Leviticus 16:10

KJV

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.

KJV (with Strong's)

But the goat {H8163}, on which the lot {H1486} fell {H5927} to be the scapegoat {H5799}, shall be presented {H5975} alive {H2416} before {H6440} the LORD {H3068}, to make an atonement {H3722} with him, and to let him go {H7971} for a scapegoat {H5799} into the wilderness {H4057}.

Complete Jewish Bible

But the goat whose lot fell to 'Az'azel is to be presented alive to ADONAI to be used for making atonement over it by sending it away into the desert for 'Az'azel.

Berean Standard Bible

But 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.

American Standard Version

But the goat, on which the lot fell for Azazel, shall be set alive before Jehovah, to make atonement for him, to send him away for Azazel into the wilderness.

Commentary

### SUMMARY
Leviticus 16:10 details a pivotal moment in the annual Day of Atonement ritual, focusing on the "scapegoat" (Azazel). This goat, divinely chosen by lot, was to be presented alive before the Lord. Its unique purpose was not for sacrifice, but to serve as a living vessel upon which the High Priest would confess the sins of the Israelite community. Subsequently, it would be led into the desolate wilderness, symbolizing the complete removal, banishment, and ultimate oblivion of the people's transgressions, thereby playing an indispensable role in the comprehensive corporate atonement for the nation.

### CONTEXT
* **Literary Context:** Leviticus 16:10 is intricately woven into the fabric of Leviticus 16, a chapter that provides the foundational and most detailed instructions for Yom Kippur, the Day of Atonement. The chapter commences by setting the solemn tone for this sacred day, emphasizing the necessity for Aaron, the High Priest, to undergo rigorous purification rituals before daring to enter the Most Holy Place, the very dwelling of God's presence ([Leviticus 16:1-5 "Leviticus 16:1-5 - Preparations for the Day of Atonement"]). Central to the ritual are two male goats, whose destinies are determined by lot: one "for the LORD" and the other "for Azazel," the scapegoat. While the goat "for the LORD" is sacrificed as a sin offering, its blood meticulously applied to cleanse the sanctuary and make propitiation ([Leviticus 16:8-9 "Leviticus 16:8-9 - The Two Goats for Atonement"]), the goat described in verse 10 fulfills a distinct yet complementary function of expiation—the active removal of sin from the community. The ritual culminates dramatically with the High Priest laying his hands upon the scapegoat, transferring the collective iniquities of the people onto it, and then sending it away into the uninhabited wilderness by the hand of a designated man, signifying the absolute banishment of sin from the camp ([Leviticus 16:21-22 "Leviticus 16:21-22 - The Scapegoat Carries Away Sins"]).
* **Historical & Cultural Context:** The Day of Atonement (Yom Kippur) stood as the most sacred and solemn observance in the ancient Israelite liturgical calendar, occurring annually on the tenth day of the seventh month ([Leviticus 16:29 "Leviticus 16:29 - Annual Observance of Yom Kippur"]). It was the singular day of the year when the High Priest was permitted to enter the Most Holy Place of the Tabernacle, the sacred space where God's presence resided. The elaborate and precise rituals performed on this day were paramount for maintaining the sanctity of the Tabernacle and ensuring the ritual purity of the people, thereby guaranteeing God's continued dwelling among them. Unlike other sacrifices that addressed individual or specific transgressions, Yom Kippur provided a comprehensive, corporate cleansing for all the accumulated defilements, impurities, and sins—both known and unknown—that the entire nation had incurred throughout the preceding year. The symbolic act of sending the scapegoat into the wilderness, a desolate and uninhabited region, served as a profoundly powerful visual and theological demonstration. It vividly illustrated that the sins, once transferred, were utterly removed from the community and banished to a place of oblivion, never to return. This annual ritual underscored the profound chasm between a holy God and a sinful people, while simultaneously highlighting God's merciful and gracious provision for reconciliation.
* **Key Themes:** Leviticus 16:10 contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Foremost among these is the theme of **Holiness**, emphasizing God's absolute purity and the necessity for His people to be set apart and purified to dwell in His presence. This verse, through the scapegoat ritual, powerfully illustrates the theme of **Atonement**, specifically the aspect of **Expiation**, which is the complete removal of sin and guilt from the community, complementing the propitiatory aspect achieved by the sacrificed goat. It highlights the **Pervasiveness of Sin**, acknowledging that the entire nation, not just individuals, required a comprehensive cleansing from both intentional and unintentional transgressions. The ritual also underscores the theme of **Divine Provision**, demonstrating God's initiative and meticulous instructions for dealing with sin, rather than leaving humanity to its own devices. Furthermore, the annual nature of this ritual subtly points to its **Provisional and Imperfect Nature**, foreshadowing the need for a singular, perfect sacrifice that would ultimately and eternally deal with sin, a truth explored more fully in later biblical texts like [Hebrews 9](/hebrews/9 "Hebrews 9 - Christ's Superior Sacrifice").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Lot (Hebrew, _gôwrâl'_):** From an unused root meaning "to be rough (as stone)," this term properly refers to a pebble, small stones being used for casting lots. Figuratively, it denotes a portion or destiny as if determined by lot. In Leviticus 16:10, the casting of lots for the two goats signifies a divine, non-arbitrary selection, emphasizing that the designation of one goat for the Lord and the other for Azazel was not a human decision but ordained by God, ensuring the sacred integrity of the atonement ritual.
* **Alive (Hebrew, _chay'_):** Derived from the verb "to live," this word means "alive," "living," or "raw." Its use here is crucial because, unlike the first goat which was sacrificed, the scapegoat was intentionally kept alive. This living state underscores its unique function in the atonement process: its role was not to die as a substitute, but to physically carry away the sins of the people while still living, symbolizing the active removal and banishment of sin from the community.
* **Scapegoat (Hebrew, _ʻăzâʼzêl'_):** This unique and much-debated term, appearing only in Leviticus 16, is derived from "goat of departure" or "goat of removal." While some ancient interpretations posited it as a proper name for a desert demon or a specific desolate place, the most widely accepted scholarly and traditional Jewish understanding interprets _ʻăzâʼzêl'_ functionally as "goat of departure" or "complete removal." It refers to the goat designated to carry away the sins of the people, emphasizing the expiatory aspect of the atonement ritual—the banishment and separation of sin and guilt from the community.
* **Atonement (Hebrew, _kâphar'_):** A primitive root meaning "to cover," "to purge," "to make propitiation," or "to make reconciliation." In the context of Leviticus 16:10, the phrase "to make an atonement with him" signifies that the live scapegoat, through its symbolic act of bearing and carrying away sins, completes a vital and distinct part of the overall atonement process for Israel. Unlike the blood atonement made by the sacrificed goat (propitiation, dealing with God's wrath), the scapegoat's role focuses on the *removal* of guilt and defilement (expiation), both necessary components for the full reconciliation between a holy God and a sinful people.

#### Verse Breakdown
* **"But the goat, on which the lot fell to be the scapegoat":** This opening clause immediately establishes the distinct identity and divine designation of this particular goat. The use of "lot" (gôwrâl) highlights that its selection was not arbitrary but divinely ordained, underscoring the sacred and specific nature of its role within the comprehensive Day of Atonement ritual. This goat, chosen for Azazel, is set apart for a unique expiatory function.
* **"shall be presented alive before the LORD":** In stark contrast to the first goat, which was immediately slaughtered as a sin offering, this goat was deliberately kept alive. Its presentation "before the LORD" signifies that it was brought into the divine presence, consecrated for its singular and sacred purpose in the ritual. This living presentation emphasizes that its function in atonement was not through its death and the shedding of its blood, but through its continued life as a bearer and remover of sin.
* **"to make an atonement with him":** This crucial phrase clarifies the overarching purpose of the scapegoat. While no blood is shed by this goat, its role is integral to the holistic Day of Atonement. The atonement achieved here is specifically through the symbolic transfer of the nation's sins onto the goat, followed by their complete and irreversible removal. This represents the expiatory aspect of atonement, where sin is not merely covered or propitiated, but actively and effectively banished from the community, demonstrating God's gracious provision for the cleansing of His people.
* **"[and] to let him go for a scapegoat into the wilderness":** This final action represents the dramatic climax of the scapegoat's role. After the High Priest confessed the sins of Israel over its head, the goat was led away into the uninhabited wilderness. This physical act of banishment served as a profoundly powerful visual metaphor for the complete and irreversible removal of the people's sins. The wilderness, a place of desolation, oblivion, and separation from the community, symbolized that the sins were carried away to a place where they would no longer trouble the community or stand as a barrier between them and a holy God.

#### Literary Devices
Leviticus 16:10, as an integral part of the larger Day of Atonement ritual, is profoundly rich in **Symbolism** and functions as a powerful piece of **Ritual Drama**. The two goats, central to the chapter, serve as potent symbols: the first representing **propitiation** (the appeasement of divine wrath through substitutionary sacrifice and blood), and the second, the scapegoat, representing **expiation** (the complete removal or banishment of sin and guilt). The act of sending the living scapegoat into the wilderness is a striking symbolic gesture, visually communicating the profound theological truth that sins are not merely forgiven but are actively carried away and separated from the community, banished to a place of oblivion. The entire ritual, meticulously choreographed and annually enacted, constitutes a form of **Ritual Drama**, an embodied theology that teaches profound truths about the nature of sin, the necessity of holiness, and God's gracious provision for reconciliation. The deliberate **Contrast** between the two goats—one sacrificed, the other sent away alive—highlights the multifaceted nature of atonement required to comprehensively address both the penalty and the lingering presence of sin.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 16:10, and indeed the entire Day of Atonement ritual, profoundly illustrates the immutable holiness of God, the pervasive and defiling nature of human sin, and His gracious, divinely ordained provision for reconciliation. It underscores the vital theological truth that sin erects an impassable barrier between humanity and a holy God, thereby necessitating a divine means of cleansing, purification, and removal. The annual repetition of this elaborate ritual, however, also inherently highlighted its provisional and incomplete nature. It served as a constant, annual reminder of the people's ongoing sinfulness and the inherent limitations of animal sacrifices to truly and eternally take away sin. In this sense, the ritual functioned as a shadow, a temporary placeholder, pointing forward to a greater, ultimate, and once-for-all atonement that would fully satisfy God's justice and perfectly cleanse His people.

* [Isaiah 53:6](/isaiah/53-6 "Isaiah 53:6 - Christ Bears Our Iniquities")
* [Psalm 103:12](/psalms/103-12 "Psalm 103:12 - God Removes Transgressions")
* [Hebrews 10:1-4](/hebrews/10-1-4 "Hebrews 10:1-4 - The Law's Insufficiency")

### REFLECTION AND APPLICATION
The ancient ritual of the scapegoat, though seemingly distant, offers a profound and immensely comforting truth for believers today: the complete and utter removal of sin. Just as the accumulated sins of Israel were symbolically laid upon the scapegoat and carried away into the desolate wilderness, so too, through the finished work of Jesus Christ, are our sins truly and eternally removed from us. This glorious act of divine banishment means that our past transgressions do not cling to us, nor do they stand as an eternal barrier between us and a holy God. This liberating truth should lead to immense freedom from the crushing weight of guilt and shame, fostering a deep and abiding sense of peace, assurance, and unshakeable confidence in God's boundless grace. It calls us to live in the glorious reality of our cleansed and reconciled state, walking in the newness of life that Christ provides, unburdened by the weight of past failures, and fully embracing the complete and perfect reconciliation offered through His singular sacrifice.

#### Questions for Reflection
* **How does the concept of the scapegoat, and its fulfillment in Christ, deepen your understanding of the completeness and finality of God's forgiveness?**
* **In what specific areas of your life do you still feel burdened by the memory or perceived consequences of past sins, and how can the truth of their divine removal bring you greater freedom and peace?**
* **How might a deeper understanding of the Day of Atonement ritual, with its two goats, enhance your appreciation for the multifaceted nature of Christ's singular and sufficient sacrifice on the cross?**

### FAQ
**What is the meaning of "Azazel" in Leviticus 16:10?**

Answer: The term "Azazel" (עֲזָאזֵל, _ʻăzâʼzêl'_) is unique to Leviticus 16 and has been the subject of diverse interpretations throughout history. While some ancient Jewish and early Christian traditions understood it as a proper name for a demonic entity or a specific desolate place, the most widely accepted scholarly and traditional Jewish interpretation understands "Azazel" functionally. In this view, it refers to the "goat of departure," "goat of removal," or "complete removal." This interpretation emphasizes the goat's crucial role in symbolically bearing and carrying away the sins of the people into the wilderness, signifying their complete banishment and separation from the community. The ritual described in [Leviticus 16:21-22 "Leviticus 16:21-22 - The Scapegoat Carries Sins Away"] strongly supports this functional understanding, as the High Priest confesses the iniquities of Israel over the goat's head, and it is then sent into an uninhabited land.

**How does the scapegoat ritual differ from the sacrifice of the other goat on the Day of Atonement?**

Answer: The Day of Atonement involved two distinct goats, both essential for the comprehensive atonement of Israel, yet each serving a unique purpose. The first goat, chosen "for the LORD" ([Leviticus 16:8 "Leviticus 16:8 - The Two Goats for Atonement"]), was sacrificed as a sin offering, and its blood was brought into the Most Holy Place to make propitiation for the sins of the people and cleanse the sanctuary. This goat dealt primarily with the *penalty* of sin through substitutionary death and blood atonement, addressing God's righteous wrath. In contrast, the second goat, the "scapegoat" (Azazel) described in [Leviticus 16:10 "Leviticus 16:10 - The Scapegoat for Atonement"], was not sacrificed but remained alive. Its unique role was to symbolically bear the confessed sins of the people and carry them away into the wilderness, signifying the *removal* and *banishment* of those sins from the community. Together, these two goats vividly illustrated the two essential aspects of atonement required for a sinful people to dwell with a holy God: propitiation (dealing with God's wrath against sin) and expiation (the complete removal of sin's guilt and defilement).

### CHRIST-CENTERED FULFILLMENT
The Levitical scapegoat ritual, with its profound symbolism of sin-bearing and removal, finds its ultimate, perfect, and eternal fulfillment in the person and work of Jesus Christ. While the Old Covenant ritual was an annual, provisional, and repetitive act, Jesus' once-for-all sacrifice on the cross constituted a singular, eternal, and complete atonement ([Hebrews 9:26 "Hebrews 9:26 - Christ's Once-for-All Sacrifice"]). He is simultaneously both the sacrificial Lamb whose innocent blood cleanses us from sin, akin to the goat "for the LORD" ([John 1:29 "John 1:29 - Jesus, the Lamb of God"]), and the ultimate scapegoat who bore the entirety of our sins and carried them away into oblivion. Just as the High Priest symbolically laid the sins of Israel on the goat's head, God "laid on him the iniquity of us all" ([Isaiah 53:6 "Isaiah 53:6 - Christ Bears Our Iniquities"]). Christ not only died for our sins, paying their penalty, but also took them upon Himself, removing them as far as the east is from the west ([Psalm 103:12 "Psalm 103:12 - God Removes Transgressions"]). Through His cross, He triumphantly cancelled the record of debt that stood against us, nailing it to the cross ([Colossians 2:13-14 "Colossians 2:13-14 - Forgiveness and Debt Cancelled"]), ensuring that our sins are not merely covered but are completely expiated—banished from God's sight and from our condemnation, providing a perfect and lasting reconciliation ([1 Peter 2:24 "1 Peter 2:24 - Christ Bore Our Sins"]).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 John 2:2

And he is the propitiation for our sins: and not for ours only, but also for [the sins of] the whole world.

Leviticus 16:21

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:

Leviticus 16:22

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.

Hebrews 9:23

¶ [It was] therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.

Hebrews 9:24

For Christ is not entered into the holy places made with hands, [which are] the figures of the true; but into heaven itself, now to appear in the presence of God for us:

1 John 3:16

Hereby perceive we the love [of God], because he laid down his life for us: and we ought to lay down [our] lives for the brethren.

Isaiah 53:4

¶ Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted.