Atonement – Yom Kippur


Yom Kippurim – Day of Wiping & Cleansing

On exactly the tenth day of the seventh month (Tishrei) is the Day of Atonement, for it is a day of atonement, to make atonement on your behalf before the Lord your God.

Other Names, themes and idioms for Yom Kippur are:

Yom Kippur (the Day of Atonement).
Face to Face.
The Day (or the Great Day).
The Fast.
The Great Shofar (Shofar HaGadol).

However in Biblical Hebrew it is the Day of Atonements,  Yom Kippurim, which is plural, Lev. 23:28.

The Hebrew root, kippur, means to wipe off or to wipe away. From this come derivative meanings like “cover” according to the idea that when something is wiped over or smeared over a surface that it covers it, and other theological meanings like “atone,” “ransom,” “cleanse” or “forgive” can be applied.

To cleanse.
The idea here is that some pollution or uncleanness is wiped away. In respect to sin, it means removal of the sin itself or its effect. Cleansing has to do with arduous  work and traumatic experience of separating the repentant from their sinfulness. It should not escape our attention that the prophetic promise of this day has not yet been fulfilled. There are both subjective reasons, and prophetic reasons to believe this. The subjective reason is that no one should think they are pure from sin or fault, so then it is equally clear that Yahweh has not given us the ultimate cleansing yet.

To forgive.
This comes from extending the root meaning “wipe away” to the idea of a penalty for sin being cancelled. The penalty is then literally wiped out.

Yom Kippur when the Great Trumpet, known in Hebrew as the Shofar HaGadol is blown. This is referred to in Isaiah 27:13 and Matthew 24:31. 

Yom Kippurim Texts

For it is on this day that atonement shall be made for you to cleanse you; and you shall be clean from all your sins before the Lord.

It is to be a sabbath of solemn rest for you, that you may humble your souls; it is a permanent statute, Leviticus 16:30-31.

On exactly the tenth day of this seventh month is the day of atonement, for it is a day of atonement, to make atonement on your behalf before the Lord your God.

You shall do no work at all. It is to be a perpetual statute throughout your generations in all your dwelling places. It is to be a sabbath of complete rest to you, and you shall humble your souls; on the ninth of the month at evening, from evening until evening you shall keep your sabbath Leviticus 23:27-28,31-32.


שַׁבַּ֨ת שַׁבָּת֥וֹן הוּא֙ לָכֶ֔ם וְעִנִּיתֶ֖ם אֶת־נַפְשֹֽׁתֵיכֶ֑ם
בְּתִשְׁעָ֤ה לַחֹ֨דֶשׁ֙ בָּעֶ֔רֶב מֵעֶ֣רֶב עַד־עֶ֔רֶב תִּשְׁבְּת֖וּ שַׁבַּתְּכֶֽם

Then on the tenth day of this seventh month you shall have a holy convocation, and you shall humble yourselves; you shall not do any work, Numbers 29:7.

Neilah (Closing Of The Gates) – The Priestly Service For Yom Kippur.

Leviticus (Vayikra) chapter 16, specifies the tenth of Tishrei as the date on which the high priest (Cohen HaGadol) shall conduct a special ceremony to purge defilement from the shrine and from the people. The heart of the ritual is that the high priest (Cohen HaGadol) shall bring a bull and two goats as a special offering.

First, the bull is sacrificed to purge the shrine from any defilements (what might now be called uncanny vibrations) caused by misdeeds of the priest himself and of his household, Leviticus 16:6.

Secondly, one of the goats is chosen by lot to be sacrificed to purge the shrine of any similar defilement stimulated by misdeeds of the whole Israelite people Leviticus 16:7-8.

Finally, the second goat is sent away, not sacrificed, to cleanse the people themselves. The goat is marked for Azazel and is sent away to wander in the wilderness Leviticus 16:10.

Before the goat is sent out, the high priest lays both his hands upon its head and confesses over it all the iniquities and transgressions of the Israelites, whatever their misdeeds, and so putting them on the head of the goat. Thus, the Torah adds, “The goat shall carry on it all their iniquities to an inaccessible region…” Leviticus 16:20-22.

Let’s take a closer look at this found in Leviticus (Vayikra) 16:7-10. 

7 “And he shall have taken the two billies, and he will have made them stand at the face of Yăhwēh at the door of the tent of appointment.

8 And A̓harōn shall have put lots upon the two billies, one lot for Yăhwēh, and one lot for the goat going away.

עֲזָאזֵל a̒za̓zēl. This compounded word should be separated into its parts, and the vowel points restored to their common Hebrew meaning: עֵז ē̒z and אֹזֵל ō̓zēl, from the verb root אָזַל a̓zal.

The first word means “goat” and the second means “going away” or “departing” in the participle form supplied. The sense of the two words is then “goat departing” or “goat going away.” The Strong’s numbers are 235 azal (, and 5795 ez (

The word for goat is עֵז ē̒z, and is used in Gen. 15:9, and in 27:9, and Exodus 12:5. A number of passages show that the word is used for both male and female goats, and so the word ought to be listed as noun m. and f., the gender depending on the context.

For the reason given above, then, the “goat going away” עֵז־אֹזֵל ē̒z-ō̓zēl is still a male goat.

These considerations remove the foundation from under the popular theory that עֲזָאזֵל a̒za̓zēl is correct, and represents a desert goat demon or prince of evil spirits. See note on vs. 10.

9 And A̓harōn will have made come near the billy which the lot had come up upon¹ for Yăhwēh, and he will have made him a sin-offering.”


10 “And the billy, which the lot came up on¹ for the goat of going away, shall be made to stand alive at the face of Yăhwēh, to make to be a wiping away by it, to send¹ it as² the goat departing into the wilderness.”

What we should picture here is that the transgressions are wiped out of the camp or cleared away from the sanctuary and the settlement of the people. They are taken outside the camp into the wilderness.

To complete the Messianic typology, the transgressions come to the mediator, the Almighty Sŏn, who was crucified outside the camp. This is a good reason why it is important not to follow the Azazel tradition. For the past transgressions of the faithful are not destined to end up laid on a demon, but they are laid on Messiah to be forgiven.

The ceremony is good for both the past and the future, as it looked forward to Messiah, so it will also look back to Messiah.

Messiah wipes out the transgressions in two senses, or even four. First he forgives, then he purges the faithful. Then he purges all the wicked from the land, and finally from the earth itself.

Benson’s Commentary is worth quoting: “For a scape-goat – This seems to be the most literal and obvious meaning of the original word אזאזל, Azazel, evidently derived from עז, ez, or gnez, a goat, and אזל, azel, to go away.

In this sense the Seventy understand it, rendering the word αποπομπαιος, sent away; Aquila also, who translates it απολελυμενον, dismissed; and Symmachus, who renders it απερχομενον, going away. Nor does there appear to be any solid reason for thinking it was the name of a mountain, to which the goat was sent, much less that the angel of death, or the devil, which was intended by the word, as some have said; for surely in that case it could be no type of Christ’s resurrection, as it is generally supposed to have been.”

For those insisting that the word is Azazel, and must denote a demon, or the devil, it must be noted that it is quite a coincidence then that the words actually do mean “goat going away” simply by supplying the right vowel points. It is also to be noted that considerable motive exists among Judaism to destroy Messianic Prophecy, and that at some date after the LXX and the crucifixion (it appearing that the word Azazel is commonly mistranslated from the DSS also), the demon-prince tradition was put upon the text.

Another tradition that has been foisted on the text is the teaching that the second goat was killed or thrown over a cliff to effect atonement. This, of course, serves only to undermine the symbolic nature of the transport of the transgressions, and drive us away from the fact that it was Messiah who shed his blood for our transgressions. It was not the goat. The goat only carries them away outside the camp to the mediator. The camp is wiped clean of the transgressions in a symbolic sense. What is really happening is that God is stating that he is putting the transgressions out of the way, and passing over them, until Messiah should come.

In Leviticus (Vayikra) 16:8, the first lot said, “לַיהוָ֔ה” (to Yahweh). the second lot said, “la Azazel”. The high priest (Cohen haGadol) took the two golden lots, one marked to Yahweh and the other marked Azazel, and placed one upon the head of each animal, sealing their fate.

It was considered a good omen if the lot marked to Yahweh was drawn by the priest in the right hand, but for 40 years prior to the destruction of the temple (the Beit haMikdash) in 70 C.E. (Common Era, which is the same as A.D.), the lot to Yahweh was drawn by the priest on the left hand (Talmud, Yoma 39a).

In John 2:13 the Messiah was rejected by the Sanhedrin when he presented himself, from this point here there begun a 40 year era of odd signs in the Temple as mentioned above. It ends with the destruction of the Temple in AD 70. The signs were not against the Temple, but against the leadership in control of it. The legend says the doors would open at odd times, or the lots at Yom Kippur would come up in ways they interpreted as being unfavourable.

Messianic Understanding.
YHVH gave this ceremony of the casting of lots during Yom Kippur to teach us how He will judge the nations of the world prior to the Messianic age known as the Millennium. The nations of the world will be judged according to how they treat the Jewish people. Those nations who mistreated the Jews will be goat nations and they will go into the left hand. Those nations that stood beside the Jewish people will be sheep nations and will enter into the Messianic kingdom or the Millennium. Yeshua taught us about this in Matthew 25:31-46.

Yeshua during His first coming was a type of the goat marked La Adonai. Yeshua was a sin offering to us as YHVH laid upon Him the sins of the whole world (Isaiah [Yeshayahu] 53:1-6; 1 Corinthians 15:3; Galatians 1:3-4; Hebrews 2:17; 1 John [Yochanan] 2:2; 4:10).

In the ceremony of the two goats, the two goats were considered as one offering. A crimson sash was tied around the horns of the goat marked azazel. At the appropriate time, the goat was led to a steep cliff in the wilderness and shoved off the cliff. In connection with this ceremony, an interesting tradition arose that is mentioned in the Mishnah. A portion of the crimson sash was attached to the door of the temple (Beit HaMikdash) before the goat was sent into the wilderness. The sash would turn from red to white as the goat met its end, signalling to the people that YHVH had accepted their sacrifices and their sins were forgiven. This was based upon Isaiah (Yeshayahu) 1:18. As stated earlier, the Mishnah tells us that 40 years before the destruction of the temple (Beit HaMikdash), the sash stopped turning white. This, of course, was when Yeshua was slain on the tree in AD 34.

Additional Aspects To The High Priest Ceremony.
In order to enter the Holy of Holies, the high priest (Cohen HaGadol) was first to bathe his entire body, going beyond the mere washing of hands and feet as required by other occasions.

The washing symbolized his desire for purification (Numbers [Bamidbar] 19). The washing was of his clothes and his flesh (Numbers [Bamidbar] 8:5-7; 19:7-9). This was done in conjunction with taking the blood of an animal with the finger and sprinkling the blood upon the altar (Number [Bamidbar] 19:1-4; Leviticus [Vayikra] 8:13-15).

This ritual is once again seen in Numbers (Bamidbar) 31:21-24. The sprinkling of blood upon the altar is also mentioned in Exodus (Shemot) 29:1-4,10-12, 16,20-21; and Leviticus (Vayikra) 1:3-5,11; 3:1-2,8; 4:1-6; 5:4-6,9. Once again, the spiritual understanding is found in Hebrews 9:11-14,23-25, and First Peter (Kefa) 1:2.

Messianic Understanding.
Yeshua is the High Priest (Cohen HaGadol) of YHVH (Hebrews 3:1). In John (Yochanan) 20:17, Yeshua said, “Touch Me not; for I am not yet ascended to My Father….” These were the same words that the priest spoke before he ascended the altar. Yeshua can be seen as Priest by looking at some other Scriptures. In Numbers (Bamidbar) 19:11, if you touched a dead body, you were unclean for seven days. After being unclean, purification took place on the eighth day. This is the meaning behind what happened in John (Yochanan) 20:24-27.

Rather than wearing his usual robe and colourful garments (described in Exodus [Shemot] 28 and Leviticus [Vayikra] 8:1-8), Aaron was commanded to wear special garments of linen (Leviticus [Vayikra] 16:4). Yeshua was seen wearing the same thing in Revelation 1:13-15. Daniel also saw this and described it in Daniel 10:5-6.

By slaying the animals at the altar and applying their blood to the altar, the garments of the high priest became very bloody and YHVH instructed them to be washed (Leviticus [Vayikra] 6:27). However, on Yom Kippur YHVH declared in Isaiah (Yeshayahu) 1:18, as it is written, “…though your sins be as scarlet, they shall be as white as snow….” Spiritually speaking, a white garment represents purity and the absence of sin (Revelation 7:9,13-14; 19:8).

In Numbers (Bamidbar) 15:37-41, fringes (tzi-tzit) were put on the hem of the garments to remind the people of the Torah or YHVH’s Word. Consider the woman with the issue of blood (she was unclean) coming to Yeshua (the High Priest of YHVH) to touch the hem of His garment and be healed (Matthew [Mattityahu] 9:20-22). The children of Israel were instructed by YHVH to wear the garments Yeshua had on in Matthew 9:20-22. These garments were instructed by YHVH in the Torah to be worn as just stated in Numbers (Bamidbar) 15:37-41. When the woman with the issue of blood touched the hem (tzi-tzit) of Yeshua’s garment in Matthew 9:20-22, it was a picture given to us by YHVH to communicate to us that she believed Yeshua’s word by faith (emunah) and was made well because of her faith.

Face To Face.
The high priest (Cohen HaGadol) could only go into the Holy of Holies once a year (Leviticus [Vayikra] 16:2; Hebrews 9:6-7). (YHVH issued a warning that no man could see His face and live (Exodus [Shemot] 33:20). But because on the Day of Atonement the priest could be in YHVH’s presence (Leviticus [Vayikra] 16:2), another term for the Day of Atonement is “face to face.”

By the time of the second temple, this ritual [the high priest’s (Cohen HaGadol) ceremony] had been somewhat elaborated, and one crucial element had been added to it. That element was that on three separate occasions, in a grand crescendo, the high priest appeared before the people, and three times he recited a formula of confession in their hearing. The first confession was on the account of his own sins and those of his household; the second, on the account of the priestly tribe of Levi; the third, on the account of the whole people.

On this occasion only, in the entire year, the confession included the priest’s saying aloud the name of YHVH embodied in the Hebrew letters YHVH (called the Tetragrammaton). This was the name that YHVH gave and explained to Moses (Moshe) at the burning bush, the name that was a kind of distillation of “I am Becoming Who I am Becoming,” the name that was not a name in the sense of a label by which YHVH could be called and controlled, and therefore the name that could not be said aloud. It was, therefore, all year long euphemized by saying, whenever YHVH appeared in the text, or invocation, Adonai, The L-rd. Only on Yom Kippur was the name said, aloud, in all its original awesomeness. (How the name was pronounced on this occasion was so thoroughly protected from record-keeping, that might profane it, that we no longer know how it was done.)

In each confession, when the high priest reached the recitation of the name, the whole people would prostrate themselves and say aloud, “Baruch shem K’vod malchuto l’olam va’ed,” which means, “Blessed be the Name of the radiance of the Kingship, forever and beyond.” On the third recitation, the one for their own sins, they knew that the high priest (Cohen HaGadol) had just before-on this one occasion in all the year-entered the Holy of Holies, the inmost room of the temple (Beit HaMikdash) where YHVH’s Presence was most fully felt. He entered it three times, and only then came out to confess on behalf of all the people and put their sins upon the head of the goat for azazel.

The result of this triple entry into the Holy of Holies, this triple recitation of YHVH’s most holy name, and this triple prostration by the entire people, was an utterly awesome sense of YHVH’s Presence making atonement for the people, cleansing them of all their sins, permitting them to begin the year afresh, renewing their lives. So total was this sense of transformation that, after it, the mood of the people shifted from solemn awe to joyful celebration. The young, unmarried men and women went to dance in the fields and to choose spouses for themselves. Yom Kippur and the fifteenth of Av were the only days in the year when this kind of mass public espousal would take place.

Therefore, when the high priest stood before YHVH on this day, he was said to be “face to face” with YHVH. Because of this, Yom Kippur became known by the phrase “face to face.” “Face to face” terminology was used in First Corinthians 13:9-12, as it is written: For we know in part; and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things. For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known (1 Corinthians 13:9-12). Both verse 11 and the phrase in verse 12, “For now we see through a glass, darkly” come from the Jewish Midrash.

“Face to Face” is the title of a chapter in Arthur Waskow’s book, Seasons of Our Joy, on the topic of Yom Kippur. “Face to face” is an idiom for Yom Kippur. Why? It was on Yom Kippur that the high priest had to go behind the veil of the temple. At that moment, the nation had to hold its breath because the nation’s fate depended upon YHVH’s accepting the sacrifice. At that point, the high priest was “face to face with the mercy seat of YHVH.”

When the high priest (Cohen HaGadol) entered the Holy of Holies, he saw the L-rd’s presence as a brilliant cloud hovering above the mercy seat (Leviticus [Vayikra] 16:2). The word for mercy seat in Hebrew is kapporet. It comes from the root word kaphar, which is the same word used for “atonement.” The mercy seat can also be translated as the seat of atonement. The mercy seat is described in detail in Exodus (Shemot) 25:17-22 and 37:6-9. This is the place where Moses (Moshe) met and spoke with YHVH face to face (Exodus [Shemot] 25:22; 30:6; Numbers [Bamidbar] 7:89).

The Day.
Yom Kippur, the Day of Atonement, comes on the tenth day of the Jewish month of Tishrei (September/October). It is the last day of the Ten Days of Repentance, and it is the most solemn day of the Jewish calendar. It is believed that those who have not been good enough to be written in the Book of Life immediately on Rosh HaShanah are given ten days to repent, pray for forgiveness, and do good deeds until Yom Kippur, when their fate will be decided. The entire Day of Forgiveness (Yom Kippur) is spent fasting and praying. Because this day is the most solemn day in the year, it is known as “The Day.”

The Fast.
Fasting is one of the most important of the mitzvot (commandments) leading to atonement. The Torah says three times, “And this shall be to you a law for all times: In the seventh month, on the tenth day of the month you shall practice self-denial” (Leviticus [Vayikra] 16:29; 23:27; Numbers [Bamidbar] 29:7); tradition (the Jewish understanding) interprets self-denial as fasting. For this reason, Yom Kippur is known as “The Fast Day.”

The Great Shofar.
As mentioned earlier, when the shofar (trumpet) was discussed, there are three primary shofarim (trumpets) to the Jewish people and these three trumpets are associated with specific days in the year. These three trumpets are:

(a) “The First Trump,” blown and associated with Shavuot (Pentecost);
(b) “The Last Trump,” blown and associated with Rosh HaShanah;
(c) “The Great Trump,” blown and associated with Yom Kippur.

It is on Yom Kippur when the Great Trumpet, known in Hebrew as the Shofar HaGadol is blown. This is referred to in Isaiah (Yeshayahu) 27:13 and Matthew 24:31.

Neilah: The Closing Of The Gates Of Heaven.
Neilah is the closing or final service of Yom Kippur. It is the Jewish belief that the gates of Heaven are open during the days of repentance to receive our prayers for forgiveness and that they close after the neilah service. (Specifically, they are open on Rosh HaShanah to let the righteous into Heaven and remain open until the neilah service of Yom Kippur.) When the final blast of the shofar (the Shofar HaGadol, the Great Trumpet) is heard at the end of the neilah service, those who have observed the day with sincerity should feel that they have been inscribed and sealed in the Book of Life.

Spiritual Understanding Of The Day Of Atonement.
The Day of Atonement was the most solemn of all the feast days. It was the day of cleansing for the nation and for the sanctuary. On this day alone, once a year, the high priest entered into the holiest of all, the Holy of Holies in the temple, within the veil of the temple, with the blood of the L-rd’s goat, the sin offering. Here he sprinkled the blood on the mercy seat. The blood of the sin offering on the great Day of Atonement brought about the cleansing of all sin for the priesthood, the sanctuary, and Israel as a nation (Leviticus [Vayikra] 16:29-34).

The Day Of Atonement.
Yom Kippur is a day of fasting and affliction of the soul (Leviticus [Vayikra] 23:27,29; Numbers [Bamidbar] 29:7). This day was set aside as a day of national fasting. Fasting is mentioned in Joel (Yoel) 1:14-15; 2:12-18; and Ezra 8:21. The spiritual understanding for us is given in Isaiah 58:1-12.

It is the tenth day of the seventh month (Leviticus [Vayikra] 23:27; Numbers [Bamidbar] 29:7). The number 10 is used to represent the government or a nation (Daniel 7:24; Revelation 17:12). To the Jewish people, the number ten represents a legal congregation known as a minyan. The congregation is one body that can represent a group. So, the number ten represented the nation or the congregation of Israel (Leviticus [Vayikra] 16:2-3,17,19). Notice also that the blood is sprinkled for the nation (Leviticus [Vayikra] 16:19). Look at Isaiah (Yeshayahu) 52:13-15 and Ezekiel (Yechezekel) 36:24-26. In Isaiah (Yeshayahu) 52:13-15, the suffering servant, Yeshua, Messiah ben Joseph (Yosef) is seen sprinkling many nations. In Ezekiel 36:24-26, it is the Jews returning to Israel from the Diaspora whom YHVH will sprinkle clean water upon when they return back to the land of Israel.

The Day of Atonement Ceremonies.
As we look at the ceremony itself, we will be able to see how it points to the Messiah Yeshua Himself. In addition, we will be able to see how it relates to the believers in the Messiah.

The priest used a golden censer (Leviticus 16:1-2,12-14; Hebrews 9:4). The censer is mentioned in Leviticus 16:12; Numbers 16:18,46; First Kings 7:50-51; Second Chronicles 4:19,22; and Hebrews 9:1,4.

Spiritual Application (Halacha).
The incense of the golden censer represents the prayers of Bible believers (Psalm 141:2; Luke 1:5-11; Revelation 5:8; 8:3-4).

Messianic Fulfilment.
Aaron the high priest typifies the ministry of mediator and intercessor. Yeshua is our High Priest (Hebrews 3:1) and Mediator (1 Timothy 2:5; Hebrews 12:24). He lives to make intercession for us (Romans 8:34; Hebrews 7:22-27).

Spiritual Application (Halacha).
He went within the veil once a year (Leviticus 16:2; Hebrews 9:3,7). By the death of Yeshua, we are free to enter into the veil every day (Matthew 27:50-51; 2 Corinthians 3:14; Hebrews 4:16; 6:13-19; 10:19-22).

Spiritual Application (Halacha).
He washed himself in water (Leviticus [Vayikra] 16:4,24). For Aaron, this meant he must be absolutely clean in order to make atonement in behalf of the people of Israel. For the believer in Yeshua, it means we are to be washed by the water of the Word of YHVH as we approach YHVH as well for the removal of sin from our lives (John 3:1-5,15; 1 Corinthians 6:11; Ephesians 5:26-27; Titus 3:5; Hebrews 10:22). For Yeshua, it meant that He was absolutely clean and without sin when He made the atonement of sacrificing His body on the tree.

Spiritual Application (Halacha).
He put on holy linen garments (Leviticus [Vayikra] 16:4,23). The priestly clothing is also mentioned in Exodus (Shemot) 28:1-4. In verse 3 they are for glory and beauty. The linen garments speak of the sinless humanity of Messiah and His righteousness. These linen garments were stained with blood while the priest offered the sacrifices. After the sacrifices were complete, the garments were taken off and new garments were put on again (Leviticus [Vayikra] 16:23-24). Isaiah (Yeshayahu) 1:18 speaks of the blood-stained garments and the new garments that were put on afterwards. The white linen garments are clothes of righteousness (Job [Iyov] 29:14; Psalm [Tehillim] 132:9; Isaiah [Yeshayahu] 61:10; Revelation 3:5; 15:6; 19:7-8, 11,13-15).

At the moment the atonement was made on the Day of Atonement, those being atoned for were sinless and blameless before YHVH. The congregation of believers (kehilat) in the Messiah is being presented before YHVH without spot or blemish (Ephesians 5:27) because of the blood of Yeshua (1 Peter [Kefa] 1:19).

Messianic Fulfilment.
The bodies of the animals were outside the camp (Leviticus 16:27). The bodies of the sin offering, both the bullock and the goat, were taken outside the camp where they were burned. Yeshua was crucified outside the camp or gates of Jerusalem (John 19:17-20; Hebrews 13:10-13).

Messianic Fulfilment.
Many sacrifices were offered (Leviticus 16:1-6,25-27).

Spiritual Application (Halacha).
Our bodies are to be a living sacrifice to YHVH (Romans 12:1; 1 Peter [Kefa] 2:5). We are to offer up a sacrifice of praise to YHVH (Leviticus [Vayikra] 7:12; Psalm [Tehillim] 34:1; 50:14,23; 69:30-31; 107:22; 116:17; Hebrews 13:15-16).

Messianic Fulfilment.
Yeshua is the sacrifice of YHVH for us who believe on Him (Hebrews 9:26-28; 10:1-10).

The Year Of Jubilee Was The Day Of Atonement (Leviticus 25:9-11).
Spiritual Application (Halacha). This was a year and day of liberty. Yeshua came to preach this liberty at His first coming (Isaiah [Yeshayahu] 61:1-3; Luke 4:17-21). From Adam, it has been almost 6,000 years and 120 Jubilees. The number 120 points to the end of the age of the flesh and the reign of the life of the spirit (Genesis (Bereishit] 6:3). The ultimate fulfilment of the year of Jubilee will take place at the second coming of Messiah. The earth will be redeemed and come into full and complete rest from the curse brought upon it by Adam’s sin. Complete restoration of man’s lost inheritance will take place. YHVH’s people will be totally set free – set at liberty, from all sin, sickness and disease, death, and the curse. Satan (Ha satan), the source of all these things, will be bound and true rest will be realized. The tabernacle of YHVH will be with men and He will dwell with them (Revelation 21:1-4). So, the year of Jubilee and the day of Atonement speak of the fullness of the redemptive plan of YHVH for man.

Life For A Life.
The biblical name for the day of Atonement is Yom HaKippurim, meaning “the day of covering, cancelling, pardon, reconciling.” Occasionally, it was called “the Day of the Fast” or “the Great Fast” (Leviticus [Vayikra] 23:27-31; 16:29-34).

YHVH told the Israelites to sacrifice an animal as a substitute for their own sentence to die. This life for a life principle is the foundation of the sacrificial system. The Torah allows a monetary ransom be paid for an individual deserving death (Exodus [Shemot] 21:28-32). The guilty person here was the owner of an ox that had killed a person, and the owner of the ox was responsible for the death caused by his ox (Exodus 21:30 says that money paid in place of the death of the owner was a ransom price).

Messianic Fulfilment.
Yeshua died on the tree as a substitute for us, who deserved death because we sinned against YHVH. Yeshua paid the ransom price for us to YHVH (Mark 10:45; 1 Timothy 2:5-6; 1 Corinthians 6:20; 7:23). The ransom price was 30 pieces of silver (Exodus [Shemot] 21:32; Matthew [Mattityahu] 26:14-16; 27:3-6).

Thirty pieces of silver was the ransom price of blood in dying in the place of the truly guilty and making atonement for the guilty. In the case of a thief or murderer, there is no atonement for them (Exodus 22:1-2; Numbers 35:31). This is why there is no atonement for satan (Ha satan) (John 8:44). Thirty pieces of silver was the ransom price of blood and the shedding of blood made an atonement for sin (Leviticus 17:11; Romans 5:8-11). The Greek word hilasmos, translated as “propitiation,” has the same meaning as the Hebrew word kaphar, which is translated as “atonement” (Romans 3:23-25; 1 John 2:2; 4:9-10). The purpose of the Day of Atonement was to teach us about Yeshua, who is our atonement (Hebrews 10:1-10).

The Significance Of Blood In The Bible.

It is a token of the New Covenant (Brit Hadashah) (Matthew [Mattityahu] 26:27-28; 1 Corinthians 11:25).
It gives eternal life (John [Yochanan] 6:53-54).
It brings redemption (Ephesians 1:7).
It makes atonement (Romans 3:25; 1 John 2:2; 4:9-10).
It justifies before YHVH (Romans 5:9).
It gives us forgiveness (Ephesians 1:7; 2:13; Colossians 1:14; 1 John 1:9).
It provides reconciliation (Colossians 1:19-20).
It provides cleansing (1 John 1:7).
It makes us overcomers (Revelation 12:11).

The Day of Atonement is the tenth day of Tishrei (Leviticus [Vayikra] 23:27). It is significant that repentance (the season of Teshuvah) must precede redemption (Yom Kippur). YHVH purposed that animal sacrifices were only appropriate when presented with a contrite and repentant heart (Psalm [Tehillim] 51:16-19). With this in mind, the Day of Atonement was to be kept as a perpetual statute throughout all generations (Leviticus [Vayikra] 23:31).

YHVH divinely placed Yom Kippur before the Feast of Tabernacles (Sukkot), which is called “The Season of Our Joy.” The children of Israel (and all believers in the Messiah Yeshua) could only rejoice once they were redeemed and their sins forgiven.

Yeshua’s Second Coming And Yom Kippur.
If you examine the Scriptures concerning the second coming of Yeshua back to earth, when He will set His foot upon the Mount of Olives (Zechariah 14:4), you will find that it uses Yom Kippur terminology. Here are a few examples.

The first example is in Isaiah (Yeshayahu) 52:13-15. First, let us examine Isaiah 52:13-14 so we can identify that this is referring to Yeshua the Messiah. Then, we will look at Isaiah 52:15.

In Isaiah (Yeshayahu) 52:13-14 It Is Written: Behold, My servant shall deal prudently [the servant refers to the Messiah], He shall be exalted and extolled, and be very high. [The New Covenant (Brit Hadashah) references to this include Acts 2:32-35; 5:30-31; and Philippians 2:9-11.] As many were astonied at thee; His visage was so marred more than any man, and His form more than the sons of men (Isaiah [Yeshayahu] 52:13-14). This description of Yeshua, the suffering Messiah, is drastically different than how Yeshua is portrayed in Hollywood.

This description depicts a lamb going to the slaughter (Isaiah 53:7). Isaiah (Yeshayahu) 52:14 depicts a man so marred that He did not resemble a man. Furthermore, Isaiah (Yeshayahu) 50:6 says that His beard was ripped out. Psalm (Tehillim) 22:14,17 says His bones were out of joint and that He was naked before the peering eyes of men. They even bit him (Psalm 22:13).

The Romans used a whip with nine strands, and each strand had bone, glass, and sharp metal in it. The purpose of the whip was to strip away the flesh so the organs would hang out of the body. Psalm 22:16 says they also pierced His hands and feet. Psalm 22:18 says they gambled for His garments. Recognizing that Isaiah 52:13-14 is speaking about Yeshua during His first coming to earth, Isaiah 52:15 will speak about His second coming.

In Isaiah (Yeshayahu) 52:15 it is written: “So shall He sprinkle many nations; the kings shall shut their mouths at Him: for that which had not been told them shall they see; and that which they had not heard shall they consider.” The phrase, “So shall He sprinkle many nations” is a reference to the sprinkling of the blood on the mercy seat of YHVH by the high priest during Yom Kippur (Leviticus 16:14). This is also referred to in Leviticus 1:5,11; 3:2,8,13; 4:6,17; 7:2.

The garments of the high priest were covered with blood after he had performed this task (Leviticus 6:27). After this, YHVH accepted the sacrifice, and as the high priest hung out his garments, a miracle took place. His garments turned from blood-stained red to white.

YHVH was saying in this that He had forgiven their sins and this forgiveness was shown by the garment (symbolic of man’s life), being sprinkled upon by blood (the blood of Yeshua), Yeshua forgiving man’s sins, and thus his garment turning white. Isaiah the prophet wrote, “Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool” (Isaiah 1:18).

Yeshua’s garment went from being stained from His blood when He died upon the tree to being pure white today. White garments represent righteousness before YHVH (Revelation 3:4-5; 7:9,13-14). Yeshua is described this way in Revelation 1:13-14. Yeshua is our High Priest (Hebrews 2:17; 3:1; 4:14; 9:11). Yeshua sprinkled His blood for us (1 Peter [Kefa] 1:2).

Moses (Moshe) led the children of Israel out of Egypt by keeping the Passover and sprinkling the blood as found in the Torah and referenced in Hebrews 11:24-28. In fact, YHVH promised to sprinkle Israel when they returned to the land of Israel from the Diaspora. This can be seen in Ezekiel 36:24-27.

In Isaiah 52:15, when it says that Yeshua would sprinkle the nations, it refers to what the high priest did on Yom Kippur on the mercy seat of YHVH so YHVH would forgive the sins of the people. Yeshua came as a prophet in His first coming; now He is the High Priest and is coming back as a King. Isaiah 63:1-3 describes the second coming of Yeshua, and verse 3 talks about His garments being sprinkled with blood. Once again this describes Yeshua, the High Priest coming back to earth on Yom Kippur.

In Joel (Yoel) 2:15-16 it is written: Blow the trumpet in Zion [the trumpet (shofar) spoken of here refers to the trumpet ushering in the Messianic Kingdom, the last trump that is blown on Rosh HaShanah] sanctify a fast, call a solemn assembly [this speaks of the fast associated with Yom Kippur]: gather the people, sanctify the congregation, assemble the elders, gather the children, and those that suck the breasts: let the bridegroom go forth of his chamber, and the bride out of her closet (Joel [Yoel] 2:15-16). Please refer back to the previous chapter on the wedding that takes place on Rosh HaShanah and the honeymoon. In this passage in Joel, we can see that the seven years of the tribulation, known as the birthpangs of the Messiah or Chevlai shel Mashiach, are over and the Messiah is coming back with His followers to go to the marriage supper of the Lamb.

In Joel 2:17 it is written: Let the priests, the ministers of the Lord, weep between the porch and the altar [once again, this speaks of an event that took place annually, the priest ministering in the Holy of Holies], and let them say, Spare Thy people, O Lord, and give not Thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? (Joel [Yoel] 2:17)

What is being communicated here by the phrase “spare Thy people”? For the answer we must turn to Zechariah 12 and 14:1-9. In these passages, we can see Yeshua coming back after the birth pangs of the Messiah (tribulation), and Jerusalem (Yerushalayim) about to be under siege. Yeshua saves Jerusalem (Yerushalayim). His feet are placed on the Mount of Olives. There is a great earthquake, and the Messianic Kingdom comes in full power. There is no night-time anymore, and the L-rd will rule the whole earth. At this time, the gates of Heaven are closed. The last Yom Kippur ceremony is called neilah, the closing of the gates, and is the concluding ceremony to Yom Kippur. However, this is not the rehearsal (miqra), but the real thing. At this point, it is too late to make a decision to accept Yeshua the Messiah into your life.

Yeshua spoke of this same event in Matthew (Mattityahu) 24:27-31. In Matthew 24:31, the trumpet that is being blown is called by Yeshua the great trumpet. This is the trumpet that is blown on Yom Kippur known as the Shofar HaGadol. This trumpet will usher the return of Yeshua to rule as Messiah ben David during the Messianic age.

The themes of the fall feasts are numerous and are especially meaningful to the believer in Yeshua. The festivals and the entire Tanach (Old Testament) are fulfilled and speak about the Messiah (Psalm [Tehillim] 40:7; Luke 24:44-47). Understanding the fall festivals will enrich our lives and walk (halacha) as believers in the Messiah. The final fall festival, Sukkot, is no different. The festivals of the L-rd are fulfilled in Yeshua the Messiah while at the same time revealing tremendous insight on how to live for Yeshua on a daily basis. Baruch Ha Shem! Blessed be His Name!

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