Leviticus 16:23 · Bible study
Leviticus 16:23 Commentary: Why Aaron Changed Garments
Hebrew · 7 what the commentators say
Meaning in one sentence
The high priest laid aside his linen garments after the scapegoat ritual and washed before offering burnt offerings. What does this change say about atonement?
Research Summary
- Meaning: The high priest’s change from linen to golden garments marks the transition from atoning for sin to offering worship.
- Key words: “Strip off” (H6584) and “leave” (H5117), the linen garments were removed and permanently laid aside.
- Main debate: Whether the verse is out of chronological order (Gill cites a Jewish tradition) or is in its proper order (most commentators accept the MT sequence).
- Theological theme: The rituals of the Day of Atonement prefigure the complete, once‑for‑all sacrifice of Christ, who now ministers in the heavenly sanctuary.
- Best use: Teaching the typology of Yom Kippur, the progression of atonement, and the Christian’s call to move from forgiveness to wholehearted worship.
Translation Comparison
BSB Berean Standard Bible 2020
Then Aaron is to enter the Tent of Meeting, take off the linen garments he put on before entering the Most Holy Place, and leave them there.
WEB World English Bible 2000
“Aaron shall come into the Tent of Meeting, and shall take off the linen garments which he put on when he went into the Holy Place, and shall leave them there.
KJV King James Version 1769
And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there:
ASV American Standard Version 1901
And Aaron shall come into the tent of meeting, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there:
YLT Young's Literal Translation 1898
and Aaron hath come in unto the tent of meeting, and hath stripped off the linen garments which he had put on in his going in unto the sanctuary, and hath placed them there;
Darby Darby Bible 1890
And Aaron shall go into the tent of meeting, and shall put off the linen garments, which he put on when he went into the sanctuary, and shall leave them there;
Douay-Rheims Douay-Rheims Bible 1899
Aaron shall return into the tabernacle of the testimony, and putting off the vestments, which he had on him before when he entered into the sanctuary, and leaving them there,
Translations in other languages (10 available)
Después vendrá Aarón al tabernáculo del testimonio, y se desnudará las vestimentas de lino, que había vestido para entrar en el santuario, y pondrálas allí.
Depois virá Arão ao tabernáculo do testemunho, e se desnudará as vestimentas de linho, que havia vestido para entrar no santuário, e as porá ali.
Aaron entrera dans la tente d’ assignation; il quittera les vêtements de lin qu’ il avait mis en entrant dans le sanctuaire, et il les déposera là.
Und Aaron soll in die Hütte des Stifts gehen und ausziehen die leinenen Kleider, die er anzog, da er in das Heiligtum ging, und soll sie daselbst lassen.
Daarna zal Aaron komen in de tent der samenkomst, en zal de linnen klederen uitdoen, die hij aangedaan had, als hij in het heilige ging, en hij zal ze daar laten.
Poi Aaronne entrerà nella tenda di convegno, si spoglierà delle vesti di lino che aveva indossate per entrar nel santuario, e le deporrà quivi.
Potem wróciwszy się Aaron do namiotu zgromadzenia, złoży z siebie szaty lniane, w które się był oblekł, wchodząc do świątnicy, i zostawi je tam.
И войдет Аарон в скинию собрания, и снимет льняные одежды, которые надевал, входя во святилище, и оставит их там,
「亞倫 要進 會 幕，把 他進 聖所 時所 穿的 細麻布 衣服 脫下，放 在那裡，
Then let Aaron come into the Tent of meeting and take off the linen clothing which he put on when he went into the holy place, and put them down there;
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 16:23
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the garment change in Leviticus 16:23 marks a deliberate transition from one phase of the Day of Atonement to another. The high priest had worn simple linen garments while performing the sin‐offering ritual and entering the Most Holy Place (Cambridge Bible; Gill). After the scapegoat was sent away, he returned to the holy place, removed those linen clothes, and left them there, never to be worn again (Gill cites the Jewish tradition that the four linen garments were laid up and not reused). He then bathed his body in water and put on his regular “golden” pontifical garments before offering the burnt offerings (Keil & Delitzsch; Jamieson‑Fausset‑Brown). The consensus sees this sequence as liturgically necessary: the linen garments were restricted to the expiatory work, while the burnt offerings, which were a gift of worship, required the high priest’s full regalia. More than a practical wardrobe change, the act teaches that atonement has distinct stages: cleansing from sin and then joyful offering to God. Pastors can help their congregations see that the same God who removes our guilt also invites us into His presence, clothed in His righteousness.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: The high priest changed from linen to golden garments after the scapegoat was sent away and before offering the burnt offerings, leaving the linen clothes in the tabernacle.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Purpose of the garment change | All commentators see the change as marking a transition from the inner atonement ritual to the outer burnt offerings. | Some (JFB, Keil) emphasize the need for ritual cleansing after bearing sins; others (Cambridge) focus on the liturgical sequence. |
| Where the verse fits in the order of the day | Every tradition holds that the high priest removed the linen garments after the scapegoat was sent away and before offering the burnt offerings. | Jewish tradition (Jarchi) and some commentators (Gill) suggest the verse is actually out of order, belonging after the burnt offerings; most accept the Masoretic order as correct. |
| The meaning of leaving the garments there | The garments were stored in the tabernacle and not used again that day or any later Day of Atonement. | The reason is not stated: some say it prevented any common use of holy clothing; others see it as symbolizing the unique, non‑repeatable nature of the day’s atonement. |
Historical & Cultural Context
Leviticus 16 describes Israel’s most solemn day, Yom Kippur, when the high priest alone entered the Most Holy Place to make atonement for the entire nation. The tabernacle was structured in three zones: the outer court, the holy place (where the lampstand, table and altar of incense stood), and the Most Holy Place behind the veil, containing the ark of the covenant. Normally the high priest served in a richly embroidered golden garment set with precious stones (Exodus 28). But on this day he wore plain white linen, tunic, trousers, sash and turban (Leviticus 16:4). The contrast was deliberate: linen symbolized humility and purity before a holy God.
After offering the bull for his own sins and the goat for the people’s sins, and sprinkling blood in the Most Holy Place, the high priest performed the scapegoat ritual. He laid hands on the live goat, confessed Israel’s sins over it, and sent it into the wilderness, a sign that sin was carried away. Then, according to verse 23, he entered the holy place, took off the linen garments, and laid them aside. The Mishnah (Yoma 7:1, 2) records that these garments were afterward stored and never used again, reinforcing the uniqueness of the day.
After the garment change, the high priest bathed in water (verse 24) and put on his golden robes. Only then did he present the burnt offerings, a ram for himself and a ram for the people, along with the fat portions of the sin offerings. The change of clothes marked a shift from the work of removing sin (carried by the goat) to the work of dedicating worship (the burnt offering). The bathing further signified that bearing the people’s sins rendered him ritually unclean (Keil & Delitzsch note this point). The entire sequence shows that God requires both purging from sin and positive consecration, a pattern that finds its ultimate fulfillment in Christ’s once‑for‑all sacrifice.
Textual Notes
The supplied commentaries and lexical data note no significant textual variants for Leviticus 16:23. The Masoretic text is well‑preserved. Lange’s commentary mentions that the LXX and Targums insert “strange fire” in verse 1, but that has no bearing on the wording of verse 23.
Reception History
Early Jewish interpretation (Mishnah Yoma) described the storage of the linen garments, emphasizing their holiness and exclusive use for Yom Kippur. Christian interpreters, beginning with the Epistle to the Hebrews (see Hebrews 9:6, 14, 28), read the high priest’s movements as a type of Christ’s entry into the heavenly sanctuary. The garment change was seen as a pattern of Christ’s humiliation (linen) and exaltation (glory), an idea echoed in Philippians 2:6, 11. Reformation commentators (e.g., Calvin in his harmony of the law) highlighted that the repeated, yearly nature of the ritual proved its insufficiency, thus pointing to the need for a perfect High Priest. Modern Christian teaching often uses the two sets of garments to illustrate the two phases of salvation: justification (cleansing from sin) and sanctification (living for God). The verse remains a rich source for understanding the structure of biblical atonement and the person of Jesus.
Preaching This Verse
Three‑point outline
- From sin‑bearer to worshiper. The high priest exchanged his simple linen (the uniform of atonement) for glorious golden robes (the uniform of sacrifice). He moved from the work of removing sin to the work of offering worship. In Christ, believers pass from forgiveness into joyful service.
- The garments were left behind. The linen clothes were never used again. This stresses the once‑for‑all nature of the atonement ritual. Christ “having been offered once to bear the sins of many” (Hebrews 9:28) does not repeat His work.
- Washing precedes ministry. After laying down the linen, the high priest bathed before putting on his regular garments. Cleansing from the defilement of sin is required for anyone who would serve a holy God.
Five‑point outline
- The sequence: entrance, stripping, washing, robing, offering. Each step is intentional and carries theological weight.
- Linen vs. gold. The two sets of clothing represent two aspects of priestly work, expiation and intercession. Christ fulfills both: He made purification for sins and now sits at the right hand of God.
- Leaving them there. The permanence of the deposit tells the congregation that the atonement is complete and does not need to be redone.
- Burnt offering as response. The burnt offering symbolizes total dedication. Once sin is dealt with, God’s people offer their lives in worship.
- A day of rest. The Day of Atonement was a sabbath (Leviticus 16:31). The garment change reminds us that after the work of atonement comes the rest of acceptance.
Illustration hooks
- Changing clothes after a messy job. You scrub a grease‑covered engine, then shower and put on clean clothes for dinner. The high priest’s change shows that atonement itself is a “dirty” job that deals with defilement, yet the result is cleansing, not final dirtiness.
- A uniform that stays in the locker. Firefighters keep a set of gear that is only used for dangerous calls; after the call, it is stored and not worn for everyday tasks. Similarly, the linen garments were reserved for the single holiest task of the year.
Questions your congregation is asking
- Why did the high priest need to wash after the scapegoat if he was already purified? (Because bearing sin makes one ritually unclean, even the sin‑bearer needs cleansing.)
- Does the change from linen to gold mean that the earlier work was not sufficient? (No; it shows the work had stages. The atonement was finished, and a new stage of worship began.)
- How does this connect to Jesus? (Hebrews 9 says Christ entered the heavenly sanctuary once; He does not need to change clothes because His work is complete. But the pattern of humiliation and exaltation, Philippians 2, echoes the linen‑to‑golden shift.)
Leading a Discussion
This small detail in the Day of Atonement ritual, the high priest changing his clothes, teaches us about the order of salvation. He moved from the work of removing sin (linen) to the work of presenting worship (golden). Notice that the linen garments were never used again. The one‑time use underlines that the atonement ritual was complete as designed, yet pointed forward to a perfect sacrifice that would never be repeated.
Discussion questions
- Observation: What actions does verse 23 describe? Where does Aaron go, what does he do with his clothing, and where does he leave them?
- Context: Read verses 20, 24 together. What has just happened with the scapegoat? Why might the high priest need to wash and change before offering the burnt offerings?
- Symbolism: The linen garments are simple and white; the golden garments are rich and colorful. What do each of these sets of clothes suggest about the kind of work the high priest is performing?
- Typology: Hebrews 9:28 says Christ appeared once to bear sins. How does the high priest leaving his linen garments “there” in the tabernacle help us understand the finality of Christ’s work?
- Application: In what ways does your life need a “garment change”, moving from a focus on guilt and cleansing to a focus on offering worship to God?
- Connection to Christ: Philippians 2:6, 11 describes Jesus emptying Himself (like putting on plain linen) and then being exalted (like putting on glory). How does this pattern encourage you?
- Personal reflection: How does knowing that the high priest had to wash after dealing with sin affect how you approach your own confession and need for daily cleansing?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 16:4 | He shall put on the holy linen tunic. He shall have the linen trousers on his body, and shall put on the linen sash, and he shall be clothed with the linen turban. They are the holy garments. He shall bathe his body in water, and put them on. |
| Ezekiel 42:14 | When the priests enter in, then they shall not go out of the holy place into the outer court until they lay their garments in which they minister there; for they are holy. Then they shall put on other garments, and shall approach that which is for the people.” |
| Ezekiel 44:19 | When they go out into the outer court, even into the outer court to the people, they shall put off their garments in which they minister and lay them in the holy rooms. They shall put on other garments, that they not sanctify the people with their garments. |
| Romans 8:3 | For what the law couldn’t do, in that it was weak through the flesh, God did, sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, |
| Philippians 2:6 | who, existing in the form of God, didn’t consider equality with God a thing to be grasped, |
| Philippians 2:11 | and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. |
| Hebrews 9:28 | so Christ also, having been offered once to bear the sins of many, will appear a second time, not to deal with sin, but to save those who are eagerly waiting for him. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
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What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Cambridge Bible for Schools and Colleges Anglican 1880
The high priest removed the special linen garments used for the Day of Atonement, washed, and put on his usual priestly vestments before offering the burnt offerings. Tradition held that the additional animals prescribed in Numbers were offered after the ram for Aaron and the ram for the people.
Geneva Bible Notes Reformed 1599
The Geneva note emphasizes that the linen garments Aaron wore into the Holy Place were not to be worn again for ordinary service. They were to be left in the Tabernacle itself, set apart because they were used in the most sacred work of atonement.
Gill's Exposition of the Bible Baptist 1748
Gill draws attention to the rule that the high priest's linen garments, worn only for the most holy service inside the veil, were never worn again. After his work in the Holy of Holies, he removed them and left them permanently in the tabernacle. Jewish tradition held that these four garments could not be used on any future Day of Atonement.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that after the scapegoat was sent away, the high priest changed from simple linen into his ornate priestly robes. This marked his preparation for the remaining burnt offerings, whose fat was burned on the altar while the carcasses were taken outside the camp, as the law for sin offerings required. Those who handled them had to wash before returning.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch points out that Aaron bathed after sending away the live goat because the act of laying Israel's sins on the goat made him ceremonially unclean. He had to remove the white linen garments worn only for that day's expiatory ritual, then dress in his regular high priestly robes before offering the burnt offerings for atonement.
Lange's Commentary Reformed 1857
Lange sees the two goats of the Day of Atonement as a single sin offering with two distinct functions: one slain to purify the sanctuary, the other sent alive into the wilderness to Azazel. This second goat symbolically carries away the hidden, inexpiable residue of Israel's guilt that no sacrifice could remove, pointing beyond the Levitical system to the future atonement of Christ.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights the scapegoat as a vivid picture of complete removal: after the atoning blood is presented, the high priest lays both hands on the live goat, confesses every sin over it, and sends it away into an uninhabited wilderness. This act shows sins carried off and forgotten, never to return.