Leviticus 16:17

KJV

And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy [place], until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel.

KJV (with Strong's)

And there shall be no man {H120} in the tabernacle {H168} of the congregation {H4150} when he goeth {H935} in to make an atonement {H3722} in the holy {H6944} place, until he come out {H3318}, and have made an atonement {H3722} for himself, and for his household {H1004}, and for all the congregation {H6951} of Israel {H3478}.

Complete Jewish Bible

No one is to be present in the tent of meeting from the time he enters the Holy Place to make atonement until the time he comes out, having made atonement for himself, for his household and for the entire community of Isra'el.

Berean Standard Bible

No one may be in the Tent of Meeting from the time Aaron goes in to make atonement in the Most Holy Place until he leaves, after he has made atonement for himself, his household, and the whole assembly of Israel.

American Standard Version

And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.

Commentary

### SUMMARY
Leviticus 16:17 presents a pivotal procedural command for the annual Day of Atonement (Yom Kippur), strictly mandating the High Priest's absolute solitude within the Tabernacle's sacred precincts. This divine injunction underscores the profound sanctity and singular nature of the atonement ritual, emphasizing that the High Priest, and he alone, must perform the propitiatory rites for himself, his priestly household, and the entire community of Israel, from the moment he enters the Holy of Holies until his emergence, having completed the comprehensive work of expiation.

### CONTEXT
* **Literary Context:** Leviticus 16:17 is situated at the climax of the detailed instructions for Yom Kippur, the Day of Atonement, which encompasses the entirety of [Leviticus chapter 16](/leviticus/16 "Leviticus 16 - The Day of Atonement"). This chapter meticulously outlines the purification rituals, animal sacrifices, and specific actions required of the High Priest for this most solemn day in the Israelite calendar. Preceding verses, such as [Leviticus 16:2-16](/leviticus/16-2-16 "Leviticus 16:2-16 - High Priest's Preparations and Sacrifices"), describe Aaron's (and subsequent High Priests') personal purification, the selection of the two goats (one for sacrifice, one for Azazel), and the intricate process of entering the Holy of Holies with incense and the blood of the sin offering. Following this verse, the chapter continues to detail the High Priest's actions upon emerging, including the purification of the altar and the sending away of the scapegoat ([Leviticus 16:18-22](/leviticus/16-18-22 "Leviticus 16:18-22 - Completion of Atonement Rituals and Scapegoat Ritual")). The immediate context of verse 17, therefore, is the most sacred and dangerous task of the High Priest: entering God's immediate presence to effect atonement for the nation.

* **Historical & Cultural Context:** The Day of Atonement (Yom Kippur) was the most sacred and solemn day in ancient Israel, observed annually on the tenth day of the seventh month (Tishrei). It was the only day of the year when the High Priest was permitted to enter the Holy of Holies, the innermost sanctuary of the Tabernacle (and later the Temple), where the Ark of the Covenant and the mercy seat resided. This space was considered the dwelling place of God's manifest presence, as indicated in [Exodus 25:22](/exodus/25-22 "Exodus 25:22 - God's Presence Above the Mercy Seat"). The strict prohibition against anyone else being present during the High Priest's atoning work underscored the profound holiness of God and the extreme danger associated with approaching His presence unworthily or without divine authorization. This ritual served as the primary means by which the sins of the entire nation, accumulated over the year, were ceremonially "covered" or "purged," allowing for the continuation of God's covenant relationship with His people. The High Priest acted as the sole, divinely appointed mediator, representing the entire community before a holy God, a role of immense responsibility and spiritual weight.

* **Key Themes:** Leviticus 16:17 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Firstly, it powerfully reinforces the theme of **God's absolute holiness** and His demand for purity in approaching Him. The strict separation and the High Priest's solitary work emphasize that God's presence is not to be trifled with, and sin creates an immense barrier. Secondly, it highlights the theme of **atonement and expiation**, revealing God's gracious provision for dealing with human sin through a divinely prescribed system of sacrifice and mediation. The repeated emphasis on "atonement" underscores its centrality to maintaining the covenant relationship. Thirdly, the verse points to the **unique and indispensable role of the High Priest** as the sole mediator between God and Israel, a role that prefigures the ultimate High Priest. Finally, the meticulous details of the ritual underscore the theme of **divine order and precision** in worship, demonstrating that God dictates the terms by which humanity may approach Him, ensuring both reverence and efficacy. The entire chapter, including this verse, serves as a profound illustration of these themes, setting the stage for understanding God's character and His plan for redemption.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Man (Hebrew, _ʼâdâm'_):** The Hebrew term אָדָם (_ʼâdâm_) refers to a human being, an individual or the species, mankind. In this context, "no man" emphasizes the absolute exclusion of any other human presence—not even other priests or Levites—during the High Priest's critical work of atonement within the Tabernacle. This highlights the singular and unshared nature of the High Priest's mediatorial role, underscoring the gravity and unique divine appointment of his task.
* **Tabernacle (Hebrew, _ʼôhel'_):** The word אֹהֶל (_ʼôhel_) specifically denotes a tent, often used to refer to the Tabernacle, the portable sanctuary where God's presence dwelt among Israel. The phrase "tabernacle of the congregation" (אֹהֶל מוֹעֵד, _ʼôhel môwʻêd_) refers to the Tent of Meeting, which included both the Holy Place and the Holy of Holies. The prohibition against anyone being in this sacred structure emphasizes the profound sanctity of the space where the High Priest performed the most solemn rites of atonement, a place consecrated for direct divine encounter.
* **Atonement (Hebrew, _kâphar'_):** The verb כָּפַר (_kâphar_) is a primitive root meaning "to cover," "to purge," "to make propitiation," or "to expiate." In the context of the Day of Atonement, it signifies the ritual act of cleansing or purifying from sin, thereby appeasing divine wrath and restoring a right relationship between God and humanity. This "covering" was essential for a holy God to dwell among a sinful people, temporarily suspending judgment through a divinely prescribed ritual. The repetition of this term in the verse underscores the central purpose of the High Priest's solitary work.

#### Verse Breakdown
* **"And there shall be no man in the tabernacle of the congregation":** This opening clause establishes a strict and absolute prohibition. "No man" (אִישׁ, _ʼîsh_) signifies that no other human being, regardless of their status or role, was permitted inside the sacred confines of the Tabernacle, specifically the Holy Place and Holy of Holies, during the High Priest's critical work. This underscores the unique, singular, and unshared nature of the High Priest's mediatorial function and the profound holiness of the divine presence he was about to enter.
* **"when he goeth in to make an atonement in the holy [place]":** This specifies the precise timing and location for the High Priest's solitary work. "When he goeth in" refers to his entry into the Holy of Holies (the "holy [place]"), the innermost sanctuary, where he would sprinkle the blood of the sin offerings upon the mercy seat. The explicit purpose of this entry is "to make an atonement" (לְכַפֵּר, _lekapper_), signifying the act of ritually covering or purging sins. This was the climactic moment of the entire Yom Kippur ritual, where the High Priest directly interceded for the nation.
* **"until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel.":** This final clause defines both the duration and the comprehensive scope of the High Priest's solitary work. He must remain alone within the Tabernacle until he has fully completed the intricate atonement process. The expiation he performs is exhaustive, covering three distinct groups: first, "for himself" (acknowledging his own sinfulness despite his sacred office); second, "and for his household" (his priestly family, who also required purification); and third, "and for all the congregation of Israel" (the entire nation, whose collective sins were being addressed). This highlights the collective need for expiation and the High Priest's role as the sole representative for all.

#### Literary Devices
Leviticus 16:17 employs several potent literary devices to convey the solemnity and profound significance of the Day of Atonement. **Emphasis** is achieved through the stark, absolute prohibition "no man," which leaves no room for ambiguity and underscores the High Priest's unique and solitary role in this most sacred ritual. The **repetition** of the concept of "atonement" (כָּפַר, _kāpar_) multiple times within this single verse ("to make an atonement," "have made an atonement") serves to highlight the central purpose and profound importance of the High Priest's actions. **Symbolism** is paramount throughout the verse and the entire chapter, as the High Priest himself symbolizes the divinely appointed mediator between God and humanity. His solitary entry into the "holy [place]" symbolizes the perilous yet necessary approach to a holy God, representing the entire nation. The entire ritual, meticulously detailed, functions as a powerful **foreshadowing** device, pointing beyond itself to a greater, ultimate atonement. The temporary, annual covering of sins through a human mediator and animal blood anticipates a perfect, once-for-all sacrifice and a divine High Priest who would truly take away sin.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 16:17 powerfully underscores the absolute holiness of God, the pervasive gravity of human sin, and the indispensable necessity of a divinely appointed mediator for reconciliation. The High Priest's solitary work in the Holy of Holies highlights the unique and unrepeatable nature of true atonement, demonstrating that the covering of sin is a sacred act performed by a designated representative, not a casual or communal endeavor. This ritual, while temporary and annually repeated, served as a profound object lesson for Israel, teaching them about their pervasive sinfulness and God's gracious provision for their reconciliation, all while maintaining His unapproachable purity. The meticulous details and the High Priest's isolation amplify the weight of sin and the immense cost of its expiation, setting the stage for a greater fulfillment in the New Covenant.

* [Hebrews 9:7](/hebrews/9-7 "Hebrews 9:7 - High Priest's Annual Entry")
* [Hebrews 9:12](/hebrews/9-12 "Hebrews 9:12 - Christ's Once-for-All Entry")
* [Hebrews 10:1-4](/hebrews/10-1-4 "Limitations of Old Covenant Sacrifices")

### REFLECTION AND APPLICATION
The profound imagery of Leviticus 16:17, depicting the High Priest alone in the most sacred space, invites deep reflection on our own relationship with a holy God. It powerfully reminds us of the immense chasm that sin creates between humanity and divinity—a chasm so vast that it required a divinely ordained, singular act of atonement. While the Old Testament ritual was a shadow, its solemnity should impress upon us the seriousness with which God views sin and the extraordinary lengths He went to provide reconciliation. For us today, it should evoke profound gratitude for the complete and perfect work of Jesus Christ, who entered the true heavenly sanctuary not annually, but once for all, securing eternal redemption. This verse challenges us to consider the depth of our own sin and the immeasurable grace of God in providing a perfect High Priest who has granted us direct access to His presence. It calls us to live lives that honor the immense sacrifice made on our behalf, recognizing that our access is not earned but freely given through Christ's singular act of atonement, compelling us to walk in holiness and gratitude.

#### Questions for Reflection
* **How does the High Priest's solitary work in Leviticus 16:17 deepen your understanding of the gravity of sin and the holiness of God?**
* **In what ways does the Old Testament ritual of atonement prepare our hearts to appreciate the unique and complete work of Jesus Christ?**
* **Knowing that Christ has made a perfect, once-for-all atonement, how should this truth transform your daily approach to God and your understanding of forgiveness and access?**

### FAQ
**Why was it so important that "no man" be in the Tabernacle during the High Priest's atonement work?**

Answer: The strict prohibition against anyone else being present during the High Priest's entry into the Holy of Holies on the Day of Atonement underscored several critical theological principles. Firstly, it emphasized the absolute holiness and unapproachable nature of God's presence, which resided above the mercy seat ([Exodus 25:22](/exodus/25-22 "Exodus 25:22 - God's Presence Above the Mercy Seat")). Any unauthorized presence could lead to immediate death, as tragically seen in the case of Nadab and Abihu ([Leviticus 10:1-2](/leviticus/10-1-2 "Leviticus 10:1-2 - Nadab and Abihu's Unholy Fire")). Secondly, it highlighted the unique and singular mediatorial role of the High Priest. He alone was divinely appointed to represent the entire nation before God, and his work was not to be shared or observed by others, signifying its profound spiritual weight and personal responsibility. Finally, it underscored the idea that atonement is a work initiated and completed by divine appointment, not a collaborative human effort, powerfully foreshadowing the singular, exclusive work of Christ.

### CHRIST-CENTERED FULFILLMENT
Leviticus 16:17, with its vivid depiction of the High Priest's solitary and sacred work of atonement, finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. The Old Testament High Priest, a sinful man himself, had to first make atonement for his own sins before he could intercede for the people, and his work was temporary, requiring annual repetition ([Hebrews 7:27](/hebrews/7-27 "Hebrews 7:27 - Christ's Superior Sacrifice") and [Hebrews 10:1-4](/hebrews/10-1-4 "Limitations of Old Covenant Sacrifices")). In stark contrast, Jesus, our great High Priest, was without sin ([Hebrews 4:15](/hebrews/4-15 "Hebrews 4:15 - Jesus, Our Sinless High Priest")) and entered not an earthly tabernacle, but the true heavenly sanctuary, not with the blood of goats and calves, but with His own precious blood ([Hebrews 9:11-12](/hebrews/9-11-12 "Hebrews 9:11-12 - Christ's Heavenly Priesthood and Sacrifice")). Just as "no man" could be present with the earthly High Priest, so too Christ accomplished our redemption alone, His singular sacrifice on the cross being utterly sufficient and unrepeatable. His triumphant cry, "It is finished!" ([John 19:30](/john/19-30 "John 19:30 - Jesus' Final Words on the Cross")), declared the completion of this perfect atonement, tearing the temple veil from top to bottom ([Matthew 27:51](/matthew/27-51 "Matthew 27:51 - The Tearing of the Temple Veil")), signifying that direct access to God's presence is now available to all who believe. Thus, the solitary work of the Levitical High Priest on Yom Kippur powerfully foreshadowed the solitary, perfect, and eternally effective work of Christ, who, by one offering, has perfected forever those who are being sanctified ([Hebrews 10:14](/hebrews/10-14 "Hebrews 10:14 - Christ's One Offering Perfects")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Leviticus 16:10

But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, [and] to let him go for a scapegoat into the wilderness.

Leviticus 16:11

And Aaron shall bring the bullock of the sin offering, which [is] for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which [is] for himself:

Exodus 34:3

And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount.

Isaiah 53:6

All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all.

Luke 1:10

And the whole multitude of the people were praying without at the time of incense.

Acts 4:12

Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.

1 Timothy 2:5

For [there is] one God, and one mediator between God and men, the man Christ Jesus;