Let us . . . ponder the deep meaning of the word atonement. In the English language, the components are at-one-ment, suggesting that a person is at one with another. Other languages 18 employ words that connote either expiation or reconciliation. Expiation means “to atone for.” Reconciliation comes from Latin roots re, meaning “again”; con, meaning “with”; and sella, meaning “seat.” Reconciliation, therefore, literally means “to sit again with.”

Rich meaning is found in study of the word atonement in the Semitic languages of Old Testament times. In Hebrew, the basic word for atonement is kaphar, a verb that means “to cover” or “to forgive.” 19 Closely related is the Aramaic and Arabic word kafat, meaning “a close embrace”—no doubt related to the Egyptian ritual embrace. References to that embrace are evident in the Book of Mormon. One states that “the Lord hath redeemed my soul … ; I have beheld his glory, and I am encircled about eternally in the arms of his love.” 20 Another proffers the glorious hope of our being “clasped in the arms of Jesus.” 21

I weep for joy when I contemplate the significance of it all. To be redeemed is to be atoned—received in the close embrace of God with an expression not only of His forgiveness, but of our oneness of heart and mind. What a privilege! And what a comfort to those of us with loved ones who have already passed from our family circle through the gateway we call death!

Scriptures teach us more about the word atonement. The Old Testament has many references to atonement, which called for animal sacrifice. Not any animal would do. Special considerations included:

• the selection of a firstling of the flock, without blemish, 22

• the sacrifice of the animal’s life by the shedding of its blood, 23

• death of the animal without breaking a bone, and 24

• one animal could be sacrificed as a vicarious act for another. 25

The Atonement of Christ fulfilled these prototypes of the Old Testament. He was the firstborn Lamb of God, without blemish. His sacrifice occurred by the shedding of blood. No bones of His body were broken—noteworthy in that both malefactors crucified with the Lord had their legs broken. 26 And His was a vicarious sacrifice for others.

While the words atone or atonement, in any of their forms, appear only once in the King James translation of the New Testament, 27 they appear 35 times in the Book of Mormon. 28 As another testament of Jesus Christ, it sheds precious light on His Atonement, as do the Doctrine and Covenants and the Pearl of Great Price. Latter-day revelation has added much to our biblical base of understanding.

In preparatory times of the Old Testament, the practice of atonement was finite—meaning it had an end. It was a symbolic forecast of the definitive Atonement of Jesus the Christ. His Atonement is infinite—without an end. 29 It was also infinite in that all humankind would be saved from never-ending death. It was infinite in terms of His immense suffering. It was infinite in time, putting an end to the preceding prototype of animal sacrifice. It was infinite in scope—it was to be done once for all. 30 And the mercy of the Atonement extends not only to an infinite number of people, but also to an infinite number of worlds created by Him. 31 It was infinite beyond any human scale of measurement or mortal comprehension.

Jesus was the only one who could offer such an infinite atonement, since He was born of a mortal mother and an immortal Father. Because of that unique birthright, Jesus was an infinite Being.

Elder Russell M. Nelson

“The Atonement,” Ensign, Nov 1996, 33