Levítico 16
David Guzik · Citado em PreceptAustin
Levítico 16
Guzik - This sabbath of solemn rest demanded a cessation of works, even as the believer is justified and finds atonement apart from his own works, being justified by the work of another. This means that all the charity, all the sufferings, all the study of the law in the world cannot atone for sin - we must rest in the finished work of Jesus Christ on our behalf. Ryrie - humble your souls included fasting. The Day of Atonement was the only required day of fasting, though other days were added. See notes on Zech. 7:3; 8:19; Matt. 9:14; Acts 27:9. Leon Hyatt a sabbath of a sabbath it must be to you, and you shall afflict yourselves. They also needed to turn aside from secular activities so they could concentrate on repenting and seeking forgiveness. The word “sabbath” is a transliteration of a Hebrew word which means “a ceasing” or “a time of ceasing.” It was not applied only to the seventh day in the week but also to a number of different times set aside for ceasing from work in order to worship Jehovah (see comments on Lev. 19:3 in MESSAGE 23 and on Lev. 23:11 in MESSAGE 31). The “ceasing” or “rest” did not imply idleness but ceasing from regular labors in order to be busy worshiping and serving Jehovah. This emphasis becomes obvious from the activities prescribed for the sabbath day that is described in this chapter, that is, The Day of Coverings. The Sabbath was not an idle day but a busy day of worship. The second word translated “sabbath” in this verse is almost identical in form to the first word translated “sabbath.” The two words are identical in meaning. The closest translation of the whole phrase into English is “a sabbath of a sabbath,” that is, a day of special emphasis on ceasing from work. It is similar to the expression “a holiness of holinesses,” which means an object of special holiness. “A sabbath of a sabbath” was a special time of extra ceasing from secular activities in order to concentrate completely on worshiping and serving God. On an ordinary “sabbath,” only cessation from occupational labor was required (Ex. 12:16; Lev. 23:7,8,21,25,35,36; Num. 28:18,25,26; 29:1,12,35). On “a sabbath of a sabbath,” cessation from all kinds of work was required, including household chores (Ex. 20:10; 31:4; 35:2,3; Lev. 23;3,30,31; see comments on Lev. 23:3 in MESSAGE 30). The term “a sabbath of a sabbath” was applied to only three occasions: the weekly Sabbath (Ex. 16:23; 31:15; 35:2; Lev. 23:3; see comments on Lev. 23:3 in MESSAGE 30), the Day of Coverings (Lev. 16:31; 23:32; see comments on Lev. 23:32 in MESSAGE 30), and the sabbatical year (Lev. 25:4; see comments on that verse in MESSAGE 37). On the Day of Coverings, the Israelites were to refrain from all forms of secular activity, including household chores, in order to give themselves completely to repenting. FOR YOU, THAT YOU MAY HUMBLE YOUR SOULS; IT IS A PERMANENT STATUTE: Regardless of the day of the week on which it fell, the annual Day of Atonement was considered a Sabbath, and the people weren’t allowed to work. The “affliction” on the Day of Atonement is usually interpreted to mean fasting and the confession of sin. On that day, God called His people to get serious about sin; the church needs to heed that call today. This reminds of the call of James… Draw near to God and He will draw near to you. Cleanse your hands, you sinners; and purify your hearts, you double-minded. Lament and mourn and weep! Let your laughter be turned to mourning and your joy to gloom. Humble yourselves in the sight of the Lord, and He will lift you up” (James 4:8–10). See study on Humble (06031) 'anah Vance Havner - Repentance is almost a lost note in our preaching and experience, and the lack of it is filling our churches with baptized sinners who have never felt the guilt of sin or the need of a Savior… We are trying to get young people to say, ‘Here am I’ before they have ever said, ‘Woe is me!’ Why No Work Was Allowed In Leviticus 16 (and repeated in Lev 23:27–32; Num 29:7), God repeatedly commanded that the people must do no work at all. The only one “working” was the high priest, and even his activity was strictly prescribed. The people were instead to rest, fast, and humble themselves before God. What It Pictured - The restriction against work was a shadow pointing forward to Christ: Salvation is God’s work, not man’s. Just as Israel could contribute nothing to the atonement ritual, we can contribute nothing to our salvation. “Not by works of righteousness which we have done, but according to His mercy He saved us” -- Titus 3:5 Only the Levitical High Priest worked on this day - The solitary role of the high priest pictured Christ’s unique, unrepeatable role. No one else could step in. “When He had made purification of sins, He sat down at the right hand of the Majesty on high” (Heb 1:3). Atonement was accomplished by one alone. On that day, the high priest entered the Most Holy Place alone (Lev 16:17). This foreshadowed Christ’s “once-for-all” entrance into heaven’s holy place with His own blood (Heb 9:11–12). New Covenant Fulfillment in Jesus - Christ is the only Worker of salvation. His cry, “It is finished” (John 19:30), parallels the people’s absolute rest from labor. We cease from our works and rest in His. Hebrews 4:9–10 ties Sabbath rest to the believer’s rest in Christ’s finished work. Christ entered alone, once for all. Hebrews 9:24–26 shows He entered the heavenly sanctuary to appear in God’s presence on our behalf. ILLUSTRATION - There is a well known story of an evangelist named Alexander Wooten who related a story from the days when he held tent meetings. On one occasion after a series of meetings was over, he was pulling up his tent stakes when a young man approached him and asked what he had to do to be saved. The evangelist answered responded, “Sorry, it’s too late" which caused the young man to cry out "Oh no! Do you mean it’s too late because the services are over?” The evangelist explained that it was "too late" because it had already been done. In other words as he explained "Everything that could be done for your salvation has already been done.” After explaining Christ’s finished work to the young man, he led him to saving faith. Our salvation is based on the covenant whose redeeming work is finished-on a sacrifice that has been offered once and for all, that is complete and perfect and eternal. (Quoted by Warren Wiersbe in his comments on Dead John 19:28–30) Leviticus 16:32 "So the priest who is anointed and ordained to serve as priest in his father's place shall make atonement: he shall thus put on the linen garments, the holy garments, the priest: Lev 4:3,5,16 consecrate: Heb. fill his hand, Ex 29:9 *marg: to minister: Ex 29:29,30 Nu 20:26-28 put on the linen: Lev 16:4 Leviticus 16 Resources - Multiple Sermons and Commentaries So the priest who is anointed and ordained to serve as priest in his father's place shall make atonement (kaphar) he shall thus put on the linen garments, the holy garments, Leon Hyatt Its purpose (16:32-33) The covering ceremonies were to be conducted by the high priest. “Who is anointed” and “wears linen clothes, holy clothes” could be applied to all the priests. However, “who is filled in his father’s place” can only mean a son or descendant of Aaron who assumed the position of high priest after Aaron’s death. When Aaron died and one of his descendants was anointed and his hands filled with the responsibilities and privileges of the high priest’s office, the new high priest was to conduct the ceremonies just like Aaron would. Anointed (04886) (masah/maschah) has the basic meaning of to smear something on. To rub with oil. Anointing was used in the OT to set apart someone or some thing (Ge 31:13) for office or function (prophetically of the holy temple Da 9:24 and of the Holy One Isa 61:1 > Lk 4:18). Mashach often translated in LXX with Greek verb chrio meaning to anoint and in the NT used figuratively in the NT, of God's activity in appointing someone to an office, function, or privilege (eg, Jesus in Luke 4:18, Acts 4:27, Jesus anointed with the Holy Spirit in Acts 10:38. or Christian workers 2Cor 1:21). Mashach - 67v in NAS - anoint(21), anointed(42), anointing(1), oil(1), painting(1), spread(4). Gen 31:13; Exod 28:41; 29:2, 7, 29, 36; 30:26, 30; 40:9ff, 13, 15; Lev 2:4; 6:20; 7:12, 36; 8:10ff; 16:32; Num 3:3; 6:15; 7:1, 10, 84, 88; 35:25; Judg 9:8, 15; 1 Sam 9:16; 10:1; 15:1, 17; 16:3, 12f; 2 Sam 2:4, 7; 3:39; 5:3, 17; 12:7; 19:10; 1 Kgs 1:34, 39, 45; 5:1; 19:15f; 2 Kgs 9:3, 6, 12; 11:12; 23:30; 1 Chr 11:3; 14:8; 29:22; 2 Chr 22:7; 23:11; Ps 45:7; 89:20; Isa 21:5; 61:1; Jer 22:14; Dan 9:24; Amos 6:6 Genesis 31:13 'I am the God of Bethel, where you (Jacob - Israel) anointed a pillar, where you made a vow to Me; now arise, leave this land, and return to the land of your birth.'" Ordained (04390)(male) means to be full or to fill. This verb is combined with the Hebrew word for hand (yad) and is more literally translated "the priest… whom he shall fill his hand (translated in Lxx with teleioo = carry through completely +cheir = hand) to act as priest under his father." Leviticus 16:33 and make atonement for the holy sanctuary, and he shall make atonement for the tent of meeting and for the altar. He shall also make atonement for the priests and for all the people of the assembly. Lev 16:6,16,18,19,24 Ex 20:25,26 Leviticus 16 Resources - Multiple Sermons and Commentaries THE "RIPPLE EFFECT" OF SIN ATONEMENT FOR ALL SANCTUARY, PRIESTHOOD, PEOPLE And make atonement (kaphar; Lxx = exilaskomai) for the holy sanctuary (הַקֹּדֶשׁ ha-qōdesh), and he shall make atonement (kaphar; Lxx = exilaskomai) for the tent of meeting and for the altar. He shall also make atonement (kaphar; Lxx = exilaskomai) for the priests and for all the people of the assembly - This verse summarizes the sweeping scope of the Day of Atonement because the high priest’s work extended beyond his own sins to cover the entire worship system of Israel - the holy sanctuary (holy of holies), the tent of meeting, the altar, the priests, and the people. Even the sacred objects of worship required cleansing, for they were continually exposed to the defilement of a sinful people. This verse underscores the pervasive reach of sin and the necessity of comprehensive atonement. Nothing in Israel’s life—whether people, priests, or the very instruments of worship—was untouched by sin or exempt from purification. Yet this thorough cleansing points forward to the fuller and final work of Christ, who not only purifies His people but also reconciles “all things” to Himself through the blood of His cross (Colossians 1:20). 🙏 THOUGHT - When we commit sin, willful or otherwise, do we truly realize how far-reaching the consequences are? Most of the time, I certainly do not. I tend to think of sin as a private matter, a single act, an isolated failure. But Leviticus 16:33 reminds us that sin’s reach is broader, deeper, and more pervasive than we can easily grasp. Sin not only defiles the sinner, it pollutes relationships, damages community, corrupts the ministry of God’s servants, and—astonishingly—contaminates even the place of worship itself. That is why atonement had to be made for the holy sanctuary, for the tent of meeting, for the altar, for the priests, and for all the people of the assembly. The defilement of sin is like a highly contagious, deadly, virulent contagion that spreads in every direction, staining and defiling everything it touches, whether we are conscious of it or not! WOE! This truth should shake us and humble us and cause us to realize our sin is never as small as we think. It is never contained, never harmless, never without ripple effects (SEE PICTURE ABOVE). It offends a holy God, grieves His Spirit, defiles His sanctuary, and requires cleansing by blood (1Jn 1:7+) Sin is never contained, never clean, never consequence-free. Sin is never hidden, never harmless, never hopelessly small. Sin is never silent, never safe, never simple. Sin is never private, never powerless, never painless. Sin is never trivial, never tame, never temporary. Sin is never isolated, never innocent, never inconsequential. Sin is never dormant, never dull, never disconnected. NET Note says "the sanctuary of the holy place.” Although this is the only place this expression occurs in the OT, it clearly refers to the innermost shrine behind the veil-canopy, where the ark of the covenant was located." On the Day of Atonement, the high priest’s work was comprehensive: He purified the sanctuary, polluted by the sins of the people. He cleansed the altar, defiled by continual sacrifices. He made atonement for the priests and for all the people. This showed that sin contaminates everything it touches—people, priests, even the place of worship itself—and that only blood could provide cleansing. Leviticus 16:33 foreshadows the all-encompassing work of Christ: He purified the heavenly sanctuary, replaced the altar with His cross, sanctifies His priestly people, and redeems the assembly of believers forever. Old Covenant shadow: repeated cleansing by blood of animals. New Covenant reality: once-for-all cleansing by the blood of Christ. Leon Hyatt The purpose of the Day of Coverings was for the nation to obtain covering from the effects of its sins. This verse shows that covering was to extend to the Holiness of Holinesses, that is, to the inner room of The Tabernacle. It was also to extend to the whole Tent of Meeting, to the altar where offerings were offered, to the priests, and to all the people. The Day of Coverings was a day in which the effects of sin were to be removed from everyone and everything in Israel. The whole nation was to be restored to full harmony with Jehovah and with each other. On that day, the nation and the people who already belonged to Jehovah were to be renewed in their commitment to Him and in their relationship with Him. the Holiness of the Holiness. This exact expression is used only here in the whole Old Testament, though the similar expression “Holiness of Holinesses” is used often to describe objects of special holiness. The expression in this verse must have the same meaning. In Exodus 26:33,34 “holiness of holinesses” is used to describe the inner room of The Tabernacle. In Leviticus 12:4, “The Holiness” is used to refer to the whole Tabernacle (see comments on that verse in MESSAGE 15 under the heading The Holiness). The additional word “of the Holiness” must mean that it applies to a place of special holiness within The Tabernacle. It must refer to the inner room of The Tabernacle, where God’s presence was symbolized by the Ark, The Covering, and the Glory Cloud. The whole Tabernacle was a holy place. The inner room was a place of special holiness. The Spreading Stain of Sin (Leviticus 16:33 → Fulfilled in Christ) 1. Sin Spreads Like leaven, sin infiltrates everything it touches (1 Cor 5:6). Israel’s sanctuary, altar, priests, and people all had to be cleansed because the defilement of sin reached everywhere. Application: Never underestimate the ripple effect of your sin—it always goes farther than you think. 2. Sin Stains Sin leaves a mark that cannot be scrubbed away by human effort (Jer 2:22). Even the holiest places were polluted and required blood to purify. Application: Sin is not cosmetic—it corrupts the heart, the community, and even worship itself. 3. Sin Slays “The wages of sin is death” (Rom 6:23). The very reason for sacrifice was that sin demanded life. Atonement by blood was required annually, pointing to the seriousness of sin’s penalty. Application: Left unchecked, sin always destroys. Christ the Sin Killer and Sin Cleanser Christ bore the spread of sin: He carried the defilement of His people outside the camp (Heb 13:12). Christ removed the stain of sin: His blood purifies the conscience once for all (Heb 9:14). Christ conquered the slaying power of sin: By His death and resurrection He abolished death and brought life (2 Tim 1:10, Ro 6:11). Sin slays, but Christ saves. Sin stains, but Christ sanctifies. Sin shackles, but Christ sets free. Sin separates, but Christ secures. Sin spoils, but Christ supplies. Sin spreads, sin stains, sin slays —but Christ saves! Sin’s Nature Sin spreads – it never stays contained. Sin stains – it leaves a mark nothing human can erase. Sin stifles – it suffocates spiritual life. Sin shames – it leaves us guilty before God. Sin separates – it drives a wedge between us and God. Sin shackles – it enslaves the will. Sin seduces – it lures with lies and empty promises. Sin spoils – it corrupts the good gifts of God. Sin starves – it robs joy, peace, and fellowship. Sin slays – its final wage is death. Contrast with Christ Christ saves – He delivers from sin’s penalty and power. Christ sanctifies – He cleanses and sets apart. Christ strengthens – He empowers us to walk in holiness. Christ secures – He guarantees eternal redemption. The Deep Clean Every spring, some people set aside a day for a deep clean of their homes. It isn’t just dusting the shelves or sweeping the floors—it’s pulling furniture away from the walls, scrubbing forgotten corners, washing windowsills, and cleansing areas no one normally sees. Why? Because over time, dirt accumulates everywhere, even in hidden places. Sin defiles everything it touches. Leviticus 16:33 shows us that sin works the same way. Its stain reaches not only into our personal lives but also into our worship, our leaders, and even the very instruments we use to serve God. That’s why the high priest had to make atonement not just for himself and the people, but for the sanctuary, the tent, and the altar. Sin defiles everything it touches. But here’s the hope (hope sure, not hope so). As Paul wrote in Romans 5:20KJV+ "where sin abounded, grace did much more abound." And so we see that our Great High Priest’s atonement reaches every corner and crevices of our sin. His blood doesn’t just cleanse the surface—it purifies the conscience (Hebrews 9:14), reconciles us to God (Ro 5:10-11+), and reconciles "all things to Himself" through the blood of His cross (Colossians 1:20+). The Day of Atonement was like a yearly deep clean of Israel’s worship, but Christ’s once-for-all sacrifice cleanses us fully and forever. And in 1Jn 1:7+ John adds that "if we walk in the Light as He Himself is in the Light, we have fellowship with one another, and the blood of Jesus His Son (continually) cleanses (katharizo - present tense) us from all (HOW MUCH?) sin." So we must ask ourselves: Have we allowed hidden sins or secret sins to accumulate in the corners of our lives? The good news is that Christ is not just willing but able to cleanse every part—heart, mind, soul, and even the places we’ve long ignored. His atonement reaches all. And remember does not pay to sweep our sin under the rug, but to put it under the blood. Proverbs 28:13 says "He who conceals (hides) his transgressions will not prosper, But he who confesses and forsakes them will find compassion. Illustrations of Leviticus 16:33 - 1. The Hospital Sterilization Room 🏥 In hospitals, even the cleanest-looking instruments must be sterilized before surgery. A scalpel used just once can carry unseen bacteria that would endanger life if not purified. Similarly, even the holy objects in God’s tabernacle required atonement because sin’s defilement was pervasive, whether seen or unseen. 2. Pollution in the Air 🌫️ We breathe it every day without realizing it. Over time, smog settles on cars, windows, and lungs alike. Sin functions in the same way—pervading life, worship, leaders, and people. Just as an air purifier cleanses what is invisible but real, the Day of Atonement addressed the unseen pollution of sin. 3. The Annual Servicing of Machinery ⚙️ Complex machines, like airplanes, must undergo regular full inspections. Even if nothing seems wrong, the check is essential because small, hidden cracks can become catastrophic failures. In Leviticus 16:33, God commanded a full “service” of His sanctuary and people, for sin wears down everything—even what seems strong. 4. The Leaking Dye in Water 💧 If you put a drop of ink into clear water, it eventually colors every part. Sin is like that—it spreads and stains everything it touches, from the sanctuary itself to the hearts of the people. Only a greater cleansing can restore purity, pointing to Christ’s all-encompassing work. 5. The Deep-Clean Reset 🧼 Hotels may clean rooms daily, but occasionally they require a “deep clean”—steam-cleaning carpets, sanitizing bedding, polishing hidden corners. The Day of Atonement was Israel’s yearly “deep clean.” But Christ has done what no yearly ritual could—He has cleansed once for all, not only our worship space but our very souls. Leviticus 16:34 "Now you shall have this as a permanent statute, to make atonement for the sons of Israel for all their sins once every year." And just as the LORD had commanded Moses, so he did . Paraphrase God established this as a lasting ordinance for Israel, requiring that year after year atonement be made for the people’s sins. The day stood as a continual reminder of their need for cleansing and renewal before a holy God. Moses and Aaron obeyed every instruction just as the LORD had given. Now you shall have this as a permanent statute: Lev 23:31 Nu 29:7 to make atonement for the sons of Israel for all their sins once every year: Ex 30:10 Heb 9:7,25 10:3,14 Leviticus 16 Resources - Multiple Sermons and Commentaries Related Passages: Hebrews 10:12 but He (CHRIST), having offered one sacrifice for sins for all time, SAT DOWN AT THE RIGHT HAND OF GOD, A YEARLY COVERING FOR SIN BUT NEVER ENOUGH Now you shall have this as a permanent statute, to make atonement (kaphar; Lxx = exilaskomai) for the sons of Israel for all their sins (chattat/chattath) once every year." And just as the LORD had commanded Moses, so he did . Every year - Leviticus 16 concludes with a solemn reminder that the Day of Atonement was not a one-time event but a permanent statute for Israel. Year after year, atonement had to be made for all the sins of the people. This annual repetition underscored both the seriousness of sin and the inadequacy of animal sacrifices to bring lasting forgiveness. Yet it also pointed forward to the greater fulfillment in Christ, Who by One offering made atonement for sins forever and sat down at the right hand of God (Heb 10:12). What had to be done repeatedly under the Law has now been accomplished once-for-all through the cross. With the destruction of their temple by the Romans in 70A.D., the required sacrifices have been eliminated, so that the observance of this day can have no "atoning" value for them. We see this alluded to in Hosea… Hos 3:4 For the sons of Israel will remain for many days without king or prince, without sacrifice or sacred pillar, and without ephod or household idols. Comment: The "many days" have continued now for almost 2000 years. The children of Israel have been without a king and a prince ever since Nebuchadnezzar deposed and blinded King Zedekiah, after slaying his sons before his eyes (2Ki 25:7). Israel has been without sacrifices and priestly ephods ever since the Romans destroyed the temple in A.D. 70. Leon Hyatt Its perpetuity (16:34) And this [day] shall be to you a statute for an age. The practice of the Day of Coverings was to be continued on and on indefinitely. The words translated “statute for an age” are the same words found in Leviticus 3:17 (see comments on that verse in MESSAGE 1 under the headings Here is a statute and for an age). The observance of this day was established for an indefinitely long period of time, but not necessarily without ever an end. The expression leaves room for God to eventual abolish the observance of the Day of Coverings, which indeed He did in Christ. To cover over the people of Israel from all their sins once in a year. The Day of Coverings emphasized that even people who were set apart and hallowed to God needed to be covered from their sins regularly. The Israelites were God’s people. If they truly accepted Him in their hearts, they belonged to Him forever. However, they were still weak toward sin. Their sins interfered with their fellowship with God. They need to be forgiven and covered or protected from the effects of their sins again and again. The Day of Coverings called the whole nation to renew their commitment to God and to be cleansed anew regularly every year. And he did as Jehovah commanded Moses. Aaron carried out the commands just as God gave them to Moses. Carrying out those commands involved the whole nation. Aaron and the Israelites obeyed God’s commands about the Day of Coverings when the day came that God had specified for their observance, which was six months after these commandments were given (see comments on vs. 1 and 29a above). Disciple's Study Bible - So serious was sin under the old covenant that a special day was appointed annually to make atonement for the sins of the people. Under the new covenant, Jesus died once for all sin. His death is the new covenant's answer to the Day of Atonement under the old covenant. See Heb 10:11-18. Still, God's people need to be aware of our sins, confess them to God regularly, and find His forgiveness. We can never ignore the serious nature of sin in our lives. Comment: We do well to remember the seriousness of the Day of Atonement and not grow careless in guarding our hearts against the subtle snares of sin—especially the lie that, because we are under the New Covenant of grace, we can be less vigilant than Israel. This is precisely the deception our adversary would have us “bite” on. The enemy whispers that vigilance is no longer necessary, that sin is no longer dangerous. But this is the very lie that ensnares countless hearts. Scripture warns us, “Let him who thinks he stands take heed that he does not fall” (1 Cor 10:12) and urges us to “be sober, be vigilant” because our adversary prowls like a roaring lion (1 Pet 5:8). And just as the LORD had commanded Moses, so he did - Moses and Aaron’s obedience was complete, just as Jesus’ obedience was complete, and so too should ours be as priests unto the Lord (1 Pet 2:5, 9). Henry
Levítico 16
Guzik - To the ancient Jews the Day of Atonement was called “the great day” or sometimes even just “the day.” It was and remains the only day of commanded fasting on the Jewish calendar. Modern Jews still regard Yom Kippur an important day of fasting, soul searching, and righting wrongs – yet they offer no sacrifice for sin. Remember: The theme of Leviticus is "Be holy for I am holy." And so in this very critical chapter on The Day of Atonement, Moses begins with a reminder of the unholy, of how one is NOT to approach our Holy God… Lev 10:1+ Now Nadab and Abihu, the sons of Aaron, took their respective firepans, and after putting fire in them, placed incense on it and offered strange fire before the LORD, which He had not commanded them. 2 And fire came out from the presence of the LORD and consumed them, and they died before the LORD. (See Nadab and Abihu) Leviticus chapters 11–15 explain the difference between clean and unclean because a basic purpose of the priesthood was to teach the people the word of God. Making offerings and leading worship were not the priests' sole functions. Many of us think of the priests Israel primarily as the custodians of the sacrificial system, but from the beginning of the priesthood, God commanded them to instruct the people. Lev 10:10+ and so as to make a distinction between the holy and the profane, and between the unclean and the clean, 11 and so as to teach the sons of Israel all the statutes which the LORD has spoken to them through Moses.” New Living = 10 You are to distinguish between what is holy and what is ordinary, what is ceremonially unclean and what is clean.11 And you must teach the Israelites all the laws that the LORD has given through Moses." when they had approached the presence of the LORD : qarab = coming very near into intimate proximity, close enough to see, speak, touch. 🙏 THOUGHT - What a contrast is the New Covenant which again and again beckons the blood bought believer to Draw Near (Heb 4:16+, Heb 7:25+, Heb 10:22+). How often do we avail ourselves of this incredible privilege which no Jew not named "high priest" could EVER partake of? Amazing mercy and grace indeed to sinners such as us! Holy Father grant that by Your Holy Spirit (cf Eph 6:18+) we will be enabled to pray without ceasing, continually drawing near to the only One Who is Holy, Holy, Holy. Amen (1Th 5:17+). Holy, Holy, Holy! Lord God Almighty! Early in the morning our song shall rise to Thee; Holy, Holy, Holy! merciful and mighty! God in three Persons, blessed Trinity! Holy, Holy, Holy! all the saints adore Thee, Casting down their golden crowns around the glassy sea; Cherubim and seraphim, falling down before Thee, Who wert and art and evermore shalt be. Holy, Holy, Holy! though the darkness hide Thee, Though the eye of sinful man Thy glory may not see; Only Thou art holy; there is none beside Thee, Perfect in power, in love, and purity. Holy, Holy, Holy! Lord God Almighty! All Thy works shall praise Thy name, in earth and sky, and sea; Holy, Holy, Holy! merciful and mighty! God in three Persons, blessed Trinity! -- Reginald Heber And died: Most likely these specific instructions, ordinances, and rituals for the great Day of Atonement were made essential after the incident of the death of Nadab and Abihu, who intruded into the Holy Place and were slain by the direct judgment of God. The great Day of Atonement offered an explanation for the sudden death of these two men. The utter holiness of God and the utter sinfulness of man are made clear in this service. There is a great gulf between God and man, but it is not fixed. In other words, while Nadab and Abihu died for their presumption, God did not leave Israel without hope. Instead, He provided a way to approach Him safely: through the Day of Atonement ritual, ultimately pointing to Christ.
Levítico 16
Guzik - There were elaborate Jewish traditions about Azazel, saying he was a demonic being that the Messiah would defeat. More likely, Azazel simply referred to this goat's function of symbolically removing sin from Israel. Ross Price - Among the Arabs, the name Azazel refers to an evil demon. Those who regard it as a demon of the wilderness appeal to such passages as Ps 106:37; Deut 32:17; Lev 17:7; 2Chr 11:15; Isa 13:21; 34:14; Mt 12:43 ff.; Lk 11:24 ff.; Rev 18:2. The Epistle of Barnabas 7:6–11 (mid. 2nd cen. A.D.) definitely considers this scapegoat to be a type of Christ our Sinbearer (cf. Isa 53:4–6). And so it has been treated frequently in later Christian thought. Others suggest that the term has special reference to the place of banishment, or that it may specify a curse offering to the author of demoniacal sin (cf. Gal 3:13). Radical liberals view it as simply a relic of some ancient magical pagan rite which was incorporated into Judaism. The Caffers of South Africa have a ceremony in which a goat is taken into the presence of a sick man, where the sins of the kraal are confessed over it and a few drops of blood from the sick are allowed to fall on the head of the goat, which is then turned out into an uninhabited part of the veldt. Thus the animal becomes a vehicle for the expulsion of evil, being transferred to the animal, is lost in the desert. Evangelical Christians see here a type of the removal of sin and guilt achieved in the person of our Saviour, and for that reason, they are loath to think of the “scapegoat” as an offering for the placating of a demon. See Festivals: Day of Atonement. (The Wycliffe Bible Encyclopedia) Lot (01486) goral refers to any kind of small object (e.g., stick, pebble, shard) used for making decisions by a "random" outcome (see Pr 16:33 on what controls "random") or for determining the will of God. Lot is often translated in the Septuagint with kleros which can also mean inheritance. Vine on Lot - Gôrâl (גֹּרָל, Strong's #1486), “lot.” This word is attested 77 times and in all periods of the language (if a traditional view of the formation of the canon is accepted). Gôrâl represents the “lot” which was cast to discover the will of God in a given situation: “And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat” (Lev. 16:8—the first occurrence). Exactly what casting the “lot” involved is not known. Since the land of Palestine was allocated among the tribes by the casting of the “lot,” these allotments came to be known as their lots: “This then was the lot of the tribe of the children of Judah by their families; even to the border of Edom …” (Josh. 15:1). In an extended use the word gôrâl represents the idea “fate” or “destiny”: “And behold at eveningtide trouble; and before the morning he is not. This is the portion of them that spoil us, and the lot of them that rob us” (Isa. 17:14). Since God is viewed as controlling all things absolutely, the result of the casting of the “lot” is divinely controlled: “The lot is cast into the lap, But its every decision is from the LORD.” (Pr 16:33). Thus, providence (divine control of history) is frequently (ED: I WOULD SAY ALWAYS) figured as one’s “lot.” (Vine's Expository Dictionary) Lot [EBD] - (Heb. goral, a "pebble"), a small stone used in casting lots (Num. 33:54; Jonah 1:7). The lot was always resorted to by the Hebrews with strictest reference to the interposition of God, and as a method of ascertaining the divine will (Prov. 16:33), and in serious cases of doubt (Esther 3:7). Thus the lot was used at the division of the land of Canaan among the serveral tribes (Num. 26:55; 34:13), at the detection of Achan (Josh. 7:14, 18), the election of Saul to be king (1 Sam. 10:20, 21), the distribution of the priestly offices of the temple service (1 Chr. 24:3, 5, 19; Luke 1:9), and over the two goats at the feast of Atonement (Lev. 16:8). Matthias, who was "numbered with the eleven" (Acts 1:24-26), was chosen by lot. This word also denotes a portion or an inheritance (Josh. 15:1; Ps. 125:3; Isa. 17:4), and a destiny, as assigned by God (Ps. 16:5; Dan. 12:13). GORAL - 67V - Lev. 16:8; Lev. 16:9; Lev. 16:10; Num. 26:55; Num. 26:56; Num. 33:54; Num. 34:13; Num. 36:2; Num. 36:3; Jos. 14:2; Jos. 15:1; Jos. 16:1; Jos. 17:1; Jos. 17:14; Jos. 17:17; Jos. 18:6; Jos. 18:8; Jos. 18:10; Jos. 18:11; Jos. 19:1; Jos. 19:10; Jos. 19:17; Jos. 19:24; Jos. 19:32; Jos. 19:40; Jos. 19:51; Jos. 21:4; Jos. 21:5; Jos. 21:6; Jos. 21:8; Jos. 21:10; Jos. 21:20; Jos. 21:40; Jdg. 1:3; Jdg. 20:9; 1 Chr. 6:54; 1 Chr. 6:61; 1 Chr. 6:63; 1 Chr. 6:65; 1 Chr. 24:5; 1 Chr. 24:7; 1 Chr. 24:31; 1 Chr. 25:8; 1 Chr. 25:9; 1 Chr. 26:13; 1 Chr. 26:14; Neh. 10:34; Neh. 11:1; Est. 3:7; Est. 9:24; Ps. 16:5; Ps. 22:18; Ps. 125:3; Prov. 1:14; Prov. 16:33; Prov. 18:18; Isa. 17:14; Isa. 34:17; Isa. 57:6; Jer. 13:25; Ezek. 24:6; Dan. 12:13; Joel 3:3; Obad. 1:11; Jon. 1:7; Mic. 2:5; Nah. 3:10 Scapegoat (05799)('aza'zel) means the goat of departure (removal, far removed) and is derived from 2 words, 'ez, aze = goat + 'azal = to go away or disappear (Note: While this etymology is one of the most accepted derivations, it is not ). Some refer to him as the "escape goat." The Lxx translates the Hebrew Azazel (the name used in some translations - RSV, JB) with the Greek word apopompaios which is actually an adjective which means a carrying or sending away. In the Lxx the definite article precedes this word and conveys the idea "to the one who carries away." Later rabbinic writings viewed Azazel as the name of the place in the wilderness to which the goat was sent. 'AZA'ZEL - 4x in 3v - Lev 16:8 Lev 16:10 (twice) Lev 16:26 The Septuagint translates 'aza'zel with the adjective apopompaios which describes a carrying away. Liddell-Smith-Jones says apopompaios refers to "carrying away evil, of the scapegoat. II. To be cast out, abominable (related to apopempo = send away), valediction, divorce (Ed: presumably the idea is a sending away of one's wife), averting an ill omen, getting rid." NET Note overview of the major views of this word Azazel - 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 (shé’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 Lev 16:8. 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). (NET Note) What is the meaning of Azazel / the scapegoat? International Standard Bible Encyclopedia Azazel McClintock and Strong's Bible Encyclopedia Azazel The Jewish Encyclopedia Azazel Easton's Bible Dictionary Azazel Holman Bible Dictionary Azazel Hitchcock Bible Names Azazel Hastings' Dictionary of the Bible Azazel The Jewish Encyclopedia Scapegoat American Tract Society Scapegoat Baker Evangelical Dictionary Scapegoat Easton's Bible Dictionary Scapegoat Fausset Bible Dictionary Scapegoat Holman Bible Dictionary Scapegoat Smith Bible Dictionary Scapegoat Wilson's Bible Types Scapegoat Webster Dictionary Scapegoat QUESTION - What is the meaning of Azazel / the scapegoat? GOTQUESTIONS.ORG ANSWER - “Azazel” or “the scapegoat” is mentioned in Leviticus 16 as part of God’s instructions to the Israelites regarding the Day of Atonement. On this day, the high priest would first offer a sacrifice for his sins and those of his household; then he would perform sacrifices for the nation. “From the Israelite community [the high priest was instructed] to take two male goats for a sin offering and a ram for a burnt offering” (v. 5). The priest brought the animals before the Lord and cast lots between the two goats – one to be a sacrifice and the other to be the scapegoat. The first goat was slaughtered for the sins of the people and its blood used to cleanse the Most Holy Place, the tent of meeting and the altar (v. 20). After the cleansing, the live goat was brought to the high priest. Laying his hands on the scapegoat, the high priest was to “confess over it all the wickedness and rebellion of the Israelites – all their sins – and put them on the goat’s head. He shall send the goat away into the wilderness in the care of someone appointed for the task. The goat will carry on itself all their sins to a remote place; and the man shall release it in the wilderness” (vv. 21-22). Symbolically, the scapegoat took on the sins of the Israelites and removed them (v. 10). For Christians, this is a foreshadowing of Christ. Christ is the complete atonement for our sins. In many ways, He embodies each aspect of the Day of Atonement. We are told that He is our great High Priest (Hebrews 4:14). He is also the “Lamb that was slain from the creation of the world” (Revelation 13:8) as a sacrifice for our sins. And He is our scapegoat. Second Corinthians 5:21 says, “God made Him who had no sin to be sin for us, so that in Him we might become the righteousness of God.” Our sins were laid on Christ – He bore our sins just as the scapegoat bore the sins of the Israelites. Isaiah 53:6 prophesies Christ’s acceptance of the sin burden: “We all, like sheep, have gone astray, each of us has turned to his own way; and the LORD has laid on Him the iniquity of us all.” After the sins were laid on the scapegoat, it was considered unclean and driven into the wilderness. In essence, the goat was cast out. The same happened to Jesus. He was crucified outside of the city. “He was despised and rejected by men … He poured out His life unto death, and was numbered with the transgressors. For He bore the sin of many, and made intercession for the transgressors” (Isaiah 53:3a, 12). Jesus embodied what the scapegoat represented – the removal of sins from the perpetrators. Truly, the Old Testament rituals carry a depth and richness that only God could create. The Day of Atonement foreshadowed the ultimate atonement Christ provides. No longer do we need to sacrifice animals to cover our sins, nor do we need to impute our sins to a scapegoat to have them carried away. Jesus has been sacrificed and “scapegoated” for us. Our sins have been atoned for and removed. “The law is only a shadow of the good things that are coming – not the realities themselves,” we are told in Hebrews 10:1. “For this reason it can never, by the same sacrifices repeated endlessly year after year, make perfect those who draw near to worship. … Those sacrifices are an annual reminder of sins, because it is impossible for the blood of bulls and goats to take away sins. … We have been made holy through the sacrifice of the body of Jesus Christ once for all” (Hebrews 10:3-4, 10). As a side note, the name “Azazel” shows up in some Jewish mythology. While there are different versions in the Book of Enoch, the Book of the Giants, and other pseudepigraphal books, the story is essentially that Azazel was the name of one of the fallen angels who sinned in Genesis chapter 6. As a curse on his sin, Azazel was forced to take the form of a goat-like demon. This myth is not recorded in the Bible. Regardless of the identity of Azazel, the Bible emphasizes the sufficiency and completeness of Christ’s sacrifice both to remove our sin and to reconcile us to God. Leviticus 16:9 "Then Aaron shall offer the goat on which the lot for the LORD fell, and make it a sin offering . offer the goat on which the lot for the LORD fell: Ac 2:23 Act 4:27-28 Leviticus 16 Resources - Multiple Sermons and Commentaries THE LORD'S CHOSEN SIN-BEARE Then - Always take note of this time sensitive word as it often marks sequence of events. See value of observing expressions of time. Then Aaron shall offer the goat on which the lot for the LORD fell, and make it a sin offering (chattat/chattath) - The solemn moment arrives when God’s choice is revealed. The lot falls upon one goat, designated “for the LORD.” This animal would not live but would die, its blood shed to make atonement for the sins of the people. Aaron, acting as mediator, offered it as a sin offering, demonstrating that sin demands death and that only by the shedding of blood can forgiveness be secured (Hebrews 9:22). The chosen goat prefigures Christ, the Lamb of God, who was not spared but delivered up according to the determined plan of God, to become the once-for-all sin offering for the world. AARON SHALL OFFER THE GOAT ON WHICH THE LOT FOR THE LORD FELL: Compare this with the idea of "predestined" (Acts 2:23 Acts 4:27,28) When the lot for the LORD fell on one goat, it signified God’s sovereign choice of a substitute. Aaron offered it as the nation’s sin offering, its blood making atonement. This pointed forward to Christ, God’s chosen Lamb, who by His death bore the penalty of sin and secured eternal forgiveness for all who believe. Acts 2:23+ (GOD CHOOSE THE ULTIMATE SIN BEARER IN ETERNITY PAST) this Man (CHRIST), delivered over by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. Acts 4:27-28+ (CHRIST PREDESTINED TO DIE AS THE ULTIMATE SIN OFFERING) “For truly in this city there were gathered together against Your holy servant Jesus, whom You anointed, both Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, 2 8 to do whatever Your hand and Your purpose predestined to occur. For the LORD - To be the blood offering on the altar. Leon Hyatt The goat that was chosen by lot “for Jehovah” was to be offered as a sin-offering in the usual manner. The slaying of the goat does not seem to occur until verse 14, so what is referred to in this verse is the presentation of the goat by pressing hands on its head to signify that the goat represented the people and their repenting of their sins (see comments on Lev. 1: 4 in MESSAGE 1 under the heading And he shall press his hand on the head of the rededication-offering and on Lev. 4:15 in MESSAGE 2 under the heading And the elders of the congregation shall press their hands on the head of the bull at Jehovah’s face). Leviticus 16:10 "But the goat on which the lot for the scapegoat fell shall be presented alive before the LORD, to make atonement upon it, to send it into the wilderness as the scapegoat. But the goat on which the lot for the scapegoat fell : Lev 16:21,22 to make atonement upon it: Isa 53:5,6,10,11 Ro 4:25 2Co 5:21 Heb 7:26,27 9:23,24 1Jn 2:2 1Jn 3:16; to send it into the wilderness as the scapegoat: Lev 14:7 Leviticus 16 Resources - Multiple Sermons and Commentaries "THE GREAT ESCAPE" THE "DIVINE (E)SCAPEGOAT!" "The Great Escape is a 1963 American World War II epic film that depicts an escape by British Commonwealth prisoners of war from a German POW camp. The film stars Steve McQueen, James Garner, and Richard Attenborough....The film is based on Paul Brickhill's 1950 book of the same name, a non-fiction first-hand account of the mass escape from Stalag Luft III in Sagan (now Żagań, Poland), in the province of Lower Silesia, Nazi Germany. A heavily fictionalised version of the escape is depicted in the film." The Leviticus 16 account of the escape made possible by the scapegoat however is not fiction, but is the immutable Word of God given to sinners (all of us Ro 5:12+) in danger of eternal punishment in a "divine POW (prisoner of war) camp " not named Stalag Luft III but the Lake of Fire! But the goat on which the lot for the scapegoat ('aza'zel) fell shall be presented alive before the LORD, to make atonement (kaphar; Lxx = exilaskomai) upon it, to send (shalach; Lxx - aphiemi means to send away, forgive! Same verb used in 1Jn 1:9+!) it into the wilderness as the scapegoat ('aza'zel) This verse describes the second of the two goats used in the Day of Atonement ritual. The first goat was slain, its blood sprinkled within the veil. The second, the scapegoat('aza'zel), was kept alive, symbolically bearing the confessed sins of the people, and sent into the wilderness. Together, the two goats form one atoning act: one displaying propitiation (satisfying God’s wrath by blood) and the other expiation (removing sins far away). This verse emphasizes that atonement is not complete without both forgiveness and removal of guilt. In Christ, these dual aspects are perfectly fulfilled—His blood satisfies God’s justice, and He removes our sins “as far as the east is from the west” (Ps 103:12). Christ became our scapegoat that we might escape sin's penalty. -- D C Egner 🙏 THOUGHT - If you add an "e" to "scapegoat" ('aza'zel) you would get a non-word but you would get a great word picture of what Christ's atonement accomplished for us on the old rugged Cross. His death enabled our GREAT ESCAPE! The writer of Hebrews warns his readers by asking a question "how will we ESCAPE if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard." (Hebrews 2:3+). The "ESCAPE" provided by the (E)Scapegoat is "so great" an answer to Jesus' probing question to all who think that "religion" can save them "You serpents, you brood of vipers, how will you ESCAPE the sentence of hell?" (Mt 23:33+). And it also answers Paul's question "And do you suppose this, O man, when you pass judgment upon those who practice such things and do the same yourself, that you will ESCAPE the judgment of God?" As Paul said in his letter to the Colossians "Therefore no one is to act as your judge in regard to food or drink or in respect to a festival or a new moon or a Sabbath day (ED: et al OT shadows like the scapegoat on the Day of Atonement)–things which are a mere shadow of what is to come; but the substance belongs to Christ." (Col 2:16-17) So it is very clear that the scapegoat sent away into the desert foreshadows Christ taking sins as far away as the east is from the west when He died on the Cross Dear reader, either you will serve as your own "scapegoat" carrying away your sins for eternity in the wilderness "desert" of Hell, never to be found again or you place your faith in Christ's finished, fully atoning work on the Cross, and He becomes your "Divine (E)Scapegoat!" Many a person today who suffers from what is called a guilt complex could profit by a study of this ritual for the atonement and removal of sin. R Laird Harris points out that Two goats were taken to bear the people’s sins. One was killed as a sin offering; the other was sent off into the desert to bear away the sins of the people into an uninhabited place. The two goats thus symbolized both propitiation for sins by death and complete removal of the sins for which atonement was made. Many a person today who suffers from what is called a guilt complex could profit by a study of this ritual for the atonement and removal of sin. (Expositor's Bible Commentary - old edition) C H
Levítico 16
Guzik comments - According to Jewish tradition, it was on the Day of Atonement that the high priest - and only the high priest - could pronounce the name of God, the sacred Tetragrammaton YHWH. When he entered the Holy Place with the blood of the goat set apart to the Lord, he would utter the name. He was the only one, and that was the only time, when the name could be uttered, and the high priest was to pass on the exact pronunciation of the name of God to his successor with his dying breath. The idea was that God was above the mercy seat (I will appear in the cloud above the mercy seat, Lev. 16:2), and as He looked down upon the ark of the covenant, He saw the sin of man. Man's sin was represented by the items in the ark of the covenant: Manna Israel complained about, tablets of law Israel broke, and a budding almond rod given as a response to Israel's rebellion. Then, the high priest sprinkled atoning blood seven times on the mercy seat - covering over the emblems of Israel's sin. God saw the blood cover over the sin, and atonement was made. This captures the thought behind the Hebrew word for atonement: Kipper, which means, "to cover." Sin was not removed, but covered over by sacrificial blood. The New Testament idea of atonement is that our sin is not merely covered, but removed - taken away, so there is no barrier between God and man any longer. Jon Courson has an interesting comment on sprinkle...seven times (but be a Berean) - Seven is not only the number of perfection, but when Jesus Christ, the Lamb of God, was sacrificed, He bled from seven points: There was a crown of thorns around His head. His back was whipped with the flagellum. His left and His right hands were pierced through with spikes driven into the wood of the Cross, as were His left and right feet. And finally, His side bled from the thrust of a spear. Thus, prophetically, the blood was to be sprinkled seven times prefiguring what Christ would do perfectly, completely. (See Jon Courson's Application Commentary) Sprinkle (05137) nazah means to spatter or sprinkle (Hiphil) blood, oil, water either with the finger (Lev 4:6+ , Nu 19:4) or a something used for sprinkling (Lev 14:7+). The other Hebrew word for sprinkling (zaraq) refers to more robust sprinkling (cf Ex 9:8). The majority of occurrences are in the Hiphil stem, and they denote ceremonial sprinkling of blood (Lev. 5:9), oil (Lev. 8:11) or water (Num. 19:18) by the priest. Most of the uses refer to sprinkling of blood in the context of ritual cleansing from sin. Gilbrant - In passages which describe a cleansing for the purpose of ordination, blood is used in combination with oil (Ex 29:21). Water (Nu 8:7) or oil alone (Lev. 8:11) was also used to consecrate men and material for divine service. The word nāzāh indicates in part "how much" blood is sprinkled. It signifies a use of the fingers or of a sprinkling device (Lev. 4:6). (Complete Biblical Library Hebrew-English Dictionary) TWOT adds "Sprinkling has reference to cleansing from sin (Isaiah 52:15; 1 Peter 1:2; Hebrews 9:13-14) to obtain ritual purity. Its primary significance derives from its reference to "blood" sprinkling. This particular root is used with blood sprinklings which are lighter both as to how much blood is sprinkled and as to what is expiated (e.g. Leviticus 4:6; Leviticus 5:9; Leviticus 14:7, 51; Numbers 19:4). Expiation for unwitting sin (Leviticus 4:6) and original sin (Leviticus 16:14) are thus interrelated and yet differentiated (i.e. by the relationship between the "sprinkling" and the "smearing" cf. qāran). The prophesied servant of the Lord although considered impure" was to "expiate" the sins of the Gentiles (cf. E. J. Young op. cit., Isaiah 52:15—this pronouncement is quite important (Acts 8:32-37)." Nazah - 23x in 21v - splashed(1), splashes(1), sprinkle(16), sprinkled(4), sprinkles(1). - Ex 29:21; Lev. 4:6; Lev. 4:17; Lev. 5:9; Lev. 6:27; Lev. 8:11; Lev. 8:30; Lev. 14:7; Lev. 14:16; Lev. 14:27; Lev. 14:51; Lev. 16:14; Lev. 16:15; Lev. 16:19; Nu 19:4; Nu 19:18; Nu 19:19; Nu 19:21; 2 Ki. 9:33; Isa. 52:15; Isa. 63:3 Leviticus 16:15 "Then he shall slaughter the goat of the sin offering which is for the people, and bring its blood inside the veil and do with its blood as he did with the blood of the bull, and sprinkle it on the mercy seat and in front of the mercy seat. NET "He must then slaughter the sin offering goat which is for the people. He is to bring its blood inside the veil-canopy, and he is to do with its blood just as he did to the blood of the bull: He is to sprinkle it on the atonement plate and in front of the atonement plate. CSB "When he slaughters the male goat for the people's sin offering and brings its blood inside the veil, he must do the same with its blood as he did with the bull's blood: he is to sprinkle it against the mercy seat and in front of it. ESV "Then he shall kill the goat of the sin offering that is for the people and bring its blood inside the veil and do with its blood as he did with the blood of the bull, sprinkling it over the mercy seat and in front of the mercy seat. Then he shall slaughter the goat of the sin offering which is for the people: Lev 16:5-9 Heb 2:17 5:3 9:7,25,26 and bring its blood inside the veil: Lev 16:2 Heb 6:19-20 9:3,7,12 Leviticus 16 Resources - Multiple Sermons and Commentaries Related Passages: Leviticus 16:5-9 “He shall take from the congregation of the sons of Israel two male goats for a sin offering and one ram for a burnt offering. 6 “Then Aaron shall offer the bull for the sin offering which is for himself, that he may make atonement for himself and for his household. 7 “He shall take the two goats and present them before the LORD at the doorway of the tent of meeting. 8 “Aaron shall cast lots for the two goats, one lot for the LORD and the other lot for the scapegoat. 9 “Then Aaron shall offer the goat on which the lot for the LORD fell, and make it a sin offering. GOAT SLAIN FOR THE PEOPLE SPRINKLED ON MERCY SEAT Then he shall slaughter the goat of the sin offering (chattat/chattath) which is for the people, and bring its blood inside the veil and do with its blood as he did with the blood of the bull, and sprinkle (nazah; Lxx = rhaino used in Ezek 36:25+)it on the mercy seat (kapporet/kapporeth; Lxx - hilasterion) and in front of the mercy seat (kapporet/kapporeth; Lxx - hilasterion) This verse summarizes the purification offering and in so doing describes the heart of the Day of Atonement sacrifice—the offering made on behalf of the people. After atoning for his own sins with the blood of the bull, the high priest now slaughtered the goat chosen for the people and carried its blood inside the veil into the Holy of Holies. There, he sprinkled the blood on and before the mercy seat, symbolizing the covering of sin and reconciliation with the holy God. This verse highlights that forgiveness was possible only through the shedding of blood (Hebrews 9:22). Yet it was also temporary, needing to be repeated every year. Ultimately, this blood ritual pointed to Christ, who entered the heavenly sanctuary once for all with His own blood, securing eternal redemption for His people. The entire procedure forcefully illustrates the abiding truth that the only way a sinful man can stand before a holy God is to stand on "blood ground" (cf. Lev 17:11; Heb. 9:22). Leon Hyatt Of the congregation (Lev 16:15-19) To cover and cleanse the people (Lev 16:15) And he shall kill the goat of the sin-offering that [is] for the people. After completing the blood ceremony of the sin-offering for himself and his family, Aaron was to return to the courtyard of The Tabernacle. There he was to kill the male goat that had been chosen by lot for the sin-offering of the congregation. Both goats constituted the sin offering of the congregation, but this one was called “the goat of the sin-offering” because it followed the normal procedure for sin-offerings, though with certain variations for this special occasion. The fact that this goat was used in the normal way for sin offerings also explains why it was said to be “for Jehovah” in verse 8. It was offered to Jehovah at The Tabernacle in the customary manner of fire offerings (see comments on Lev. 1:5 in MESSAGE 1 under the heading And he shall kill the bull). and bring its blood into the house of the veil and do with its blood as he did with the blood of the bull. He shall splatter it on The Covering and at the face of The Covering After killing the goat and catching its blood in a bowl, Aaron was to take some of the blood and return to the inner room of The Tabernacle. Here the inner room is called “the house of the veil” because the veil formed it into a separate house or room. Behind the veil in front of the Ark and The Covering, he was to repeat the same ceremony with the blood of the goat that he had performed with the blood of his bull sinoffering. The nation of Israel had been set aside for holy service to Jehovah in just as real and important a way as the priests. For that reason, the form and symbolism of the blood ceremony was the same for a priest and for the congregation in normal sinofferings (see comments on Lev. 4:16-18 in MESSAGE 2). They were also the same in the special procedures for sin-offerings on the Day of Coverings. Guzik - The goat that was sacrificed was also like Jesus, in that the goat was spotless, was from the people of Israel (Lev. 16:5), was chosen by God (Lev. 16:8), and the goat's blood was taken to the Holy Place to provide atonement. Parallels with Christ - The goat was slain for the sins of the people, but Christ became the Lamb of God who takes away the sin of the world (John 1:29). The high priest carried its blood inside the veil once a year, but Jesus entered the heavenly sanctuary once for all through His own blood (Hebrews 9:12, Heb 6:19-20). The sprinkled blood covered sin temporarily, but Christ’s blood removes sin forever (Hebrews 10:14, 17–18). The blood of the goat reconciled Israel to God for a season, but Christ’s blood has reconciled us eternally, making peace through the cross (Colossians 1:20). Henry Law -The sentenced goat then died. Now mark, my soul, the uses of its blood. With this the high-priest ventures within the mystic veil. The mercy-seat receives the drops. The holy tent is also strewn throughout. Seven times the golden altar's horns are touched. How fearful, yet how comforting, this sight! There is an universal need. There is a co-extensive cure. Man cannot move, but sin moves with him. Man cannot move, where reconciliation cannot come. There is wide remedy for the wide malady. But further mark the Gospel of this blood-red scene. Blood is our purchase-price. Justice has claims. The law has dues. Our debts are countless. Every moment swells the amount. How can we buy our souls from wrath? Our best is only sin. But let all creditors bring forth their books. Christ sprinkles every page. The dreadful writing disappears. Let heaven suspend its scales. Sin's load is an exceeding weight. But here is blood divine. Therefore it out-weighs. Blood is our peace. Sin seen in its true light—sin felt in its strong power—is misery's misery, and anguish more than scorpion's sting. The broken heart is one abode of woe. The wounded conscience writhes, and cannot rest. But when the Spirit shows the blood, all dread forebodings cease. It proves, that peace is signed in heaven. It waves an olive-branch throughout the soul. It places pardon in the happy hand. The blood has a sin-killing power. Sin is a weed with many roots. They widely spread, and ever strive to rise. But touch them with the blood. Let the heart feel, that sin slew Christ, and nailed the God-man to the accursed tree. How can that now be loved, which pierced that brow, those hands—those feet—that side? A holy feeling shudders at the thought. It clasps the Savior, and treads down His foe. The blood drives Satan back. There is no place impervious to his tread. There is no moment free from his approach. No palace, and no hut exclude. He has a key for every chamber—every pew. No busy hours are too full for him; no stillness is too still. Nothing can daunt him, but this blood. The messengers of wrath passed not the lintels marked from the paschal lamb. So when this ensign is displayed, temptation starts and flees. The blood bars hell. Those cells cannot admit a Christ-washed soul. If it be possible, let such approach. The chains refuse to touch. The fires curl back abashed. The gnawing worm can find no prey. The jailor drops his keys. My soul, see to it, that this blood is yours. It is sure safeguard against hell-pains. The blood removes the hindrances to heaven. Behold the countless multitudes before the throne. All nations, kindreds, people, and tongues swell the vast throng. But every robe is white, and every hand uplifts a palm. The question has been put, "Whence came they?" The answer tarried not. "They have washed their robes and made them white in the blood of the Lamb." My soul, is not your one desire to join this company, and share their joy? See to it, that this blood is yours. No other cleansing can remove the heaven-expelling guilt. The blood fills heaven with songs. The ransomed fall before the Lamb. This is the substance of their mighty song. "You were slain, and have redeemed us to God by Your blood." Angels swell the strain, "Worthy is the Lamb, who was slain." My soul, is time fast bearing you to raise this chorus higher? It is so, if this blood is yours. They cannot sing above, who have not washed on earth. (The Scapegoat) Matthew
Levítico 16
Guzik - God wanted them to afflict themselves so they could identify with the sacrifice for sin. Afflicting the soul brought the Israelite into sympathy with the afflicted sacrificial victim, even as the believer identifies with Jesus Christ on the cross. Criswell on humble (afflict) your souls - "Afflict your souls" (cf. Lev 16:31) denotes prayer and fasting (alt. humble yourselves). Of all the holy convocations of ancient Israel, the Day of Atonement was the only fast day. Leon Hyatt The Day of Coverings was to be held on the tenth day of the seventh month of every year. At that time, the seventh month was called by the name “Ethanim” (1 Kings 8:2), though later in Jewish history it came to be called by the name “Tisri”. It corresponded to the latter part of September and the first part of October. Since the Hebrews began their months with the new moon, the days of their months varied in relation to our calendars. No reason is given for setting the observance for that time of the year; however, it is logical that the date was chosen because it fell just as the grape and olive harvests were ending and before the planting of the grain crops that were to be harvested the next spring (see comments on Lev. 23:34 in MESSAGE 34). Thus, it was a time of relaxation when farmers were relatively free of labor and would have time to participate wholeheartedly in the observance. Jehovah gave the commandments for the Day of Coverings on the eighteenth day of the first month of the year (see comments on v. 1 above). The first Day of Atonement was to occur just a few days short of six months later. You must afflict yourselves, and you must not do any work. The day was to be a day of sincere repentance, not just symbolizing repentance. The Israelites were to agonize over their sinfulness and refrain from any kind of work so they could concentrate on repenting. The point was that the mere performance of the ceremonies of the day was not sufficient to bring covering and cleansing from their sins. The ceremonies symbolized the cleansing, but repentance in their hearts made the cleansing possible. [including] the native and the sojourner who sojourns among you. Mourning and repentance was to be practiced by persons who were born Israelites and by sojourners among them. This statement contains the first reference in Leviticus to “sojourners,” though such persons had been referred to several times in previous messages at Sinai (Ex. 12:19,48,49; 20:10; 22:21; 23:9,12). It is important to know exactly who was designated by the term “sojourner.” Exodus 12:48 shows that a person so designated was one who had been circumcised and who was entitled to participate in the Passover Feast. This verse shows that sojourners were permitted to participate in the observance of the Day of Coverings. Leviticus 17:8-9 shows that they were allowed to stand before The Tent of Meeting at the altar of re-dedication-offering and present fire-offerings to Jehovah (see comments on those verses in MESSAGE 21). It is obvious from these references that a “sojourner” was a person who worshiped Jehovah. He was not a worshiper of another god. He was a person who had accepted Jehovah as his God and who had been accepted into the privileges and responsibilities of Israelite life. Thus, from the point of view of Jehovah worship, he was a proselyte; while from the point of view of the nation, he was a naturalized citizen. The words “stranger” or “foreigner” are not good translations of this Hebrew word, though it has been rendered in that way in many English translations.1 The person was not a stranger or a foreigner but a person from another nation who had been accepted as a Jehovah worshiper and an Israelite. Statute (02708) (chuqqah from chaqaq = to cut in, inscribe, decree) means something prescribed, an enactment, statute. An ordinance, statute, prescribed requirement, regulation. Often paired with mishpat (judgment) and torah (law), but carries the nuance of a fixed, binding regulation. In sum, statute (chuqqāh) refers to a fixed, engraved ordinance or regulation established by God, binding on His people as a permanent requirement.” From the root cḥāqaq = “to engrave/inscribe” the picture of a chuqqāh is like something cut into stone, fixed and unalterable. Chuqqāh emphasizes permanence and divine authority — a regulation established by God, not to be altered by man. Statutes highlight the binding, non-negotiable nature of God’s commands for Israel. It is distinct from: Mitsvah = commandment (focus on what is commanded). Torah = law/instruction (broader teaching). Mishpat = judgment/decision (legal ruling). Feasts and sacrifices (Passover, Day of Atonement, etc.) are called chuqqim because they were God’s appointed patterns, not subject to human innovation. Chuqqah - 104x - appointed(1), customs(5), due(1), fixed order(m)(1), fixed patterns(m)(1), ordinance(5), ordinances(1), statute(25), statutes(62), statutory(2). Gen 26:5; Ex 12:14, 17, 43; 13:10; 27:21; 28:43; 29:9; Lev 3:17; 7:36; 10:9; 16:29, 31, 34; 17:7; 18:3ff, 26, 30; 19:19, 37; 20:8, 22f; 23:14, 21, 31, 41; 24:3; 25:18; 26:3, 15, 43; Num 9:3, 12, 14; 10:8; 15:15; 18:23; 19:2, 10, 21; 27:11; 31:21; 35:29; Deut 6:2; 8:11; 10:13; 11:1; 28:15, 45; 30:10, 16; 2 Sam 22:23; 1 Kgs 2:3; 3:3; 6:12; 9:6; 11:11, 33f, 38; 2 Kgs 17:8, 13, 19, 34; 23:3; 2 Chr 7:19; Job 38:33; Ps 18:22; 89:31; 119:16; Jer 5:24; 10:3; 31:35; 33:25; 44:10, 23; Ezek 5:6f; 11:20; 18:9, 17, 19, 21; 20:11, 13, 16, 19, 21, 24; 33:15; 37:24; 43:11, 18; 44:5, 24; 46:14; Mic 6:16 Humble (06031)('anah) means to be afflicted, be bowed down, be humbled, be meek. 'Anah frequently expresses the idea God sends affliction to discipline (Dt 8:2-3, see context Dt 8:5, 1Ki 11:39; Ps 90:15 Luke 3:5). It often speaks of harsh and painful treatment (Isa 53:4, Ge16:6). 'Anah is most frequently translated in LXX by tapeinoo (as it is here in Lev 16:29). God commanded them to “afflict themselves” (“deny yourselves” Lev 16:31NIV), which is the same word used to describe the pain that the Egyptians inflicted on the Hebrews (Ex 1:11,12) and the suffering Joseph felt in prison (Ps 105:18)! Even today religious Jews observe Yom Kippur (or from Judaism 101 = Yom Kippur) with fasting and prayer. Although the Day of Atonement is listed among the feasts of Jehovah, it was actually a time for fasting rather than feasting. However, after the sin question was settled, there came a time of rejoicing in the Feast of Tabernacles.
Levítico 16
Guzik comments on modern Jewish customs regarding the Day of Atonement, Yom Kippur… · Modern Jews who do observe the Day of Atonement (Yom Kippur) typically fast for that day. Yet they have no sacrifice for sins. · Some Jews consider their own sacrifice to be a suitable substitute; today some sacrifice a rooster for every male in the family, and a hen for every female, on the day of atonement - a vague shadow of obedience to Leviticus 16. · Some Jews consider charity a suitable substitute for sacrifice; the word "charity" in modern Hebrew is the same as the word for "righteousness." · Some Jews consider sufferings a suitable substitute for sacrifice; among the Jews of Eastern Europe there used to be custom to inflict 39 lashes upon themselves on the Day of Atonement. · Some Jews consider good works or the study of the law as suitable substitutes for sacrifice. · Yom Kippur ends with the blowing of the Shofar, the trumpet that heralds the coming of the Messiah. An ancient prayer in a Jewish Day of Atonement liturgy reads: Our righteous Messiah has departed from us, We are horror-stricken, and have none to justify us. Our iniquities and the yoke of our transgressions He carries who is wounded because of our transgressions He bears on His shoulder the burden of our sins. To find pardon for all our iniquities. By His stripes we shall be healed - O Eternal One, it is time that thou should create Him anew!