Leviticus 16:34

(34) And this shall be an everlasting statute.—Better, And this shall be a statute for ever, as the Authorised Version has it in Lev_16:29. Here, again, we have an instance of how the same phrase which occurs three times within four verses (see Lev_16:29; Lev_16:31; Lev_16:34) is rendered in the Authorised Version by two different phrases, thus giving the idea to the English reader that there is a difference in the original. The thrice-repeated phrase emphasises the abiding nature of this law, and indicates the solemnity of the day.

And he did as the Lord commanded Moses—That is, Aaron performed the service for the first time, according to the ordinances which the Lord communicated to Moses. A similar remark occurs at the first observance of the Passover. (See Exo_12:50.) The solemn admonition, therefore, addressed to the priesthood at the beginning of this chapter (see Lev_16:1-2), not to presume on their office, but to submit to the Divine regulations, was duly observed by the first high priest. It may, however, also be designed to indicate that Aaron did not assume the dignity of the pontificate to exalt himself, but in obedience to the command God gave to Moses.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Lev 16:34 And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the LORD commanded Moses.

Ver. 34. For all their sins once a year.] For whereas in their private sacrifices they durst not confess their capital sins for fear of death, due to them by the law, God graciously provided and instituted this yearly sacrifice of atonement for the sins of the whole people, without particular acknowledgment of any. There are of good note who think, {a} that this anniversary fast, called "the fast" by a specialty, {Act 27:9} was instituted in reference unto, and solemn remembrance of, the fall of Adam; which happened, say they, on the tenth day of the world, answering to the first of November. But how strangely are the Jews at this day besotted, if that be true of them that some {b} report, viz., that at this their feast of reconciliation, they use to bribe Satan, that he may not accuse them for their sins; and that this is one thing for which they do yearly afflict their souls, namely, the translation of the Bible out of Hebrew into Greek, by the Septuagint!

{a} Arch. Ussher, Annales Vet. Test., p. 2.

{b} Alex. Ross’s View of Religions.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 16:34. This shall be an everlasting statute — By which were typified the two great gospel privileges; remission of sins and access to God, both which we owe to the mediation of the Lord Jesus. He shall make an atonement — for all their sins — Meaning all such sins as could be expiated by the law, which were, τα αγνοηματα, the errors, or sins of ignorance of the people, as the apostle expresses it Heb 9:6, where he speaks of the atonement made on this day. “To this sort of offences alone,” as Dr. Doddridge justly observes on the verse just referred to, “and not to those presumptuously committed, the efficacy of the atonement extended.” And even to justification from these, as the Hebrew doctors justly observe, all these rites of expiation, however solemnly performed, availed nothing in the sight of God, without repentance, and sincere resolutions of new obedience. Now, the two great gospel duties of repentance and faith are hereby typified; by which we obtain an interest in the atonement made by the death of Christ, and come to be entitled to the benefit of it. By repentance we must afflict our souls — inwardly sorrowing for our sins, and living a life of self-denial and mortification. And we must make a penitent confession of sin, and that with an eye to Christ whom we have pierced. By faith we must put our hands on the head of the offering, relying on Christ as the Lord our righteousness; pleading his satisfaction, as that which was alone able to atone for our sins, and procure us a pardon, and with a hand of faith on his sacrifice, must assure ourselves that, if we confess and forsake our sins, God is faithful and just to forgive us our sins, and cleanse us from all unrighteousness. We may observe further here, that in the year of jubilee, the trumpet which proclaimed liberty was ordered to be sounded in the close of the day of atonement, Lev 25:9. For the remission of the debt we owe to God, our release from the bondage of sin, and our return to our inheritance above, are all owing to the mediation and intercession of Jesus Christ. By the atonement we obtain rest for our souls, and all the glorious liberties of the children of God.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

34. For all their sins — Though this day is appointed by God as the day for the forgiveness of sins, no such end can be reached except by true repentance and the firm determination not to sin any more. As is stated in Tr. Yoma, 85 b: “He who yieldeth to sin in the supposition that the day of atonement will bring him forgiveness, will find no forgiveness on this day. And only the sins committed by man against God can be atoned for on this day; as to the sins, however, between man and man, this day is powerless to remove them until the offender has appeased the offended.” Since there were many sins and “errors” (Greek, ignorances, Heb_9:7) for which there had been no specific expiation in the Levitical code, and many which had been neglected, there was need of one general expiation once each year. See Lev_16:9, note. “If the law were not spiritual, atonement would not be so absolutely necessary. That any one could keep the law, and thereby merit the favour of God, never entered the thought of the lawgiver. Its immediate purpose was only to excite a sense of the need of redemption. In this view, the law was only παιδαγωγος εις Χριστον,” (a child-leader unto Christ.) — Hengstenberg. For a reply to Baehr’s denial of the substitutional nature of the Mosaic sacrifices, see Numbers 15, concluding note. “To a God of infinite benevolence, justice, and holiness, nothing can compensate for sin save the removal of sinfulness from the heart of the sinner; nothing make room for forgiveness save the establishment of a principle of daily life actually operating and assuring that removal. Wherefore the willing self-sacrifice of the innocent for the guilty is admissible in God’s plan of salvation, not as an end satisfactory in itself, but as a means for effecting that real, practical removal of sin by the destruction of sinfulness, which will justify a just and holy God for pardoning and forgetting the sins of the past. To this principle nothing else in the whole Mosaic ritual so plainly points as does the feast of atonement. In the death of its victims it repeated the daily lesson of bloody sacrifices; while in its liberated offering it set forth the crowning truth, that even self-sacrifice can expiate sins committed only in so far as it removes — ’sends away for Azazel’ — the disposition to commit sins.” — Geo. W. Cable.

And he — that is, Aaron, to whom Moses was directed to communicate this command — did as the Lord commanded. This bit of history must have been added at least seven months after the dedication of the tabernacle, when Nadab and Abihu were slain and the precepts of this chapter were given. The first day of atonement was after the rebellion at Kadesh-Barnea. Compare Lev_9:23; Lev_10:1, with Exo_40:17, and Introduction to Numbers, (4.)

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

This shall be an everlasting statute unto you. It lasted as long as the earthly Jerusalem lasted, and until the heavenly Jerusalem was instituted, when it had a spiritual fulfillment once for all. Of old there was a high priest that cleansed the people with the blood of bulls and goats, but now that the true High Priest is come, the former priesthood is no more. It is a providential dispensation of God that the city and temple of Jerusalem have been destroyed; for if they were still standing, some who are weak in faith might be dazzled by the outward splendor of the literal types, and not drawn by faith to the spiritual antitypes. If there are any, therefore, who, in considering the Levitical ritual of the great Day of Atonement, and in looking at the two he-goats the one sacrificed, the other let go, charged with sins, into the wilderness do not recognize the one Christ who died for our sins and took away our sins, and do not see there the "everlasting statute" of which God here speaks by Moses, let him go up thrice a year to Jerusalem, and there search for the altar which has crumbled in the dust, and offer up his victims there without a priest. But no; thanks be to God, the earthly priesthood and temple are abolished, that we may raise our heart to the heavenly, and look up with faith and love and joy to him who offered himself once for all, and who ever liveth to make intercession for us" (Origen, "Hom." 10, as quoted by Wordsworth). And he did as the Lord commanded Moses; that is. Moses announced to Aaron the Law which was to be carried out about five months later.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

This shall be an everlasting statute - By which were typified the two great gospel privileges; remission of sins, and access to God, both which we owe to the mediation of the Lord Jesus.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

General Information:

Yahweh finishes telling Moses what the people must do on the Day of Atonement.

This was done as Yahweh commanded Moses

This can be translated in active form. AT: "And Moses did as Yahweh commanded" or "And Aaron did as Yahweh commanded Moses" (See: Active or Passive)

translationWords

statute

atonement

sin

command

Moses

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

'ויעש כאשר צוה וגו AND HE DID AS [THE LORD] COMMANDED [MOSES] etc. — When the next Day of Atonement arrived he (Aaron) did everything as is here set forth in order. And Scripture only states this in order to declare the praise of Aaron — that he did not attire himself with them (the official garments) for his own aggrandisement, but as one who was executing the ordinance of his King (Sifra, Acharei Mot, Chapter 8 10).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND HE DID AS THE ETERNAL COMMANDED MOSES. This means that Aaron fulfilled all that he was commanded, and he was careful all his life not to enter the Holy of Holies except on the Day of Atonement in order to bring his offerings, according to all that G-d commanded Moses.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.