Leviticus 16:12
Parallel Verses
English Standard Version
And he shall take a censer full of coals of fire from the altar before the LORD, and two handfuls of sweet incense beaten small, and he shall bring it inside the veil

King James Bible
And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail:

American Standard Version
and he shall take a censer full of coals of fire from off the altar before Jehovah, and his hands full of sweet incense beaten small, and bring it within the veil:

Douay-Rheims Bible
And taking the censer, which he hath filled with the burning coals of the altar, and taking up with his hand the compounded perfume for incense, he shall go in within the veil into the holy place:

English Revised Version
and he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil:

Webster's Bible Translation
And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail:

Leviticus 16:12 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

With the bullock Aaron was to make atonement for himself and his house. The two he-goats he was to place before Jehovah (see Leviticus 1:5), and "give lots over them," i.e., have lots cast upon them, one lot for Jehovah, the other for Azazel. The one upon which the lot for Jehovah fell (עלה, from the coming up of the lot out of the urn, Joshua 18:11; Joshua 19:10), he was to prepare as a sin-offering for Jehovah, and to present the one upon which the lot for Azazel fell alive before Jehovah, עליו לכפּר, "to expiate it," i.e., to make it the object of expiation (see at Leviticus 16:21), to send it (them) into the desert to Azazel. עזאזל, which only occurs in this chapter, signifies neither "a remote solitude," nor any locality in the desert whatever (as Jonathan, Rashi, etc., suppose); nor the "he-goat" (from עז goat, and עזל to turn off, "the goat departing or sent away," as Symm., Theodot., the Vulgate, Luther, and others render it); nor "complete removal" (Bhr, Winer, Tholuck, etc.). The words, one lot for Jehovah and one for Azazel, require unconditionally that Azazel should be regarded as a personal being, in opposition to Jehovah. The word is a more intense form of עזל removit, dimovit, and comes from עזלזל by absorbing the liquid, like Babel from balbel (Genesis 11:9), and Golgotha from gulgalta (Ewald, 158c). The Septuagint rendering is correct, ὁ ἀποπομπαῖος; although in Leviticus 16:10 the rendering ἀποπομπή is also adopted, i.e., "averruncus, a fiend, or demon whom one drives away" (Ewald). We have not to think, however, of any demon whatever, who seduces men to wickedness in the form of an evil spirit, as the fallen angel Azazel is represented as doing in the Jewish writings (Book of Enoch 8:1; 10:10; 13:1ff.), like the terrible field Shibe, whom the Arabs of the peninsula of Sinai so much dread (Seetzen, i. pp. 273-4), but of the devil himself, the head of the fallen angels, who was afterwards called Satan; for no subordinate evil spirit could have been placed in antithesis to Jehovah as Azazel is here, but only the ruler or head of the kingdom of demons. The desert and desolate places are mentioned elsewhere as the abode of evil spirits (Isaiah 13:21; Isaiah 34:14; Matthew 12:43; Luke 11:24; Revelation 18:2). The desert, regarded as an image of death and desolation, corresponds to the nature of evil spirits, who fell away from the primary source of life, and in their hostility to God devastated the world, which was created good, and brought death and destruction in their train.

Leviticus 16:12 Parallel Commentaries

Treasury of Scripture Knowledge

from off

Leviticus 10:1 And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon...

Numbers 16:18,46 And they took every man his censer, and put fire in them, and laid incense thereon...

Isaiah 6:6,7 Then flew one of the seraphim to me, having a live coal in his hand, which he had taken with the tongs from off the altar...

Hebrews 9:14 How much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God...

1 John 1:7 But if we walk in the light, as he is in the light, we have fellowship one with another...

sweet incense

Exodus 30:24-38 And of cassia five hundred shekels, after the shekel of the sanctuary, and of oil olive an hin...

Exodus 31:11 And the anointing oil, and sweet incense for the holy place: according to all that I have commanded you shall they do.

Exodus 37:29 And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary.

Revelation 8:3,4 And another angel came and stood at the altar, having a golden censer; and there was given to him much incense...

Cross References
Hebrews 9:7
but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people.

Revelation 8:5
Then the angel took the censer and filled it with fire from the altar and threw it on the earth, and there were peals of thunder, rumblings, flashes of lightning, and an earthquake.

Exodus 30:34
The LORD said to Moses, "Take sweet spices, stacte, and onycha, and galbanum, sweet spices with pure frankincense (of each shall there be an equal part),

Leviticus 10:1
Now Nadab and Abihu, the sons of Aaron, each took his censer and put fire in it and laid incense on it and offered unauthorized fire before the LORD, which he had not commanded them.

Numbers 16:18
So every man took his censer and put fire in them and laid incense on them and stood at the entrance of the tent of meeting with Moses and Aaron.

Deuteronomy 33:10
They shall teach Jacob your rules and Israel your law; they shall put incense before you and whole burnt offerings on your altar.

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