English Standard Version
and put the incense on the fire before the LORD, that the cloud of the incense may cover the mercy seat that is over the testimony, so that he does not die.
King James Bible
And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not:
American Standard Version
and he shall put the incense upon the fire before Jehovah, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not:
That when the perfumes are put upon the fire, the cloud and vapour thereof may cover the oracle, which is over the testimony, and he may not die.
English Revised Version
and he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not:
Webster's Bible Translation
And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he may not die.
Leviticus 16:13 Parallel
CommentaryKeil 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.
Treasury of Scripture Knowledge
And you shall put the mercy seat on the top of the ark, and in the ark you shall put the testimony that I shall give you.
and they shall be on Aaron and on his sons when they go into the tent of meeting or when they come near the altar to minister in the Holy Place, lest they bear guilt and die. This shall be a statute forever for him and for his offspring after him.
They shall therefore keep my charge, lest they bear sin for it and die thereby when they profane it: I am the LORD who sanctifies them.
And when Aaron and his sons have finished covering the sanctuary and all the furnishings of the sanctuary, as the camp sets out, after that the sons of Kohath shall come to carry these, but they must not touch the holy things, lest they die. These are the things of the tent of meeting that the sons of Kohath are to carry.
but they shall not go in to look on the holy things even for a moment, lest they die."
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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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.