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Leviticus 16:20 [study!]

American Standard Version (ASV 1901) [2]
— And when he hath made an end of atoning for the holy place, and the tent of meeting, and the altar, he shall present the live goat:
King James Version (KJV 1769)
— And when he hath made an end of reconciling the holy [place], and the tabernacle of the congregation, and the altar, he shall bring the live goat:
New American Standard Bible (NASB ©1995)
— “When he finishes atoning for the holy place and the tent of meeting and the altar, he shall offer the live goat.
Webster's Revision of the KJB (WEB 1833)
— And when he hath made an end of reconciling the holy [place], and the tabernacle of the congregation, and the altar, he shall bring the live goat:
Darby's Translation (DBY 1890)
— And when he hath ended making atonement for the sanctuary, and the tent of meeting, and the altar, he shall present the living goat;
Rotherham's Emphasized Bible (EBR 1902)
— And, when he hath made an end of covering by propitiation the holy place, and the tent of meeting, and the altar, then shall he bring near the living goat.
Young's Literal Translation (YLT 1898)
— 'And he hath ceased from making atonement [for] the sanctuary, and the tent of meeting, and the altar, and hath brought near the living goat;
Douay-Rheims Challoner Revision (DR 1750)
— After he hath cleaned the sanctuary, and the tabernacle, and the altar, then let him offer the living goat.
Original King James Bible (AV 1611) [2]
— And when hee hath made an end of reconciling the holy place, and the Tabernacle of the Congregation, and the Altar, hee shall bring the liue goate.
Brenton Greek Septuagint (LXX, Restored Names)
— And he shall finish making atonement for the sanctuary and for the tabernacle of witness, and for the altar; and he shall make a cleansing for the priests, and he shall bring the living goat;
Full Hebrew Names / Holy Name KJV (2008) [2] [3]
— And when he hath made an end of reconciling the holy [place], and the tabernacle of the congregation, and the altar, he shall bring the live goat:

Strong's Numbers & Hebrew NamesHebrew Old TestamentColor-Code/Key Word Studies
And when he hath made an end 3615
{3615} Prime
כָּלָה
kalah
{kaw-law'}
A primitive root; to end, whether intransitively (to cease, be finished, perish) or transitively (to complete, prepare, consume).
z8765
<8765> Grammar
Stem - Piel (See H8840)
Mood - Perfect (See H8816)
Count - 2121
of reconciling 3722
{3722} Prime
כָּפַר
kaphar
{kaw-far'}
A primitive root; to cover (specifically with bitumen); figuratively to expiate or condone, to placate or cancel.
z8763
<8763> Grammar
Stem - Piel (See H8840)
Mood - Infinitive (See H8812)
Count - 790
x4480
(4480) Complement
מִן
min
{min}
For H4482; properly a part of; hence (prepositionally), from or out of in many senses.
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
the holy 6944
{6944} Prime
קֹדֶשׁ
qodesh
{ko'-desh}
From H6942; a sacred place or thing; rarely abstractly sanctity.
[place], and the tabernacle 168
{0168} Prime
אֹהֶל
'ohel
{o'-hel}
From H0166; a tent (as clearly conspicuous from a distance).
of the congregation, 4150
{4150} Prime
מוֹעֵד
mow`ed
{mo-ade'}
From H3259; properly an appointment, that is, a fixed time or season; specifically a festival; conventionally a year; by implication, an assembly (as convened for a definite purpose); technically the congregation; by extension, the place of meeting; also a signal (as appointed beforehand).
and the altar, 4196
{4196} Prime
מִזְבֵּחַ
mizbeach
{miz-bay'-akh}
From H2076; an altar.
he shall bring 7126
{7126} Prime
קָרַב
qarab
{kaw-rab'}
A primitive root; to approach (causatively bring near) for whatever purpose.
z8689
<8689> Grammar
Stem - Hiphil (See H8818)
Mood - Perfect (See H8816)
Count - 2675
x853
(0853) Complement
אֵת
'eth
{ayth}
Apparently contracted from H0226 in the demonstrative sense of entity; properly self (but generally used to point out more definitely the object of a verb or preposition, even or namely).
the live 2416
{2416} Prime
חַי
chay
{khah'-ee}
From H2421; alive; hence raw (flesh); fresh (plant, water, year), strong; also (as noun, especially in the feminine singular and masculine plural) life (or living thing), whether literally or figuratively.
goat: 8163
{8163} Prime
שָׂעִיר
sa`iyr
{saw-eer'}
From H8175; shaggy; as noun, a he goat; by analogy a faun.
Jamieson-Fausset-Brown Commentary

Leviticus 16:20-22

_ _ he shall bring the live goat — Having already been presented before the Lord (Leviticus 16:10), it was now brought forward to the high priest, who, placing his hands upon its head, and “having confessed over it all the iniquities of the people of Israel, and all their transgressions in all their sins,” transferred them by this act to the goat as their substitute. It was then delivered into the hands of a person, who was appointed to lead him away into a distant, solitary, and desert place, where in early times he was let go, to escape for his life; but in the time of Christ, he was carried to a high rock twelve miles from Jerusalem, and there, being thrust over the precipice, he was killed. Commentators have differed widely in their opinions about the character and purpose of this part of the ceremonial; some considering the word “Azazel,” with the Septuagint and our translators, to mean, “the scapegoat”; others, “a lofty, precipitous rock” [Bochart]; others, “a thing separated to God” [Ewald, Tholuck]; while others think it designates Satan [Gesenius, Hengstenberg]. This last view is grounded on the idea of both goats forming one and the same sacrifice of atonement, and it is supported by Zechariah 3:1-10, which presents a striking commentary on this passage. Whether there was in this peculiar ceremony any reference to an Egyptian superstition about Typhon, the spirit of evil, inhabiting the wilderness, and the design was to ridicule it by sending a cursed animal into his gloomy dominions, it is impossible to say. The subject is involved in much obscurity. But in any view there seems to be a typical reference to Christ who bore away our sins [Hebrews 10:4; 1 John 3:5].

Matthew Henry's Commentary

Leviticus 16:20-28

_ _ The high priest having presented unto the Lord the expiatory sacrifices, by the sprinkling of their blood, the remainder of which, it is probable, he poured out at the foot of the brazen altar, 1. He is next to confess the sins of Israel, with both his hands upon the head of the scape-goat (Leviticus 16:20, Leviticus 16:21); and whenever hands were imposed upon the head of any sacrifice it was always done with confession, according as the nature of the sacrifice was; and, this being a sin-offering, it must be a confession of sin. In the latter and more degenerate ages of the Jewish church they had a set form of confession prepared for the high priest, but God here prescribed none; for it might be supposed that the high priest was so well acquainted with the state of the people, and had such a tender concern for them, that he needed not any form. The confession must be as particular as he could make it, not only of all the iniquities of the children of Israel, but all their transgressions in all their sins. In one sin there may be many transgressions, from the several aggravating circumstances of it; and in our confessions we should take notice of them, and not only say, I have sinned, but, with Achan, “Thus and thus have I done.” By this confession he must put the sins of Israel upon the head of the goat; that is, exercising faith upon the divine appointment which constituted such a translation, he must transfer the punishment incurred from the sinners to the sacrifice, which would have been but a jest, nay, an affront to God, if he himself had not ordained it. 2. The goat was then to be sent away immediately by the hand of a fit person pitched upon for the purpose, into a wilderness, a land not inhabited; and God allowed them to make this construction of it, that the sending away of the goat was the sending away of their sins, by a free and full remission: He shall bear upon him all their iniquities, Leviticus 16:22. The losing of the goat was a sign to them that the sins of Israel should be sought for, and not found, Jeremiah 50:20. The later Jews had a custom to tie one shred of scarlet cloth to the horns of the goat and another to the gate of the temple, or to the top of the rock where the goat was lost, and they concluded that if it turned white, as they say it usually did, the sins of Israel were forgiven, as it is written, Though your sins have been as scarlet, they shall be as wool: and they add that for forty years before the destruction of Jerusalem by the Romans the scarlet cloth never changed colour at all, which is a fair confession that, having rejected the substance, the shadow stood them in no stead. 3. The high priest must then put off his linen garments in the tabernacle, and leave them there, the Jews say never to be worn again by himself or any other, for they made new ones every year; and he must bathe himself in water, put on his rich clothes, and then offer both his own and the people's burnt-offerings, Leviticus 16:23, Leviticus 16:24. When we have the comfort of our pardon God must have the glory of it. If we have the benefit of the sacrifice of atonement, we must not grudge the sacrifices of acknowledgment. And, it should seem, the burning of the fat of the sin-offering was deferred till now (Leviticus 16:25), that it might be consumed with the burnt-offerings. 4. The flesh of both those sin-offerings whose blood was taken within the veil was to be all burnt, not upon the altar, but at a distance without the camp, to signify both our putting away sin by true repentance, and the spirit of burning, and God's putting it away by a full remission, so that it shall never rise up in judgment against us. 5. He that took the scape-goat into the wilderness, and those that burned the sin-offering, were to be looked upon as ceremonially unclean, and must not come into the camp till they had washed their clothes and bathed their flesh in water, which signified the defiling nature of sin; even the sacrifice which was but made sin was defiling: also the imperfection of the legal sacrifices; they were so far from taking away sin that even they left some stain upon those that touched them. 6. When all this was done, the high priest went again into the most holy place to fetch his censer, and so returned to his own house with joy, because he had done his duty, and died not.

John Wesley's Explanatory Notes

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Geneva Bible Translation Notes

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Cross-Reference Topical ResearchStrong's Concordance
reconciling:

Leviticus 16:16 And he shall make an atonement for the holy [place], because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness.
Leviticus 6:30 And no sin offering, whereof [any] of the blood is brought into the tabernacle of the congregation to reconcile [withal] in the holy [place], shall be eaten: it shall be burnt in the fire.
Leviticus 8:15 And he slew [it]; and Moses took the blood, and put [it] upon the horns of the altar round about with his finger, and purified the altar, and poured the blood at the bottom of the altar, and sanctified it, to make reconciliation upon it.
Ezekiel 45:20 And so thou shalt do the seventh [day] of the month for every one that erreth, and for [him that is] simple: so shall ye reconcile the house.
2 Corinthians 5:19 To wit, that God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them; and hath committed unto us the word of reconciliation.
Colossians 1:20 And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, [I say], whether [they be] things in earth, or things in heaven.

live goat:

Romans 4:25 Who was delivered for our offences, and was raised again for our justification.
Romans 8:34 Who [is] he that condemneth? [It is] Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us.
Hebrews 7:25 Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
Revelation 1:18 I [am] he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death.
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Lv 6:30; 8:15; 16:16. Ezk 45:20. Ro 4:25; 8:34. 2Co 5:19. Col 1:20. He 7:25. Rv 1:18.

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