This is also the ideal of Jesus, as we see especially in John 14-17; Compare especially 17:21ff; cf. also Ephesians 2:11-22; 1 Corinthians 15:28 This may be the idea behind all these offerings in which the priests—God`s representative—and the people ate portions of what had been offered to God at a common meal. The prohibition of the use of blood in food or drink is based on the assertion that life is in blood (Leviticus 17:10) or blood is (Genesis 9:4; Deuteronomy 12:23). Blood was used in the consecration of tabernacles, temples, vessels, altars, and priests; all things and persons destined for Yahweh. Then blood was needed as offerings to atone for sin and impurity. The reason for all this is not easy to see; but if we seek an explanation which explains all the facts according to one principle, will we not find it in the idea that the very life of God was present in the principle of the life of blood? Through this life of God, all living beings have shared the life of God. The blood that comes out of every living being must therefore return to God and must not be consumed. By sprinkling blood as an element of life, or certainly a symbol of life, on persons and things intended for God, they were, so to speak, visibly absorbed in the life of God, and his life, which extended over them, essentially made him his own person. After all, the blood of the victims was the return to God of the life of the man for whom the animals stood. And this blood was not burned with the sacrifice of the dead, but shed next to the holy altar. The offering for the now dead sin was burned, but the blood, the life, returned to God. In the sacrifices of peace of all kinds, there was the common meal, in which common life was characterized. Read a transcript of this video by Shai Linne that explains the biblical meaning of the word „atonement”: After all, the Atonement covers all intentional, involuntary, heinous, and insignificant sins of those for whom it is intended.
No one was allowed to enter the tent of encounter until the end of the ritual, because what happened there was for the whole church of Israel (Lev 16:17), probably because any interference in the sovereign action of God`s purification could bring an impurity into the equation that would nullify the act of purification. The global character of the atoning sacrifice anticipates the fullness of Christ`s bloodshed on the cross, but it limits its effects in the same way that the Old Testament limits the effects of His sacrifice on the Day of Atonement to those whom God has chosen to call His own, and to them alone. Atonement is a term often used in the Old Testament that represents a sacrifice for sin. Leviticus 16 describes the atonement on many levels through many actions. The whole process was quite detailed, but necessary for God`s people to be holy before God and therefore one with God. They were a separate nation, and as such, they followed these rituals of atonement. The Atonement for sin caused by Christ`s death has its origin in divine love. There is no other reason why „God has reconciled us to him through Jesus Christ” (2 Corinthians 5:18). The hymn that constantly resounds in the Bible says, „God so loved the world that he gave his only begotten Son” (John 3:16; see 1 John 4:9–10). This does not mean that God loves us because Christ died for us.
On the contrary, Christ died for us because God loves us. Thus, „God praises his love for us through Christ dying for us while we were still sinners” (Romans 5:8). Because the Atonement comes from love, it is always considered a divine gift, never a human fulfillment. „Much more, then, since we are now justified by His blood, we will be saved from wrath by Him. For if, when we were enemies, we were reconciled to God by the death of his Son, much more, if we were reconciled, we would be saved by his life. Not only that, but we rejoice in God through our Lord Jesus Christ, through whom we have now received the Atonement. (Romans 5:9-11) To accept Christ`s Atonement for sin is to acknowledge His sin and receive His sacrifice. And not only that, but live a graceful life of abundance. There is no longer a barrier between the believer and God, for they have received the atoning power of Christ and God`s satisfaction of acceptance through that atonement and thus reconciliation. When the Bible speaks of atonement, it means that a price has been paid for our sins, resulting in us being reunited as sinners with the Holy God.
We have been reconciled to God. So we understand that Christ made an atonement. This is the biblical language, Christ created an atonement for our sins. He paid a price, his own life, which God accepted for us for us. So now we are brought back to God. A large book for thinking more about what the Bible says about the Atonement is called „The Atonement” by Leon Morris. (2) Among the Greek words used, hilaskesthai means „to atone” (Hebrews 2:17; Leviticus 6:30; 16:20; Ezekiel 45:20); Allattein, however, which is only used in composition with prepositions, means „to reproduce the other”, „to restore” to another (ancient?) The same term is often translated as „reconcile,” which is interpreted as equivalent to „atonement” (Leviticus 6:30; 8:15; 16:20; 1 Samuel 29:4; Ezekiel 45:15–20; Daniel 9:24). In the latter sense, it connects with chaTa`. In 2. Chronicles 29:24 uses both words: In the King James Version of the Bible, the word atonement is used only once in the New Testament, Romans 5:11. However, most other versions have translated the word „atonement” as „reconciliation” because that is the literal interpretation of the word.
And while there is an element of unity in the biblical Atonement, we should not confuse it with the concept of New Age Oneness—acceptance in the One Energy. Since the English word atonement originally means to be one, some people have developed the theory that people can experience complete unity with God. The answer to these questions refers to the word atonement. Simply put, the word atonement means reconciliation. In 1. In Genesis 1:29, we see the paternal heart of God. He gave the first couple everything they needed. If they need it, God has provided it.
Genesis 1 is the wide-angle picture of the creation narrative and Genesis 2 is the most personal encounter. In Genesis 2, when the camera pans Adam, we see that he needs proper help. This need is fulfilled by God. Genesis 2:18-25 is an image of God fulfilling what He wrote in 1. Moses 1:29 said. Everything they need will be provided by God. Adam and Eve sewed loincloths made of figs to cover their nakedness. It didn`t work. But what works are the animal skins that God has turned into shells for them.
It is an image of atonement. God makes a sacrifice to cover up mankind`s sin and shame. Jon Akin puts it well: The Atonement for inanimate objects is found in twelve places in the Old Testament: ex 29:36–37; 30:10; 8:15; 14:53; 16:10, 16, 18, 20; Eze 43:20–26; 45:20. Eleven of these passages refer to the cleaning of the tent/temple, one of its rooms or the altar therein. The only exception is cleaning a contaminated home. In one of the strangest sections of the Law, God instructs Moses and Aaron on the purification rites to be applied to a house that has „a mold that spreads” and explains that if a house responds to treatment, it can be declared pure (Lev. 14:33-53). The priest cleans the house by sacrificing a bird and soaking cedar, hyssop, scarlet thread and a live bird in the blood of the dead bird, then sprinkling the blood on the house seven times. It is then supposed to release the living bird into open fields outside the city. „In this way he breathed out the house, and it will be clean” (Lev 14:53). According to the Hebrew and Greek definitions, biblical atonement means covering up an offense and reconciling. This happens when one party commits a transgression and the other decides to conceal it (forgiveness) and restore the relationship.
Of course, the history of the declaration of the Atonement and the conditions of the preaching of the Atonement cannot be ignored. The original meaning of the terms used and the manner in which they are used should not be neglected. There are important features in the use of terms, and we must consider the history of interpretation. But we must not bind ourselves or God`s Word in such forms. But over time, the English word atonement became almost exclusively a theological word, referring very generally to how the broken relationship between God and man could be restored. As the Oxford English Dictionary puts it: „With regard to the redemptive work of Christ, the atonement is variously used by theologians in the sense of reconciliation, atonement, atonement.” All of these academic works deal with the atonement and related ideas in the two testaments of the Bible. The eleven articles by Beckwith and Selman 1995 cover most aspects of sacrifice in the Bible. Eberhart 2011b is valuable for the social and intellectual aspects of sacrifice, while Eberhart 2011a deals with sacrifice both in the testaments of the Bible and briefly in later theology. Finlan 2004 examines Old Testament concepts of atonement before examining Paul`s teachings on the atonement in depth.