Leviticus 16 20

Leviticus 16:20 kjv

And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat:

Leviticus 16:20 nkjv

"And when he has made an end of atoning for the Holy Place, the tabernacle of meeting, and the altar, he shall bring the live goat.

Leviticus 16:20 niv

"When Aaron has finished making atonement for the Most Holy Place, the tent of meeting and the altar, he shall bring forward the live goat.

Leviticus 16:20 esv

"And when he has made an end of atoning for the Holy Place and the tent of meeting and the altar, he shall present the live goat.

Leviticus 16:20 nlt

"When Aaron has finished purifying the Most Holy Place and the Tabernacle and the altar, he must present the live goat.

Leviticus 16 verses

Leviticus 16 20 Meaning

Leviticus 16:20 details a pivotal moment during the annual Day of Atonement, the point at which the High Priest completes the rites of purifying the Tabernacle's most sacred components: the Holy Place, the Tent of Meeting, and the Altar. These acts of atonement, performed by sprinkling the blood of the sin offering, served to cleanse the sacred space from the defilements caused by the sins, transgressions, and impurities of the Israelites throughout the year. Upon the conclusion of this vital purification, the High Priest is directed to bring forward the live goat, marking the transition to the next critical phase of the atonement ritual – the symbolic removal of the people's sins into the wilderness.

Leviticus 16 20 Context

Leviticus chapter 16 comprehensively outlines the elaborate ritual of Yom Kippur, the Day of Atonement, the holiest day in the Israelite calendar. This annual purification rite was absolutely crucial for maintaining God's presence among His people, as their sins, both intentional and unintentional, accumulated throughout the year and were believed to defile the Tabernacle, God's dwelling place.

Verse 20 specifically falls after the high priest (Aaron) has performed the blood-sprinkling rituals within the Holy of Holies (behind the veil) and in the Holy Place, and on the altar of incense. He would have used the blood of both the bull for his own sins and the goat for the people's sins, meticulously cleansing each part of the Tabernacle's furnishings that could be affected by defilement. The context here is one of rigorous, divinely prescribed order and holiness. The very ability for God to dwell amongst Israel depended on this meticulous purification. The phrase "made an end of atoning for" signifies the completion of the cleansing of the sanctuary itself, an essential prerequisite before dealing with the sins of the people in a distinct manner via the scapegoat. The Day of Atonement ensures not only the forgiveness of Israel's sins but, crucially, the restoration of the sacred space that allowed for continuous communion with a holy God.

Leviticus 16 20 Word analysis

• And when he has made an end (וְכִלָּה - ve-khillāh): From the root כָּלָה (kālâ), meaning "to complete," "finish," or "bring to an end." This indicates the successful and full execution of the preceding atonement rituals for the Tabernacle components. It signifies that this specific phase of purification has reached its conclusion, a necessary step before the next action. The completeness suggests an orderly and exhaustive process.
• of atoning (מִכַּפֵּר - mi-kappēr): From the root כָּפַר (kāphar), meaning "to cover," "to purge," "to make reconciliation," "to make atonement." Here, it specifically denotes the ritual actions taken to purify or de-contaminate the sacred objects and spaces, rendering them suitable for God's holy presence once more. The blood, as the agent of atonement, ritually cleansed away the spiritual impurities accrued from Israel's sin.
• for the holy place (אֶת־הַקֹּדֶשׁ - et-ha-qōdeš): This refers primarily to the innermost sanctuary, the Holy of Holies, which was initially entered. By extension, it also includes the outer Holy Place (containing the lampstand, table of showbread, and altar of incense), as all parts of the Tabernacle structure were implicated in the cumulative defilement from the people's sins and were subject to purification by the blood of the sin offerings. The emphasis is on the most sacred dwelling places of God.
• and the tent of meeting (וְאֶת־אֹהֶל מוֹעֵד - ve-ʾohel môʿēd): Refers to the Tabernacle as a whole, specifically its inner court areas beyond the Holy of Holies, the "tent of appointment" where God would meet with His people. This covers the entire sanctified structure where daily rituals occurred, making it susceptible to defilement and requiring cleansing.
• and the altar (וְאֶת־הַמִּזְבֵּחַ - ve-hammizbēaḥ): This refers specifically to the golden altar of incense, located within the Holy Place, which the high priest would have sprinkled with blood (as described in Lev 16:18-19). While there was also the bronze altar of burnt offering in the outer court, the specific mention here likely emphasizes the altars connected to the sanctuary proper that participated in the purification rituals. These altars were central points of divine communion and thus also needed regular ritual cleansing from the effects of sin.
• he shall present the live goat (וְהִקְרִיב אֶת־הַשָּׂעִיר הֶחָי - ve-hiqriv et-hassāʿīr he-ḥay): This is a distinct transition. The purification of the Tabernacle itself is complete. Now, the High Priest brings forward the second goat (the scapegoat), still alive. This signals the shift from "atonement/purification of sacred space" to the symbolic "bearing away of the people's sins," demonstrating a dual aspect of atonement: removal of defilement from God's presence, and removal of sin from the people.

Words-group analysis:

• "made an end of atoning for the holy place and the tent of meeting and the altar": This phrase precisely outlines the scope of the High Priest's action in this specific stage of Yom Kippur. It details the completion of the blood purification rites within the Tabernacle itself. The defilement was seen as adhering to the very fabric and furnishings of the sacred space, making it unfit for God's dwelling if not regularly cleansed. This highlights the intense holiness of God and His separation from all sin, necessitating a purged environment for His presence. This also sets the stage for the next phase, as this stage dealt with removing defilement from God's sphere, not yet the complete removal of sin from the people which the scapegoat achieves.

Leviticus 16 20 Bonus section

The distinct roles of the two goats in Leviticus 16 offer a profound insight into different facets of atonement. While one goat's blood purified the sanctuary components, demonstrating the propitiatory and purifying aspect of atonement (covering sin to appease divine holiness and cleanse defilement), the second, the live goat, serves the expiatory and removal aspect (carrying sins far away, symbolizing their complete separation from the people). This verse specifically focuses on the completion of the purification within the sanctuary, which highlights God's demand for a holy environment for His presence. Scholars often emphasize that the cumulative effect of Israel's sins was seen as making the Tabernacle 'sick' or 'unclean,' necessitating a radical annual cleansing. The act of "making an end" highlights that the prior ritual of entering the Holy of Holies and sprinkling blood within and around the Tabernacle was for sanctuary maintenance – keeping the divine presence sustainable. This ritual also stood as a subtle polemic against surrounding pagan cults, which often involved chaotic and immoral rites of appeasement; Israel's atonement was ordered, prescribed, and initiated by a holy God through an appointed high priest, reflecting divine sovereignty and purity rather than human manipulation of deities.

Leviticus 16 20 Commentary

Leviticus 16:20 signifies the culmination of the tabernacle's purification on the Day of Atonement. The "making an end of atoning for" implies a thorough and completed process by which the blood of the sin offerings has ritually cleansed the Holy Place, the Tent of Meeting, and the Altar from the defilement that accumulated due to the cumulative sins and impurities of the Israelites. This action was not about purifying God Himself, but rather making His earthly dwelling place—the Tabernacle—once again habitable for a holy God among a sinful people. This intricate ritual underscores the absolute necessity of cleansing to bridge the chasm between God's perfect holiness and humanity's inherent impurity. The completion of this architectural cleansing paved the way for the symbolic transference and removal of the people's sins, marking a pivotal transition from "sacred space atonement" to "sin-bearing atonement" with the introduction of the live scapegoat. The meticulously ordered ritual ensured the continuity of God's dwelling presence among Israel, an enduring type foreshadowing Christ, who, by His perfect sacrifice, not only purified our consciences (Heb 9:14) but ultimately made the need for such physical sanctuary purification obsolete (Heb 10:11-14).