Leviticus 16 19
Explore the Leviticus 16:19 meaning and summary with context and commentary explained. This study includes verse insights, deep explanation, word analysis, and cross-references.
Leviticus chapter 16 - The Day Of Atonement
Leviticus 16 documents the high-stakes procedure for the Day of Atonement (Yom Kippur), the only day the High Priest enters the Most Holy Place. It details the two goats: one sacrificed for the Lord and the other, the 'Azazel,' sent into the wilderness to carry the nation's sins away. This chapter provides the ultimate mechanism for annual national cleansing, ensuring that God can continue to dwell among a fallen people.
Leviticus 16:19
ESV: And he shall sprinkle some of the blood on it with his finger seven times, and cleanse it and consecrate it from the uncleannesses of the people of Israel.
KJV: 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.
NIV: He shall sprinkle some of the blood on it with his finger seven times to cleanse it and to consecrate it from the uncleanness of the Israelites.
NKJV: Then he shall sprinkle some of the blood on it with his finger seven times, cleanse it, and consecrate it from the uncleanness of the children of Israel.
NLT: Then he must sprinkle the blood with his finger seven times over the altar. In this way, he will cleanse it from Israel's defilement and make it holy.
Meaning
Leviticus 16:19 describes a critical stage in the annual Day of Atonement (Yom Kippur) ritual. Following the atonement for the Most Holy Place, the High Priest, Aaron, is commanded to purify the Altar of Incense (often referred to as the golden altar in this context) by sprinkling the blood of the sin offering upon it seven times with his finger. This act served to cleanse and sanctify the altar, removing the defilement and ritual impurity that accumulated upon it from the ongoing sins and uncleanness of the children of Israel throughout the year, thus making it fit for continued sacred service and maintaining God's holy presence among His people.
Cross References
| Verse | Text | Reference |
|---|---|---|
| Lev 17:11 | For the life of the flesh is in the blood, and I have given it for you on the altar to make atonement for your souls... | Blood as life and atonement. |
| Heb 9:22 | ...without shedding of blood there is no remission. | Necessity of blood for forgiveness. |
| Lev 16:14 | Then he shall take some of the blood of the bull and sprinkle it with his finger on the mercy seat on the east side... | Precedent for sprinkling blood. |
| Lev 16:18 | And he shall go out unto the altar that is before the Lord, and make an atonement for it... | Context for purifying the altar. |
| Exod 30:10 | Aaron shall make atonement on its horns once a year with the blood of the sin offering of atonement... | Annual atonement for the incense altar. |
| Num 19:9 | ...it is a water of purification; it is for a sin offering. | Concept of cleansing agents. |
| Heb 9:7 | but into the second, only the high priest goes, and he but once a year, and not without blood... | Annual entry with blood by high priest. |
| Heb 9:12 | ...but through His own blood, He entered the Most Holy Place once for all, having obtained eternal redemption. | Christ's ultimate, single act of atonement. |
| Heb 10:10 | By this will we have been sanctified through the offering of the body of Jesus Christ once for all. | Christ's singular sanctifying work. |
| Eph 1:7 | In Him we have redemption through His blood, the forgiveness of sins, according to the riches of His grace. | Redemption through Christ's blood. |
| 1 Pet 1:18-19 | ...knowing that you were not redeemed with corruptible things, like silver or gold...but with the precious blood of Christ. | Redemption by precious blood. |
| 1 Jn 1:7 | ...the blood of Jesus Christ His Son cleanses us from all sin. | Present and continuous cleansing by Christ's blood. |
| Lev 10:10 | and that you may distinguish between the holy and the unholy, and between the unclean and the clean... | Distinguishing holy from unholy. |
| 1 Pet 1:15-16 | but as He who called you is holy, you also be holy in all your conduct, because it is written, “Be holy, for I am holy.” | Divine call to holiness. |
| Heb 12:14 | Pursue peace with all people, and holiness, without which no one will see the Lord. | Necessity of holiness for fellowship. |
| Gen 2:2-3 | And on the seventh day God finished His work...He rested...God blessed the seventh day and made it holy... | Significance of the number seven (completion). |
| Rev 1:4 | Grace to you and peace from Him who is and who was and who is to come, and from the seven Spirits who are before His throne. | Seven as a divine, perfect number. |
| Eze 43:20 | And you shall take some of its blood and put it on the four horns of the altar, on the four corners of the ledge... | Cleansing of the altar (similar concept). |
| Zech 3:9 | I will remove the iniquity of this land in a single day. | Prophetic single-day cleansing (points to Christ). |
| John 2:13-16 | ...Jesus went up to Jerusalem. And He found in the temple those who sold oxen and sheep and doves...So He drove them all out... | Jesus cleanses the temple, making it holy. |
| Col 2:13-14 | And you, being dead in your trespasses...He has made alive together with Him, having forgiven you all trespasses... | Ultimate forgiveness of sin by Christ. |
Context
Leviticus 16 details the meticulous ritual of the Day of Atonement (Yom Kippur), the most sacred day in the Israelite calendar. This annual ceremony was prescribed by God to make atonement for the sins of the high priest, the people, and significantly, for the defilement of the Tabernacle itself. The preceding verses (Lev 16:11-17) describe the purification of the Most Holy Place (Holy of Holies) and the mercy seat, where God's immediate presence dwelled, through the blood of a bull and a goat. Leviticus 16:18 specifically mentions that after atonement for the Holy of Holies, the high priest would make atonement for the altar that is before the Lord, which is the Altar of Incense located in the Holy Place, just outside the veil. This verse, Lev 16:19, is the fulfillment of that command, demonstrating that even sacred objects required purification from the effects of sin to remain consecrated. The historical context reveals God's elaborate system to bridge the chasm between His absolute holiness and the pervasive sinfulness of His covenant people, allowing Him to dwell among them without consuming them in His righteous wrath.
Word analysis
- And he shall sprinkle: (Hebrew: וְהִזָּה֙ - v'hizzah) Implies a precise, ritualistic application. The action is careful and deliberate, carried out by the High Priest himself, signifying the gravity of the purification.
- of the blood: (Hebrew: מִן־הַדָּ֨ם - min ha'dam) This refers specifically to the blood of the bull of the sin offering, already used to purify the Holy of Holies (Lev 16:14). Blood is divinely appointed as the agent of atonement and cleansing, representing life given for life. Its sacred significance lies in its power to purify from defilement.
- upon it: (Hebrew: עָלָיו֙ - alayv) Refers to the Altar of Incense (the "golden altar" in Exod 30:1-6, 10). This altar stood in the Holy Place, before the veil to the Holy of Holies. It was used daily for burning incense, symbolizing the prayers of the saints (Rev 8:3-4). Even this object, in close proximity to God's presence and used in daily worship, became ritually defiled by the impurity of the Israelites.
- with his finger: (Hebrew: בְּאֶצְבָּעֹ֖ו - b'etsba'o) This detail emphasizes the High Priest's direct, personal, and meticulous involvement in the sacred ritual. It also highlights the precise and contained nature of the blood application, distinct from a general outpouring.
- seven times: (Hebrew: שֶׁ֣בַע פְּעָמִ֔ים - sheva' pe'amim) The number seven signifies completion, perfection, and divine fullness in biblical symbolism. Sprinkling the blood seven times indicates a thorough, divinely ordained, and wholly effective act of cleansing and consecration for its specific purpose, confirming the completeness of the purification.
- and cleanse it: (Hebrew: וְטִהֲר֥וֹ - v'ṭihăro) This is the immediate effect of the blood application. It means to ritually purify the altar from the uncleanness that has accumulated upon it, rendering it fit for sacred use. It removes the ritual impurity caused by the unintentional sins and general defilement of the community.
- and hallow it: (Hebrew: וְקִדְּשֹֽׁו - v'qiddesho) This signifies the act of consecrating or setting apart the altar as holy to God once more. It is a re-sanctification, restoring its dedicated status and reaffirming its holiness for God's service, having been purified.
- from the uncleanness: (Hebrew: מִטֻּמְאֹ֖ת - mit-ṭum’ot) Refers to ritual impurities (plural, meaning various kinds of uncleanness) contracted by the people throughout the year. These impurities, even if unintentional, were thought to ritually defile the Tabernacle, necessitating this annual cleansing.
- of the children of Israel: (Hebrew: בְּנֵ֥י יִשְׂרָאֵֽל - b'ney Yisra'el) The source of the defilement. This highlights the corporate responsibility of the entire community for the defilement of God's sanctuary. Even a holy place could not remain unstained in the presence of an imperfect people, making the atonement ritual an essential act of divine grace for fellowship.
- "And he shall sprinkle of the blood upon it with his finger seven times": This phrase details the method and efficacy of the cleansing. The use of "blood" emphasizes life and substitutionary atonement; "upon it" signifies the specific target, the altar; "with his finger" shows the priest's careful handling; and "seven times" conveys completeness and divine endorsement of the purification.
- "cleanse it, and hallow it": These two verbs express the dual purpose and outcome of the blood application. First, purification from defilement, and second, renewed dedication and consecration to sacred service. They indicate both the removal of what is improper and the restoration of what is proper.
- "from the uncleanness of the children of Israel": This phrase succinctly states the cause and necessity for the entire purification process. It underlines the concept that the sanctuary itself needed purification due to its dwelling amidst an impure people. The sins and defilement of the people had an impact on the holiness of the sacred space, making annual cleansing indispensable for maintaining God's presence.
Commentary
Leviticus 16:19 is a vivid illustration of God's provision for dwelling among a sinful people. The act of cleansing and hallowing the Altar of Incense with blood highlights several crucial truths: the pervasive nature of human sin that even affects sacred objects, the absolute necessity of blood for atonement and purification, and God's meticulous instructions for maintaining holiness in His presence. The repetitive, annual nature of this ritual underscores its temporary effectiveness, perpetually pointing towards a perfect, ultimate cleansing that would one day be achieved by the blood of Christ. Jesus, as our High Priest, offered His own blood once for all, not just for altars but for humanity, providing a perfect and eternal cleansing from all sin, thus sanctifying not only objects but human hearts and lives in a complete and lasting way.
Bonus section
The Altar of Incense held a unique position within the Holy Place, directly before the veil separating it from the Most Holy Place. Its purification underscores that defilement can extend even to areas where daily acts of devotion and prayer take place. This specific purification ritual of the altar of incense (golden altar), separate from the burnt offering altar in the courtyard (bronze altar), highlights its proximity to God's immediate presence and its importance in symbolizing the prayers and intercession ascending to God. This annual act served as a solemn reminder that even the highest expressions of worship and the holiest aspects of God's dwelling place required ongoing atonement due to the constant presence of human imperfection.
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