Leviticus 16:33

KJV

And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation.

KJV (with Strong's)

And he shall make an atonement {H3722} for the holy {H6944} sanctuary {H4720}, and he shall make an atonement {H3722} for the tabernacle {H168} of the congregation {H4150}, and for the altar {H4196}, and he shall make an atonement {H3722} for the priests {H3548}, and for all the people {H5971} of the congregation {H6951}.

Complete Jewish Bible

he will make atonement for the Especially Holy Place; he will make atonement for the tent of meeting and the altar; and he will make atonement for the cohanim and for all the people of the community.

Berean Standard Bible

and make atonement for the Most Holy Place, the Tent of Meeting, and the altar, and for the priests and all the people of the assembly.

American Standard Version

and he shall make atonement for the holy sanctuary; and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly.

Commentary

### SUMMARY
This verse, Leviticus 16:33, serves as the culminating declaration within the meticulous instructions for the Day of Atonement (Yom Kippur), underscoring the expansive and all-encompassing nature of the High Priest's annual atoning work. It precisely delineates that the purification ritual extended beyond the priests and the entire Israelite community to include the very sacred spaces and objects of the tabernacle—specifically, the holy sanctuary, the tent of meeting, and the altar. This comprehensive scope profoundly illustrates the pervasive defiling power of sin, which was understood to contaminate even inanimate objects dedicated to God, thereby necessitating a thorough and annual expiation to preserve and maintain the divine presence amidst His covenant people.

### CONTEXT
* **Literary Context:** Leviticus 16:33 functions as the climactic summary within [Leviticus 16](/leviticus/16 "Leviticus 16 - The Day of Atonement"), arguably the theological zenith of the entire book, which meticulously details the sacred rituals for Yom Kippur, the Day of Atonement. This chapter establishes the singular occasion each year when the High Priest, and only he, could enter the Most Holy Place, bearing the blood of sacrificial animals to perform the prescribed rites of atonement. The verses immediately preceding [Leviticus 16:33](/leviticus/16-33 "Leviticus 16:33 - Comprehensive Atonement"), specifically [Leviticus 16:29-32](/leviticus/16-29-32 "Leviticus 16:29-32 - Instructions for Yom Kippur Observance"), lay out the solemn requirements for the community's observance of this holy day, including self-affliction (fasting) and cessation from work, while also detailing the High Priest's specific attire and actions. The verse itself is immediately followed by [Leviticus 16:34](/leviticus/16-34 "Leviticus 16:34 - Annual Atonement"), which reiterates the perpetual, annual nature of this atonement, solidifying its foundational importance for the covenant relationship between God and Israel. The pervasive repetition of the verb "make an atonement" throughout the chapter, notably in [Leviticus 16:16](/leviticus/16-16 "Leviticus 16:16 - Atonement for the Holy Place"), powerfully emphasizes the chapter's central theme: the absolute necessity of purification from sin's defilement for both people and sacred spaces.
* **Historical & Cultural Context:** The Day of Atonement, or Yom Kippur, stood as the preeminent and holiest day within the ancient Israelite liturgical calendar. It was a singular, annual event meticulously designed to purge the entire community and their consecrated spaces from the accumulated defilement of sin over the preceding year. While concepts of ritual purity and defilement were prevalent across ancient Near Eastern cultures, Israel's system was uniquely distinct. Its emphasis lay not merely on external cleanliness but on the absolute, transcendent holiness of Yahweh and the pervasive, insidious nature of sin's defiling power. Within this theological framework, sin was understood to affect not only individuals but also to spiritually contaminate the very ground, sacred objects, and structures where God's holy presence resided. The tabernacle, serving as the tangible dwelling place of God among His people, was acutely vulnerable to this defilement. Consequently, a comprehensive annual cleansing was deemed indispensable to prevent the withdrawal of God's holy presence or, conversely, His consuming judgment upon a defiled people. The High Priest, acting as the divinely appointed mediator, executed these intricate rituals, underscoring the vital necessity of an intermediary to bridge the chasm between a perfectly holy God and a perpetually sinful humanity, a role meticulously detailed in the instructions for his preparation and actions throughout [Leviticus 16](/leviticus/16 "Leviticus 16 - The Day of Atonement").
* **Key Themes:** Leviticus 16:33 powerfully contributes to several overarching themes present in the book of Leviticus and the broader Pentateuch. Foremost among these is the **Holiness of God** and the corresponding demand for holiness from His people. The necessity of atonement for both people and sacred spaces highlights God's absolute purity, which cannot tolerate sin or defilement in His presence. Another critical theme is the **Pervasive Nature of Sin**. This verse demonstrates that sin's impact is not limited to individual transgression but extends to contaminate the very environment, necessitating a comprehensive cleansing. The **Mediatorial Role of the Priesthood** is also central, as the High Priest alone is entrusted with the solemn task of performing these life-sustaining rituals, acting as the divinely appointed bridge between God and humanity. Finally, the annual repetition of Yom Kippur rituals, culminating in this verse, subtly points to the **Temporary and Provisional Nature of the Old Covenant**, hinting that these sacrifices, while necessary, were not ultimately sufficient to provide a permanent solution to the problem of sin, thus foreshadowing a more perfect future provision.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Atonement (Hebrew, _kâphar'_):** The Hebrew verb כָּפַר (_kâphar_) (H3722) is the foundational term in this verse and throughout the Day of Atonement rituals. Derived from a primitive root meaning "to cover," it extends figuratively to "expiate," "condone," "placate," or "cancel." In the context of Leviticus 16, _kâphar_ signifies a comprehensive act of purification and reconciliation, where sins are "covered" or "purged away" through the sacrificial blood, thereby removing the defilement that separates a sinful people from a holy God. This action allows God's presence to continue dwelling among His people without consuming them due to their impurity, representing an active purging of sin's effects rather than a mere concealment.
* **Sanctuary (Hebrew, _miqdâsh'_):** The term "sanctuary" (מִקְדָּשׁ, _miqdâsh_, H4720) refers to a consecrated place, specifically the tabernacle or temple, where God's presence resided. It denotes a place "set apart" for sacred purposes. The fact that even this most sacred space, the very dwelling place of God among His people, required atonement underscores the pervasive and defiling nature of human sin. The accumulated sins of the people, even those committed unknowingly, were believed to contaminate the sacred precincts, necessitating ritual purification to maintain its sanctity and ensure God's continued, unhindered presence.
* **Congregation (Hebrew, _qâhâl'_):** The word "congregation" (קָהָל, _qâhâl_, H6951) refers to an "assemblage" or "company" of people, specifically the collective body of Israel gathered for a definite purpose, often religious. Its inclusion alongside the sacred spaces and the priests emphasizes the comprehensive scope of the atonement, extending to every individual within the covenant community. This highlights that the defilement of sin was not limited to specific individuals or sacred objects but affected the entire corporate body of Israel, requiring a collective and comprehensive act of purification to restore their relationship with a holy God.

#### Verse Breakdown
* **"And he shall make an atonement for the holy sanctuary,"**: This initial clause specifies the High Priest's primary action within the Most Holy Place (the Holy of Holies). Following the prescribed rituals, he sprinkled the blood of the sin offering upon the mercy seat and before it, cleansing this innermost and most sacred part of the tabernacle. This purification was essential to remove the defilement caused by the accumulated sins of the people, thereby ensuring that God's dwelling place remained pure and His presence could continue to reside among His people without impediment.
* **"and he shall make an atonement for the tabernacle of the congregation,"**: Expanding the scope of the atonement, this phrase indicates that the purification extended to the entire structure of the tabernacle, also known as the "tent of meeting." This included the Holy Place, where sacred furnishings like the golden altar of incense, the table of showbread, and the lampstand were situated, as well as the outer courtyard. This signifies that the High Priest's atoning work was not confined to the innermost chamber but meticulously purified the entire complex where the Israelites gathered for worship and where the manifest presence of God was experienced.
* **"and for the altar,"**: The specific mention of "the altar" refers primarily to the bronze altar of burnt offering located in the outer courtyard, though it implicitly includes the golden altar of incense within the Holy Place. As the central point for all sacrificial offerings, particularly those for sin, the altar was continually exposed to the defilement of human transgression. Therefore, it required its own distinct cleansing on Yom Kippur, ensuring the ongoing purity and efficacy of all sacrificial rites performed upon it throughout the year.
* **"and he shall make an atonement for the priests,"**: This clause emphasizes that even the priests, who served as God's designated ministers and mediators, were themselves sinful human beings requiring atonement for their own transgressions. Before the High Priest could perform the comprehensive atonement for the community, he first had to offer a sin offering for himself and his household (Leviticus 16:6, 11). This highlights the universal reach of sin and the necessity of divine provision for even those who minister in sacred capacities.
* **"and for all the people of the congregation."**: This concluding phrase underscores the ultimate and comprehensive reach of the atonement, encompassing every individual within the Israelite community. The Day of Atonement served as the annual purging of all sins—both known and unknown, intentional and unintentional—committed by the entire nation. This collective purification was vital for maintaining their covenant relationship with God, ensuring their collective purity, and allowing God's holy presence to remain in their midst.

#### Literary Devices
The primary literary device prominently featured in Leviticus 16:33 is **Repetition**, specifically the insistent recurrence of the phrase "and he shall make an atonement for." This powerful rhetorical technique serves to underscore the comprehensive and all-encompassing nature of the High Priest's redemptive work on the Day of Atonement. It meticulously highlights that no aspect of the sacred space or the covenant community was exempt from the pervasive defiling effects of sin, thereby necessitating purification for every single element. This creates an overwhelming sense of thoroughness, meticulousness, and divine order within the ritual. Furthermore, the verse employs **Enumeration** (a specific form of **Parallelism**) through its systematic listing of the various entities for which atonement is made: "the holy sanctuary," "the tabernacle of the congregation," "the altar," "the priests," and "all the people of the congregation." This ordered progression from the most sacred inner space outward to the entire community reinforces the idea of a complete and exhaustive cleansing. Finally, the physical objects and groups mentioned also function as **Symbolism**, where the tangible structures (sanctuary, tabernacle, altar) represent God's dwelling place and the divinely ordained means of interaction with Him. Their defilement and subsequent purification profoundly symbolize the pervasive nature of human sin and the absolute, non-negotiable necessity of divine provision for reconciliation and restoration.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 16:33 profoundly encapsulates several foundational theological truths that resonate throughout the biblical narrative. It vividly illustrates the **absolute and unapproachable holiness of God**, before whom no sin or defilement can stand. Concurrently, it exposes the **pervasive and deeply defiling nature of sin**, demonstrating that its corrupting influence extends beyond individual moral failing to contaminate even sacred spaces and objects dedicated to God, rendering them unfit for His pure presence. This annual, meticulously prescribed cleansing ritual underscored the **necessity of divine mediation** for reconciliation between a holy God and a sinful humanity. Moreover, the very repetition and temporary efficacy of these Old Covenant rituals, which could only "cover" sins for a year, served as a constant, poignant reminder of humanity's ongoing need for a more perfect, permanent, and ultimate solution to the problem of sin. In this way, the verse implicitly points forward to a future, definitive sacrifice that would truly cleanse, reconcile, and perfect once and for all.

* [Leviticus 16:16](/leviticus/16-16 "Leviticus 16:16 - Atonement for the Holy Place")
* [Hebrews 9:7](/hebrews/9-7 "Hebrews 9:7 - High Priest Enters Holy of Holies Annually")
* [Hebrews 10:3-4](/hebrews/10-3-4 "Hebrews 10:3-4 - Sacrifices as a Reminder of Sins")

### REFLECTION AND APPLICATION
Understanding the comprehensive and meticulous atonement described in Leviticus 16:33 profoundly deepens our appreciation for the radical holiness of God and the pervasive, insidious impact of sin. This ancient text serves as a stark reminder that sin is not merely a private transgression but a defiling force that extends its corrupting influence to everything within its reach, even our communal worship and the very spaces we dedicate to God. The meticulous attention to detail and the annual repetition inherent in these Old Covenant rituals should, for the New Covenant believer, elicit a profound sense of gratitude for the once-for-all, perfect, and eternally efficacious atonement accomplished by Jesus Christ. We are no longer bound by the necessity of annual rituals or dependent on an earthly priest to cleanse our sanctuary or ourselves, for Christ has, through His sacrifice, made us His living temple and purified us completely. This liberating truth ought to inspire us to live lives worthy of our high calling, recognizing that we, individually and corporately, are now dwelling places of the Holy Spirit, set apart and cleansed by the precious blood of Christ. It compels us to walk in practical holiness, not out of a fearful preoccupation with defilement, but out of a deep love, reverence, and joyful response to the One who has made us perfectly pure and reconciled us to God.

#### Questions for Reflection
* **How does the comprehensive nature of atonement in Leviticus 16:33 (for sanctuary, altar, priests, and people) deepen your understanding of the pervasive nature of sin?**
* **What does the necessity of annual atonement for the tabernacle teach us about the temporary nature of the Old Covenant rituals compared to the permanence of Christ's work?**
* **In what ways does knowing that Christ has made a complete and final atonement for you impact your daily walk and sense of spiritual purity?**

### FAQ
**Why did the physical sanctuary and altar need atonement if they were inanimate objects?**

Answer: In the biblical worldview, particularly within the Old Covenant, sin was understood to have a pervasive and defiling effect that extended beyond the individual sinner. The presence of sin among God's people was believed to contaminate not only the people themselves but also the sacred spaces and objects consecrated to God, particularly the tabernacle where God's holy presence dwelt. This defilement made the sanctuary unfit for God's presence, risking His departure or even His judgment upon the people. Therefore, the atonement for the sanctuary, tabernacle, and altar was a ritual cleansing to purify these spaces from the accumulated defilement caused by the sins of the community, ensuring that God's holiness could continue to reside among them. It underscored the absolute purity required for communion with a holy God, as detailed in [Leviticus 16:16](/leviticus/16-16 "Leviticus 16:16 - Atonement for the Holy Place").

### CHRIST-CENTERED FULFILLMENT
Leviticus 16:33, with its profound emphasis on a comprehensive atonement encompassing both the people and the sacred spaces, finds its ultimate and perfect fulfillment in the person and redemptive work of Jesus Christ. The Levitical High Priest's annual entry into the Most Holy Place, bearing the blood of animals to cleanse the earthly sanctuary and the Israelite congregation, served as a powerful prophetic shadow, pointing directly to the glorious reality found in Christ. As the author of Hebrews masterfully articulates, Jesus is our great High Priest, yet unlike the Levitical priests, He had no need to offer sacrifices for His own sins, nor did He present the blood of bulls and goats, which could never truly take away sins (as seen in [Hebrews 7:27](/hebrews/7-27 "Hebrews 7:27 - Christ's Perfect Sacrifice") and [Hebrews 10:4](/hebrews/10-4 "Hebrews 10:4 - The Inadequacy of Animal Sacrifices")). Instead, Jesus entered the true, heavenly sanctuary "once for all," not with the blood of animals, but through His own precious, sinless blood, thereby securing an eternal redemption for all who believe (powerfully described in [Hebrews 9:12](/hebrews/9-12 "Hebrews 9:12 - Christ Enters Heavenly Sanctuary")). His singular, perfect sacrifice on the cross not only atoned for the sins of "all the people of the congregation" but also perfectly cleansed the "holy sanctuary" of our hearts and consciences, making us fit temples for the indwelling Holy Spirit (as affirmed in [1 Corinthians 6:19](/1_corinthians/6-19 "1 Corinthians 6:19 - Your Body is a Temple of the Holy Spirit")). The dramatic tearing of the temple veil from top to bottom at the moment of Christ's death (recorded in [Matthew 27:51](/matthew/27-51 "Matthew 27:51 - The Temple Veil Torn")) powerfully symbolized the immediate, direct, and permanent access to God's holy presence that His once-for-all atonement provided, rendering the old system of annual, provisional cleansing completely obsolete. Through Christ, we are not merely covered for a year, but eternally purified, perfectly reconciled to God, and granted boldness to draw near.

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 16:16

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 16:6

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

Leviticus 16:24

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.

Leviticus 16:18

And he shall go out unto the altar that [is] before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put [it] upon the horns of the altar round about.

Leviticus 16:19

And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.

Exodus 20:25

And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it.

Exodus 20:26

Neither shalt thou go up by steps unto mine altar, that thy nakedness be not discovered thereon.