Leviticus 16:10

16:1-14 Without entering into particulars of the sacrifices on the great day of atonement, we may notice that it was to be a statute for ever, till that dispensation be at an end. As long as we are continually sinning, we continually need the atonement. The law of afflicting our souls for sin, is a statue which will continue in force till we arrive where all tears, even those of repentance, will be wiped from our eyes. The apostle observes it as a proof that the sacrifices could not take away sin, and cleanse the conscience from it, that in them there was a remembrance made of sin every year, upon the day of atonement, Heb 10:1,3. The repeating the sacrifices, showed there was in them but a feeble effort toward making atonement; this could be done only by offering up the body of Christ once for all; and that sacrifice needed not to be repeated.

Or for Azazel, of which more hereafter in the latter part of the verse: shall be presented alive before the Lord; this seems to be a second presentation; both the goats were presented before the Lord before the lots were cast, Leviticus 16:7; but this was afterwards, when one of the goats, according to the lot, being presented, was ordered to be killed for a sin offering, and the other according to the lot being presented alive, was ordered to remain so: to make an atonement with him; to make an atonement for the sins of the people of Israel along with the other, for they both made one sin offering, Leviticus 16:6; and this, though spared alive for a while, yet at length was killed; and how, the Jewish writers relate, as will be after observed: and to let him go for a scapegoat into the wilderness; or, unto Azazel into the wilderness; which, some understand of a mountain in the wilderness called Azazel, to which the Targum of Jonathan has respect, which paraphrases the word,"to send him to die in a place strong and hard, which is in the wilderness of Zuck;''and so Saadiah Gaon, Jarchi, Kimchi, and others; and one in Aben Ezra says, it was near Mount Sinai; but as it is rightly observed by some, was this the name of a mountain, Moses would have called it the mountain Azazel, as he does other mountains by their names: nor is there any account of any such mountain in those parts, by such who have travelled in it, and if near Sinai, it was a long way to send it from Jerusalem; an

Leviticus 16:10 . For a scape-goat — This seems to be the most literal and obvious meaning of the original word אזאזל , Azazel, evidently derived from עז , ez, or gnez, a goat, and אזל , azel, to go away. In this sense the Seventy understand it, rendering the word αποπομπαιος , sent away; Aquila also, who translates it απολελυμενον , dismissed; and Symmachus, who renders it απερχομενον , going away. Nor does there appear to be any solid reason for thinking it was the name of a mountain, to which the goat was sent, much less that the angel of death, or the devil, was intended by the word, as some have said; for surely in that case it could be no type of Christ’s resurrection, as it is generally supposed to have been.

10 . to make atonement for (mg. over ) him ] The meaning of this phrase is obscure. It probably refers to some ceremony of atonement performed over the goat, before being sent into the wilderness. Kennedy ( ad loc .) suggests that it was an early purification rite, here reintroduced, but otherwise unknown. The name ‘scapegoat’ is to be traced back to the caper emissarius of the Vulg. Neither this nor the R.V. mg.’s rendering, dismissal , can be obtained etymologically from the Heb. In Leviticus 16:3-10 we find prescribed how Aaron is to come into the holy place, the garments which he must wear, the animals which he is to bring, and their destination: the following Leviticus 16:11-28 contain a detailed account of the whole ceremonial. Leviticus 16:10

On which the lot fell to be the scapegoat - Rather, on which the lot 'for Azazel' fell. An atonement with him - The goat "for Azazel" was to be considered as taking his part along with the other goat in the great symbol of atonement. For a scapegoat into the wilderness - Rather, "to Azazel, into the wilderness."

5-10. shall take of the congregation … two kids of the goats … and one ram—The sacrifices were to be offered by the high priest, respectively for himself and the other priests, as well as for the people. The bullock (Le 16:3) and the goats were for sin offerings and the rams for burnt offerings. The goats, though used in different ways, constituted only one offering. They were both presented before the Lord, and the disposal of them determined by lot, which Jewish writers have thus described: The priest, placing one of the goats on his right hand and the other on his left, took his station by the altar, and cast into an urn two pieces of gold exactly similar, inscribed, the one with the words "for the Lord," and the other for "Azazel" (the scapegoat). After having well shaken them together, he put both his hands into the box and took up a lot in each: that in his right hand he put on the head of the goat which stood on his right, and that in his left he dropped on the other. In this manner the fate of each was decided.

(10) On which the lot fell to be the scapegoat. —Better, on which the lot “for Azazel” fell. This one with its distinctive scarlet badge was placed at the spot from whence he was sent away, and thus stood alive, not presented, before the Lord. To make an atonement with him.—Better, to make atonement for it, that is, it was placed before the Lord in order that it might receive expiation and sanctification, and thus be fitted for the sacred purposes it was destined to fulfil. (See Leviticus 16:16; Leviticus 16:18.) And to let him go for a scapegoat into the wilderness.—Better, to send it to Azazel into the wilderness.