of meeting, which is among them in the midst of their uncleanness.

Leviticus 16:16 esv

Thus he shall make atonement for the Holy Place, because of the uncleannesses of the people of Israel and because of their transgressions, all their sins. And so he shall do for the tent of meeting, which dwells with them in the midst of their uncleannesses.

Leviticus 16:16 nlt

Through this process, he will purify the Most Holy Place, and he will do the same for the entire Tabernacle, because of the defiling sin and rebellion of the Israelites.

Leviticus 16 verses

Leviticus 16 16 Meaning

This verse details a crucial aspect of the annual Day of Atonement (Yom Kippur) ritual. It mandates that the High Priest, Aaron, must perform atonement not only for the people but specifically for the Holy Place (the Most Holy Place within the Tabernacle), the Holy of Holies, and for the Tent of Meeting (the entire Tabernacle structure). This atonement is necessary because the presence of the defilement and sins of the children of Israel, encompassing all types of their uncleanness, transgressions, and sins, would contaminate God's dwelling place among them. It emphasizes the need for a cleansing of the sacred space itself due to humanity's ongoing sinfulness.

Leviticus 16 16 Context

Leviticus chapter 16 establishes the elaborate ritual for the Day of Atonement, or Yom Kippur, which was the most solemn and significant day in the Israelite liturgical calendar. This verse falls within the instructions given to Aaron (and subsequent high priests) for entering the Holy of Holies. The immediate context outlines the purification rituals for Aaron himself, for the sanctuary, and for the people. This yearly ritual was crucial because God's presence, though gracious, was also utterly holy and incompatible with human sin and impurity. The repeated defilement by Israel's constant sins necessitated a systematic and comprehensive annual cleansing of the sacred space itself, to maintain the divine-human covenantal relationship and prevent God's holy presence from departing or striking the people down. This rite demonstrated the extreme measures required to maintain the dwelling of a holy God amidst a sinful people.

Leviticus 16 16 Word analysis

• And he shall make atonement: Hebrew: w'khipper (וְכִפֶּר). Root kaphar (כָּפַר) means "to cover," "to purge," "to expiate," or "to make propitiation." It signifies a process of neutralizing or appeasing that which has been defiled or that which incurs wrath, specifically by ritual means (blood sacrifice) to restore a right relationship. This action is central to the Day of Atonement, emphasizing covering for sins.
• for the Holy Place: Hebrew: al haqqodesh (עַל־הַקֹּדֶשׁ). Refers specifically to the Most Holy Place, the inner sanctuary of the Tabernacle where the Ark of the Covenant resided. It highlights that even the very place of God's most intimate presence needs purification, implying it is affected by the collective sinfulness of the people among whom it resides. Its holiness, while inherent from God, is perpetually encroached upon by the people's proximity and their constant spiritual impurity.
• because of the uncleanness: Hebrew: mithub'ot (מִטֻּמְאֹת) from ṭum'ah (טֻמְאָה). This term denotes ritual impurity or defilement. This includes a broad range of impurities, some accidental (e.g., touching a dead body) and some resulting from bodily discharges, which, though not always "moral sins," rendered one ritually unfit and would defile the sacred space by proximity or presence. The accumulation of these impurities throughout the year makes the Holy Place unapproachable without proper cleansing.
• of the children of Israel: Points to the entire community, not just individuals. It highlights the corporate responsibility for defilement.
• and because of their transgressions: Hebrew: umimphish'ehem (וּמִפִּשְׁעֵיהֶם) from pesha' (פֶּשַׁע). This refers to rebellious acts, conscious revolts, or breaking faith with God, a stronger term than general sin. It denotes an intentional or defiant departure from God's law. This category of sin specifically contaminates the sanctuary because it is a direct affront to God's holiness and His covenant.
• all their sins: Hebrew: l'chol ḥaṭṭo'tam (לְכָל־חַטֹּאתָם) from ḥaṭṭā’ah (חַטָּאָה). A general term for "sin" (missing the mark), encompassing unintentional mistakes, moral failures, and various wrongdoings. The use of "all" (כָּל, kol) indicates a comprehensive coverage for every type and degree of offense committed by the people throughout the year. This triune phrasing—uncleanness, transgressions, sins—demonstrates the exhaustive nature of the atonement provided on Yom Kippur.
• and so he shall do for the tent of meeting: Hebrew: w'ken ya'aseh l'ohel mo'ed (וְכֵן יַעֲשֶׂה לְאֹהֶל מוֹעֵד). "Tent of Meeting" (Ohel Mo'ed) refers to the entire Tabernacle structure, the outer and inner courts, not just the Holy of Holies. This indicates that the defilement permeated beyond the innermost sanctuary, necessitating cleansing for the entire sacred complex. It underscores the pervasive impact of Israel's defilement.
• which dwells with them: Hebrew: hashshokhen ittām (הַשֹּׁכֵן אִתָּם). From the root shakan (שָׁכַן), "to dwell," from which the term "Shekinah" (divine dwelling presence) derives. This phrase profoundly emphasizes God's immanent presence among His people. Despite their defilement and sins, God graciously chooses to dwell with them. The necessity of atonement for the Tabernacle ensures that this divine dwelling can continue without God's holiness being compromised or His people being consumed by His righteous judgment. This phrase highlights the paradox of God's holy dwelling amidst an unclean people, making atonement a covenant necessity.
• in the midst of their uncleanness: Hebrew: b'tokh ṭum'otām (בְּתוֹךְ טֻמְאֹתָם). This reiterates and reinforces the reason for the extensive atonement: the continuous presence of God's holy dwelling place directly within the realm of the people's pervasive ritual and moral defilement. This physical proximity meant the very fabric of the divine-human interaction required annual, radical purification.

Leviticus 16 16 Bonus section

• The Problem of Proximity: This verse underscores a fundamental theological problem in the Old Covenant: how can a perfectly holy God dwell in intimate proximity to a continually sinful and unclean people? The elaborate Tabernacle laws, especially those related to atonement and purity, exist precisely to mediate this tension. The annual purification of the Holy Place, Holy of Holies, and Tent of Meeting by the blood sacrifice ensures that God's presence does not become a source of judgment for Israel but remains a blessing.
• Polemics against Polytheism: In the broader Ancient Near East, cultic defilement of temples by the presence or actions of worshippers was not always as rigorously addressed or attributed to the "sins" of the people as it was in Israel. This Israelite concept highlights the unique understanding of Yahweh as utterly holy and distinct, whose dwelling place demands purity beyond mere ritualistic forms but also from moral and rebellious sin. Unlike deities in pagan cultures whose temples might become "polluted" by certain foreign objects or the actions of enemies, Israel understood that even their own sin defiled their sacred space, necessitating their repentance and systematic atonement to maintain their relationship with God.
• Cumulative Defilement: The use of "uncleanness," "transgressions," and "sins" in conjunction, and the emphasis on "all their sins," suggests a cumulative effect. While daily and individual sacrifices existed for various sins and impurities, the annual Day of Atonement dealt with the sum total, the aggregate defilement that had built up, effectively creating an insurmountable barrier between God and His people, which only this comprehensive yearly rite could overcome.
• Type and Antitype: This verse, along with the entire chapter, is a rich theological type pointing to Christ. The Old Covenant high priest made atonement for the physical dwelling of God (the Tabernacle), cleansed by animal blood that served as a covering (kaphar). The Antitype, Jesus Christ, as the eternal High Priest, made atonement for sin itself, and for humanity's access to God's presence in heaven, with His own perfect blood. His sacrifice removed sin and its defiling power forever, making us individually "temples of the Holy Spirit" (1 Cor 6:19) and corporately "the dwelling place for God by the Spirit" (Eph 2:22), thus fully resolving the problem of God dwelling among a sinful people.

Leviticus 16 16 Commentary

Leviticus 16:16 presents a profound theological concept: even God's dwelling place requires purification because of human sin. It reveals that the cumulative effect of Israel's ritual uncleanness, deliberate transgressions, and all general sins not only separates individuals from God but also defiles the sacred space where God Himself resides among them. This concept is critical because a holy God cannot abide in proximity to impurity without either consuming the impure or withdrawing His presence. The Day of Atonement was therefore vital for the ongoing covenant relationship, preventing divine judgment from falling upon the people and allowing God's presence to remain. The shedding of the bull's blood on behalf of the sanctuary symbolically cleansed and consecrated it anew, counteracting the defilement accrued over the year. This meticulous purification of the physical Tabernacle profoundly foreshadows the ultimate spiritual cleansing and access provided by Christ. Unlike the blood of bulls and goats which merely covered sins and purified physical spaces, Christ's single sacrifice of His own blood entered the true, heavenly Holy Place, obtaining eternal redemption and perfecting those who are sanctified (Heb 9:11-14, 10:11-14). He cleansed not just a tent, but our consciences, and allows us to truly be God's temple (1 Cor 3:16, 2 Cor 6:16) despite our continued presence "in the midst of our uncleanness."