Leviticus 16:7
New International Version
Then he is to take the two goats and present them before the LORD at the entrance to the tent of meeting.

New Living Translation
Then he must take the two male goats and present them to the LORD at the entrance of the Tabernacle.

English Standard Version
Then he shall take the two goats and set them before the LORD at the entrance of the tent of meeting.

Berean Study Bible
Then he shall take the two goats and present them before the LORD at the entrance to the Tent of Meeting.

New American Standard Bible
"He shall take the two goats and present them before the LORD at the doorway of the tent of meeting.

King James Bible
And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation.

Christian Standard Bible
Next he will take the two goats and place them before the LORD at the entrance to the tent of meeting.

Contemporary English Version
Then you will lead the two goats into my presence at the front of the sacred tent,

Good News Translation
Then he shall take the two goats to the entrance of the Tent of the LORD's presence.

Holman Christian Standard Bible
Next he will take the two goats and place them before the LORD at the entrance to the tent of meeting.

International Standard Version
Then he is to take the two male goats and present them in the LORD's presence at the entrance to the Tent of Meeting.

NET Bible
He must then take the two goats and stand them before the LORD at the entrance of the Meeting Tent,

New Heart English Bible
He shall take the two goats, and set them before the LORD at the door of the Tent of Meeting.

GOD'S WORD® Translation
He must take the two male goats and bring them into the LORD's presence at the entrance to the tent of meeting.

JPS Tanakh 1917
And he shall take the two goats, and set them before the LORD at the door of the tent of meeting.

New American Standard 1977
“And he shall take the two goats and present them before the LORD at the doorway of the tent of meeting.

Jubilee Bible 2000
After that, he shall take the two goats and present them before the LORD at the door of the tabernacle of the testimony.

King James 2000 Bible
And he shall take the two goats, and present them before the LORD at the door of the tabernacle of meeting.

American King James Version
And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation.

American Standard Version
And he shall take the two goats, and set them before Jehovah at the door of the tent of meeting.

Douay-Rheims Bible
He shall make the two buck goats to stand before the Lord in the door of the tabernacle of the testimony:

Darby Bible Translation
And he shall take the two goats, and set them before Jehovah, before the entrance of the tent of meeting.

English Revised Version
And he shall take the two goats, and set them before the LORD at the door of the tent of meeting.

Webster's Bible Translation
And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation.

World English Bible
He shall take the two goats, and set them before Yahweh at the door of the Tent of Meeting.

Young's Literal Translation
and he hath taken the two goats, and hath caused them to stand before Jehovah, at the opening of the tent of meeting.
Study Bible HEB ▾ 
The Law of Atonement
6Aaron is to present the bull for his sin offering and make atonement for himself and his household. 7Then he shall take the two goats and present them before the LORD at the entrance to the Tent of Meeting. 8After Aaron casts lots for the two goats, one for the LORD and the other for the scapegoat,…
Cross References
Leviticus 16:6
Aaron is to present the bull for his sin offering and make atonement for himself and his household.

Leviticus 16:8
After Aaron casts lots for the two goats, one for the LORD and the other for the scapegoat,

Treasury of Scripture

And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation.

Leviticus 1:3 If his offering be a burnt sacrifice of the herd, let him offer a …

Leviticus 4:4 And he shall bring the bullock to the door of the tabernacle of the …

Leviticus 12:6,7 And when the days of her purifying are fulfilled, for a son, or for …

Matthew 16:21 From that time forth began Jesus to show to his disciples, how that …

Romans 12:1 I beseech you therefore, brothers, by the mercies of God, that you …







Lexicon
Then he shall take
וְלָקַ֖ח (wə·lā·qaḥ)
Conjunctive waw | Verb - Qal - Conjunctive perfect - third person masculine singular
Strong's Hebrew 3947: To take

the two
שְׁנֵ֣י (šə·nê)
Number - mdc
Strong's Hebrew 8147: Two (a cardinal number)

goats
הַשְּׂעִירִ֑ם (haś·śə·‘î·rim)
Article | Noun - masculine plural
Strong's Hebrew 8163: Shaggy, a he-goat, a faun

and present
וְהֶעֱמִ֤יד (wə·he·‘ĕ·mîḏ)
Conjunctive waw | Verb - Hifil - Conjunctive perfect - third person masculine singular
Strong's Hebrew 5975: To stand, in various relations

them before
לִפְנֵ֣י (lip̄·nê)
Preposition-l | Noun - common plural construct
Strong's Hebrew 6440: The face

the LORD
יְהוָ֔ה (Yah·weh)
Noun - proper - masculine singular
Strong's Hebrew 3068: LORD -- the proper name of the God of Israel

at the entrance
פֶּ֖תַח (pe·ṯaḥ)
Noun - masculine singular construct
Strong's Hebrew 6607: An opening, door, entrance way

to the Tent
אֹ֥הֶל (’ō·hel)
Noun - masculine singular construct
Strong's Hebrew 168: A tent

of Meeting.
מוֹעֵֽד׃ (mō·w·‘êḏ)
Noun - masculine singular
Strong's Hebrew 4150: Appointed time, place, or meeting
(7) And he shall take the two goats.--Having presented his own sin-offering, the high priest, accompanied by the two chief priests, now came to the north of the altar. Here the one of his companions who was next in rank to the pontiff placed himself at his right side, whilst the other, who held the office of chief of the principal household (see 1Chronicles 24:6), stood at his left. It was here that the two goats were presented with their faces to the west, where the Holy of Holies was, and where the Divine majesty was especially revealed.

Verses 7, 8. - It must be carefully noted that. as the two goats made one sin offering (verse 5), so they are both presented before the Lord at the door of the tabernacle of the congregation. By this solemn presentation they became the Lord's, one as much as the other. After this, Aaron is to cast lots upon the two goats. The two goats, of the same size and appearance as far as possible, stood together near the entrance of the court. And by them was an urn containing two lots. These the high priest drew out at the same moment, placing one on the head of one goat, the other on the head of the other goat. According as the lot fell. one of the goats was taken and at once offered to the Lord, with a view to being shortly sacrificed; the other was appointed for a scapegoat, and reserved till the expiatory sacrifices had been made, when it too was offered to the Lord, and then sent away into the wilderness. After the lot had been chosen, the two goats were distinguished from each other by having a piece of scarlet cloth tied, the first round its neck, the second round its horn. One lot for the Lord, and the other lot for the scapegoat. The last word is in the original la-azazel, and being found only in this chapter, it has caused a great discrepancy of opinion among interpreters as to its meaning. It has been diversely regarded as a place, a person, a thing, and an abstraction. The first class of interpreters explain it as some district of the wilderness; the second understand by it an evil spirit; the third take it as a designation of the goat; the fourth translate it, "for removal." The first interpretation may be summarily rejected. If a localized spot were meant, that spot would have been left behind by a people constantly on the move. The second hypothesis - that azazel was an evil spirit, or the evil spirit - has been embraced by so considerable a number of modern expositors, that it is necessary to dwell upon it at some length. But, indeed, it has little to recommend it. It has been argued that azazel must be a proper name, because it has no article prefixed to it, la-azazel. This is a grammatical error. When a noun expresses an office or a function, and has the preposition le or la prefixed to it, it does not take an article in Hebrew any more than in French; e.g., in the verse, "Jehu... shalt thou anoint to be king (or for king) over Israel; and Elisha... shalt thou appoint to be prophet (or for prophet) in thy room" (1 Kings 19:16), the Hebrew is le-melek and le-navi, without the article. The same idiom will be found in 1 Samuel 25:30; 2 Samuel 7:14. With greater plausibility it is argued that verse 8 contrasts Jehovah and Azazel, and that if la-Yehovah be translated "for Jehovah," or "for the Lord," la-azazel must be translated "for Azazel." It may be allowed that there is a prima facie likelihood that, where words are thus contrasted, if one designates a person, the other would designate a person. But it is an incredibly rash assertion that this is always the case. All depends upon the idea which the speaker or writer has in his mind and desires to express. As part of the same argument, it is urged that the preposition, being the same in both clauses of the sentence, must be translated by the same word. This is certainly not the case. The natural meaning of le with a proper name is "for," and with a word expressing the performance of some function (technically called nomen agentis) it means "to be" (see the passage quoted above from 1 Kings 19:16). Unless, therefore, azazel be a proper name (which has to be proved, not assumed)the preposition need not and ought not to be translated by "for" but by "to be." The word le is used with great latitude, and often in a different sense in the same sentence; e.g., Exodus 12:24; Leviticus 26:12. The objections to the theory that azazel means an evil spirit are of overwhelming force. It will be enough to name the following.

1. The name azazel is nowhere else mentioned. This could not be, if he were so important a being as to divide with Jehovah the sin offering of the congregation of Israel on the great Day of Atonement.

2. No suitable etymology can be discerned. The nearest approach to it is very forced - "the separated one."

3. The notion of appeasing, or bribing, or mocking the evil spirit by presenting to him a goat, is altogether alien from the spirit of the rest of the Mosaic institutions. Where else is there anything like it?

4. The goat is presented and offered to Jehovah equally with the goat which is slain. To take that which has been offered (and therefore half sacrificed) to God and give it to Satan, would be a daring impiety, which is inconceivable. That la-azazel means "for removal" is the opinion of Bahr, Tholuck, Winer, and others. There is nothing objectionable in this interpretation, but the form of the word azazel points rather to an agent than to an abstract act. Azazel is a word softened (according to a not unusual custom) from azalzel, just as kokav is a softened form of kay-kay, and as Babel is derived from Balbel (Genesis 11:9). Azalzel is an active participle or participial noun, derived ultimately from azal (connected with the Arabic word azala, and meaning removed), but immediately from the reduplicate form of that verb, azazal. The reduplication of the consonants of the root in Hebrew and Arabic gives the force of repetition, so that while azal means removed, azalzal means removed by a repetition of acts. Azalzel, or azazel, therefore, means one who removes by a series of acts. "In this sense the word azazel is strictly expressive of the function which is ascribed to the scapegoat in verses 21, 22; namely, that he be sent away, bearing upon him all the iniquities of the children of Israel into the wilderness.' It properly denotes one that removes or separates; yet a remover in such sort that the removal is not effected by a single act or at one moment, but by a series of minor acts tending to and issuing in a complete removal. No word could better express the movement of the goat before the eyes of the people, as it passed on, removing at each step, in a visible symbol, their sins further and further from them, until, by continued repetition of the movement, they were carried far away and removed utterly" (Sir W. Martin, 'Semitic Languages'). That it is the goat that is designated by the word azazel is the exposition of the LXX., Josephus, Symmachus, Aquila, Theodotion, the Vulgate, the Authorized English Version, and Luther's Version. The interpretation is founded on sound etymological grounds, it suits the context wherever the word occurs, it is consistent with the remaining ceremonial of the Day of Atonement, and it accords with the otherwise known religious beliefs and symbolical practices of the Israelites. The two goats were the single sin offering for the people; the one that was offered in sacrifice symbolized atonement or covering made by shedding of blood, the other symbolized the utter removal of the sins of the people, which were conveyed away and lost in the depths of the wilderness, whence there was no return. Cf. Psalm 103:12, "As far as the east is from the west, so far hath he removed our transgressions from us;" and Micah 7:19, "He will turn again, he will have compassion upon us; he will subdue our iniquities; and thou wilt cast all their sins into the depths of the sea." The eighth verse should be translated as it stands in the Authorized Version, or, if we ask for still greater exactness, And Aaron shall east lots upon the two goats; one lot for the Lord, and one lot for a remover of sins. 16:1-14 Without entering into particulars of the sacrifices on the great day of atonement, we may notice that it was to be a statute for ever, till that dispensation be at an end. As long as we are continually sinning, we continually need the atonement. The law of afflicting our souls for sin, is a statue which will continue in force till we arrive where all tears, even those of repentance, will be wiped from our eyes. The apostle observes it as a proof that the sacrifices could not take away sin, and cleanse the conscience from it, that in them there was a remembrance made of sin every year, upon the day of atonement, Heb 10:1,3. The repeating the sacrifices, showed there was in them but a feeble effort toward making atonement; this could be done only by offering up the body of Christ once for all; and that sacrifice needed not to be repeated.
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OT Law: Leviticus 16:7 He shall take the two goats (Le Lv Lev.) Christian Bible Study Resources, Dictionary, Concordance and Search Tools
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