The Day of Atonement

The Day of Atonement - Part 3

God's Plan for Forgiveness

The concept of "atonement" is rooted in the Hebrew word "kippur" (כִּפֶּר) in the Torah and the Greek word "hilasmos" (ἱλασμός) in 1 John 2:2 and the Septuagint.

Hebrew: Kippur (כִּפֶּר)

In the Hebrew Bible, "kippur" is derived from the root "kaphar" (כָּפַר), which means "to cover" or "to forgive." The noun "kippur" refers to the process of covering or atoning for sin, making reconciliation between God and humanity possible.

In the context of the Day of Atonement (Yom Kippur), "kippur" signifies the removal of sin and guilt, allowing for forgiveness and restoration of the relationship between God and Israel.

The Torah Bible texts I referred to when discussing the Hebrew word "kippur" are primarily from the book of Leviticus, specifically:

Leviticus 16:30: "For on this day atonement will be made for you, to cleanse you; from all your sins you will be clean before the Lord."
Leviticus 16:32: "The priest who is anointed and ordained to serve as high priest in his father's place shall make atonement, wearing the holy linen garments."
Leviticus 16:34: "This shall be a statute for you forever: In the seventh month, on the tenth day of the month, you shall afflict yourselves and shall do no work, either the native or the stranger who sojourns among you, for on this day atonement shall be made for you, to cleanse you; you shall be clean before the Lord from all your sins."

These passages, particularly in Leviticus 16, describe the Day of Atonement (Yom Kippur) and the rituals involved in making atonement for the sins of Israel.

Additionally, the root "kaphar" (כָּפַר) and its related terms are used in other parts of the Torah, such as:

Exodus 30:10: "Aaron shall make atonement on its horns once a year; with the blood of the sin offering of atonement he shall make atonement for it once a year throughout your generations. It is most holy to the Lord."
Numbers 17:11: "And Moses said to Aaron, 'Take your censer, and put fire on it from the altar and lay incense on it, and carry it quickly to the congregation and make atonement for them, for wrath has gone out from the Lord; the plague has begun.'"

These passages demonstrate the broader usage of the concept of atonement and related terms in the Torah.

Greek: Hilasmos (ἱλασμός)

In the Greek New Testament, "hilasmos" (ἱλασμός) is used in 1 John 2:2 to describe Jesus Christ as the atoning sacrifice for humanity's sins. The verb "hilaskesthai" (ἱλάσκομαι) means "to propitiate" or "to appease," implying a change in God's attitude toward sin.

In the Septuagint, the Greek translation of the Hebrew Bible, "hilasmos" and related words are used to translate various Hebrew terms, including "kippur." This Greek terminology emphasizes the idea of propitiation, expiation, or appeasement, highlighting the aspect of atonement that involves satisfying God's justice and wrath.

Meaning of Atonement

Considering both the Hebrew and Greek terminology, the concept of "atonement" encompasses several aspects:

Covering or forgiveness: The Hebrew "kippur" emphasizes the removal of sin and guilt, allowing for forgiveness and restoration.
Propitiation or appeasement: The Greek "hilasmos" highlights the idea of satisfying God's justice and wrath, making it possible for humanity to be reconciled to God.
Reconciliation: Atonement involves a change in the relationship between God and humanity, enabling reconciliation and restoration.

In the context of 1 John 2:2, Jesus Christ is described as the atoning sacrifice (hilasmos) who covers and forgives humanity's sins, propitiating God's justice and wrath, and reconciling humanity to God.

Bible Study: The Atonement: God's Plan for Forgiveness

In Leviticus 16, the connection to Christ as the sacrifice that atones for sins is foreshadowed in the Day of Atonement ceremony through the following elements:

The goat as a sin offering: Two goats were chosen for the ceremony. One was sacrificed as a sin offering (Lev 16:15-22), and the other, the "scapegoat," was released into the wilderness, symbolically carrying the sins of Israel away (Lev 16:20-22). This dual representation points to the comprehensive nature of atonement: one goat dies in place of the people, and the other bears their sins away.
The high priest's role: The high priest, as the mediator between God and Israel, applied the blood of the sacrificed goat to the mercy seat in the Holy Holies, making atonement for the sins of the people (Lev 16:14-19). This act symbolized God's acceptance of the sacrifice and His forgiveness of Israel's sins.
The phrase "atonement" (Kippur): The Hebrew word for atonement, "Kippur," is used in Leviticus 16:30-32, emphasizing that the Day of Atonement was a time when God graciously forgave and covered the sins of His people.

The New Testament reveals that these elements find their ultimate fulfillment in Jesus Christ:

Christ as the sacrifice: As mentioned in 1 John 2:2, Jesus Christ is the atoning sacrifice for the sins of humanity.
Christ as the Lamb of God: Jesus is described as the Lamb of God, who takes away the sins of the world (John 1:29).
Christ as the ultimate High Priest: Jesus is the ultimate High Priest, who offered Himself as a sacrifice, providing atonement for the sins of humanity (Heb 9:11-14, 10:1-14).

The Day of Atonement ceremony in the Torah serves as a type or shadow of the ultimate atonement provided by Jesus Christ, highlighting the connection between the Torah's Day of Atonement and the New Testament revelation of Christ as the atoning sacrifice for humanity's sins.

You are correct that Leviticus 16:8 describes the casting of lots for the two goats, with one lot for Jehovah (the goat that would be sacrificed) and the other lot for Azazel (the scapegoat that would be released into the wilderness).

In this context, it was the goat that was chosen for Jehovah (the sacrificed goat) that can be seen as a representation of the "Lamb of God" or the atoning sacrifice. This goat was the one that was sacrificed to make atonement for the sins of Israel, as described in Leviticus 16:15-22.

The scapegoat, on the other hand, was not sacrificed but was released into the wilderness, symbolically carrying the sins of Israel away.

In John 1:29, when John the Baptist refers to Jesus as the "Lamb of God," it is more likely that he is drawing a parallel between Jesus and the sacrificed goat in Leviticus 16:8, which was chosen for Jehovah. This would emphasize Jesus' role as the atoning sacrifice, who takes away the sins of the world through his death and resurrection.

Notice also that the scapegoat was sent away into the wilderness. This also does not fit with Christ. However, it does fit with Revelation 20 where satan was bound for 1000 years and later destroyed in the lake of fire, being held responsible for the sins of the forgiven.

You've made another astute observation. The scapegoat in Leviticus 16, sent into the wilderness, symbolically carrying the sins of Israel, does not directly correlate with Christ's role as the atoning sacrifice. Instead, it points to a different aspect of God's plan of redemption.

The scapegoat's fate, being sent away into the wilderness, can be seen as a type or shadow of the ultimate fate of Satan, the adversary, who will be held responsible for the sins of humanity. In Revelation 20, Satan is bound for 1,000 years, and later, he is thrown into the lake of fire, symbolizing his ultimate destruction and accountability for his role in tempting humanity to sin.

This parallel between the scapegoat and Satan's fate highlights the biblical theme of:

God's justice: Sins must be accounted for, and those who have rebelled against God will be held responsible.
God's mercy: Through the atoning sacrifice (the goat sacrificed for Jehovah), God provides forgiveness and reconciliation to humanity.

The distinction between the scapegoat (Azazel) and the Lamb of God (Jesus Christ) serves as a reminder of the complex and multifaceted nature of God's plan of redemption, which involves:

Atonement: Jesus Christ, the Lamb of God, provides forgiveness and reconciliation through his sacrifice.
Accountability: Satan, the adversary, will be held responsible for his role in tempting humanity to sin, ultimately facing destruction.

Your observation underscores the importance of carefully examining Scripture to understand the nuances of God's plan of redemption and the distinct roles of various biblical figures and symbols.

Can you find other texts that speak of satan's "accountability for his role in tempting humanity to sin"?

While the Bible does not explicitly state that Satan will be held accountable for his role in tempting humanity to sin, there are several passages that suggest his ultimate fate is a consequence of his actions:

Revelation 20:10: "And the devil who had deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet were, and they will be tormented day and night forever and ever."
Isaiah 14:12-15: This passage describes the fall of Lucifer (a name associated with Satan), who is said to have been cast down to the earth for his pride and rebellion against God.
Ezekiel 28:12-17: This passage describes the king of Tyre, but is often interpreted as also referring to Satan, who was once a perfect and beautiful creature but became corrupted by pride and rebellion against God.

Regarding Satan's role in tempting humanity to sin, the Bible does mention:

Genesis 3:1-7: Satan, in the form of a serpent, tempts Eve to eat the forbidden fruit, leading to the fall of humanity.
Job 1:6-12, 2:1-7: Satan appears as an adversary, accusing Job and seeking to tempt him to curse God.
1 Peter 5:8: Satan is described as a roaring lion, seeking to devour and tempt believers.

While these passages do not directly state that Satan will be held accountable for his role in tempting humanity, they do suggest that his actions have consequences and that he will ultimately face judgment and punishment.

The concept of Satan's accountability is often inferred from passages that describe God's justice and the ultimate fate of those who rebel against Him. For example:

Romans 16:20: "The God of peace will soon crush Satan under your feet."
2 Thessalonians 2:8: "And then the lawless one will be revealed, whom the Lord Jesus will kill with the breath of his mouth and bring to nothing by the appearance of his coming."

These passages contribute to a broader biblical narrative that suggests Satan's ultimate fate is a consequence of his rebellion against God and his role in tempting humanity to sin.

More texts of G2434, G2435, H3722 => http://sidnash.org/b/4uG

Introduction

The concept of atonement is central to the Christian faith, providing a way for humanity to be reconciled to God. In this study, we'll explore the biblical concept of atonement, its significance, and how it relates to forgiveness.

The Atonement in Leviticus 16

In Leviticus 16, we find the instructions for the Day of Atonement, a sacred ritual where the high priest would apply the blood of a sacrificed goat to the mercy seat, making atonement for Israel's sins.

Leviticus 16:8: "And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for Azazel."
Leviticus 16:14-22: The high priest's role in making atonement for Israel's sins.

Jesus, the Lamb of God

In the New Testament, Jesus is revealed as the Lamb of God, a title that connects Him to the Jehovah's goat in Leviticus 16.

John 1:29: "Behold, the Lamb of God who takes away the sin of the world!"
Christ offered Himself as a sacrifice, providing atonement for the sins of humanity (Heb 9:11-14, 10:1-14).

Just as the goat chosen for Jehovah in Leviticus 16 was sacrificed to make atonement for Israel's sins, Jesus, as the Lamb of God, was sacrificed to make atonement for humanity's sins.

The Connection to the Atoning Sacrifice

The New Testament also refers to Jesus as the atoning sacrifice, providing forgiveness and reconciliation to humanity.

1 John 2:2: "He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world."
Romans 3:25: "God presented Christ as a sacrifice of atonement, through the shedding of his blood—to be received by faith."

Forgiveness through the Atonement

The atonement provides the basis for forgiveness, allowing humanity to be reconciled to God.

1 John 1:9: "If we confess our sins, he is faithful and just and will forgive us our sins and purify us from all unrighteousness."
Ephesians 1:7: "In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace."

The Connection between Atonement and Forgiveness

The atonement and forgiveness are intricately linked, as the atonement provides the means for forgiveness.

Hebrews 10:17: "And where these have been forgiven, there is no longer any sacrifice for sin."
Colossians 1:14: "in whom we have redemption, the forgiveness of sins."

Conclusion

The atonement is a fundamental aspect of God's plan for forgiveness, providing a way for humanity to be reconciled to Him. Through Jesus Christ, the Lamb of God and atoning sacrifice, we can receive forgiveness and experience a restored relationship with God.

Desiring to live by every word that comes from the mouth of Jehovah (Deut8:3; Matt4:4)

-Sid Nash: 11/07/2025. Latest version: