And he shall take the two goats, and present them before the LORD [at] the door of the tabernacle of the congregation.
And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation.
And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, [even] the holy garments:
It [shall be] a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever.
For on that day shall [the priest] make an atonement for you, to cleanse you, [that] ye may be clean from all your sins before the LORD.
And [this] shall be a statute for ever unto you: [that] in the seventh month, on the tenth [day] of the month, ye shall afflict your souls, and do no work at all, [whether it be] one of your own country, or a stranger that sojourneth among you:
And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.
And the bullock [for] the sin offering, and the goat [for] the sin offering, whose blood was brought in to make atonement in the holy [place], shall [one] carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung.
And he that let go the goat for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward come into the camp.
And the fat of the sin offering shall he burn upon the altar.
And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people.
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:
And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness.
And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send [him] away by the hand of a fit man into the wilderness:
And when he hath made an end of reconciling the holy [place], and the tabernacle of the congregation, and the altar, he shall bring the live goat:
But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the LORD, to make an atonement with him, [and] to let him go for a scapegoat into the wilderness.
And Aaron shall bring the goat upon which the LORD'S lot fell, and offer him [for] a sin offering.
And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat.
And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the LORD commanded Moses.
Related Topics and Bible Verses
Lev. 16:8-26; R.V., "the goat for Azazel" (q.v.), the name given
to the goat which was taken away into the wilderness on the day
of Atonement (16:20-22). The priest made atonement over the
scapegoat, laying Israel's guilt upon it, and then sent it away,
the goat bearing "upon him all their iniquities unto a land not
At a later period an evasion or modification of the law of
Moses was introduced by the Jews. "The goat was conducted to a
mountain named Tzuk, situated at a distance of ten Sabbath days'
journey, or about six and a half English miles, from Jerusalem.
At this place the Judean desert was supposed to commence; and
the man in whose charge the goat was sent out, while setting him
free, was instructed to push the unhappy beast down the slope of
the mountain side, which was so steep as to insure the death of
the goat, whose bones were broken by the fall. The reason of
this barbarous custom was that on one occasion the scapegoat
returned to Jerusalem after being set free, which was considered
such an evil omen that its recurrence was prevented for the
future by the death of the goat" (Twenty-one Years' Work in the
Holy Land). This mountain is now called el-Muntar.
(1.) Heb. 'ez, the she-goat (Gen. 15:9; 30:35; 31:38). This
Hebrew word is also used for the he-goat (Ex. 12:5; Lev. 4:23;
Num. 28:15), and to denote a kid (Gen. 38:17, 20). Hence it may
be regarded as the generic name of the animal as domesticated.
It literally means "strength," and points to the superior
strength of the goat as compared with the sheep.
(2.) Heb. 'attud, only in plural; rendered "rams" (Gen.
31:10,12); he-goats (Num. 7:17-88; Isa. 1:11); goats (Deut.
32:14; Ps. 50:13). They were used in sacrifice (Ps. 66:15). This
word is used metaphorically for princes or chiefs in Isa. 14:9,
and in Zech. 10:3 as leaders. (Comp. Jer. 50:8.)
(3.) Heb. gedi, properly a kid. Its flesh was a delicacy among
the Hebrews (Gen. 27:9, 14, 17; Judg. 6:19).
(4.) Heb. sa'ir, meaning the "shaggy," a hairy goat, a he-goat
(2 Chr. 29:23); "a goat" (Lev. 4:24); "satyr" (Isa. 13:21);
"devils" (Lev. 17:7). It is the goat of the sin-offering (Lev.
9:3, 15; 10:16).
(5.) Heb. tsaphir, a he-goat of the goats (2 Chr. 29:21). In
Dan. 8:5, 8 it is used as a symbol of the Macedonian empire.
(6.) Heb. tayish, a "striker" or "butter," rendered "he-goat"
(Gen. 30:35; 32:14).
(7.) Heb. 'azazel (q.v.), the "scapegoat" (Lev. 16:8, 10,26).
(8.) There are two Hebrew words used to denote the
undomesticated goat:, _Yael_, only in plural mountain goats (1
Sam. 24:2; Job 39:1; Ps.104:18). It is derived from a word
meaning "to climb." It is the ibex, which abounded in the
mountainous parts of Moab. And _'akko_, only in Deut. 14:5, the
Goats are mentioned in the New Testament in Matt. 25:32,33;
Heb. 9:12,13, 19; 10:4. They represent oppressors and wicked men
(Ezek. 34:17; 39:18; Matt. 25:33).
Several varieties of the goat were familiar to the Hebrews.
They had an important place in their rural economy on account of
the milk they afforded and the excellency of the flesh of the
kid. They formed an important part of pastoral wealth (Gen.
31:10, 12;32:14; 1 Sam. 25:2).