Leviticus 16:3-10

Day of Atonement Offerings

16:3 “In this way Aaron is to enter into the sanctuary – with a young bull ¹  for a sin offering ²  and a ram for a burnt offering. ³  16:4 He must put on a holy linen tunic, ⁴  linen leggings are to cover his body, ⁵  and he is to wrap himself with a linen sash ⁶  and wrap his head with a linen turban. ⁷  They are holy garments, so he must bathe ⁸  his body in water and put them on. 16:5 He must also take ⁹  two male goats ¹⁰  from the congregation of the Israelites for a sin offering and one ram for a burnt offering. 16:6 Then Aaron is to present the sin offering bull which is for himself and is to make atonement on behalf of himself and his household. 16:7 He must then take the two goats ¹¹  and stand them before the Lord at the entrance of the Meeting Tent, 16:8 and Aaron is to cast lots over the two goats, ¹²  one lot for the Lord and one lot for Azazel. ¹³  16:9 Aaron must then present the goat which has been designated by lot for the Lord, ¹⁴  and he is to make it a sin offering, 16:10 but the goat which has been designated by lot for Azazel is to be stood alive ¹⁵  before the Lord to make atonement on it by sending it away to Azazel into the wilderness. ¹⁶ 

[16:3]  ¹ tn Heb “with a bull, a son of the herd.”

[16:3]  ² sn See the note on Lev 4:3 regarding the term “sin offering.”

[16:3]  ³ sn For the “burnt offering” see the note on Lev 1:3.

[16:4]  ⁴ sn The term “tunic” refers to a shirt-like garment worn next to the skin and, therefore, put on first (cf. Exod 28:4, 39-40; 29:5, 8; 39:27). It covered the upper body only. For detailed remarks on the terminology for the priestly clothing in this verse (except the “linen leggings”) see the notes on Lev 8:7-9 and the literature cited there.

[16:4]  ⁵ tn Heb “shall be on his flesh.” As in many instances in Lev 15, the term “flesh” or “body” here is euphemistic for the male genitals (J. Milgrom, Leviticus [AB], 1:1017, and J. E. Hartley, Leviticus [WBC], 222; cf. the note on Lev 15:2), which the priest must be careful not to expose during such ritual procedures (see Exod 20:26 with 28:42-43).

[16:4]  ⁶ sn The sash fastened the tunic around the waist (Exod 28:4, 39; 29:9; 39:29).

[16:4]  ⁷ tn Heb “and in a turban of linen he shall wrap.”

[16:4]  ⁸ tn Heb “and he shall bathe….”

[16:5]  ⁹ tn Heb “And he shall take.”

[16:5]  ¹⁰ tn Heb “he-goats of goats”; CEV “two goats, both of them males.”

[16:7]  ¹¹ tn Heb “the two he-goats,” referred to as “two he-goats of goats” in v. 5.

[16:8]  ¹² tn Heb “and Aaron shall give lots on the two he-goats.” See the note on Lev 8:8 for the priestly casting of lots in Israel and the explanation in B. A. Levine, Leviticus (JPSTC), 102, on Lev 16:8-9. J. Milgrom, Leviticus (AB), 1:1019-20, suggests, however, that the expression here signifies that, the lots having been cast, the priest was to literally “place” (Heb “give”) the one marked “for the Lord” on the head of the goat to be sacrificed and the one marked “for Azazel” on the head of the one to be released in the wilderness in order to avoid confusing them later in the ritual sequence.

[16:8]  ¹³ tn The meaning of the Hebrew term עֲזָאזֵל (’aza’zel, four times in the OT, all of them in this chapter; vv. 8, 10 [2 times], and 26) is much debated. There are three or perhaps four major views (see the summaries and literature cited in J. Milgrom, Leviticus [AB], 1:1020-21; B. A. Levine, Leviticus [JPSTC], 102; J. E. Hartley, Leviticus [WBC], 237-38; D. P. Wright, The Disposal of Impurity [SBLDS], 21-25; M. V. Van Pelt and W. C. Kaiser, NIDOTTE 3:362-63; and M. S. Moore, NIDOTTE 4:421-22). (1) Some derive the term from a combination of the Hebrew word עֵז (’ez, “goat”; i.e., the word for “goats” in v. 5) and אָזַל (’azal, “to go away”), meaning “the goat that departs” or “scapegoat” (cf., e.g., the LXX and KJV, NASB, NIV, NLT). This meaning suits the ritual practice of sending the so-called “scapegoat” away into the wilderness (vv. 10, 21-22, 26). Similarly, some derive the term from Arabic ’azala (“to banish, remove”), meaning “entire removal” as an abstract concept (see BDB 736 s.v. עֲזָאזֵל). (2) Some see the term as a description of the wilderness area to which the goat was dispatched, deriving it somehow from Arabic ’azazu (“rough ground”) or perhaps עָזָז, (’azaz, “to be strong, fierce”). (3) The most common view among scholars today is that it is the proper name of a particular demon (perhaps even the Devil himself) associated with the wilderness desert regions. Levine has proposed that it may perhaps derive from a reduplication of the ז (zayin) in עֵז combined with אֵל (’el, “mighty”), meaning “mighty goat.” The final consonantal form of עֲזָאזֵל would have resulted from the inversion of the א (aleph) with the second ז. He makes the point that the close association between עֵז and שְׂעִירִים (shÿ’irim), which seems to refer to “goat-demons” of the desert in Lev 17:7 (cf. Isa 13:21, etc.), should not be ignored in the derivation of Azazel, although the term ultimately became the name of “the demonic ruler of the wilderness.” The latter view is supported by the parallel between the one goat “for (לְ, lamed preposition) the Lord” and the one “for (לְ) Azazel” here in v. 8. The rendering as a proper name has been tentatively accepted here (cf. ASV, NAB, NRSV, TEV, CEV). Perhaps a play on words between the proper name and the term for “goat” has occurred so that the etymology has become obscure. Even if a demon or the demonic realm is the source for the name, however, there is no intention here of appeasing the demons. The goal is to remove the impurity and iniquity from the community in order to avoid offending the Lord and the repercussions of such (see esp. vv. 21-22 and cf. Lev 15:31).

[16:9]  ¹⁴ tn Heb “which the lot has gone up on it for the Lord.”

[16:10]  ¹⁵ tn The LXX has “he shall stand it” (cf. v. 7).

[16:10]  ¹⁶ tn Heb “to make atonement on it to send it away to Azazel toward the wilderness.”