Does Hebrew Distiniguish "Atonement" and "Propitiation" in Lev. 16?

Leviticus 16  •  2 min. read  •  grade level: 10
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Question: Lev. 16 &c. Does the Hebrew distinguish “atonement” and “propitiation”? Are there two different words? What distinction does the chapter present? It is known that ἱλασμὸς in the N. T. is translated “propitiation,” and in the Septuagint answers to “atonement.”
Answer: The Hebrew word Kaphar (for the question) means to atone, or make atonement. So it is regularly; and Dent. 32:43, Isa. 47:1111Therefore shall evil come upon thee; thou shalt not know from whence it riseth: and mischief shall fall upon thee; thou shalt not be able to put it off: and desolation shall come upon thee suddenly, which thou shalt not know. (Isaiah 47:11), Ezek. 16:63; 43:20; 45:15, 17, 2063That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord God. (Ezekiel 16:63)
20And thou shalt take of the blood thereof, and put it on the four horns of it, and on the four corners of the settle, and upon the border round about: thus shalt thou cleanse and purge it. (Ezekiel 43:20)
15And one lamb out of the flock, out of two hundred, out of the fat pastures of Israel; for a meat offering, and for a burnt offering, and for peace offerings, to make reconciliation for them, saith the Lord God. (Ezekiel 45:15)
17And it shall be the prince's part to give burnt offerings, and meat offerings, and drink offerings, in the feasts, and in the new moons, and in the sabbaths, in all solemnities of the house of Israel: he shall prepare the sin offering, and the meat offering, and the burnt offering, and the peace offerings, to make reconciliation for the house of Israel. (Ezekiel 45:17)
20And so thou shalt do the seventh day of the month for every one that erreth, and for him that is simple: so shall ye reconcile the house. (Ezekiel 45:20), are the same in substance, though the effect in some cases is meant, as pacified, purged, forgiven, merciful, &c. “Propitiate” would be just as good a rendering as “atone”; and no other word regularly expresses either but the one. There is however a real distinction definitely drawn in the chapter, not between atonement and propitiation, but between propitiation and substitution typified in Jehovah’s lot and the scapegoat. The error which has so often been exposed in these pages is limiting propitiation exclusively to the use made of the blood by Aaron in the sanctuary. That theory necessarily involves the frightful error of denying that the offering of the slain victim is any part of the propitiation for our sins. What a slight on Christ’s sufferings! For this monstrous theory is that propitiation was made “in heaven, and after death,” thus nullifying forever that great work of God by Christ’s blood and death on the cross, and making it altogether dependent on another work “after death and in heaven,” instead of the type met before God in heaven by what Christ suffered on earth. “You hath He reconciled in the body of His flesh (not when He was out of His body) through death” (not after death and in heaven). Assuredly to be “reconciled” is grounded on propitiation, and presupposes it; but the truth is that Christ fully reconciled us in the body of His flesh through death. The ghostly work after death and in heaven is a ghastly fable, and calls for abhorrence.