Leviticus 16:24

KJV

And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people.

KJV (with Strong's)

And he shall wash {H7364} his flesh {H1320} with water {H4325} in the holy {H6918} place {H4725}, and put on {H3847} his garments {H899}, and come forth {H3318}, and offer {H6213} his burnt offering {H5930}, and the burnt offering {H5930} of the people {H5971}, and make an atonement {H3722} for himself, and for the people {H5971}.

Complete Jewish Bible

Then he is to bathe his body in water in a holy place, put on his other clothes, come out and offer his burnt offering and the burnt offering of the people, thus making atonement for himself and for the people.

Berean Standard Bible

He is to bathe himself with water in a holy place and put on his own clothes. Then he must go out and sacrifice his burnt offering and the people’s burnt offering to make atonement for himself and for the people.

American Standard Version

and he shall bathe his flesh in water in a holy place, and put on his garments, and come forth, and offer his burnt-offering and the burnt-offering of the people, and make atonement for himself and for the people.

Commentary

### SUMMARY
Leviticus 16:24 details a pivotal moment in the High Priest's comprehensive duties on Yom Kippur, the Day of Atonement, ancient Israel's most sacred annual observance. Following his solemn entry into the Most Holy Place to perform expiatory rites for the sanctuary and the people, the High Priest is commanded to undergo a ritual washing and change his garments in the holy place. This act of purification and transition prepares him to then offer the communal burnt offerings for himself and for the people, thereby completing the elaborate and holistic atonement process that reconciled the entire nation to God and ensured His continued presence among them.

### CONTEXT
* **Literary Context:** This verse is intricately woven into the meticulous instructions for the Day of Atonement found in [Leviticus 16](/leviticus/16 "Leviticus 16 - The Day of Atonement"). It specifically follows the High Priest's most sacred and private acts of atonement: entering the Most Holy Place with the blood of the sin offering for himself and the people, and sprinkling it before the mercy seat to atone for the sanctuary itself ([Leviticus 16:16](/leviticus/16-16 "Leviticus 16:16 - Atonement for the Sanctuary")). The washing and change of garments described in [Leviticus 16:24](/leviticus/16-24 "Leviticus 16:24 - High Priest's Purification") mark a critical transition from these highly symbolic, internal acts performed in special linen garments to the more public, communal offerings made in his regular priestly attire. This sequence signifies a necessary purification and preparation for the subsequent burnt offerings, which were offerings of complete surrender and devotion, completing the cycle of reconciliation.
* **Historical & Cultural Context:** The Day of Atonement was the singular day of the year when the High Priest was permitted to enter the Most Holy Place, emphasizing its unparalleled sanctity and the profound gravity of the atonement rituals. The concept of ritual purity was absolutely paramount in ancient Israelite worship, meticulously reflecting God's absolute holiness and His demand for separation from defilement. The "holy place" mentioned in this verse refers not to the Most Holy Place (the inner sanctuary), but to the Tabernacle courtyard area where the laver for washing and the altar for burnt offerings were located. The High Priest's repeated purification, even after performing the most sacred rites, underscored that no human, regardless of their esteemed office, could approach a holy God without divine provision for cleansing. This elaborate annual ritual served as a powerful, tangible reminder of the pervasive seriousness of sin and the indispensable necessity of God's grace for reconciliation and fellowship.
* **Key Themes:** The verse contributes significantly to several foundational themes within [Leviticus](/leviticus/1 "Leviticus - The Book of Holiness") and the broader Pentateuch. Foremost is the theme of **Holiness and Purity**, emphasizing God's absolute separateness and the rigorous requirements for humanity to approach Him without being consumed. The High Priest's repeated washings and garment changes underscore the pervasive need for ceremonial and spiritual cleanliness. Secondly, the theme of **Mediation and Atonement** is central, as the High Priest acts as the sole intermediary between God and Israel, performing rites to cover the sins of the nation and restore fellowship. The burnt offerings, in addition to the sin offerings, highlight the theme of **Complete Devotion and Reconciliation**, signifying Israel's renewed commitment to God after their sins have been expiated. This comprehensive ritual also powerfully foreshadows the ultimate, perfect atonement to be provided by a greater High Priest ([Hebrews 9:11-14](/hebrews/9-11-14 "Hebrews 9:11-14 - Christ's Superior Sacrifice")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Wash (Hebrew, _râchats'_):** This verb (H7364) signifies "to lave (the whole or a part of a thing); bathe (self), wash (self)." In the context of the Day of Atonement, the High Priest's washing is a ritual purification, symbolizing the removal of ceremonial uncleanness and a renewal of purity. It is essential for his transition from the intensely holy acts within the Most Holy Place to the subsequent public offerings, underscoring the pervasive requirement for holiness in all aspects of divine service.
* **Come forth (Hebrew, _yâtsâʼ'_):** This primitive root (H3318) means "to go (causatively, bring) out, in a great variety of applications, literally and figuratively." Here, it denotes the High Priest's emergence from the inner sacred areas (Most Holy Place and Holy Place) to the outer courtyard. This physical movement marks a significant transition in the ritual, signaling the shift from the highly restricted, private acts of atonement to the more public performance of the burnt offerings before the congregation.
* **Make an atonement (Hebrew, _kâphar'_):** This primitive root (H3722) means "to cover (specifically with bitumen); figuratively, to expiate or condone, to placate or cancel." In the context of the Day of Atonement, _kaphar_ signifies the covering over of sins, enabling God's holy presence to dwell among a sinful people without consuming them. The High Priest's actions, including the burnt offerings, were designed to achieve this reconciliation, restoring the broken relationship between God and Israel. This word is central to understanding the entire sacrificial system and its ultimate fulfillment.

#### Verse Breakdown
* **"And he shall wash his flesh with water in the holy place":** Following the highly sacred and internal acts of sprinkling blood in the Most Holy Place, the High Priest is commanded to perform a full body wash. This act of ritual purification is critical for his transition from the special linen garments worn in the Most Holy Place to his regular priestly attire. The "holy place" here refers not to the Most Holy Place, but to the Tabernacle courtyard, specifically where the laver for washing was situated, emphasizing the absolute necessity of cleanliness even after performing acts of atonement.
* **"and put on his garments":** This refers to the High Priest changing from the simple white linen garments, which symbolized humility and purity for entering God's immediate presence, back into his more elaborate "garments of glory and beauty" ([Exodus 28:2-4](/exodus/28-2-4 "Exodus 28:2-4 - Priestly Garments")) for the remainder of the public rituals. This change of attire signifies a shift in his role and the nature of the offerings to follow, moving from expiation to reconciliation and devotion.
* **"and come forth":** This phrase indicates the High Priest's emergence from the inner sacred areas (the Most Holy Place and the Holy Place) to the outer courtyard of the Tabernacle. This public appearance marks a new phase of the Day of Atonement rituals, where the communal burnt offerings would be presented before the assembled congregation.
* **"and offer his burnt offering, and the burnt offering of the people":** The High Priest then presents two burnt offerings (_ʻôlâh_): one for himself and one for the entire Israelite community. Unlike the sin offering, which focused on expiation for specific transgressions, the burnt offering was a voluntary offering of complete devotion, entirely consumed by fire on the altar. It symbolized total surrender, dedication, and the worshiper's desire for full communion with God, signifying a renewed covenant relationship.
* **"and make an atonement for himself, and for the people":** This concluding clause summarizes the overarching purpose and efficacy of these final rituals. The burnt offerings, in conjunction with all the preceding rites of the Day of Atonement, served to "make atonement"—to cover, purge, and reconcile—for the High Priest's own unwitting sins and for the collective sins of the entire Israelite community. This comprehensive atonement secured God's continued presence among His people and restored their fellowship with Him for another year.

#### Literary Devices
Leviticus 16:24, as an integral part of the broader Day of Atonement narrative, is rich in several significant literary devices that underscore its theological weight. The most prominent is **Ritual**, as the entire chapter meticulously details a precise, divinely ordained sequence of actions. This emphasis on order and obedience highlights the sacred nature of worship and the structured path to approaching a holy God. The High Priest's actions—from washing to changing garments and offering sacrifices—are deeply **Symbolic**. The washing represents profound purification and the removal of defilement, while the change of garments symbolizes a transition of state and role, moving from the solemnity and humility required in the Most Holy Place to the public presentation of devotion. The burnt offering itself is a powerful symbol of complete surrender and reconciliation, a "sweet aroma" ascending to God. Furthermore, the **Repetition** of key phrases, particularly "make an atonement" (H3722, _kâphar_) throughout [Leviticus 16](/leviticus/16 "Leviticus 16 - The Day of Atonement"), serves to emphasize the central theme and ultimate purpose of the entire day's proceedings: the comprehensive covering of sin and the restoration of relationship between a holy God and His sinful people. This repetition reinforces the gravity and efficacy of the atonement process.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 16:24 profoundly illustrates the foundational theological principles of purification, mediation, and substitutionary atonement. The High Priest's repeated need for cleansing, even after entering God's most sacred presence, underscores the infinite holiness of God and the pervasive nature of human sin. It highlights that no human mediator, by his own merit, could stand before a holy God; rather, he too required divine provision for cleansing. The dual nature of the atonement—for the High Priest himself and for the people—emphasizes the universal need for reconciliation. The meticulous nature of the rituals points to God's demand for absolute purity and order in approaching Him, foreshadowing the perfect and final sacrifice to come. This verse, therefore, serves as a crucial Old Testament witness to the profound gap between humanity and God, a gap that only divine provision can bridge.

* [Hebrews 4:14](/hebrews/4-14 "Hebrews 4:14 - Jesus, Our Great High Priest") - Jesus is presented as our Great High Priest, who has passed through the heavens, superior to the Levitical priests.
* [Hebrews 7:27](/hebrews/7-27 "Hebrews 7:27 - Christ's Sinless Sacrifice") - Unlike the Levitical High Priests, Jesus had no need to offer sacrifices for His own sins, being sinless, and offered Himself once for all.
* [Romans 5:11](/romans/5-11 "Romans 5:11 - Reconciliation Through Christ") - Through Christ, we have received reconciliation, a reality made possible by His atoning work, far surpassing the temporary reconciliation of the Old Testament rituals.

### REFLECTION AND APPLICATION
Leviticus 16:24, while detailing an ancient ritual, offers profound spiritual truths for contemporary believers. It reminds us of the absolute holiness of God and the seriousness of sin, which necessitated such elaborate means of atonement. Just as the High Priest needed to be ritually cleansed before performing his duties, we are called to spiritual purity, not through external washings, but through the internal cleansing provided by Christ's blood and the regenerating work of the Holy Spirit ([Titus 3:5](/titus/3-5 "Titus 3:5 - The Washing of Regeneration")). This verse also teaches us humility in service: even those in positions of spiritual leadership must acknowledge their own need for God's grace and cleansing before they can effectively minister to others. Ultimately, it directs our gaze to the efficacy and sufficiency of Christ's once-for-all atonement, which perfectly accomplishes what the Old Testament rituals could only foreshadow, allowing us to approach God with confidence, not based on our own merit or ritual performance, but on His finished work. We are called to live lives of ongoing repentance and faith, trusting in the perfect High Priest who has already secured our eternal reconciliation.

#### Questions for Reflection
* **How does the High Priest's need for personal purification before offering sacrifices for the people speak to our own readiness for service and worship today, particularly in light of Christ's cleansing?**
* **In what ways does understanding the temporary and repetitive nature of the Levitical rituals deepen our appreciation for Christ's single, perfect sacrifice, which requires no repetition?**
* **What does the meticulous detail of God's instructions for the Day of Atonement, including the High Priest's washing and change of garments, teach us about the importance of reverence, order, and intentionality in our approach to God and our spiritual disciplines?**

### FAQ
**Why did the High Priest need to wash and change garments *again* after performing the most sacred acts in the Most Holy Place?**

Answer: The High Priest's ritual washing and change of garments in [Leviticus 16:24](/leviticus/16-24 "Leviticus 16:24 - High Priest's Purification") were crucial for several reasons, highlighting the meticulous nature of God's demands for purity and order. First, the special white linen garments worn in the Most Holy Place were specifically for that highly sacred, private part of the ritual, symbolizing humility and purity before God's immediate presence. After exiting, these garments, having been in the Most Holy Place, were considered too sacred for the more public, communal offerings and were to be set aside. Second, the washing symbolized a renewed purification and readiness for the next distinct phase of the Day of Atonement. It marked a transition from the expiatory sin offerings to the burnt offerings, which were offerings of complete devotion and reconciliation. This repeated cleansing underscored the absolute necessity of purity for anyone serving God, and the distinct nature of different phases of divine service, even for the High Priest himself, emphasizing that no human could ever be "clean enough" by their own merit.

**What is the significance of the "burnt offering" in this context, given that sin offerings had already been made?**

Answer: The burnt offering (_olah_) in [Leviticus 16:24](/leviticus/16-24 "Leviticus 16:24 - High Priest's Purification"), following the sin offerings, served a distinct and crucial purpose. While the sin offering (_chattat_) primarily dealt with expiation—covering or purging specific sins and ceremonial uncleanness to avert God's wrath—the burnt offering was a voluntary offering of complete dedication and devotion to God. It was entirely consumed on the altar, symbolizing total surrender and the worshiper's desire for full communion with God. In the context of the Day of Atonement, the burnt offerings of the High Priest and the people, offered after the sin offerings, signified a renewed commitment and reconciliation, a full restoration of fellowship with God after the sins had been atoned for. It represented the ascending "sweet aroma" of acceptance and renewed relationship, moving beyond merely dealing with sin to expressing wholehearted devotion.

### CHRIST-CENTERED FULFILLMENT
Leviticus 16:24, with its depiction of the High Priest's necessary purification and subsequent offerings for himself and the people, finds its ultimate and perfect fulfillment in Jesus Christ. Unlike the Levitical High Priest, who repeatedly needed to wash and offer sacrifices for his own sins because he was a sinful man ([Hebrews 7:27](/hebrews/7-27 "Hebrews 7:27 - Christ's Sinless Sacrifice")), Jesus, our great High Priest, was "holy, innocent, unstained, separated from sinners" ([Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - Christ's Perfect Priesthood")). He had no need for personal cleansing or to offer sacrifices for Himself; His purity was inherent and eternal. Instead, Jesus entered the true "holy place"—heaven itself—not with the blood of bulls and goats, but with His own precious blood, securing an eternal redemption for all who believe ([Hebrews 9:12](/hebrews/9-12 "Hebrews 9:12 - Eternal Redemption")). His one-time, perfect sacrifice on the cross served as the ultimate burnt offering, a complete and pleasing surrender to God that perfectly atoned for the sins of humanity, making reconciliation possible forever ([Hebrews 10:14](/hebrews/10-14 "Hebrews 10:14 - Perfected Forever")). Through Christ, we are spiritually washed and cleansed, not by water in a physical holy place, but by His shed blood, enabling us to approach God with confidence and receive His grace ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Cleansing by Blood"); [Ephesians 5:26](/ephesians/5-26 "Ephesians 5:26 - Christ Cleanses the Church")). His triumphant cry, "It is finished!" ([John 19:30](/john/19-30 "John 19:30 - It Is Finished")), echoes the completion of the perfect atonement, rendering the repetitive rituals of the Old Covenant obsolete and fully realized in Him.

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 16:3

Thus shall Aaron come into the holy [place]: with a young bullock for a sin offering, and a ram for a burnt offering.

Leviticus 16:5

¶ And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering.

Hebrews 10:19

¶ Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus,

Hebrews 10:22

Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water.

Revelation 1:5

And from Jesus Christ, [who is] the faithful witness, [and] the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood,

Revelation 1:6

And hath made us kings and priests unto God and his Father; to him [be] glory and dominion for ever and ever. Amen.

Exodus 29:4

And Aaron and his sons thou shalt bring unto the door of the tabernacle of the congregation, and shalt wash them with water.