"And when the days of her purification are fulfilled ... she shall bring ... a sin offering: ... the priest shall make an atonement for her, and she shall be cleansed." -Lev. 12:6-7

THE word "atonement" occurs 81 times in the Old Testament, and once in the New, in the AV. According to Webster, the English meaning of "atonement" is:

It will be noted that originally "atonement" simply meant reconciliation, and was not a theological word, and did not in itself convey the idea of reparation, expiation, or some compensating action or payment.

This (original) meaning appears to be the AV meaning. From other uses of the word at the time the AV was translated (as Shakespeare), this appears to have been the meaning of the word then.

This somewhat clarifies the scriptural use. At least, it removes one aspect of misunderstanding and misinterpretation. That is, we can see we must clear the word of the idea of compensation or reparation, which is the basis of the orthodox theory of substitution. In fact, it appears to be the introduction of this theory that has corrupted the original common meaning of the word. We are aware how the Apostasy's false teachings have corrupted the meanings of many words, as baptism, hell, soul, kingdom, devil, Holy Spirit, death, etc.

But even "reconciliation" does not properly to us represent the Hebrew word that is translated "'atonement"; for "reconciliation" as we commonly use it always implies a moral relation and personal estrangement. (But, upon thought - and accountants will be especially aware of this - we will realize that we do use "reconciliation" in strictly nonmoral, inanimate connections, as "reconciling" a bank statement, etc. Here the sense is simply to bring into factual or material conformity, without any moral implications.)

So much for the meanings of the English words, which are not important of themselves in searching scriptural meanings, but only insofar as they color - correctly or incorrectly - our understanding of the scriptural terms.

The Hebrew word that is always the original wherever "atonement" occurs in the AV, is kaphar (root meaning: to cover) ("Cover" is almost universally regarded as the root meaning of "kaphar," and this fits with its literal use in Gen. 7:14; but some (especially modern) lexicographers consider the root meaning to be "wash away" or "cleanse." This, if correct, would be even more fitting in its symbolic use. It will be noted in many of the examples given below that the idea of cleansing is the basic one, and that AV several times uses "cleanse" or "purge" in translation of "kaphar." Truly Christ is both a "cover" and a "cleansing" for his people. These are related concepts, but "cleanse" seems to be the deeper one. Christ's "covering" of his people is essential, and will always be a historic fact of their salvation, and in some sense always a present need and reality even in glorification, but his "cleansing" of them unto that glorification seems more fundamental.) and kappoorim (plural: coverings). This is the same root as kapporeth, the "lid" or "cover" of the Ark, always in AV translated "mercy-seat" (RV/NRV margins: cover). ("Mercy seat" was first used by Tyndale, literally translating Luther's "gnadenstuhl," from the Septuagint "hilasterion," place of conciliation. "Hil-askomai" is "be merciful" in Luke 28:13 and make reconciliation" in Heb. 2:17. "Hilios" is "merciful" in Heb. 8:12.)

The first use of kaphar is Gen. 6:14, where it is translated "pitch," but in the sense of "cover with pitch" (Rotherham and NRV have "cover"). This is the only place where kaphar is used literally and neutrally as "cover." In all other places it is used of a figurative covering, and in relation to some uncleanness.

But kaphar is not restricted to moral relations, or to need for repentance and forgiveness and personal "reconciliation." It does not necessarily imply guilt or error. It is used for the figurative or ceremonial cleansing and purifying of inanimate objects, as concerning the original cleansing of the Altar when it was first constructed:

". . . a bullock for a sin-offering for atonement Raphar); and thou shalt cleanse the altar when thou makest (RV) atonement (Kaphar) for it" (Ex. 29:36).

In Lev. 14:34-53 is the cleansing of an infection-defiled house, and in this case there is no direct relation to any sin or guilt:

"He shall take to cleanse the house two birds . . . " (v. 49).

"He shall cleanse the house with the blood of the bird. .." (v. 52).

"He shall let go the living bird ... so shall he (RV) make atonement (kaphar) for the house, and it shall be clean" (v. 53). Other instances of inanimate "atonements" are:

Ex. 30: 10 (RV) - "Once in the year shall he make atonement Raphar) for it (the Altar of Incense)."

Lev. 16:16 - "He shall make an atonement (kaphar) for the Holy Place."

Lev. 16:18 - "He shall go out unto the Altar ... and make atonement Raphar) for it."

Lev. 16:33 - "He shall make an atonement Raphar) for the Holy Sanctuary... for the Tabernacle ... and for the Altar."

Num. 35:33 - "Blood defileth the land, and the land cannot be cleansed (kaphar) but by the blood of him that shed it."

Ezek. 43:20 - "Thou shalt take the blood ... and put it on the four horns of it (the altar) ... thus shalt thou cleanse and purge (kaphar) it."

Ezek. 43:26 - "Seven days shalt thou purge (kaphar) the Altar and purify it."

Ezek. 45:18 - "Thou shalt cleanse the Sanctuary ... put the blood upon the posts of the House. . . so shall ye reconcile (kaphar) the House."

As applied to people, kaphar can imply reconciliation and involve the gaining of forgiveness. There are many examples of this in Lev. 4 and 5.

However, as applied to people, it can be merely a cleansing without any implication of personal guilt or need for forgiveness or reconciliation. This is most strikingly illustrated in the requirement of "'atonement" for the uncleanness of childbirth in Lev. 12:

"If a woman hath borne a manchild, she shall be unclean seven days" (v. 2).

"When the days of her purification are fulfilled, she shall bring . .. a sin offering. .. the priest ... shall make an atonement (kaphar) for her, and she shall be cleansed" (vs. 6-7). And the most notable and significant case of this is Mary:

"Hail, thou ... highly favored, the Lord is with thee!" (Luke 1:28).

"Thou hast found favor with God" (v. 30).

"The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God" (v. 35).

"And when the days of her purification according to the Law of Moses were accomplished to offer a sacrifice" (Luke 2:22-24).

Note from Lev. 12 (above) that this was a sin offering for "atonement," though clearly there was no guilt or alienation involved here.

Kaphar is almost always translated "atonement," but other renderings (beside those already mentioned) are:

Deut. 21:8 - "Be merciful (kaphar: RV, forgive) thy people ... and the blood shall be forgiven Raphar) them."

Deut. 32:43 - "God will be merciful unto (kaphar) His land."

Psa. 65:3 - "Our transgression, Thou shalt purge (kaphar) them away."

Psa. 78:38 - "He forgave (kaphar) their iniquity."

Psa. 79:9 - "0 God ... purge away (kaphar) our sins."

Prov. 16:6 - "By mercy and truth iniquity is purged Raphar)."

Ezek. 16:63 - "When I (God) am pacified toward Raphar: RV, have forgiven) thee."

Ezek. 45:17 - "To make reconciliation Raphar) for the house of Israel."

Dan. 9:24 - "To make reconciliation (kaphar) for iniquity."

It will be seen from all the foregoing that the English word "atonement" as at present used is not a very good representation of the Hebrew kaphar, and carries connotations not in the original. Today, "atone" and "atonement" carry, to most people, the ideas of (1) moral culpability, and (2) expiation and a required compensation of some sort.

These are secondary and acquired meanings, even for the English word. They are not part of the original English meaning, which was simply "at-one-ment" - a bringing into unity.

And these ideas of guilt of, and payment for, sin are certainly not integral parts of the Hebrew word kaphar which, as seen, can apply to the cleansing of inanimate objects, or of "uncleannesses" of people which do not involve any personal guilt.

It would probably be simpler and less misleading to us, as well as more understandable, if we (to ourselves) in reading and study, substituted "cover"" or "'cleanse" wherever "atonement" occurs, being guided by the context as to whether it involved a moral reconciliation, or whether it was simply a physical (or ceremonial) cleansing.

Scriptural "atonement" (kaphar) is, truly, always related in some way to the physical condition arising from the general constitution of sin that has come upon the world through Adam. This is the unifying idea behind all its uses. But "atonement" Raphar) being required does not necessarily imply personal guilt or estrangement - just a relationship to that sin- constitution.

The scriptural concept of "covering"' and "cleansing" turns our minds profitably in the direction of what must occur within us, through and as a result of the required "atonement." The orthodox ideas attached to "atonement" - someone else being required to pay for our guilt, to suffer instead of us for our sins - tends to dull our conscience and turn our minds away from our own need for cleansing and purging.

It is the blood of Christ, the perfect sacrifice, that first "covers," then "cleanses" us - not ritually, but practically and gloriously. He did not die to "'atone" for our sins in the orthodox sense. He lived, and died to become and provide a cleansing medium by which our sins are first mercifully "covered," and then progressively - and at last completely and perfectly - cleansed from us: "washed away."

"Atonement," then, as it occurs in the AV, does not mean an external payment or compensation or expiation: that is, something done outside of ourselves; something substitutionary. This is a corrupted, orthodox meaning. It means an internal covering, cleansing, purging, purifying, and putting in a right condition: something done not so much for us as to us. (Of course, it is all "for" us in the sense of "for our sakes," "on our behalf.")

The sacrifices of the Bible were not to pay for sins; nor were they a substitute to suffer and die in the place of the sinner, as orthodoxy teaches. True, pagan sacrifices doubtless were this, for they were a corruption and perversion of the true - the true, revealed Divine conception being far above the comprehension of the mind of the flesh.

The sacrifices of the Bible were a humble recognition that the only condition acceptable to God is purity and perfection; that sin is filth and uncleanness; and that sinful man can be reconciled to God only by being covered by, and washed in, the blood of the Lamb slain from the foundation of the world.

The sacrifices had to be "without blemish," a "perfect" life poured out unto death - a recognition that the flesh must be cut off; the body of sin must die: the ultimate submission and subjection and conformation of humanity to God in perfect unity of will.

Their required "perfection" is the key to their meaning: the strong perfection of Christ which can cover weak sinful man, if man will humbly and obediently accept the covering in the way appointed, and live in the way required to maintain possession of this covering.

The sacrifices were a manifestation of faith in the deliverance from sin that God had promised and would provide - the Seed of the Woman to crush the Serpent's head.

The AV has introduced "atonement" only once into the New Testament, and there (Rom. 5:11) the RV has correctly changed it to "reconciliation," consistent with the AV rendering of the same word (katallagee, katalasso) everywhere else.

In the New Testament we read much of reconciliation, redemption, sanctification, purification, cleansing, etc. - all of which, in harmony with kaphar, turn our minds more to the state and condition of the recipient rather than to something done external to him and as a substitute for him, as the orthodox idea of "atonement"' does.

The conception of "redemption" (or "ransom"), however, must not be forced to the point of the actual payment of something to someone, but as the accomplishment (in some required way) of a deliverance. Thus "Redeeming (literally: buying up, buying out) the time" (Col. 4:5) clearly has no payee, or transfer of payment, but simply by a required course of wisdom and obedience delivering, our time (life) from natural waste leading to death, to spiritual profitability leading to life. Likewise "Bought with a price" (1 Cor. 6:20) has no literal payee, but simply denotes our complete (joyful) bondage to righteousness (Rom. 6:18).

Of Christ's own need for, and participation in, the cleansing benefits of his sacrificial death, we therefore read:

"Necessary ... patterns of things in the heavens ... purified with these (animal sacrifices); but (that) the heavenly things themselves (be purified) with better sacrifices than these" (Heb. 9:23).

"By his own blood he entered in once into the Holy Place, having obtained eternal redemption" (Heb. 9:12). And concerning that blood:

"Ye are washed, ye are sanctified" (1 Cor. 6:11).

"We have redemption through his blood, the forgiveness of sins" (Eph. 1:7).

"We have redemption through his blood, the forgiveness of sins" (Col. 1:14).

"If the blood of bulls and goats ... sanctifieth to the purifying of the flesh, how much more shall the blood of Christ purge your conscience" (Heb. 9:13-14).

"Almost all things are by the Law purged with blood" (Hebrews 9:22).

"That he (Jesus) might sanctify the people with his own blood" (Heb. 13:12).

"Ye were redeemed ... with the precious blood of Christ" (1 Peter 1:19).

"The blood of Jesus Christ cleanseth us" (1 Jn. 1:7).

"Washed us from our sins in his own blood" (Rev. 1:5).

"Thou hast redeemed us to God by thy blood"' (Rev. 5:9).

Cleansing and purifying and sanctifying (making holy) and redeeming from (rescuing from the service and bondage of) sin, is the picture presented throughout. It is a process which must, in one sense, be done for us and to us for we can "of our own selves do nothing," and

"It is God which worketh in you both to will and to do of his good pleasure."

- but it is a process that demands our complete devotion and desire and utmost effort, for the immediately preceding verse commands -

"Work out your own salvation with fear and trembling" (Phil. 2:12-13).

It is no contradiction, but beautiful harmony, that the washing is attributed, not only to the blood, but to the Word:

"That he might sanctify and cleanse it with the washing of water by the Word" (Eph. 5:26).

There must be a constant bathing, washing, total immersion in this divine Water of Life if the great work of "At-one-ment" - making all things one - is to have any meaning for us.