Leviticus 16
The Day of Atonement - Purification of Spiritual Impurity 16:1-34
Chapter sixteen is the pivot of the book of Leviticus. It is one of the great chapters in the Bible, and it gives us one of the clearest pictures of the day Jesus died at Golgotha. The events in this chapter form the basis for John the Baptist's words, announcing the arrival of Jesus: "Look, the Lamb of God, who takes away the sin of the world!"[ 1 ]
It comes as a surprise that the cause for this glorious revelation is a great tragedy, that is, the death of Aaron's two sons, Nadab and Abihu. We read about the event in ch. 10. From vs. 1 we conclude that those two brand new priests, not only brought their own fire and incense, but also that they penetrated the veil and went into the Most Holy Place. We remarked before in connection with ch. 10 that the two men had, probably, been under the influence of alcohol when they committed this sin. The whole fatal tragedy is here put into a few simple words: "The LORD spoke to Moses after the death of the two sons of Aaron who died when they approached the LORD." God does not recapitulate about what happened; it is only mentioned because it was the reason for what follows.
The Day of Atonement is not only a picture of the way in which man is cleansed from his sin, but also of the purification of Heaven and of the throne of God which had been polluted by the sin of man. The first lesson we draw from this chapter is that the sin of man has cosmic consequences and that something must be done to undo this cosmic pollution. The fact that sin not only affects the person who sins, but also we dishonor God when we sin; and God cannot become impure without losing His eternal character. This is the tension that lies behind this chapter.
In vs. 2 Moses is given a prophecy which he has to pass on to Aaron. "Tell your brother Aaron not to come whenever he chooses into the Most Holy Place behind the curtain in front of the atonement cover on the ark, or else he will die, because I appear in the cloud over the atonement cover." Aaron is the only person in the world who is allowed to enter the Holy of Holies, but God addresses Moses. He is the prophet who hears the Word of God and passes it on. God gives to each person his particular gift. The contents of the prophecy is that the way to the Sanctuary, that is to intimate relationship with God, was not yet open. Entrance into God's presence was the exception, not the rule. God, not Aaron, determined when man would enter His presence.
It is logical that we go here to the Hebrew epistle, where we read: "But only the high priest entered the inner room, and that only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance. The Holy Spirit was showing by this that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing."[ 2 ] But in Hebrews we read that now we have confidence to enter the Most Holy Place.[ 3 ] So the Day of Atonement speaks to us of the limitations God imposes upon man as well as of the promise of unlimited fellowship with God.
The place of God's presence is defined by the words "in front of the atonement cover on the ark." The eternal God uses as limited space of not much more than three cubit feet to reveal Himself in time and space. This is the principle of the Incarnation. At the construction of the tabernacle and the making of the ark God had said: "There, above the cover between the two cherubim that are over the ark of the Testimony, I will meet with you and give you all my commands for the Israelites."[ 4 ] This was the essence of the Shekina glory that filled the whole tabernacle, as we read in Exodus: "Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the tabernacle."[ 5 ] So, the presence of the Lord must have been obvious. It could be verified by human senses, because the cloud and the column of fire were visible.
The verses 3-5 give a brief overview of the sacrifices that were necessary for Aaron to open the way to the Sanctuary. For himself, a sin offering and a burnt offering were needed; for the people a double sin offering, consisting of two male goats and a burnt offering. The sin offerings correspond with the ones described for the leaders in chapter 4 in that no bull was to be sacrificed, but a male goat.
The sin offering Aaron had to bring emphasized his own sin and weakness. The epistle to the Hebrews expresses this beautifully, where the contrast between Aaron and Jesus is made clear. We read: "Unlike the other high priests, he [Jesus] does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself. For the law appoints as high priests men who are weak; but the oath, which came after the law, appointed the Son, who has been made perfect forever."[ 6 ] Ch. 16 brings out the failure of man: the failure of the priest as well as of the people. Aaron was, at the same time, the most privileged and the most pitiful of all among the human race. This realization should have created a deep desire in the heart of every thinking Israelite for a Messiah who would not be subject to this kind of sinful nature.
In order to enter into the Sanctuary, Aaron first had to take a complete bath and then clothe himself with the undergarments of the high priest. He was not allowed to wear his official pontifical clothes. He had to appear before the presence of the Lord in the most elementary covering. This brings to mind Zechariah's vision of Joshua, the high priest, who stood before the Angel of the Lord in filthy clothing, while Satan accused him.[ 7 ] Joshua received a change of clothes, from filthy rags to rich garments. The intent of the vision was to point to the coming of Jesus Christ, Who is called "the Branch" in that chapter.
The use of Aaron's undergarments is in itself an image of the coming of Christ. Aaron's partial clothing indicates that he was not the real person to enter the Sanctuary. The Israelites were to expect a High Priest who could enter the Sanctuary in full pontifical garment: One who did not first have to bring a sacrifice for his own sin.
Aaron had to set apart the two animals for his own sacrifice and after that he had to bathe and clothe himself. Following his cleansing he had to prepare the two male goats and the ram for the people. These were brought before him, but apart from that, nothing happened to them at this moment, until after the bringing of the first sin offering for the priests was completed. Vs. 6 states in one sentence what is worked out in detail in vs. 11-14.
Then Aaron entered the Sanctuary with a censer with burning coal on which incense was placed and with the blood of the bull. It is not clear whether he did this in one trip or in two. If he entered with both the censer and the bowl of blood, he would have to put the censer on the floor before the ark in order to be able to sprinkle the blood in front and on top of the lid of the ark. This was, of course, quite possible. It is also possible that he had to make two trips. So, we cannot know for sure whether the high priest entered the Sanctuary twice or three times on the Day of Atonement. The essential part of the rite was that the blood of the bull, which was killed for his own sin, and of the male goat, which died for the sin of the people, was sprinkled seven times up and around the cover of the ark, which is called "the mercy seat."
We will never be able to analyze this ceremony in a complete and exhaustive way. Partly, this is due to our limited understanding of the Person and character of God, and, consequently, our understanding of what our sin actually did to God. The eternal, almighty, good and loving Creator is not a blood-thirsty Person. The blood of animals which He created is precious to Him. In a sense the sacrifice of an animal is as much a dilemma for God as the death of man. We have very little idea how much God was put in jeopardy, so to speak, by the sin of man and of Satan. The fall polluted heaven. The blood of Christ did not only cleanse our consciences but also "the heavenly things." As the writer to the Hebrews puts it: "The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God! It was necessary, then, for the copies of the heavenly things to be purified with these sacrifices, but the heavenly things themselves with better sacrifices than these. For Christ did not enter a man-made sanctuary that was only a copy of the true one; he entered heaven itself, now to appear for us in God's presence."[ 8 ]
This cleansing of the sanctuary by the blood of the goat demonstrates what atonement meant for God and for our relationship with Him. Everything that represented our fellowship with God had to be sprinkled with blood. It started with the throne, that is the ark, and went back to the altar for the burning of incense, that is the place of prayer and worship. From our point of view the cleansing should have started at the altar, because that is where we find ourselves. The core of the problem, however, is before the throne of God. God always penetrates to the core. He sees reality as it is objectively. We always approach problems subjectively. Our sins are atoned for at the throne of God, and that is what matters.
The scapegoat that carried away the sins to the desert represents our human experience of atonement. As far as God is concerned, it was not necessary for sins to be carried away, but, in order for us to understand what happened in the throne room, we see our sins being carried away. Now, we should be able to draw the right conclusions for our lives from this ritual. In our experience this is a growing process. The first goat died a violent death; the second goat died slowly through deprivation and starvation. We do not die to our sins once and for all; it is a daily process. On the basis of Jesus' death on the cross we die a little bit every day. We are separated from our sins by the death of Jesus, but the scapegoat is a tough creature. He dies slowly!
As it stands in vs. 12 and 13 it is as if the incense saves Aaron's life. We read in Revelation about the role of incense: "And when he had taken it, [that is when the Lamb had taken the scroll from the hands of the Father] the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints."[ 9 ] The censer full of incense symbolizes the prayers of the saints on earth. It seems like an anachronism that God would want to wrap Himself in the prayers of His saints, whilst there are only people on earth who have been soiled by sin and who have to be purified.
The Day of Atonement was, specifically, the day when the people were to do soul searching. Vs. 29 says: "This is to be a lasting ordinance for you: On the tenth day of the seventh month you must deny yourselves and not do any work-- whether native-born or an alien living among you--" (NIV). The RSV says: "And it shall be a statute to you for ever that in the seventh month, on the tenth day of the month, you shall afflict yourselves, and shall do no work, either the native or the stranger who sojourns among you." And TLB reads: "This is a permanent law: You must do no work on the twenty-fifth day of September, but must spend the day in self-examination and humility. This applies whether you are born in the land or are a foreigner living among the people of Israel; for this is the day commemorating the atonement, cleansing you in the Lord's eyes from all of your sins." Yet, God wanted to draw the attention of man away from himself to a later time when the church would stand before Him "as a radiant church, without stain or wrinkle or any other blemish, but holy and blameless."[ 10 ]
No specific system is indicated that has to be followed to sprinkle the blood on top of the cover of the ark and in front of it. But the fact that blood had to be sprinkled on the ground in front of the ark would suggest that Aaron's feet would have to stand upon the blood. This standing on the blood of the sacrifice symbolizes the basis for his priesthood.
The cover of the ark is the most important part of the tabernacle. The Hebrew name for it is kapporatte which is derived from the word kafar meaning "to cover." Paul uses the Greek equivalent in Romans, which is the word hilasterion. The verse reads: "God presented him as a sacrifice of atonement."[ 11 ] The phrase "a sacrifice of atonement" is the Greek word hilasterion, that is "the cover of the ark" or, as the KJV calls it, "the mercy seat." As we saw already, the book of Exodus describes the cover of the ark as the unique place where God would reveal His presence.[ 12 ] The Greek translation of the Old Testament, the Septuagint, uses the word hilasterion for the Hebrew kafar which means "to cover." The cover of the ark was, at the same time, God's way of putting a cover over the law which was inside the ark in the form of the two stone tablets, as well as the place where God covered the sins of man with the blood of the sacrificed animal. This is the essence of grace. The concept that is used here is also expressed in the Greek in the parable of the Pharisee and the tax collector, where the tax collector cried out: "God, have mercy on me, a sinner."[ 13 ]
The cover of the ark was, foremost, an image of the throne of grace. It is fitting that the word that is used here for "cover" is also applied to our Lord Jesus Christ in whom the presence of God is personified and in whom atonement was brought about.
So, Aaron enacted Jesus' ascension when he entered the curtain with the blood. In this way the resurrected Lord presented Himself before the Father as a living guarantee for our pardon and atonement. Some of the glory of the Day of Atonement is expressed in the 24th psalm, where we read: "Lift up your heads, O you gates; be lifted up, you ancient doors, that the King of glory may come in. Who is this King of glory? The LORD strong and mighty, the LORD mighty in battle. Lift up your heads, O you gates; lift them up, you ancient doors, that the King of glory may come in. Who is he, this King of glory? The LORD Almighty-- he is the King of glory."[ 14 ] At the same time this Day of Atonement is a picture of Golgotha where the shame of the world was rolled away by Him who knew no sin.
Aaron had to perform some consecutive acts which expressed different facets of one and the same matter. What he enacted in different actions is an analysis of the one act of obedience of Jesus when He died on the cross. The blood of the lamb was shed for the sin of the people. One died for all. With this blood everything that related to our fellowship with God was cleansed. This was done in a unique and lonely act.
Vs. 17 stresses the fact that Aaron had to be absolutely alone in the tabernacle as the blood was taken behind the curtain. It was a heroic deed which foreshadowed the heroism of Christ's act. It took the courage and strength of a lion. Nobody could stand next to Christ to assist Him, even the burnt offering altar where the blood was poured out and where the animals were burned was cleansed by the blood that was taken into the sanctuary. The cross is the symbol of human deprivation and shame. But ever since Jesus died on a cross, it has become the emblem of love, grace and faith. Everything Jesus touched turned into gold!
After all the sacrifices were brought, the ritual of the scapegoat follows. This goat was to be sent away into the desert "for Azazel" as the RSV puts it. This does not happen in secret, as the ritual inside the sanctuary, but in public. It was not for God's eyes alone but for public view. The male goat was set apart "for Azazel" by the casting of lots. The meaning of the word "Azazel" is unclear. To leave the word untranslated, as the RSV does, gives no indication of a possible meaning. The Amplified Bible gives the alternatives "removal" and "for dismissal." TLB says that the male goat is "to be sent away." The KJV and NIV call it "scapegoat." The Good News Bible leaves the word untranslated and gives a footnote saying that the meaning of the word is unknown. There is no basis for the supposition that Azazel would have been a desert demon. This suggestion is the result of form-historical and archaeological prejudice. We will leave that alone. The Bible gives us no reason to believe that God would order Israel to give a male goat to a desert deity. Even if there were a demon called Azazel, he would probably have received his name from the ritual with the scapegoat. The goat was there before the demon. Jesus did not carry away the sins of the world to give them to the devil.
It is true, of course, that there would have been no deserts where man and beast could die if Satan had not introduced sin into the world. As a body decomposes when the soul leaves, so sin will disintegrate if it is no longer fed by human disobedience. It is enough for sin to be carried away.
The important point of the ritual was that the male goat of which the blood was taken into the sanctuary and the scapegoat that was sent into the desert loaded with the sins of the people, presented one and the same image. Jesus was both "the Lamb of God, who takes away the sin of the world!"[ 15 ] and the Lamb whose blood was brought into the sanctuary. Actually, He is also the High Priest who performed the act as well as the cover of the ark upon which the blood was sprinkled! All the details of the ceremony speak of only one name: Jesus.
In the reality of time and space, the order was the opposite of that followed in the image. Aaron first brought the blood into the sanctuary, and after that the scapegoat was led away. In the image the thing that is most important to God is mentioned first. In reality the killing of the Lamb and the carrying away of the sin of the world happened simultaneously, and after that the blood was presented before God, probably after the resurrection of Christ.
We read in vs. 21, "He [Aaron] is to lay both hands on the head of the live goat and confess over it all the wickedness and rebellion of the Israelites-- all their sins-- and put them on the goat's head. He shall send the goat away into the desert in the care of a man appointed for the task." This confession in detail was not necessary for the omniscient God but it was needed for the awareness of man. It is very important for us to become aware of our sins and to look at them in detail. Two words are used to distinguish the sins of the people: wickedness and rebellion. The KJV uses the words "iniquity and transgressions." Iniquity refers to the nature of man and transgression stands for the act of breaking the law.
As representative of the people, Aaron had to identify himself completely with this goat, just as he had done with the bull and the other goat. He had to lay both hands on the animal's head. The identification is even more complete because of the use of both hands. The confession implies that what happens to the scapegoat should happen to all men. We deserve to be chased away, banned, and rejected in complete separation by death. The experience of the scapegoat was like a death sentence, just as much as it was for the goat that was killed. Actually, the goat that was killed by one stroke of the knife came to an end that was more merciful. The scapegoat was condemned to a slow death by wasting away and starvation. Jesus experienced both facets of this condemnation in our behalf. "He had no beauty or majesty to attract us to him, nothing in his appearance that we should desire him. He was despised and rejected by men, a man of sorrows, and familiar with suffering. Like one from whom men hide their faces he was despised, and we esteemed him not. Surely he took up our infirmities and carried our sorrows, yet we considered him stricken by God, smitten by him, and afflicted. But he was pierced for our transgressions, he was crushed for our iniquities; the punishment that brought us peace was upon him, and by his wounds we are healed. We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on him the iniquity of us all. He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth."[ 16 ]
Without doubt John the Baptist referred to the ritual of the Day of Atonement when he said: "Look, the Lamb of God, who takes away the sin of the world!"[ 17 ] This puts in perspective John's baptism of repentance. We read in Mark: "And so John came, baptizing in the desert region and preaching a baptism of repentance for the forgiveness of sins. The whole Judean countryside and all the people of Jerusalem went out to him. Confessing their sins, they were baptized by him in the Jordan River."[ 18 ] The sins of the people that were baptized by John were not washed away in the water of the Jordan River, they were laid upon Jesus. This gives a new meaning to Jesus' baptism. The ritual of the Day of Atonement shows how the door was opened for the coming of the Holy Spirit.
After the two sin offerings have been brought in their double aspect, one goat that was killed and one that was led away, Aaron had to change his clothes. He had to take off the simple dress of the undergarments, and he had to bathe anew and dress himself with the beautiful pontifical garment, described in Exodus.[ 19 ] There was no demonstration of beauty and glory during the bringing of the sin offerings. This was a time of self examination and humility. The prescribed dress code for this ritual was, in itself symbolic of the nakedness of our Lord Jesus Christ when He died on the cross. He died naked. As the Flemish poet Guido Gezelle wrote: "All rights denied, naked Christ died."[ 20 ]
Then the burnt offering was brought. A sin offering without a burnt offering would have been a senseless martyrdom. The burnt offering is the expression of love which Paul expresses this so beautifully in I Corinthians: "If I give all I possess to the poor and surrender my body to the flames, but have not love, I gain nothing."[ 21 ]
There is a relationship between humility and love. We can only humble ourselves if we love God with all our heart, our mind, and our will. We should remember, however, that Jesus is, at the same time, the burnt offering and the sin offering. Just as we cannot take away our own sins, and die at the same time, so we cannot give ourselves as a burnt offering to God without help from the outside. If Christ were not our burnt offering, we could never surrender to God in love.
The man who led the scapegoat away was unclean. He could not enter the camp without washing himself and bathing. Jesus became unclean when He took upon Himself our sins. While Jesus was in the process of carrying away the sins of the world nobody touched Him. The murderer who was crucified next to Jesus touched Him in a spiritual sense and he became pure. What a marvelous paradox!
The carcasses of the bull and the male goat of the sin offering had to be burned outside the camp. This sets these sacrifices apart from all other sin offerings; because those could be eaten by the priests who brought them. We read in ch. 6:30, "But any sin offering whose blood is brought into the Tent of Meeting to make atonement in the Holy Place must not be eaten; it must be burned." The Hebrew epistle gives an interesting comment on this point: "The high priest carries the blood of animals into the Most Holy Place as a sin offering, but the bodies are burned outside the camp. And so Jesus also suffered outside the city gate to make the people holy through his own blood. Let us, then, go to him outside the camp, bearing the disgrace he bore. For here we do not have an enduring city, but we are looking for the city that is to come."[ 22 ] The burning of the carcasses points to the disgrace of Jesus' crucifixion in which we share as Christians. There is something in our communion with God that makes us unfit for fellowship with other human beings. It sets us apart. We have to be very careful, of course, where we draw the line. We should not become exclusive and hypocritical. The cross of Christ is a disgrace because of our sins that were nailed it. That is why the person who touches the scapegoat or the ashes of the carcasses becomes unclean. This uncleanness originates from within our beings. If we realize this, we have ample reason to feel ashamed and to humble ourselves. Self-denial and introspection are the keywords for the attitude of man on the Day of Atonement. This is the day on which someone else dies in our place and the blood is sprinkled before the throne of God.
In the verses 29-34 we read three times that the Day of Atonement is "a lasting ordinance." Up to this day Orthodox Jews still celebrate "Yom Kippur," but the ritual, as it is described in ch. 16 is no longer observed. A fundamental change had to take place after the destruction of the temple and the disappearance of the ark. But the "lasting ordinance" is preserved in Jesus' sacrifice on the cross.
In these last verses of the chapter three things are emphasized: First, the self-denial of man; then the objective cleansing, not only of man's conscience, but of the holy objects in the tabernacle; and, finally, the importance of the priesthood, the consecration and even the clothes.
TLB translates "the tenth day of the seventh month," that is, the month "Nissan" as "the twenty-fifth day of September." The self-examination that man had to carry out was not a self-analysis in the larger sense of the term, but an realization of what went wrong in the relationship with God. It is a hard look at the reality of our fellowship with God. It would have been impossible for any Israelites, at this point, to discover the great surprise that was hidden in the sacrifices of that day. The only thing the Israelite could know was that he should have died for his own sin, but that God accepted the blood of an animal in the place of his own blood. David made the discovery that God was not interested in animal blood, but the Holy Spirit did not reveal the mystery to him either. He said: "Sacrifice and offering you did not desire, but my ears you have pierced; burnt offerings and sin offerings you did not require. Then I said, 'Here I am, I have come-- it is written about me in the scroll. I desire to do your will, O my God; your law is within my heart.' "[ 23 ] The fact that God Himself became man and that He would carry away the sin of the world in His own body and that His death would atone for us is as much a surprise for us as it is for angels. In his book Out of a Silent Planet, C. S. Lewis tells the story of a certain Dr. Ransom who went to Mars and told the archangel of that world what had happened on our planet. In our world the tremendous fact of our hope is so great that even today most Jews cannot believe it. We, who know the truth, have even more reason to humble ourselves before God than did the Jews who only saw the blood of animals being shed.
We are not expected to cry over spilled milk. God does not want us to keep on making an inventory of old sins that have been confessed and forgiven. When God came into my life, I understood very clearly that He said to me: "We do not talk about the past any more." Self-denial, or, as the KJV calls it "affliction of the soul," does not mean digging up what is dead and buried. We do not have to perform a spiritual autopsy on what God has covered before we can be purified. Humbling oneself means breaking down constructions we ourselves have erected on a non-existent foundation, or of things we built upon a foundation that God meant to be used for something else. In Jesus Christ, God placed us upon the foundation of grace. The Holy Spirit has erected a building of honor and righteousness upon that basis. We have a tendency to build our own buildings; therefore, humbling ourselves means the collapse of those structures, since what God builds makes us humble. What we have built ourselves has to come down. Somehow, we always manage to introduce foreign elements in what God has begun to build in us. Therefore, we ought to examine ourselves, and to confess what we added or altered in God's work, so that what He did will remain pure.
This chapter started with a reference to the death of Aaron's sons, who had entered the sanctuary on their own terms. It concludes with a reminder of what a priest should be when he enters on God's terms. So the picture of Jesus Christ appears before our eyes.
The verses 32-34 repeat the significance of the cleansing of the sanctuary and of man. From this we understand that impurity starts with man and affects the sanctuary. The fact that these rites had to be repeated yearly proves that the rituals did not alter the source of evil. The sacrifices did not take the sinful nature out of man's heart. Every time a man sinned, a sin offering had to be brought, and added to this there had to be a yearly ceremony of cleansing for the collective guilt of the people. The writer to the Hebrews makes this clear when he says: "The law is only a shadow of the good things that are coming-- not the realities themselves. For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. If it could, would they not have stopped being offered? For the worshipers would have been cleansed once for all, and would no longer have felt guilty for their sins. But those sacrifices are an annual reminder of sins, because it is impossible for the blood of bulls and goats to take away sins."[ 24 ]
Man never lost his sense of guilt through these sacrifices. He was cleansed outwardly in a ritual sense, but that was all. The real cleansing had to wait. That is why we read elsewhere: "The blood of goats and bulls and the ashes of a heifer sprinkled on those who are ceremonially unclean sanctify them so that they are outwardly clean. How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God!"[ 25 ] In this way the rituals of the Day of Atonement showed what could be cleansed and what could not. This reinforced the longing for the coming of the Messiah, our Lord Jesus Christ.
[ 1 ]
John 1:29
[ 2 ]
Heb. 9:7,8
[ 3 ]
Heb. 10:19
[ 4 ]
Exod 25:22
[ 5 ]
Ex. 40:34
[ 6 ]
Heb. 7:27,28
[ 7 ]
Zech. 3:1-5
[ 8 ]
Heb 9:13,14,23,24.
[ 9 ]
Rev. 5:8
[ 10 ]
Eph. 5:27
[ 11 ]
Rom. 3:25
[ 12 ]
Ex. 25:22
[ 13 ]
Luke 18:13
[ 14 ]
Ps. 24:7-10
[ 15 ]
John 1:29
[ 16 ]
Isa. 53:2-7
[ 17 ]
John 1:29
[ 18 ]
Mark 1:4,5
[ 19 ]
See Ex. 28
[ 20 ]
"Schamel en bloot, stierf Hij den dood!"
[ 21 ]
I Cor. 13:3
[ 22 ]
Heb. 13:11-14
[ 23 ]
Ps. 40:6-8
[ 24 ]
Heb. 10:1-4
[ 25 ]
Heb. 9:13-14
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