Leviticus 16:26

KJV

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.

KJV (with Strong's)

And he that let go {H7971} the goat {H8163} for the scapegoat {H5799} shall wash {H3526} his clothes {H899}, and bathe {H7364} his flesh {H1320} in water {H4325}, and afterward {H310} come {H935} into the camp {H4264}.

Complete Jewish Bible

"The man who let go the goat for 'Az'azel is to wash his clothes and bathe his body in water; afterwards, he may return to the camp.

Berean Standard Bible

The man who released the goat as the scapegoat must wash his clothes and bathe himself with water; afterward he may reenter the camp.

American Standard Version

And he that letteth go the goat for Azazel shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

Commentary

### SUMMARY
Leviticus 16:26 meticulously outlines the purification rites for the individual responsible for leading the scapegoat into the wilderness on the Day of Atonement (Yom Kippur). This verse underscores the pervasive nature of ritual impurity associated with sin, even for those performing a divinely mandated task of sin-removal. The required washing of clothes and bathing of the body signify a thorough cleansing, emphasizing that contact with sin, even symbolically, necessitates complete purification before re-entry into the holy community of Israel.

### CONTEXT
* **Literary Context:** Leviticus 16 provides the comprehensive divine instructions for the annual Day of Atonement, the most sacred day in the Israelite calendar. The chapter details the elaborate rituals performed by the High Priest to atone for the sins of the entire nation. Central to these rites were two goats: one sacrificed as a sin offering to God, and the other, the "scapegoat," designated to bear the sins of the people away into the wilderness. After the High Priest confessed the sins of Israel over the scapegoat's head, as detailed in [Leviticus 16:21](/leviticus/16-21 "Leviticus 16:21 - High Priest Confesses Sins Over Scapegoat"), it was led away by a designated individual. Leviticus 16:26 specifically addresses the purification of this individual, following the goat's release, highlighting the meticulousness required in dealing with sin and impurity, even in its symbolic removal. The preceding verses, particularly [Leviticus 16:23-25](/leviticus/16-23-25 "Leviticus 16:23-25 - High Priest's Purification After Offerings"), outline the High Priest's own purification after performing the sacrifices, setting a precedent for the need for cleansing after handling sacred or sin-laden objects. This verse thus forms part of a larger, carefully orchestrated ritual designed to maintain the holiness of the tabernacle and the people.
* **Historical & Cultural Context:** The Day of Atonement (Yom Kippur) was a unique annual event in ancient Israel, distinct from daily or weekly sacrifices, as it addressed the accumulated sins of the entire community and purified the tabernacle itself from the defilement caused by Israel's transgressions. The concept of ritual purity was paramount in Israelite worship and daily life, reflecting God's absolute holiness. Anything that came into contact with sin, death, or certain bodily discharges was considered ritually unclean and could not enter the sacred precincts or participate fully in the community until purified. The wilderness, a desolate and uninhabited region, was symbolically understood as a place of chaos and separation from God's ordered creation, making it the ideal destination for the sin-laden scapegoat. The act of the individual leading the goat into this "unclean" space, away from the holy camp, rendered them ritually impure by association. Therefore, the prescribed washing of clothes and bathing of the body were not merely hygienic but deeply symbolic acts of spiritual purification, necessary for the individual to safely and acceptably re-enter the consecrated space of the Israelite camp, where God's presence dwelled.
* **Key Themes:** This verse contributes significantly to several key themes found throughout Leviticus and the Pentateuch. Foremost is the theme of **Holiness**, emphasizing God's absolute purity and the necessity for His people to maintain a state of ritual and moral cleanness to dwell in His presence. It powerfully illustrates the **Pervasiveness of Sin and Impurity**, demonstrating that even indirect contact with sin's symbolic bearer necessitates purification. The detailed instructions for cleansing underscore the theme of **Divine Meticulousness in Atonement**, showing that God provides precise means for dealing with sin and defilement. Furthermore, the ritual of the scapegoat itself, culminating in the purification of its handler, highlights the theme of **Removal of Sin**, a foundational concept for understanding God's redemptive plan. The entire Day of Atonement ritual, including the specific purification in [Leviticus 16:26](/leviticus/16-26 "Leviticus 16:26 - Purification of Scapegoat Handler"), serves to reinforce the covenant relationship between God and Israel, ensuring that the people could remain in fellowship with their holy God despite their inherent sinfulness.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **Scapegoat (Hebrew, _ʻăzâʼzêl'_):** While the KJV translates this as "scapegoat," the Hebrew term _ʻăzâʼzêl'_ (H5799) is unique to Leviticus 16 and has been subject to various interpretations. It most likely refers to the "goat of departure" or "goat for complete dismissal," emphasizing its role in carrying away the sins of the people into a desolate, uninhabited land, thereby removing them from the presence of God and the community. This goat was not sacrificed but served as a vivid symbol of the complete eradication of sin's defilement from the camp.
* **Wash (Hebrew, _kâbaç'_):** The Hebrew verb _kâbaç'_ (H3526) specifically denotes the washing of clothes, often by trampling or fulling. This action signifies the removal of external defilement. In this context, it emphasizes that the impurity contracted from handling the sin-laden scapegoat permeated the individual's garments, representing their external actions and associations. The washing of clothes was a fundamental ritual in ancient Israel for removing various forms of ritual impurity, symbolizing a return to a state of ceremonial cleanness.
* **Bathe (Hebrew, _râchats'_):** The Hebrew verb _râchats'_ (H7364) refers to the act of lavishing or bathing the entire body. This requirement, alongside the washing of clothes, underscores the comprehensive nature of the purification needed. It signifies that the impurity affected not only the individual's garments but also their flesh (H1320, _bâsâr_), representing their inner being and physical presence. The use of water (H4325, _mayim_) for both washing and bathing was the divinely appointed agent for ritual purification, symbolizing the removal of defilement from both the outer and inner person.

#### Verse Breakdown
* **"And he that let go the goat for the scapegoat":** This clause identifies the specific individual whose purification is being mandated. This person was not the High Priest but a designated helper, chosen to perform the crucial task of leading the sin-laden scapegoat into the wilderness. Their role, though divinely appointed and essential to the atonement process, nevertheless brought them into direct contact with the symbolic embodiment of Israel's sins, thus rendering them ritually unclean by association.
* **"shall wash his clothes, and bathe his flesh in water":** This specifies the precise purification ritual. The washing of clothes (H899, _beged_, external garments) and bathing of the flesh (H1320, _bâsâr_, the body itself) indicates a comprehensive cleansing. Water (H4325, _mayim_), in this context, is the divinely appointed agent for ritual purification, symbolizing the removal of defilement. This thorough washing was necessary to remove any lingering ritual impurity contracted from handling the scapegoat, ensuring that no defilement was brought back into the holy camp.
* **"and afterward come into the camp":** This final clause highlights the purpose and consequence of the purification. Only after undergoing the prescribed washing could the individual re-enter the Israelite camp (H4264, _machăneh_), which was considered holy because of God's dwelling presence within it. This emphasizes the strict standards of purity required to maintain fellowship with God and participate fully in the community, demonstrating that even those involved in the process of sin-removal must themselves be purified before they can safely return to the consecrated space.

#### Literary Devices
Leviticus 16:26 is rich in **Symbolism** and **Ritual**. The scapegoat itself is a powerful symbol, representing the complete removal and carrying away of the nation's sins into a desolate place, signifying their expulsion from the community and from God's sight. The act of "letting go" the goat into the wilderness symbolizes the physical and spiritual expulsion of sin from the community. Water, used for washing and bathing, is a universal symbol of cleansing and purification, here specifically representing the removal of ritual impurity and the restoration of ceremonial cleanness. The entire process described in the verse is a **Ritual**, a prescribed set of actions with deep spiritual meaning, designed to maintain the holiness of the camp and the people in the presence of a holy God. This ritual also functions as **Typology**, foreshadowing a greater, ultimate cleansing to come. The defilement incurred by contact with the sin-bearer, and the subsequent need for thorough purification, prefigure the absolute purity required to stand before God and the comprehensive cleansing provided by the ultimate sin-bearer.

### THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully reinforces the biblical understanding of sin's defiling nature and God's absolute standard of holiness. Even the act of facilitating the removal of sin, as performed by the individual leading the scapegoat, resulted in ritual impurity, necessitating a thorough cleansing. This underscores that sin's taint is pervasive and that proximity to it, even in a redemptive context, requires purification. It highlights the meticulousness of God's provision for dealing with sin and maintaining a holy community in His presence. The washing ritual signifies that true atonement requires not just the removal of sin, but also the purification of those who have been affected by it, directly or indirectly, before they can re-enter the sphere of God's holy presence.

* [Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without the Shedding of Blood There is No Forgiveness")
* [Numbers 19:7-8](/numbers/19-7-8 "Numbers 19:7-8 - Purification After Handling the Red Heifer")
* [Psalm 51:7](/psalms/51-7 "Psalm 51:7 - Cleanse Me with Hyssop, and I Shall Be Clean")

### REFLECTION AND APPLICATION
Leviticus 16:26 offers profound spiritual lessons for believers today. It reminds us that sin is not merely an abstract concept but a defiling force that impacts everything it touches. Even as we engage in ministry, evangelism, or efforts to address the brokenness of the world, we are exposed to the pervasive effects of sin. This verse calls us to a consistent practice of spiritual hygiene, recognizing our own need for ongoing purification and dependence on God's cleansing grace. Just as the ancient Israelite needed to wash to re-enter the camp, we, too, must regularly seek cleansing from the defilement of the world and our own residual sinfulness to maintain intimate fellowship with a holy God and to serve effectively within His holy community. It encourages us to be vigilant about what we allow to touch our lives and to prioritize spiritual renewal after engaging with environments or situations steeped in sin, ensuring that we do not bring defilement into our walk with God or into the fellowship of believers.

#### Questions for Reflection
* **In what ways do I unknowingly or knowingly become "defiled" by contact with sin in my daily life or ministry?**
* **What are my personal practices for spiritual cleansing and renewal, and how consistently do I engage in them?**
* **How does this verse deepen my appreciation for the thoroughness of Christ's work in purifying me from sin's pervasive taint?**

### FAQ

**Why did the person who released the scapegoat need to be purified if they were doing God's command?**

Answer: The need for purification was not a punishment for disobedience, but a consequence of contact with ritual impurity. The scapegoat, by having the sins of Israel symbolically laid upon it, became a carrier of that defilement. Even though the individual was performing a divinely commanded task, their direct physical interaction with the sin-laden goat transferred that ritual impurity to them. This highlights the pervasive and contagious nature of sin and impurity in the Old Testament sacrificial system. God's holiness is so absolute that even the agent of sin's removal needed to be cleansed before re-entering His holy presence within the camp. This principle is seen elsewhere in the Mosaic Law, such as with those who handled the ashes of the red heifer, as described in [Numbers 19:7-8](/numbers/19-7-8 "Numbers 19:7-8 - Purification after handling the red heifer"), or those who handled the bodies of certain sin offerings, as detailed in [Leviticus 16:27-28](/leviticus/16-27-28 "Leviticus 16:27-28 - Burning of Sin Offerings Outside the Camp").

### CHRIST-CENTERED FULFILLMENT
Leviticus 16:26, with its emphasis on the purification of the one who led the sin-laden scapegoat away, finds profound fulfillment in the person and work of Jesus Christ. The scapegoat ritual, where the sins of the people were symbolically placed on an animal that was then sent away, powerfully prefigured Christ's role as the ultimate sin-bearer. Just as the scapegoat bore the sins of Israel into the wilderness, Jesus, our [Lamb of God](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), bore the sins of the world upon Himself, carrying them away to the cross ([Hebrews 9:28](/hebrews/9-28 "Hebrews 9:28 - Christ Bore Our Sins")). However, unlike the ancient ritual where the one who led the goat away became defiled and required purification, Jesus, though He "became sin for us" ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")), remained perfectly holy and undefiled. His sacrifice not only removed our sins but also provided the very means of our purification, cleansing us by His blood ([1 John 1:7](/1_john/1-7 "1 John 1:7 - Walking in the Light and Cleansing by Blood")) and making us fit to enter God's holy presence. He is both the sin-bearer who takes away our defilement and the pure one who makes us pure, enabling us to "draw near with a true heart in full assurance of faith, with our hearts sprinkled clean from an evil conscience and our bodies washed with pure water" ([Hebrews 10:22](/hebrews/10-22 "Hebrews 10:22 - Drawing Near to God with a Clean Conscience")). Through Christ, we receive a complete and permanent cleansing that the Old Testament rituals could only foreshadow.

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

Hebrews 7:19

For the law made nothing perfect, but the bringing in of a better hope [did]; by the which we draw nigh unto God.

Leviticus 16:10

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.

Leviticus 16:28

And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.

Leviticus 14:8

And he that is to be cleansed shall wash his clothes, and shave off all his hair, and wash himself in water, that he may be clean: and after that he shall come into the camp, and shall tarry abroad out of his tent seven days.

Leviticus 15:27

And whosoever toucheth those things shall be unclean, and shall wash his clothes, and bathe [himself] in water, and be unclean until the even.

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.