The Fallible · Synthetic · Study Bible
The Day of Atonement
Leviticus 16:1–34 — The Day of Atonement. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.
1Now the LORD spoke to Moses after the death of two of Aaron’s sons when they approached the presence of the LORD.
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Hebrew — tap a word ↓
Yah·weh way·ḏab·bêr ’el- mō·šeh ’a·ḥă·rê mō·wṯ šə·nê ’a·hă·rōn bə·nê bə·qā·rə·ḇā·ṯām lip̄·nê- Yah·weh way·yā·mu·ṯū
Literal — word-for-word from the original
“And YHWH spoke to Moses, after the-death-of the-two sons-of Aaron, in-their-drawing-near before YHWH, and-they-died —”
Where the English smooths the original
a general day of atonement is here instituted, when priest and people are alike to obtain atonement once a year for the sins which were mixed up even with their sacred worship
It was the confession of the incompleteness of them all, a ceremonial proclamation that ceremonies do not avail to take away sin; and it was also a declaration that the true end of worship is not reached till the worshipper has free access to the holy place of the Most High
The death of Aaron's sons, as a punishment for wilfully "drawing near before Jehovah," was to be a solemn warning to Aaron himself, "not to come at all times into the holy place within the vail, before the mercy-seat upon the ark," i.e., into the most holy place
2And the LORD said to Moses: “Tell your brother Aaron not to enter freely into the Most Holy Place behind the veil in front of the mercy seat on the ark, or else he will die, because I appear in the cloud above the mercy seat.
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Hebrew — tap a word ↓
Yah·weh way·yō·mer ’el- mō·šeh dab·bêr ’el- ’ā·ḥî·ḵā ’a·hă·rōn wə·’al- yā·ḇō ḇə·ḵāl- ‘êṯ ’el- haq·qō·ḏeš mib·bêṯ lap·pā·rō·ḵeṯ ’el- pə·nê hak·kap·pō·reṯ ’ă·šer ‘al- hā·’ā·rōn wə·lō yā·mūṯ kî ’ê·rā·’eh be·‘ā·nān ‘al- hak·kap·pō·reṯ
Literal — word-for-word from the original
“And YHWH said to Moses: Speak to Aaron your-brother, that he-come not at-every-time into the-Holy within the-veil, before the-face-of the-kappōreṯ that is on the-ark, and he-die not; for in-the-cloud I-will-appear above the-kappōreṯ.”
Where the English smooths the original
The Heb. word is formed from kipper, to make propitiation , and means that which propitiates . The Gk. ἱλαστήριον exactly corresponds
This arrangement was evidently designed to inspire a reverence for the most holy place, and the precaution was necessary at a time when the presence of God was indicated by sensible symbols
so long as the law, which produced only the knowledge of sin and not its forgiveness and removal, was not abolished by the complete atonement, the holy God was and remained to mortal and sinful man a consuming fire, before which no one could stand
3This is how Aaron is to enter the Holy Place: with a young bull for a sin offering and a ram for a burnt offering.
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Hebrew — tap a word ↓
bə·zōṯ ’a·hă·rōn yā·ḇō ’el- haq·qō·ḏeš bə·p̄ar ben- bā·qār lə·ḥaṭ·ṭāṯ wə·’a·yil lə·‘ō·lāh
Literal — word-for-word from the original
“With this shall Aaron come into the-Holy: with a-bull, a-son-of the-herd, for a-sin-offering, and a-ram for a-burnt-offering.”
Where the English smooths the original
"with this," i.e., with the sacrifices, dress, purifications, and means of expiation mentioned afterwards, could he go into "the holy place,"
Thus; in this manner, or upon these terms.
A bullock for a sin-offering, (no other sacrifice being allowed for the sin of a high-priest,) in confession of his own infirmities and transgressions, and those of his family, and to put him in mind that he needed pardon himself
4He is to wear the sacred linen tunic, with linen undergarments. He must tie a linen sash around him and put on the linen turban. These are holy garments, and he must bathe himself with water before he wears them.
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Hebrew — tap a word ↓
yil·bāš qō·ḏeš baḏ kə·ṯō·neṯ- ḇaḏ ū·miḵ·nə·sê- yih·yū ‘al- bə·śā·rōw yaḥ·gōr baḏ ū·ḇə·’aḇ·nêṭ baḏ yiṣ·nōp̄ ū·ḇə·miṣ·ne·p̄eṯ hêm qō·ḏeš biḡ·ḏê- wə·rā·ḥaṣ bə·śā·rōw bam·ma·yim ’eṯ- ū·lə·ḇê·šām
Literal — word-for-word from the original
“A-holy linen tunic he-shall-put-on, and linen undergarments shall-be on his-flesh, and with-a-linen sash he-shall-gird, and with-a-linen turban he-shall-be-wrapped — holy garments these; and he-shall-bathe in-the-water his-flesh, and-put-them-on.”
Where the English smooths the original
The white material, therefore, of the dress which Aaron wore, when performing the highest act of expiation under the Old Testament, was a symbolical shadowing forth of the holiness and glory of the one perfect Mediator between God and man
The white clothing was not intended to symbolize humility and penitence, as some have thought, for white is not the colour in which penitents are naturally dressed. Rather it was symbolical of the purity and holiness
In preparing to enter the holy of holies, he attired himself in spotless white as a token of the holiness without which none, in a spiritual sense, can enter the divine presence
5And he shall take from the congregation of Israel two male goats for a sin offering and one ram for a burnt offering.
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Hebrew — tap a word ↓
ū·mê·’êṯ yiq·qaḥ ‘ă·ḏaṯ bə·nê yiś·rā·’êl šə·nê- śə·‘î·rê ‘iz·zîm lə·ḥaṭ·ṭāṯ ’e·ḥāḏ wə·’a·yil lə·‘ō·lāh
Literal — word-for-word from the original
“And from the-congregation-of the-sons-of Israel he-shall-take two he-goats for a-sin-offering (one) and one ram for a-burnt-offering.”
Where the English smooths the original
The two he-goats are described as one Sin-Offering.
The two kids of the goats , or rather the two he-goats , constituted together but one sin offering. This is important for the understanding of the sequel.
as Christ our high priest has only with the Israel of God, the elect, given him by the Father, for whom he offered up himself, and for whose sins he made reconciliation
6Aaron is to present the bull for his sin offering and make atonement for himself and his household.
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Hebrew — tap a word ↓
’a·hă·rōn ’eṯ- wə·hiq·rîḇ par ha·ḥaṭ·ṭāṯ ’ă·šer- lōw wə·ḵip·per ba·‘ă·ḏōw ū·ḇə·‘aḏ bê·ṯōw
Literal — word-for-word from the original
“And Aaron shall-bring-near the-bull-of the-sin-offering that is-his, and shall-make-atonement for-himself and for his-household.”
Where the English smooths the original
And Aaron shall present, or bring near, as the word literally denotes (comp, Leviticus 16:9 ; Leviticus 16:11 , &c.), since the actual offering or killing took place afterwards
The first step is an expiatory offering to reconcile the officiating priest and the remainder of the priestly house to God. This was necessary before his offerings for the people could be accepted
For himself, and for his house - i. e. for himself as the high priest and all the common priests.
7Then he shall take the two goats and present them before the LORD at the entrance to the Tent of Meeting.
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Hebrew — tap a word ↓
wə·lā·qaḥ ’eṯ- šə·nê haś·śə·‘î·rim wə·he·‘ĕ·mîḏ ’ō·ṯām lip̄·nê Yah·weh pe·ṯaḥ ’ō·hel mō·w·‘êḏ
Literal — word-for-word from the original
“And he-shall-take the-two he-goats, and shall-set-them-standing before YHWH, at the-opening-of the-Tent-of Meeting.”
Where the English smooths the original
The scape-goat was presented at the door of the tabernacle before the Lord, as well as the other goat, to signify that they were both consecrated to him; indeed they both made but one sin-offering
as the two goats made one sin offering (verse 5), so they are both presented before the Lord at the door of the tabernacle of the congregation. By this solemn presentation they became the Lord's, one as much as the other
The two he-goats he was to place before Jehovah (see Leviticus 1:5 ), and "give lots over them," i.e., have lots cast upon them, one lot for Jehovah, the other for Azazel
8After Aaron casts lots for the two goats, one for the LORD and the other for the scapegoat,
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Hebrew — tap a word ↓
’a·hă·rōn wə·nā·ṯan gō·w·rā·lō·wṯ ‘al- šə·nê haś·śə·‘î·rim ’e·ḥāḏ gō·w·rāl Yah·weh wə·ḡō·w·rāl ’e·ḥāḏ la·‘ă·zā·zêl
Literal — word-for-word from the original
“And Aaron shall-give over the-two he-goats lots: one lot for-YHWH, and one lot for-Azazel.”
Where the English smooths the original
If the one member “For Jehovah” denotes a person, the second member “For Azazel,” which forms the contrast, must, primâ facie, also denote a person
The words, one lot for Jehovah and one for Azazel, require unconditionally that Azazel should be regarded as a personal being, in opposition to Jehovah
Both this and the other goat typified Christ; this in his death and passion for us, that in his resurrection for our deliverance.
9he shall present the goat chosen by lot for the LORD and sacrifice it as a sin offering.
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Hebrew — tap a word ↓
’a·hă·rōn ’eṯ- wə·hiq·rîḇ haś·śā·‘îr ’ă·šer ‘ā·lāh ‘ā·lāw hag·gō·w·rāl Yah·weh wə·‘ā·śā·hū ḥaṭ·ṭāṯ
Literal — word-for-word from the original
“And Aaron shall-bring-near the-goat on-which went-up on-it the-lot for-YHWH, and shall-make-it a-sin-offering.”
Where the English smooths the original
So the lot is said to fall, Jonah 1:7 Acts 1:26 . Heb. went up , to wit, out of the vessel, into which the lots were put, and out of which they were brought up.
and offer him for a sin offering; an offering for the sins of the people, as a type of Christ, who made his soul an offer
The two goats formed a single sin-offering, Leviticus 16:5 . To bring out the meaning of the sacrifice it was necessary that the act of a living being should be performed after death
10But the goat chosen by lot as the scapegoat shall be presented alive before the LORD to make atonement by sending it into the wilderness as the scapegoat.
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Hebrew — tap a word ↓
wə·haś·śā·‘îr ’ă·šer ‘ā·lāh ‘ā·lāw hag·gō·w·rāl la·‘ă·zā·zêl yā·‘o·maḏ- ḥay lip̄·nê Yah·weh lə·ḵap·pêr ‘ā·lāw lə·šal·laḥ ’ō·ṯōw ham·miḏ·bā·rāh la·‘ă·zā·zêl
Literal — word-for-word from the original
“And the-goat on-which went-up on-it the-lot for-Azazel shall-be-made-to-stand alive before YHWH, to-make-atonement over-it, to-send-it-away for-Azazel into the-wilderness.”
Where the English smooths the original
On which the lot fell to be the scapegoat - Rather, on which the lot 'for Azazel' fell.
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 wildernessCambridge concedes the clause is obscure — the basis of the synthesis flag here.
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
11When Aaron presents the bull for his sin offering and makes atonement for himself and his household, he is to slaughter the bull for his own sin offering.
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Hebrew — tap a word ↓
’a·hă·rōn ’eṯ- wə·hiq·rîḇ par ha·ḥaṭ·ṭāṯ ’ă·šer- lōw wə·ḵip·per ba·‘ă·ḏōw ū·ḇə·‘aḏ bê·ṯōw wə·šā·ḥaṭ ’eṯ- par ha·ḥaṭ·ṭāṯ ’ă·šer- lōw
Literal — word-for-word from the original
“And Aaron shall-bring-near the-bull-of the-sin-offering that is-his, and shall-make-atonement for-himself and for his-household, and shall-slaughter the-bull-of the-sin-offering that is-his.”
Where the English smooths the original
Here we may clearly see, as the apostle to the Hebrews argues, the utter insufficiency of the Je
The sin offerings being slain had the sins of the offerer judicially transferred to them by the imputation of his hands on their head
After having offered the bullock for his own sin offering, and presented the two goats, which constituted the sin offering of the people, and offered one of them, Aaron kills the bullock for the sin offering
12Then he must take a censer full of burning coals from the altar before the LORD, and two handfuls of finely ground fragrant incense, and take them inside the veil.
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Hebrew — tap a word ↓
wə·lā·qaḥ ham·maḥ·tāh mə·lō- ’êš ga·ḥă·lê- mê·‘al ham·miz·bê·aḥ mil·lip̄·nê Yah·weh ū·mə·lō ḥā·p̄ə·nāw daq·qāh sam·mîm qə·ṭō·reṯ wə·hê·ḇî mib·bêṯ lap·pā·rō·ḵeṯ
Literal — word-for-word from the original
“And he-shall-take the-fire-pan full-of fire-coals from-upon the-altar from-before YHWH, and the-fullness-of his-two-fists of-incense fragrant, finely-ground, and bring it within the-veil.”
Where the English smooths the original
this was a golden one, as appears from Hebrews 9:4 ; hence Christ, the Angel of God's presence, our interceding High Priest, is said to have such an one, Revelation 8:3
his object being to fill the holy of holies with the smoke of the incense which may serve as at least a thin vail between
These he took off from that part of the ever-burning fire on the altar of burnt offering or brazen altar which was next to the west, towards the Holy of Holies, where the Lord had His dwelling
13He is to put the incense on the fire before the LORD, and the cloud of incense will cover the mercy seat above the Testimony, so that he will not die.
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Hebrew — tap a word ↓
wə·nā·ṯan ’eṯ- haq·qə·ṭō·reṯ ‘al- hā·’êš lip̄·nê Yah·weh ‘ă·nan haq·qə·ṭō·reṯ ’eṯ- wə·ḵis·sāh hak·kap·pō·reṯ ’ă·šer ‘al- hā·‘ê·ḏūṯ wə·lō yā·mūṯ
Literal — word-for-word from the original
“And he-shall-put the-incense on the-fire before YHWH, and the-cloud-of the-incense shall-cover the-kappōreṯ that is over the-Testimony, and he-die not.”
Where the English smooths the original
at his entrance into the holy of holies, threw the incense upon the burning coals, and so filled the place with a cloud of
the testimony ] ‘ çduth , always with the definite article, except in the Psalms. This was something put into the ark
That he die not for so gross an error committed in the highest acts of worship, and that by a high priest, whose knowledge and function was a great aggravation to his sin
14And he is to take some of the bull’s blood and sprinkle it with his finger on the east side of the mercy seat; then he shall sprinkle some of it with his finger seven times before the mercy seat.
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Hebrew — tap a word ↓
wə·lā·qaḥ hap·pār mid·dam wə·hiz·zāh ḇə·’eṣ·bā·‘ōw ‘al- qê·ḏə·māh pə·nê hak·kap·pō·reṯ yaz·zeh min- had·dām bə·’eṣ·bā·‘ōw še·ḇa‘- pə·‘ā·mîm wə·lip̄·nê hak·kap·pō·reṯ
Literal — word-for-word from the original
“And he-shall-take from-the-blood-of the-bull, and shall-sprinkle with-his-finger on the-face-of the-kappōreṯ eastward; and before the-kappōreṯ he-shall-sprinkle from the-blood with-his-finger seven times.”
Where the English smooths the original
He shall sprinkle it upon the mercy-seat, to teach us that God is merciful to sinners only through and for the blood of Christ
The high priest must have come out from the most holy place to fetch the blood, leaving the censer smoking within, and then have entered again within the veil
it was hereby signified that he was to be prepared for entering into the most holy place by prayer, and was to enter it in a spirit of prayer, which was figured by incense
15Aaron shall then slaughter the goat for the sin offering for the people and bring its blood behind the veil, and with its blood he must do as he did with the bull’s blood: He is to sprinkle it against the mercy seat and in front of it.
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Hebrew — tap a word ↓
wə·šā·ḥaṭ ’eṯ- śə·‘îr ha·ḥaṭ·ṭāṯ ’ă·šer lā·‘ām wə·hê·ḇî ’eṯ- dā·mōw ’el- mib·bêṯ lap·pā·rō·ḵeṯ ’eṯ- dā·mōw wə·‘ā·śāh ka·’ă·šer ‘ā·śāh hap·pār lə·ḏam wə·hiz·zāh ’ō·ṯōw ‘al- hak·kap·pō·reṯ wə·lip̄·nê hak·kap·pō·reṯ
Literal — word-for-word from the original
“And he-shall-slaughter the-goat-of the-sin-offering that is for-the-people, and bring its-blood within the-veil, and do with its-blood as he-did with the-blood-of the-bull, and sprinkle it on the-kappōreṯ and before the-kappōreṯ.”
Where the English smooths the original
Having completed the atonement in the holy of holies on behalf of the priests, the high priest had now to do the same thing on behalf of the people.
The slain goat was a type of Christ dying for our sins; the scape-goat a type of Christ rising again for our justification
By the entrance of the high priest into the holy of holies is set forth that atonement could only be effected before the throne of Jehovah
16So he shall make atonement for the Most Holy Place because of the impurities and rebellious acts of the Israelites in regard to all their sins. He is to do the same for the Tent of Meeting which abides among them in the midst of their impurities.
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Hebrew — tap a word ↓
wə·ḵip·per ‘al- haq·qō·ḏeš miṭ·ṭum·’ōṯ ū·mip·piš·‘ê·hem bə·nê yiś·rā·’êl lə·ḵāl ḥaṭ·ṭō·ṯām ya·‘ă·śeh wə·ḵên lə·’ō·hel mō·w·‘êḏ haš·šō·ḵên ’it·tām bə·ṯō·wḵ ṭum·’ō·ṯām
Literal — word-for-word from the original
“And he-shall-make-atonement for the-Holy because-of the-impurities-of the-sons-of Israel, and because-of their-rebellions, for all their-sins; and so shall-he-do for the-Tent-of Meeting, the-one-dwelling with-them in-the-midst-of their-impurities.”
Where the English smooths the original
For though the people did not enter into that place, yet their sins entered thither, and would have hindered the effects of the high-priest’s mediation on their behalf, if God had not been reconciled to them
The holy things were rendered unclean, not only by the sins of those who touched them, but by the uncleanness, i.e., the bodily manifestations of the sin of the nation
atonement was now to be made for the tabernacle as a whole
17No one may be in the Tent of Meeting from the time Aaron goes in to make atonement in the Most Holy Place until he leaves, after he has made atonement for himself, his household, and the whole assembly of Israel.
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Hebrew — tap a word ↓
wə·ḵāl lō- ’ā·ḏām yih·yeh bə·’ō·hel mō·w·‘êḏ bə·ḇō·’ōw lə·ḵap·pêr baq·qō·ḏeš ‘aḏ- ṣê·ṯōw wə·ḵip·per ba·‘ă·ḏōw ū·ḇə·‘aḏ bê·ṯōw ū·ḇə·‘aḏ kāl- qə·hal yiś·rā·’êl
Literal — word-for-word from the original
“And no man shall-be in the-Tent-of Meeting in-his-going-in to-make-atonement in the-Holy, until his-going-out; and he-shall-make-atonement for-himself, and for his-household, and for all the-assembly-of Israel.”
Where the English smooths the original
This was commanded for the greater reverence to the divine majesty, then in a more special manner appearing, and that none of them might cast an eye into the holy of holies, as the high-priest went in or came out
Whilst the high priest was performing this process of cleansing, no one, whether priest or Israelite, was permitted to be present
because no unholy person was to defile by his presence the sanc
18Then he shall go out to the altar that is before the LORD and make atonement for it. He is to take some of the bull’s blood and some of the goat’s blood and put it on all the horns of the altar.
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Hebrew — tap a word ↓
wə·yā·ṣā ’el- ham·miz·bê·aḥ ’ă·šer lip̄·nê- Yah·weh wə·ḵip·per ‘ā·lāw wə·lā·qaḥ hap·pār mid·dam haś·śā·‘îr ū·mid·dam wə·nā·ṯan ‘al- sā·ḇîḇ qar·nō·wṯ ham·miz·bê·aḥ
Literal — word-for-word from the original
“And he-shall-go-out to the-altar that is before YHWH, and make-atonement for-it; and take from-the-blood-of the-bull and from-the-blood-of the-goat, and put it on the-horns-of the-altar all-around.”
Where the English smooths the original
The order of the ceremony required that atonement should first be made for the most holy place with the mercy-seat, then for the holy place with the golden altar, and then for the altar in the court
Aaron was to expiate the altar in the court, by first of all putting some of the blood of the bullock and he-goat upon the horns of the altar, and then sprinkling it seven times with his finger
the high priest shall go out unto the altar that is before the Lord - that is, the altar of burnt sacrifice in the court, standing in front of the tabernacle, not the altar of incense, as has been supposed by some
19He is to sprinkle some of the blood on it with his finger seven times to cleanse it and consecrate it from the uncleanness of the Israelites.
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Hebrew — tap a word ↓
wə·hiz·zāh min- had·dām ‘ā·lāw bə·’eṣ·bā·‘ōw še·ḇa‘ pə·‘ā·mîm wə·ṭi·hă·rōw wə·qid·də·šōw miṭ·ṭum·’ōṯ bə·nê yiś·rā·’êl
Literal — word-for-word from the original
“And he-shall-sprinkle on-it from the-blood with-his-finger seven times, and shall-cleanse it and consecrate it from the-impurities-of the-sons-of Israel.”
Where the English smooths the original
Seven times — To signify its perfect cleansing (seven being a number of perfection) and our perfect reconciliation by the blood of Christ
Seven times, to signify its perfect cleansing, seven being a number of perfection, and our perfect reconciliation by the blood of Christ here represented
After he had made atonement for the dwelling, Aaron was to expiate the altar in the court
20When Aaron has finished purifying the Most Holy Place, the Tent of Meeting, and the altar, he is to bring forward the live goat.
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Hebrew — tap a word ↓
wə·ḵil·lāh mik·kap·pêr ’eṯ- haq·qō·ḏeš wə·’eṯ- ’ō·hel mō·w·‘êḏ wə·’eṯ- ham·miz·bê·aḥ wə·hiq·rîḇ ’eṯ- he·ḥāy haś·śā·‘îr
Literal — word-for-word from the original
“And when he-has-finished making-atonement-for the-Holy, and the-Tent-of Meeting, and the-altar, he-shall-bring-near the-living goat.”
Where the English smooths the original
It was not enough that the defilement of the sanctuary should be covered, and the sins of the priests and people atoned for by the blood of the sacrifices. There remained a consciousness of sin
Having finished the expiation for himself, his fellow priests, and the sanctuary with its utensils, the goat destined by lot for Azazel, which was standing in the court before the Lord, was now brought to the high priest
when he hath made an end of atoning ] The three things mentioned here indicate the order in which the atonement was made
21Then he is to lay both hands on the head of the live goat and confess over it all the iniquities and rebellious acts of the Israelites in regard to all their sins. He is to put them on the goat’s head and send it away into the wilderness by the hand of a man appointed for the task.
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Hebrew — tap a word ↓
’a·hă·rōn ’eṯ- wə·sā·maḵ šə·tê yå̄·ḏō ‘al rōš ha·ḥay haś·śā·‘îr wə·hiṯ·wad·dāh ‘ā·lāw ’eṯ- kāl- ‘ă·wō·nōṯ piš·‘ê·hem bə·nê yiś·rā·’êl wə·’eṯ- lə·ḵāl kāl- ḥaṭ·ṭō·ṯām wə·nā·ṯan ’ō·ṯām ‘al- haś·śā·‘îr rōš wə·šil·laḥ ham·miḏ·bā·rāh bə·yaḏ- ’îš ‘it·tî
Literal — word-for-word from the original
“And Aaron shall-lay both his-hands on the-head-of the-live goat, and confess over-it all the-iniquities-of the-sons-of Israel, and all their-rebellions, for all their-sins, and put them on the-head-of the-goat, and send-it-away by-the-hand-of a-timely man into the-wilderness.”
Where the English smooths the original
With the imposition of “both his hands,” a phrase which only occurs in this ceremony, the high priest indicated in the most solemn manner possible that the animal was intended both for the priesthood and for the laity
He mentions iniquities, transgressions , and sins, to note sins of all sorts, and that a very free and full confession was to be made, and that the smallest sins needed, and the greatest sins were not excluded from, the benefit of Christ’s death here represented
In this goat is a true figure of Jesus Christ, who bears the sins of the people, Is 53:9.
22The goat will carry on itself all their iniquities into a solitary place, and the man will release it into the wilderness.
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Hebrew — tap a word ↓
haś·śā·‘îr wə·nā·śā ‘ā·lāw ’eṯ- kāl- ‘ă·wō·nō·ṯām ’el- gə·zê·rāh ’e·reṣ wə·šil·laḥ ’eṯ- haś·śā·‘îr bam·miḏ·bār
Literal — word-for-word from the original
“And the-goat shall-bear upon-itself all their-iniquities to a-land cut-off; and he-shall-release the-goat in the-wilderness.”
Where the English smooths the original
The picture of the goat going away, and away, and away, a lessening speck on the horizon, and never heard of more is the divine symbol of the great fact that there is full, free, everlasting forgiveness, and on God’s part, utter forgetfulness
But the Scripture is entirely silent about the death of this goat, though it no doubt died in the wilderness, only says that it was let go, and was at liberty to go where it would; intimating that the people of Israel were free from all their sins
No symbol could so plainly set forth the completeness of Yahweh's acceptance of the penitent, as a sin-offering in which a life was given up for the altar, and yet a living being survived to carry away all sin and uncleanness
23Then 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.
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Hebrew — tap a word ↓
’a·hă·rōn ū·ḇā ’el- ’ō·hel mō·w·‘êḏ ū·p̄ā·šaṭ ’eṯ- hab·bāḏ ’ă·šer biḡ·ḏê lā·ḇaš bə·ḇō·’ōw ’el- haq·qō·ḏeš wə·hin·nî·ḥām šām
Literal — word-for-word from the original
“And Aaron shall-come into the-Tent-of Meeting, and shall-strip-off the-linen garments that he-put-on in-his-going into the-Holy, and shall-leave-them there.”
Where the English smooths the original
he was to put off those garments which were appropriated to this service, and to leave them there. And Maimonides and others say they were never to be used more, either by him or any one else, and that new ones were prepared every year
Aaron shall come, forthwith, not expecting the return of the man who carried the goat away, but securely committing that to God’s providence he shall go on in his work
On the dismissal of the scapegoat, the high priest prepared for the important parts of the service which still remained; and for the performance of these he laid aside his plain linen clothes
24He is to bathe himself with water in a holy place and put on his own clothes. Then he must go out and sacrifice his burnt offering and the people’s burnt offering to make atonement for himself and for the people.
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Hebrew — tap a word ↓
wə·rā·ḥaṣ ’eṯ- bə·śā·rōw ḇam·ma·yim qā·ḏō·wōš bə·mā·qō·wm wə·lā·ḇaš ’eṯ- bə·ḡā·ḏāw wə·yā·ṣā wə·‘ā·śāh ’eṯ- ‘ō·lā·ṯōw wə·’eṯ- hā·‘ām ‘ō·laṯ wə·ḵip·per ba·‘ă·ḏōw ū·ḇə·‘aḏ hā·‘ām
Literal — word-for-word from the original
“And he-shall-bathe his-flesh in the-water in a-holy place, and put-on his-garments, and go-out, and offer his-burnt-offering and the-burnt-offering-of the-people, and make-atonement for-himself and for the-people.”
Where the English smooths the original
Here he was to wash or sprinkle his whole body, that he might purify himself after he had touched the goat which bare their iniquities
not his ordinary priestly linen garments, for he was to leave them in the tabernacle, Leviticus 16:23 , but the high-priestly garments, called his garments properly and peculiarly
he laid aside his plain linen clothes, and, having bathed himself in water, he assumed his pontifical dress
25He is also to burn the fat of the sin offering on the altar.
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Hebrew — tap a word ↓
wə·’êṯ yaq·ṭîr ḥê·leḇ ha·ḥaṭ·ṭāṯ ham·miz·bê·ḥāh
Literal — word-for-word from the original
“And the-fat-of the-sin-offering he-shall-burn-into-smoke on the-altar.”
Where the English smooths the original
That is, the fat of the inwards of both the bullock (see Leviticus 16:6 ) and the goat (see Leviticus 16:15 ), which constituted the sin offering, as well as the fat of the other goat, which was the priest’s sin offering, was to be burnt upon the brazen altar of burnt offering in the courtyard
the fat of the sin offering , that is, of the bullock (verse 6) and of the goat (verse 15) and of the other goat ( Numbers 29:16 ), is placed upon it, and burnt upon the altar , according to the regular practice
this fat he explains to be what was on the inwards of both the bullock and the goat
26The man who released the goat as the scapegoat must wash his clothes and bathe himself with water; afterward he may reenter the camp.
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Hebrew — tap a word ↓
wə·ham·šal·lê·aḥ ’eṯ- haś·śā·‘îr la·‘ă·zā·zêl yə·ḵab·bês bə·ḡā·ḏāw wə·rā·ḥaṣ ’eṯ- bə·śā·rōw bam·mā·yim wə·’a·ḥă·rê- ḵên yā·ḇō·w ’el- ham·ma·ḥă·neh
Literal — word-for-word from the original
“And the-one-sending-away the-goat for-Azazel shall-wash his-garments, and bathe his-flesh in the-water, and afterward he-shall-come into the-camp.”
Where the English smooths the original
This is not ordered on account of any special defilement attaching to the scapegoat, but only because it had been the symbolical sin-bearer, and therefore conveyed legal uncleanness by its touch
As the messenger who conducted the sin-laden animal to the author of sin contracted defilement by the impurity which the victim carried away, he had both to wash his clothes and immerse his whole body in water before he was admitted into the camp
They who went out of the camp during a religious solemnity incurred uncleanness; hence, the need of purification
27The bull for the sin offering and the goat for the sin offering, whose blood was brought into the Most Holy Place to make atonement, must be taken outside the camp; and their hides, flesh, and dung must be burned up.
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Hebrew — tap a word ↓
wə·’êṯ par ha·ḥaṭ·ṭāṯ wə·’êṯ śə·‘îr ha·ḥaṭ·ṭāṯ ’ă·šer dā·mām hū·ḇā ’eṯ- baq·qō·ḏeš lə·ḵap·pêr yō·w·ṣî ’el- mi·ḥūṣ lam·ma·ḥă·neh ‘ō·rō·ṯām wə·’eṯ- bə·śā·rām wə·’eṯ- pir·šām wə·śā·rə·p̄ū ḇā·’êš ’eṯ-
Literal — word-for-word from the original
“And the-bull-of the-sin-offering and the-goat-of the-sin-offering, whose blood was-brought-in to-make-atonement in the-Holy, one-shall-carry-out to outside the-camp, and they-shall-burn in the-fire their-hides, and their-flesh, and their-dung.”
Where the English smooths the original
Our Lord being the antitype, not only of Aaron as the Great High Priest, but also of the expiatory sacrifices as the Great Sin Offe
Shall burn in the fire - i. e., consume in the fire, not burn sacrificially.
That is, the bodies of the sin offerings for the priests and the people (see Leviticus 16:5-6 ; Leviticus 16:9 ; Leviticus 16:11 ), whose blood the high priest carried into the Holy of Holies
28The one who burns them must wash his clothes and bathe himself with water, and afterward he may reenter the camp.
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Hebrew — tap a word ↓
wə·haś·śō·rêp̄ ’ō·ṯām yə·ḵab·bês bə·ḡā·ḏāw wə·rā·ḥaṣ ’eṯ- bə·śā·rōw bam·mā·yim wə·’a·ḥă·rê- ḵên yā·ḇō·w ’el- ham·ma·ḥă·neh
Literal — word-for-word from the original
“And the-one-burning them shall-wash his-garments and bathe his-flesh in the-water, and afterward he-shall-come into the-camp.”
Where the English smooths the original
had also to wash their clothes and bathe their bodies before they returned to the camp, because they had been defiled by the animals laden with sin
those who carried the carcases and burned them, like the messenger who conducted the sin-laden goat, contracted defilement from the atoning victims. They had, therefore, to undergo the same ablutions
for these being sin offerings, and had a connection with the sins of men, for whom they were offered, the persons concerned in the carrying and burning of them were equally defil
29This is to be a permanent statute for you: On the tenth day of the seventh month, you shall humble yourselves and not do any work—whether the native or the foreigner who resides among you—
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Hebrew — tap a word ↓
wə·hā·yə·ṯāh ‘ō·w·lām lə·ḥuq·qaṯ lā·ḵem be·‘ā·śō·wr la·ḥō·ḏeš haš·šə·ḇî·‘î ba·ḥō·ḏeš tə·‘an·nū ’eṯ- nap̄·šō·ṯê·ḵem ṯa·‘ă·śū wə·ḵāl lō mə·lā·ḵāh hā·’ez·rāḥ wə·hag·gêr hag·gār bə·ṯō·wḵ·ḵem
Literal — word-for-word from the original
“And it-shall-be for-you a-statute of-eternity: in the-seventh month, on the-tenth of-the-month, you-shall-humble your-souls, and no work shall-you-do — the-native and the-sojourner who-resides among-you —”
Where the English smooths the original
Literally, a statute of eternity, that is, an everlasting ordinance
The month Ethanim or Tisri, as being the seventh in the Sacred year, has been called the sabbatical month
when they had gathered in all their fruits, and were most at leisure for God’s service. This time God chose for this and other feasts, herein graciously condescending to men’s necessities and conveniences
30because on this day atonement will be made for you to cleanse you, and you will be clean from all your sins before the LORD.
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Hebrew — tap a word ↓
kî- haz·zeh ḇay·yō·wm yə·ḵap·pêr ‘ă·lê·ḵem lə·ṭa·hêr ’eṯ·ḵem tiṭ·hā·rū mik·kōl ḥaṭ·ṭō·ṯê·ḵem lip̄·nê Yah·weh
Literal — word-for-word from the original
“For on this day he-shall-make-atonement for-you, to-cleanse you; from all your-sins before YHWH you-shall-be-clean.”
Where the English smooths the original
Literally, For on that day he shall make atonement for you, which may either be the Lord, who is mentioned in the next clause, or, more probably, the high priest
typical of the sacrifice of Christ, whose soul was made an offering for sin whereby atonement is made for it, and whose blood cleanses from all sin
Here are typified the two great gospel privileges, of the remission of sin, and access to God, both of which we owe to our Lord Jesus
31It is a Sabbath of complete rest for you, that you may humble yourselves; it is a permanent statute.
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Hebrew — tap a word ↓
hî šab·baṯ šab·bā·ṯō·wn lā·ḵem wə·‘in·nî·ṯem ’eṯ- nap̄·šō·ṯê·ḵem ‘ō·w·lām ḥuq·qaṯ
Literal — word-for-word from the original
“A-Sabbath of-sabbath-rest it is for-you, and you-shall-humble your-souls — a-statute of-eternity.”
Where the English smooths the original
Literally, a resting day of solemn resting, a Sabbath of Sabbaths, i.e., a day of complete and perfect rest
typical of a cessation from the performance of sinful works, at least from a sinful course of life, and from a dependence on works of righteousness, when a man is brought to believe in Christ
Observed as a sabbath day, by cessation from all servile works, and in diligent attendance upon God’s worship
32The priest who is anointed and ordained to succeed his father as high priest shall make atonement. He will put on the sacred linen garments
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Hebrew — tap a word ↓
hak·kō·hên ’ă·šer- yim·šaḥ ’ō·ṯōw wa·’ă·šer yə·mal·lê ’eṯ- yā·ḏōw lə·ḵa·hên ta·ḥaṯ ’ā·ḇîw wə·ḵip·per wə·lā·ḇaš ’eṯ- haq·qō·ḏeš hab·bāḏ biḡ·ḏê biḡ·ḏê
Literal — word-for-word from the original
“And the-priest who shall-be-anointed and who shall-be-consecrated (lit. whose-hand-shall-be-filled) to-act-as-priest in-place-of his-father shall-make-atonement; and he-shall-put-on the-linen garments, the-holy garments.”
Where the English smooths the original
This ought to be translated, who shall be anointed, and who shall be consecrated, as the Vulgate hath it. For an active verb without a person is frequently in Scripture to be taken passively
The yearly repetition of the general atonement showed that the sacrifices of the law were not sufficient to make the servant of God perfect
Not only is Aaron to make atonement on this occasion, but, in future, the priest who shall be consecrated by the proper authorities as his successor to the pontificate shall perform this act of expiation on the Day of Atonement
33and make atonement for the Most Holy Place, the Tent of Meeting, and the altar, and for the priests and all the people of the assembly.
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Hebrew — tap a word ↓
wə·ḵip·per ’eṯ- miq·daš haq·qō·ḏeš wə·’eṯ- yə·ḵap·pêr ’ō·hel mō·w·‘êḏ wə·’eṯ- ham·miz·bê·aḥ wə·‘al hak·kō·hă·nîm wə·‘al- kāl- ‘am haq·qā·hāl yə·ḵap·pêr
Literal — word-for-word from the original
“And he-shall-make-atonement-for the-Holy-Sanctuary, and the-Tent-of Meeting, and the-altar he-shall-atone; and for the-priests, and for all the-people-of the-assembly he-shall-atone.”
Where the English smooths the original
Like Aaron, the successor to the pontificate is to perform the service of expiation as detailed in this chapter, a summary of which is here given
The day was intended as an occasion for expressing more completely than could be done in the ordinary sacrifices the spiritual truth of atonement, with a fuller acknowledgment of the sinfulness and weakness of man
all the people of the assembly ] An unusual expression, contrasting them with the priests who were also members of it
34This is to be a permanent statute for you, to make atonement once a year for the Israelites because of all their sins.” And all this was done as the LORD had commanded Moses.
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Hebrew — tap a word ↓
zōṯ wə·hā·yə·ṯāh- ‘ō·w·lām lə·ḥuq·qaṯ lā·ḵem lə·ḵap·pêr ’a·ḥaṯ baš·šā·nāh ‘al- bə·nê yiś·rā·’êl mik·kāl ḥaṭ·ṭō·ṯām way·ya·‘aś ka·’ă·šer Yah·weh ’eṯ- ṣiw·wāh mō·šeh
Literal — word-for-word from the original
“And this shall-be for-you a-statute of-eternity, to-make-atonement for the-sons-of Israel from all their-sins once in-the-year. And he-did as YHWH commanded Moses.”
Where the English smooths the original
It lasted as long as the earthly Jerusalem lasted, and until the heavenly Jerusalem was instituted, when it had a spiritual fulfillment once for all
The high priest was to come out again; but our Lord Jesus ever lives, making intercession, and always appears in the presence of God for us
The yearly repetition of the general atonement showed that the sacrifices of the law were not sufficient to make the servant of God perfect
The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.
AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.
The supreme institution of Israel's worship opens, like the book of Joshua, on a death. “After the death of the two sons of Aaron… they drew near before the LORD, and they died.” The very root of their offense — qoroḇ, “to draw near” — is the root of priestly offering; Nadab and Abihu perished in the act of approach. Ellicott reads the chapter as the answer: “a general day of atonement is here instituted, when priest and people are alike to obtain atonement once a year for the sins which were mixed up even with their sacred worship.” Keil presses the warning home — the deaths were meant to teach Aaron “not to come at all times into the holy place within the vail.” The danger is never the room but the Presence in it: “the holy God was and remained to mortal and sinful man a consuming fire, before which no one could stand” (Keil). Cambridge fixes the meaning of kappōreṯ, the lid where blood is offered — the word “means that which propitiates,” and “The Gk. ἱλαστήριον exactly corresponds” — the place of propitiation. (Per-claim: Ellicott on the day's purpose; Keil on the warning and the consuming fire; Cambridge on kappōreṯ/hilastērion.)
Everything turns on one word: bəzōṯ, “with this.” Keil — “with this, i.e., with the sacrifices, dress, purifications, and means of expiation… could he go into the holy place.” Access is conditional, never casual. The priest lays aside the gold and puts on plain linen, four times called baḏ, “linen.” The Pulpit Commentary corrects a common reading: the white “was not intended to symbolize humility and penitence… for white is not the colour in which penitents are naturally dressed. Rather it was symbolical of the purity and holiness” — the dress of angels, and, Keil adds, “a symbolical shadowing forth of the holiness and glory of the one perfect Mediator.” Maclaren paints the moment the silent crowd watched “the last flutter of the white robe as it was lost in the gloom within”; the incense-cloud, he says, “covered him that Jehovah might not look on his sin.” And then the great confession of the whole day: “The priest who cleanses others is himself unclean.” Benson hears the Epistle to the Hebrews in the priest's own bull — “the utter insufficiency” of a mediator who must atone for himself first. (Per-claim: Keil on “with this” and the linen as Mediator-type; Pulpit on the meaning of white; Maclaren on the cloud and the unclean cleanser; Benson on the priest's own sin-offering.)
The hinge of the chapter, and its deepest mystery, is grammatical: “The two he-goats are described as one Sin-Offering” (Cambridge); “they both made but one sin-offering” (Benson). One is slain, its blood carried behind the veil for the people; the other, the living goat, bears the confessed sins away. Maclaren names the unity plainly: “What was divided in the symbol between the twin goats is all done by the one Sacrifice, who has entered into the holiest of all, at once Priest and Sacrifice… and has likewise carried away the sin of the world into a land of forgetfulness, whence it never can return.” Over the live goat Aaron lays both hands — “a phrase which only occurs in this ceremony” (Ellicott) — and confesses “iniquities, transgressions , and sins, to note sins of all sorts” (Poole). The word ‘ăzā’zēl, found only here, splits the commentators: Keil reads a personal being, “the head of the fallen angels, who was afterwards called Satan,” and Gill agrees (“Satan seems to be meant”); Maclaren refuses any reading that makes the rite “liker demon-worship,” preferring the “complete removal of sin”; Cambridge and Barnes read “the entire removal of the sins.” JFB only reports the dispute (“others think it designates Satan”) without committing. The synthesis leaves the crux open, as the Hebrew does. What is not in doubt is the picture Maclaren draws of the goat “going away, and away, and away, a lessening speck on the horizon, and never heard of more.” (Per-claim: Cambridge/Benson on the single offering; Maclaren on the one Sacrifice and the lessening speck; Ellicott on the two hands; Poole on the threefold confession; the Azazel division is Keil/Gill [personal being/Satan] vs. Maclaren/Cambridge/Barnes [removal], with JFB neutral.)
The day ends in repetition. Three times the chapter calls it “a statute forever” (vv. 29, 31, 34), and once names its rhythm: “to make atonement… once a year.” The people keep it by a “Sabbath of complete rest” and by humbling their souls — “a day of complete and perfect rest” (Ellicott), in which Israel does nothing while everything is done for them. Yet the very perpetuity preaches its own insufficiency. Keil: “The yearly repetition of the general atonement showed that the sacrifices of the law were not sufficient to make the servant of God perfect.” Henry, reading at the chapter's head, says the same through the Apostle: the sacrifices “could not take away sin… there was a remembrance made of sin every year… this could be done only by offering up the body of Christ once for all.” The bodies of the sin-offerings, whose blood went furthest in, are burned furthest out — “without the camp” — and the Pulpit Commentary names the antitype: “our Lord being the antitype, not only of Aaron as the Great High Priest, but also of the expiatory sacrifices as the Great Sin Offering.” The chapter closes on obedience: “And he did as the LORD commanded Moses.” (Per-claim: Ellicott on the perfect rest; Keil and Henry on the yearly repetition as confession of weakness; Pulpit on Christ as both High Priest and Sin Offering.)
Read under the rule that Scripture is its own best interpreter, three things stand out in Leviticus 16 — offered as a reading to be tested, not a verdict to be trusted. First, the chapter accuses itself. It is dated from a death (v. 1), repeats annually (v. 34), and cleanses the very altar that does the cleansing (vv. 18–19). A ritual that must be redone every year, and whose own holy places need purging, is announcing that it cannot finish the job — exactly the argument Hebrews 9–10 will draw from it, and exactly what Keil and Henry hear in the text. Second, atonement is shown to require both a death and a removal. One goat must die (the blood behind the veil); a living one must carry sin away to “a land cut off” (v. 22). The Hebrew binds them as one sin-offering, so the two halves are one truth: guilt covered and guilt borne off, never to return. Third, the day's whole choreography is mediated solitude. “No man” may be present (v. 17); one representative, alone, with blood, stands where no son of Adam may stand. The pattern the chapter commends is not direct access but access through an appointed mediator — a pattern the New Testament says is fulfilled, not abolished, when the veil is torn (Matthew 27:51) and a better High Priest enters “once for all” (Hebrews 9:12). Weigh it against the Word; keep what the text supports.
The Day of Atonement is the one feast that confesses its own failure — a covering renewed every year because it could never become a cure.
AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.
Two strands bind Aaron's atonement-day to the linen-clad man of Ezekiel's vision. The verbal anchor is the censer rite of v. 12: the priest's “two fists” (ḥōp̄en) of incense over coals of fire matches Ezekiel 10:2, where the man “clothed in linen” takes “handfuls” (ḥōp̄en) of coals from between the cherubim — a rare word (only 6 verses), with “coals” (geḥel) and “fire” (’ēš) alongside. The thematic strand is the linen itself: Aaron's fourfold baḏ (v. 4) is the same cloth the heavenly figure wears, but baḏ is too common (19 verses) to count as a quotation. Keil draws the typological line: the white linen is “a symbolical shadowing forth of the holiness and glory of the one perfect Mediator.” The verbal tier below rests on ḥōp̄en, not on the linen.
Leviticus 16:4 · Leviticus 16:12 · Ezekiel 10:2 · Ezekiel 10:7
basis: Verifier: Lev 16:12 ↔ Ezekiel 10:2 = verbal/quotation — confirmed, sharing H2651 ḥōp̄en (“handfuls,” in only 6 vv) with H1513 geḥel and H784 ’ēš (the rare-lexeme anchor of this thread, Hebrew↔Hebrew). The companion pair Lev 16:4 ↔ Ezekiel 10:7 the Verifier rates only structural/thematic (sharing H3847 lāḇaš and H906 baḏ, “linen,” in 19 vv — not rare enough alone); the thread's verbal tier rests on the ḥōp̄en link, not the linen link
The verb for donning the priestly turban, tsānap̄ (“to wrap/wind,” Leviticus 16:4), is vanishingly rare — it surfaces again in Isaiah 22:18, where the LORD will “wind” a deposed steward “round and round” and hurl him away. The link is purely lexical, not thematic: the same uncommon wrapping-word, turned from priestly dignity to prophetic doom. Recorded as a verbal echo only.
Leviticus 16:4 · Isaiah 22:18
basis: Verifier: Lev 16:4 ↔ Isaiah 22:18 share H6801 tsānaph (“to wrap,” in only 2 vv) — an extremely rare shared lexeme, Hebrew↔Hebrew; the link is verbal, not thematic
The atonement-day blood-rite (Leviticus 16:14) is performed in the exact gestures of the everyday sin-offering of Leviticus 4: sprinkle (nāzāh) with the finger (‘etsba‘), seven times (pa‘am), before the veil. The Day of Atonement does not invent a new ceremony; it raises the common rite to its highest pitch — the same finger, the same sevenfold sprinkling, now behind the veil. Poole: the blood teaches “that God is merciful to sinners only through and for the blood of Christ.”
Leviticus 16:14 · Leviticus 4:6 · Leviticus 4:17
basis: Verifier: Lev 16:14 ↔ Lev 4:6 share H5137 nāzāh (“sprinkle,” in 22 vv), H676 ’etsba‘ (“finger”), H6471 pa‘am (“times”), H1818 dām (“blood”) — a dense verbal cluster, Hebrew↔Hebrew
The whole scapegoat mystery is anchored in a word found only in this chapter: ‘ăzā’zēl (vv. 8, 10, 26). Verses 8 and 10 share it, with śā‘îr (“goat”) and gôrāl (“lot”) — the internal verbal spine of the rite. The meaning is genuinely contested among the very sources here: Keil reads a personal being — “the head of the fallen angels, who was afterwards called Satan” — and Gill agrees (“Satan seems to be meant”); Maclaren refuses a reading that makes the rite “liker demon-worship,” taking the live goat instead as the “complete removal of sin,” which is also Cambridge's and Barnes's sense (“the entire removal of the sins”). JFB merely catalogues the views (“others think it designates Satan [Gesenius, Hengstenberg]”) without endorsing one. Recorded as a confirmed verbal link in the lexeme itself, with its interpretation honestly flagged as disputed.
Leviticus 16:8 · Leviticus 16:10 · Leviticus 16:26
basis: Verifier: Lev 16:8 ↔ Lev 16:10 share H5799 ʻăzāʾzēl (“Azazel,” in only 3 vv — all in this chapter), with H8163 śāʻîr and H1486 gôrāl — a rare verbal anchor; the lexeme is certain, its meaning disputed
Leviticus 16 is woven from the threads of the wider Tabernacle legislation: the linen drawers and tunic of v. 4 are prescribed in Exodus 28; the burnt-offering robing in linen recurs in Leviticus 6. These are structural — shared institutional vocabulary (Aaron, linen, undergarments, turban, burnt-offering) rather than a quotation. The chapter gathers the standing priestly code into its one supreme day.
Leviticus 16:4 · Exodus 28:42 · Exodus 39:28 · Leviticus 6:10
basis: Verifier: Lev 16:4 ↔ Exodus 28:42 share H906 baḏ, H4370 miknāṣ (“undergarments,” in 5 vv), H1320 bāśār; Lev 16:4 ↔ Exodus 39:28 share H4701 miṣnep̄eṯ (“turban,” in 9 vv), H906 baḏ, H4370 miknāṣ — Hebrew↔Hebrew. The Verifier rates these verbal/quotation (miknāṣ being rare); deliberately DOWNGRADED here to structural/thematic, because the overlap is shared standing institutional vocabulary of the priestly code (the garments prescribed in Exodus 28/39) rather than a quotation of one passage by another
The chapter's own refrain — atonement “once a year” (v. 34), the high priest alone behind the veil (v. 17), the bodies burned “outside the camp” (v. 27) — is the quarry from which Hebrews builds its central argument. “Into the second the high priest went alone once a year, not without blood” (Heb 9:7); “the bodies of those animals… are burned outside the camp; so Jesus also suffered outside the gate” (Heb 13:11–12). Because this is a New-Testament Greek text reasoning about a Hebrew rite, there is no shared original-language lexeme to confirm — the Verifier returns no overlap. The connection is real and is the New Testament's own, but it is structural/typological, argued not asserted. Pulpit names it: Christ is “the antitype… of the expiatory sacrifices as the Great Sin Offering.”
Leviticus 16:17 · Leviticus 16:27 · Leviticus 16:34 · Hebrews 9:7 · Hebrews 13:11
basis: Verifier: Lev 16:27 ↔ Hebrews 13:11 and Lev 16:34 ↔ Hebrews 9:7 return NO shared original-language lexeme (Greek↔Hebrew cannot share Strong's numbers). The link is the NT author's own typological reading, real but argued; flagged because it cannot be lexically confirmed and must be tested against the texts
AI-generated reading; weigh it against the text.
The one sin-offering in two goats is, by the unbroken consent of the commentators here, a figure of Christ. Henry: “The slain goat was a type of Christ dying for our sins; the scape-goat a type of Christ rising again for our justification.” Maclaren makes the unity exact: “What was divided in the symbol between the twin goats is all done by the one Sacrifice, who has entered into the holiest of all, at once Priest and Sacrifice, and with His own blood made expiation for sin, and has likewise carried away the sin of the world into a land of forgetfulness, whence it never can return.” The link to Isaiah's Suffering Servant is real but structural / thematic, not verbal — it runs through two words common enough that the Verifier rates the overlap thematic, never a quotation. The goat “bears” (nāśā, H5375) “all their iniquities” (‘ăwōnōṯām, H5771) into a land cut off (v. 22); Isaiah uses nāśā of the Servant who “bore the sin of many” (Isaiah 53:12; cf. 53:4) and ‘āwōn of the One on whom “the LORD laid the iniquity of us all” (Isaiah 53:6). Note that nāśā and ‘āwōn do not coincide in any single Isaiah verse — nāśā appears in 53:4, 12 and ‘āwōn in 53:6, 11 — so this is a shared motif of sin-bearing, not a lexical citation. Geneva says it of v. 21: “In this goat is a true figure of Jesus Christ, who bears the sins of the people.”
Leviticus 16:8 · Leviticus 16:21 · Leviticus 16:22 · Isaiah 53:6 · John 1:29
The chapter's great confession — “the priest who cleanses others is himself unclean” (Maclaren) — is the very gap the New Testament says Christ fills. The yearly repetition, Keil writes, “showed that the sacrifices of the law were not sufficient to make the servant of God perfect”; the Aaronic priest dies and is replaced “in his father's stead” (v. 32), but Christ “holds his priesthood permanently, because he continues forever” (Hebrews 7:23–25). Where Aaron must “come out again” (v. 23–24), Henry's word stands: “our Lord Jesus ever lives, making intercession, and always appears in the presence of God for us.” And the blood Aaron carried in while the bodies burned out (v. 27) is read by the Pulpit Commentary as the type of the One who “suffered outside the gate” — Hebrews 13:11–12.
Leviticus 16:1 · Leviticus 16:6 · Leviticus 16:27 · Leviticus 16:34 · Hebrews 9:12 · Hebrews 13:11
The most guarded space in Israel — entered by one man, once a year, behind the veil (vv. 2, 17) — is, in Maclaren's reading, a held-out promise: “The veil was rent at the crucifixion. Christ has gone into ‘the secret place of the Most High.’” The distance the chapter enforces (“no man” in the tent, v. 17; the cloud lest the priest die, v. 13) is precisely what the New Testament says is now abolished: a “new and living way” opened through the curtain (Hebrews 10:19–20). This is the synthesis carrying the chapter's own logic forward — the guarded veil makes most sense as a promise awaiting the day it would be torn (Matthew 27:51). Offered as a reading to be tested, though its roots in Maclaren and Hebrews are ancient and explicit.
Leviticus 16:2 · Leviticus 16:13 · Leviticus 16:17 · Matthew 27:51 · Hebrews 10:19
The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.
Named voices, quoted verbatim from public-domain works:
Three authorities never blur here: the Berean Standard Bible is the Word; the ✦ voices are public-domain commentary, quoted verbatim and named (Ellicott, Maclaren, Benson, Henry, Barnes, Jamieson-Fausset-Brown, Gill, the Geneva Study Bible, Cambridge, the Pulpit Commentary, Poole, and Keil & Delitzsch); the ⚙ layer — the literal renderings, the divergence notes, the threads, the Christ-readings, and this commentary — is machine synthesis, fallible, and to be checked against Scripture. Two honesty notes specific to Leviticus 16. (1) Azazel (vv. 8, 10, 26) is a genuine crux. The lexeme is certain and rare (3 verses, all here), but its meaning is disputed among the very sources quoted: Keil and Gill read a personal being (Satan); Maclaren, Cambridge, and Barnes read “complete / entire removal” of sin; Jamieson-Fausset-Brown only reports the dispute without committing. The synthesis records the word as a confirmed verbal anchor and deliberately leaves the interpretation open. (2) The links to Hebrews 9–10 and 13 are the richest in this chapter and are the New Testament's own — yet they are Greek reasoning about a Hebrew rite, so no shared original-language lexeme exists to confirm them. The Verifier returns no overlap; these are therefore flagged and presented as typological readings to be argued and tested, not asserted as verbal quotations. “They received the word with all readiness… and searched the Scriptures daily, whether those things were so.” (Acts 17:11)
✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)