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Leviticus 16:1–34 — The Day of Atonement. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

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Charles EllicottCommentary for English Readers1878

a general day of atonement is here instituted, when priest and people are alike to obtain atonement once a year for the sins which were mixed up even with their sacred worship

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Alexander MaclarenExpositions of Holy Scripturec. 1905

It was the confession of the incompleteness of them all, a ceremonial proclamation that ceremonies do not avail to take away sin; and it was also a declaration that the true end of worship is not reached till the worshipper has free access to the holy place of the Most High

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

The death of Aaron's sons, as a punishment for wilfully "drawing near before Jehovah," was to be a solemn warning to Aaron himself, "not to come at all times into the holy place within the vail, before the mercy-seat upon the ark," i.e., into the most holy place

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Now the LORD spoke to Moses after the death of two of Aaron’s sons when they approached the presence of the LORD.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

Yah·weh way·ḏab·bêr ’el- mō·šeh ’a·ḥă·rê mō·wṯ šə·nê ’a·hă·rōn bə·nê bə·qā·rə·ḇā·ṯām lip̄·nê- Yah·weh way·yā·mu·ṯū

Word by word13 · parsed

יְהוָה֙Yah·wehNow the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

וַיְדַבֵּ֤רway·ḏab·bêrspokeH1696

√ dâbar — perhaps properly, to arrangeConjunctive wawVerbPielConsecutive imperfectthird person masculine singular

The Piel wayəḏabbēr + the name YHWH is the standard formula that opens divine legislation in Leviticus. The whole chapter — the one entrance into the Most Holy Place — is framed not as Aaron's idea but as God's spoken decree.

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

מֹשֶׁ֔הmō·šehMosesH4872

√ Môsheh — Mosheh, the Israelite lawgiverNounpropermasculine singular

אַחֲרֵ֣י’a·ḥă·rêafterH310

√ ʼachar — properly, the hind partPreposition

מ֔וֹתmō·wṯthe deathH4194

√ mâveth — death (natural or violent)Nounmasculine singular construct

môṯ, “death of” — the chapter on cleansing the sanctuary is dated from a death. Ellicott: this law is “an appropriate conclusion of the laws of purification.” The shadow of Nadab and Abihu falls across every line.

שְׁנֵ֖יšə·nêof twoH8147

√ shᵉnayim — twoNumbermasculine dual construct

אַהֲרֹ֑ן’a·hă·rōnof Aaron’sH175

√ ʼAhărôwn — Aharon, the brother of MosesNounpropermasculine singular

בְּנֵ֣יbə·nêsonsH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine plural construct

בְּקָרְבָתָ֥םbə·qā·rə·ḇā·ṯāmwhen they approachedH7126

√ qârab — to approach (causatively, bring near) for whatever purposePreposition-bVerbQalInfinitive constructthird person masculine plural

bəqorəḇāṭām — the infinitive of qāraḇ, the root of approach and of qorban, “offering.” The sons of Aaron died in the act of drawing near; the rest of the chapter exists to teach how a man may draw near and live.

לִפְנֵי־lip̄·nê-the presenceH6440

√ pânîym — the face (as the part that turns)Preposition-lNounmasculine plural construct

יְהוָ֖הYah·wehof the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

וַיָּמֻֽתוּ׃way·yā·mu·ṯūH4191

√ mûwth — to die (literally or figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

wayāmŭṭū, “and they died.” Keil & Delitzsch: their death was “to be a solemn warning to Aaron himself, not to come at all times into the holy place.” The law is born from a grave, and aimed at preventing another.

Literal — word-for-word from the original

“And YHWH spoke to Moses, after the-death-of the-two sons-of Aaron, in-their-drawing-near before YHWH, and-they-died —”

Where the English smooths the original

בְּקָרְבָתָם The cause of death is one loaded word — bəqorəḇāṭām, an infinitive of qāraḇ, “to draw near, approach.” The very root of priestly offering (qorban) is the root of their offense: they drew near wrongly. “When they approached” flattens that irony.
וַיְדַבֵּר The verb is wayəḏabbēr, Piel of dāḇar — a weightier, more formal “spoke / declared” than the simple ’āmar. Levitical law opens with God legislating, not merely saying.
וַיָּמֻתוּ Hebrew ends the verse on the blunt verb wayāmŭṭū, “and they died” — the BSB folds it into “when they approached… and died.” The original lets the death fall last and hard, a full stop before the law begins.

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Cambridge Bible for Schools and CollegesCommentary1880s

The Heb. word is formed from kipper, to make propitiation , and means that which propitiates . The Gk. ἱλαστήριον exactly corresponds

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Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

This arrangement was evidently designed to inspire a reverence for the most holy place, and the precaution was necessary at a time when the presence of God was indicated by sensible symbols

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

so long as the law, which produced only the knowledge of sin and not its forgiveness and removal, was not abolished by the complete atonement, the holy God was and remained to mortal and sinful man a consuming fire, before which no one could stand

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And the LORD said to Moses: “Tell your brother Aaron not to enter freely into the Most Holy Place behind the veil in front of the mercy seat on the ark, or else he will die, because I appear in the cloud above the mercy seat.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

Yah·weh way·yō·mer ’el- mō·šeh dab·bêr ’el- ’ā·ḥî·ḵā ’a·hă·rōn wə·’al- yā·ḇō ḇə·ḵāl- ‘êṯ ’el- haq·qō·ḏeš mib·bêṯ lap·pā·rō·ḵeṯ ’el- pə·nê hak·kap·pō·reṯ ’ă·šer ‘al- hā·’ā·rōn wə·lō yā·mūṯ kî ’ê·rā·’eh be·‘ā·nān ‘al- hak·kap·pō·reṯ

Word by word29 · parsed

יְהוָ֜הYah·wehAnd the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

וַיֹּ֨אמֶרway·yō·mersaidH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

מֹשֶׁ֗הmō·šehMosesH4872

√ Môsheh — Mosheh, the Israelite lawgiverNounpropermasculine singular

דַּבֵּר֮dab·bêrTellH1696

√ dâbar — perhaps properly, to arrangeVerbPielImperativemasculine singular

אֶל־’el-H413

√ ʼêl — near, with or amongPreposition

אָחִיךָ֒’ā·ḥî·ḵāyour brotherH251

√ ʼâch — a brother (used in the widest sense of literal relationship and metaphorical affinity or resemblance (like father))Nounmasculine singular constructsecond person masculine singular

אַהֲרֹ֣ן’a·hă·rōnAaronH175

√ ʼAhărôwn — Aharon, the brother of MosesNounpropermasculine singular

וְאַל־wə·’al-notH408

√ ʼal — not (the qualified negation, used as a deprecative)Conjunctive wawAdverb

יָבֹ֤אyā·ḇōto enterH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalImperfectthird person masculine singular

בְכָל־ḇə·ḵāl-freelyH3605

√ kôl — properly, the wholePreposition-bNounmasculine singular construct

עֵת֙‘êṯ. . .H6256

√ ʻêth — time, especially (adverb with preposition) now, when, etcNouncommon singular

bəḵol-‘ēṯ, “at all/any time” — the one entrance is hedged not by ritual whim but by a calendar: once a year (v. 34). The Most Holy Place is the most guarded space in the cosmos of Israel.

אֶל־’el-intoH413

√ ʼêl — near, with or amongPreposition

הַקֹּ֔דֶשׁhaq·qō·ḏešthe Most Holy PlaceH6944

√ qôdesh — a sacred place or thingArticleNounmasculine singular

מִבֵּ֖יתmib·bêṯbehindH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcPreposition-mNounmasculine singular construct

לַפָּרֹ֑כֶתlap·pā·rō·ḵeṯthe veilH6532

√ pôreketh — a separatrix, iPreposition-l, ArticleNounfeminine singular

pārōḵeṯ, “the veil” (H6532) — the curtain that divided the holy from the Most Holy. The one ordinary man permitted past it, once a year, with blood. This veil is the one the Gospels report torn at the cross (Matthew 27:51).

אֶל־’el-inH413

√ ʼêl — near, with or amongPreposition

פְּנֵ֨יpə·nêfrontH6440

√ pânîym — the face (as the part that turns)Nouncommon plural construct

הַכַּפֹּ֜רֶתhak·kap·pō·reṯof the mercy seatH3727

√ kappôreth — a lid (used only of the cover of the sacred Ark)ArticleNounfeminine singular

kappōreṯ — the gold lid over the ark, between the cherubim, where the cloud of glory rested. Keil: not the cloud of incense but “the cloud of the divine glory, in which Jehovah manifested His essential presence.”

אֲשֶׁ֤ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

עַל־‘al-onH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

הָאָרֹן֙hā·’ā·rōnthe arkH727

√ ʼârôwn — a boxArticleNouncommon singular

וְלֹ֣אwə·lōor elseH3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

יָמ֔וּתyā·mūṯhe will dieH4191

√ mûwth — to die (literally or figuratively)VerbQalImperfectthird person masculine singular

כִּ֚יkîbecauseH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

אֵרָאֶ֖ה’ê·rā·’ehI appearH7200

√ râʼâh — to see, literally or figuratively (in numerous applications, direct and implied, transitive, intransitive and causative)VerbNifalImperfectfirst person common singular

’ērā’eh, “I will appear / be seen” (Niphal) — the reason for all the caution. The danger is not the room but the Presence in it; “the holy God was and remained to mortal and sinful man a consuming fire” (Keil).

בֶּֽעָנָ֔ןbe·‘ā·nānin the cloudH6051

√ ʻânân — a cloud (as covering the sky), iPreposition-b, ArticleNounmasculine singular

עַל־‘al-aboveH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

הַכַּפֹּֽרֶת׃hak·kap·pō·reṯthe mercy seatH3727

√ kappôreth — a lid (used only of the cover of the sacred Ark)ArticleNounfeminine singular

Literal — word-for-word from the original

“And YHWH said to Moses: Speak to Aaron your-brother, that he-come not at-every-time into the-Holy within the-veil, before the-face-of the-kappōreṯ that is on the-ark, and he-die not; for in-the-cloud I-will-appear above the-kappōreṯ.”

Where the English smooths the original

בְכָל־עֵת Literally “at-all-time” (bəḵol-‘ēṯ) — not “freely” but “not at any/every time.” The restriction is temporal: one day a year, not a matter of manner. The BSB's “enter freely” obscures the once-a-year clock.
הַקֹּדֶשׁ haqqōḏeš is simply “the Holy” — here, by the added “within the veil,” it means the Most Holy Place. Cambridge: the positive “holy” is used emphatically through this chapter for the holy of holies.
הַכַּפֹּרֶת kappōreṯ is not “mercy seat” but “the place of covering / propitiation,” from kipper, to atone. Cambridge: “The Gk. hilastērion exactly corresponds.” It is the lid where blood meets the broken Law.

This is how Aaron is to enter the Holy Place: with a young bull for a sin offering and a ram for a burnt offering.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

bə·zōṯ ’a·hă·rōn yā·ḇō ’el- haq·qō·ḏeš bə·p̄ar ben- bā·qār lə·ḥaṭ·ṭāṯ wə·’a·yil lə·‘ō·lāh

Word by word11 · parsed

בְּזֹ֛אתbə·zōṯThis is howH2063

√ zôʼth — this (often used adverb)Preposition-bPronounfeminine singular

bəzōṯ, “with this” — the hinge of the chapter. Everything that follows is the content of “this”: the blood, the linen, the bathing. No high priest improvises his way to God.

אַהֲרֹ֖ן’a·hă·rōnAaronH175

√ ʼAhărôwn — Aharon, the brother of MosesNounpropermasculine singular

יָבֹ֥אyā·ḇōis to enterH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalImperfectthird person masculine singular

אֶל־’el-. . .H413

√ ʼêl — near, with or amongPreposition

הַקֹּ֑דֶשׁhaq·qō·ḏešthe Holy PlaceH6944

√ qôdesh — a sacred place or thingArticleNounmasculine singular

בְּפַ֧רbə·p̄arwith a young bullH6499

√ par — a bullock (apparently as breaking forth in wild strength, or perhaps as dividing the hoof)Preposition-bNounmasculine singular

par ben-bāqār, “a bull, son of the herd” — the costliest sin-offering, required for the high priest's own sin (cf. Leviticus 4:3). He cannot atone for others until he has first reckoned with himself.

בֶּן־ben-. . .H1121

בָּקָ֛רbā·qār. . .H1241

√ bâqâr — beef cattle or an animal of the ox family of either gender (as used for plowing)Nounmasculine singular

לְחַטָּ֖אתlə·ḥaṭ·ṭāṯfor a sin offeringH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationPreposition-lNounfeminine singular

ḥaṭṭā’ṯ, “sin / sin-offering” — the keyword of the day, recurring through the chapter. Atonement begins by naming sin, not by ignoring it.

וְאַ֥יִלwə·’a·yiland a ramH352

√ ʼayil — properly, strengthConjunctive wawNounmasculine singular

לְעֹלָֽה׃lə·‘ō·lāhfor a burnt offeringH5930

√ ʻôlâh — a step or (collectively, stairs, as ascending)Preposition-lNounfeminine singular

‘ōlāh, “burnt offering, ascending” — the sin-offering deals with guilt; the burnt-offering, wholly consumed, expresses total self-surrender to God once the guilt is removed.

Literal — word-for-word from the original

“With this shall Aaron come into the-Holy: with a-bull, a-son-of the-herd, for a-sin-offering, and a-ram for a-burnt-offering.”

Where the English smooths the original

בְּזֹאת bəzōṯ, “with this” — not “this is how” but a strict condition: only with these provisions may he enter. Keil: “‘with this,’ i.e., with the sacrifices, dress, purifications… could he go into the holy place.” Access is conditional, never casual.
לְחַטָּאת ḥaṭṭā’ṯ (H2403) is one word for both “sin” and “sin-offering” — the offence and its remedy named alike. The same noun that brands the guilt names the sacrifice that bears it away.
לְעֹלָה ‘ōlāh, the “burnt offering,” is literally “that which goes up / ascends” — the whole victim consumed and rising in smoke. “Burnt offering” records the fire but loses the ascent.

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

The white material, therefore, of the dress which Aaron wore, when performing the highest act of expiation under the Old Testament, was a symbolical shadowing forth of the holiness and glory of the one perfect Mediator between God and man

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The Pulpit CommentarySpence & Exell, eds.1880s

The white clothing was not intended to symbolize humility and penitence, as some have thought, for white is not the colour in which penitents are naturally dressed. Rather it was symbolical of the purity and holiness

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Albert BarnesNotes on the Bible1834

In preparing to enter the holy of holies, he attired himself in spotless white as a token of the holiness without which none, in a spiritual sense, can enter the divine presence

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He is to wear the sacred linen tunic, with linen undergarments. He must tie a linen sash around him and put on the linen turban. These are holy garments, and he must bathe himself with water before he wears them.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

yil·bāš qō·ḏeš baḏ kə·ṯō·neṯ- ḇaḏ ū·miḵ·nə·sê- yih·yū ‘al- bə·śā·rōw yaḥ·gōr baḏ ū·ḇə·’aḇ·nêṭ baḏ yiṣ·nōp̄ ū·ḇə·miṣ·ne·p̄eṯ hêm qō·ḏeš biḡ·ḏê- wə·rā·ḥaṣ bə·śā·rōw bam·ma·yim ’eṯ- ū·lə·ḇê·šām

Word by word23 · parsed

יִלְבָּ֗שׁyil·bāšHe is to wearH3847

√ lâbash — properly, wrap around, iVerbQalImperfectthird person masculine singular

קֹ֜דֶשׁqō·ḏešthe sacredH6944

√ qôdesh — a sacred place or thingNounmasculine singular

qōḏeš, “holy” — the linen is not penitential mourning-dress but holiness made visible. Pulpit Commentary: “white is not the colour in which penitents are naturally dressed,” but the color of angels and saints.

בַּ֨דbaḏlinenH906

√ bad — flaxen thread or yarnNounmasculine singular construct

baḏ, “linen” (H906) — the shared, rare linen-word that links this verse to the angel “clothed in linen” of Ezekiel and Daniel, and so, Keil argues, to the glory of the one perfect Mediator.

כְּתֹֽנֶת־kə·ṯō·neṯ-tunicH3801

√ kᵉthôneth — a shirtNounfeminine singular construct

בַד֮ḇaḏwith linenH906

√ bad — flaxen thread or yarnNounmasculine singular

וּמִֽכְנְסֵי־ū·miḵ·nə·sê-undergarmentsH4370

√ miknâç — (only in dual) drawers (from concealing the private parts)Conjunctive wawNounmasculine dual construct

miḵnəsê, “undergarments” (H4370) — a five-verse rarity in the OT, prescribed first in Exodus 28:42; the priest's covering of nakedness is part of his fitness to draw near.

יִהְי֣וּyih·yūH1961

√ hâyâh — to exist, iVerbQalImperfectthird person masculine plural

עַל־‘al-H5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

בְּשָׂרוֹ֒bə·śā·rōwH1320

√ bâsâr — flesh (from its freshness)Nounmasculine singular constructthird person masculine singular

יַחְגֹּ֔רyaḥ·gōrHe must tieH2296

√ châgar — to gird on (as a belt, armor, etcVerbQalImperfectthird person masculine singular

בַּד֙baḏa linenH906

√ bad — flaxen thread or yarnNounmasculine singular

וּבְאַבְנֵ֥טū·ḇə·’aḇ·nêṭsashH73

√ ʼabnêṭ — a beltConjunctive waw, Preposition-bNounmasculine singular construct

בַּ֖דbaḏaround himH906

√ bad — flaxen thread or yarnNounmasculine singular

יִצְנֹ֑ףyiṣ·nōp̄and put on the linenH6801

√ tsânaph — to wrap, iVerbQalImperfectthird person masculine singular

וּבְמִצְנֶ֥פֶתū·ḇə·miṣ·ne·p̄eṯturbanH4701

√ mitsnepheth — a tiara, iConjunctive waw, Preposition-bNounfeminine singular construct

הֵ֔םhêmTheseH1992

√ hêm — they (only used when emphatic)Pronounthird person masculine plural

קֹ֣דֶשׁqō·ḏeš[are] holyH6944

√ qôdesh — a sacred place or thingNounmasculine singular

בִּגְדֵי־biḡ·ḏê-garmentsH899

√ beged — a covering, iNounmasculine plural construct

וְרָחַ֥ץwə·rā·ḥaṣand he must batheH7364

√ râchats — to lave (the whole or a part of a thing)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular

wərāḥaṣ, “and he shall bathe” — not the daily washing of hands and feet but the whole body. Cleansing precedes clothing; the man must be made clean before he may wear holiness.

בְּשָׂר֖וֹbə·śā·rōwhimselfH1320

√ bâsâr — flesh (from its freshness)Nounmasculine singular constructthird person masculine singular

בַּמַּ֛יִםbam·ma·yimwith waterH4325

√ mayim — waterPreposition-b, ArticleNounmasculine plural

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וּלְבֵשָֽׁם׃ū·lə·ḇê·šāmbefore he wears themH3847

√ lâbash — properly, wrap around, iConjunctive wawVerbQalConjunctive perfectthird person masculine singularthird person masculine plural

Literal — word-for-word from the original

“A-holy linen tunic he-shall-put-on, and linen undergarments shall-be on his-flesh, and with-a-linen sash he-shall-gird, and with-a-linen turban he-shall-be-wrapped — holy garments these; and he-shall-bathe in-the-water his-flesh, and-put-them-on.”

Where the English smooths the original

בַּד baḏ (H906), repeated four times, is “flaxen / linen” — plain white, not the gold-and-color state robes. The relentless repetition of baḏ, baḏ, baḏ, baḏ hammers the point the BSB only mentions: humility and purity, not splendor.
וּמִכְנְסֵי miḵnəsê (H4370) is a rare dual noun — “drawers,” covering nakedness (the root hints at concealing). It occurs only a handful of times; “undergarments” is right but loses the deliberate, modest exactness of the priestly code.
קֹדֶשׁ qōḏeš, “holy,” brackets the garments — “a holy linen tunic… holy garments these.” Keil: “the emphatic expression… is a sufficient proof that the pure white colour… was intended as a representation of holiness.”

And he shall take from the congregation of Israel two male goats for a sin offering and one ram for a burnt offering.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ū·mê·’êṯ yiq·qaḥ ‘ă·ḏaṯ bə·nê yiś·rā·’êl šə·nê- śə·‘î·rê ‘iz·zîm lə·ḥaṭ·ṭāṯ ’e·ḥāḏ wə·’a·yil lə·‘ō·lāh

Word by word12 · parsed

וּמֵאֵ֗תū·mê·’êṯAndH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearConjunctive waw, Preposition-mDirect object marker

יִקַּ֛חyiq·qaḥhe shall takeH3947

√ lâqach — to take (in the widest variety of applications)VerbQalImperfectthird person masculine singular

עֲדַת֙‘ă·ḏaṯfrom the congregationH5712

√ ʻêdâh — a stated assemblage (specifically, a concourse, or generally, a family or crowd)Nounfeminine singular construct

‘ăḏaṯ, “congregation” — the offering is corporate. Gill: the high priest “has only with the Israel of God… for whom he offered up himself.”

בְּנֵ֣יbə·nê. . .H1121

יִשְׂרָאֵ֔לyiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

שְׁנֵֽי־šə·nê-twoH8147

√ shᵉnayim — twoNumbermasculine dual construct

שְׂעִירֵ֥יśə·‘î·rêmale goatsH8163

√ sâʻîyr — shaggyNounmasculine plural construct

śə‘îrê, “she-goats / shaggy he-goats” (H8163) — the recurring word of the chapter's center; both the slain goat and the live one are śā‘îr.

עִזִּ֖ים‘iz·zîm. . .H5795

√ ʻêz — a she-goat (as strong), but masculine in plural (which also is used elliptically for goat's hair)Nounfeminine plural

לְחַטָּ֑אתlə·ḥaṭ·ṭāṯfor a sin offeringH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationPreposition-lNounfeminine singular

ləḥaṭṭā’ṯ, “for a sin-offering” — singular. The grammatical singular over the two goats is the textual key to the whole rite (vv. 8–10, 20–22): one sin-offering, presented in two halves.

אֶחָ֖ד’e·ḥāḏand oneH259

√ ʼechâd — properly, united, iNumbermasculine singular

וְאַ֥יִלwə·’a·yilramH352

√ ʼayil — properly, strengthConjunctive wawNounmasculine singular

‘ōlāh, “burnt offering” — the single ram balances the two-part sin-offering; expiation first, then whole ascent to God.

לְעֹלָֽה׃lə·‘ō·lāhfor a burnt offeringH5930

√ ʻôlâh — a step or (collectively, stairs, as ascending)Preposition-lNounfeminine singular

Literal — word-for-word from the original

“And from the-congregation-of the-sons-of Israel he-shall-take two he-goats for a-sin-offering (one) and one ram for a-burnt-offering.”

Where the English smooths the original

שְׁעִירֵי śə‘îrê (H8163) means “shaggy ones” — the rough hair-goats. “Male goats” is accurate but the word carries the bristling, wild texture that fitted them to bear away sin into the wild.
לְחַטָּאת Crucially singular: “for a sin-offering” — the two goats are one offering. Cambridge: “The two he-goats are described as one Sin-Offering.” The whole scapegoat mystery turns on this unity the English plural can hide.
מֵאֵת The people supply the goats — mē’ēṯ ‘ăḏaṯ, “from the congregation.” The high priest's bull (v. 3) is his own; the goats are the nation's. The atonement is paid for, in kind, by those it covers.

Aaron is to present the bull for his sin offering and make atonement for himself and his household.

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Hebrew — tap a word ↓

’a·hă·rōn ’eṯ- wə·hiq·rîḇ par ha·ḥaṭ·ṭāṯ ’ă·šer- lōw wə·ḵip·per ba·‘ă·ḏōw ū·ḇə·‘aḏ bê·ṯōw

Word by word11 · parsed

אַהֲרֹ֛ן’a·hă·rōnAaronH175

√ ʼAhărôwn — Aharon, the brother of MosesNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וְהִקְרִ֧יבwə·hiq·rîḇis to presentH7126

√ qârab — to approach (causatively, bring near) for whatever purposeConjunctive wawVerbHifilConjunctive perfectthird person masculine singular

wəhiqrîḇ, “present / bring near” (H7126) — the same root qāraḇ that condemned Nadab and Abihu (v. 1). The difference between life and death is not whether one draws near but how.

פַּ֥רparthe bullH6499

√ par — a bullock (apparently as breaking forth in wild strength, or perhaps as dividing the hoof)Nounmasculine singular construct

הַחַטָּ֖אתha·ḥaṭ·ṭāṯfor his sin offeringH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationArticleNounfeminine singular

אֲשֶׁר־’ă·šer-H834

√ ʼăsher — who, which, what, thatPronounrelative

ל֑וֹlōw

Prepositionthird person masculine singular

וְכִפֶּ֥רwə·ḵip·perand make atonementH3722

√ kâphar — to cover (specifically with bitumen)Conjunctive wawVerbPielConjunctive perfectthird person masculine singular

wəḵipper, “and make atonement” (H3722) — “to cover.” This verb appears some sixteen times in the chapter; the Day is, literally, the Day of Coverings. Pulpit: it “indicates the defects inherent in a priest whose nature was only that of man.”

בַּעֲד֖וֹba·‘ă·ḏōwforH1157

√ bᵉʻad — in up to or over againstPrepositionthird person masculine singular

וּבְעַ֥דū·ḇə·‘aḏhimselfH1157

√ bᵉʻad — in up to or over againstConjunctive wawPreposition

בֵּיתֽוֹ׃bê·ṯōwand his householdH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular constructthird person masculine singular

bêṯō, “his household” — the priestly order. That the priest needs atonement before he can give it is the great confession of the day: the cleanser is himself unclean (Maclaren, v. 1).

Literal — word-for-word from the original

“And Aaron shall-bring-near the-bull-of the-sin-offering that is-his, and shall-make-atonement for-himself and for his-household.”

Where the English smooths the original

וְהִקְרִיב wəhiqrîḇ is “bring near / present,” not yet “slaughter.” Ellicott: “bring near, as the word literally denotes… since the actual offering or killing took place afterwards.” Same root qāraḇ as v. 1's fatal “drawing near” — now done rightly.
וְכִפֶּר wəḵipper (H3722), “make atonement,” is the verb of the whole chapter — root kāpōr, “to cover.” The blood does not erase sin so much as cover it before God. The English “atonement” hides the picture of a covering laid over guilt.
בֵּיתוֹ bêṯō, “his house,” means the priesthood (cf. v. 33). Barnes: “for himself as the high priest and all the common priests.” The mediator must first be reconciled before he can mediate.

The Voices✦ 3 public domain

Joseph BensonCommentary on the Old and New Testaments1810s

The scape-goat was presented at the door of the tabernacle before the Lord, as well as the other goat, to signify that they were both consecrated to him; indeed they both made but one sin-offering

source ↗

The Pulpit CommentarySpence & Exell, eds.1880s

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

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

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

source ↗

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

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Hebrew — tap a word ↓

wə·lā·qaḥ ’eṯ- šə·nê haś·śə·‘î·rim wə·he·‘ĕ·mîḏ ’ō·ṯām lip̄·nê Yah·weh pe·ṯaḥ ’ō·hel mō·w·‘êḏ

Word by word11 · parsed

וְלָקַ֖חwə·lā·qaḥThen he shall takeH3947

√ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

שְׁנֵ֣יšə·nêthe twoH8147

√ shᵉnayim — twoNumbermasculine dual construct

הַשְּׂעִירִ֑םhaś·śə·‘î·rimgoatsH8163

√ sâʻîyr — shaggyArticleNounmasculine plural

וְהֶעֱמִ֤ידwə·he·‘ĕ·mîḏand presentH5975

√ ʻâmad — to stand, in various relations (literal and figurative, intransitive and transitive)Conjunctive wawVerbHifilConjunctive perfectthird person masculine singular

wəhe‘ĕmîḏ, “set / make stand” (H5975) — the goats are positioned, identical and side by side, so that only the lot will distinguish them. Their fates are not earned; they are assigned.

אֹתָם֙’ō·ṯāmthemH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine plural

לִפְנֵ֣יlip̄·nêbeforeH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

lip̄nê YHWH, “before the LORD” — the phrase governs the whole rite. Both goats are consecrated to God before either is destined; the live goat is no offering to a demon but a thing first laid before YHWH.

יְהוָ֔הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

פֶּ֖תַחpe·ṯaḥat the entranceH6607

√ pethach — an opening (literally), iNounmasculine singular construct

peṯaḥ ’ōhel mô‘ēḏ, “entrance of the Tent of Meeting” — the public square of the sanctuary. The casting of lots is a transaction done in the sight of the congregation.

אֹ֥הֶל’ō·helto the TentH168

√ ʼôhel — a tent (as clearly conspicuous from a distance)Nounmasculine singular construct

מוֹעֵֽד׃mō·w·‘êḏof MeetingH4150

√ môwʻêd — properly, an appointment, iNounmasculine singular

Literal — word-for-word from the original

“And he-shall-take the-two he-goats, and shall-set-them-standing before YHWH, at the-opening-of the-Tent-of Meeting.”

Where the English smooths the original

וְהֶעֱמִיד wəhe‘ĕmîḏ is “cause to stand” (root ‘āmaḏ) — a different, more formal verb than “present.” The goats are made to stand before the LORD, like defendants before a court, awaiting the lot.
לִפְנֵי יְהוָה lip̄nê YHWH, “before the face of YHWH” — both goats stand there. Benson: “to signify that they were both consecrated to him; indeed they both made but one sin-offering.” Even the goat to be sent away first stands before God.
פֶּתַח peṯaḥ, “opening / doorway,” not just “entrance.” The threshold of the Tent is the public boundary where the people could see; the lot is cast in the open, before all Israel.

After Aaron casts lots for the two goats, one for the LORD and the other for the scapegoat,

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Hebrew — tap a word ↓

’a·hă·rōn wə·nā·ṯan gō·w·rā·lō·wṯ ‘al- šə·nê haś·śə·‘î·rim ’e·ḥāḏ gō·w·rāl Yah·weh wə·ḡō·w·rāl ’e·ḥāḏ la·‘ă·zā·zêl

Word by word12 · parsed

אַהֲרֹ֛ן’a·hă·rōnAfter AaronH175

√ ʼAhărôwn — Aharon, the brother of MosesNounpropermasculine singular

וְנָתַ֧ןwə·nā·ṯancastsH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConjunctive perfectthird person masculine singular

wənāṯan… gôrālōṯ, “give lots” — the rare verbal pairing internal to this chapter (shared with v. 10 via the lexeme ‘ăzā’zēl). Gill: “however casual… a lot may seem to men, it is certain to God” (Proverbs 16:33).

גּוֹרָל֑וֹתgō·w·rā·lō·wṯlotsH1486

√ gôwrâl — properly, a pebble, iNounmasculine plural

gôrāl, “lot / pebble” (H1486) — the same casting that elsewhere apportions the land (Joshua 18–19) and chooses Matthias (Acts 1:26). Here it lets God, not Aaron, assign each goat its part in one offering.

עַל־‘al-forH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

שְׁנֵ֥יšə·nêthe twoH8147

√ shᵉnayim — twoNumbermasculine dual construct

הַשְּׂעִירִ֖םhaś·śə·‘î·rimgoatsH8163

√ sâʻîyr — shaggyArticleNounmasculine plural

אֶחָד֙’e·ḥāḏoneH259

√ ʼechâd — properly, united, iNumbermasculine singular

גּוֹרָ֤לgō·w·rālH1486

√ gôwrâl — properly, a pebble, iNounmasculine singular

לַיהוָ֔הYah·wehfor the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-lNounpropermasculine singular

‘ăzā’zēl (H5799) — a word appearing in only 3 verses, all here. The translation history runs from caper emissarius (Vulgate → “scapegoat”) to “for Azazel” (a name) to “for entire removal.” Keil and JFB read a personal being, the head of evil; Maclaren and others read “dismissal.” Marked as a real interpretive division.

וְגוֹרָ֥לwə·ḡō·w·rāl. . .H1486

√ gôwrâl — properly, a pebble, iConjunctive wawNounmasculine singular

אֶחָ֖ד’e·ḥāḏand the otherH259

√ ʼechâd — properly, united, iNumbermasculine singular

לַעֲזָאזֵֽל׃la·‘ă·zā·zêlfor the scapegoatH5799

√ ʻăzâʼzêl — goat of departurePreposition-lNounpropermasculine singular

Literal — word-for-word from the original

“And Aaron shall-give over the-two he-goats lots: one lot for-YHWH, and one lot for-Azazel.”

Where the English smooths the original

גּוֹרָלוֹת gôrālōṯ, “lots,” are literally pebbles — small stones drawn from an urn. Barnes: “The casting of lots was an appeal to the decision of Yahweh.” The choice between the goats is taken out of human hands and given to God.
לַעֲזָאזֵל la‘ăzā’zēl (H5799) the BSB renders “scapegoat,” but it is a single, untranslated word — found only in this chapter (vv. 8, 10, 26). Its sense is debated: “goat that departs,” “complete removal,” or a proper name (a demon of the wilderness). The translation flattens a genuine crux.
לַיהוָה The antithesis is exact: “one for YHWH, one for Azazel.” Ellicott presses it — “if the one member ‘For Jehovah’ denotes a person, the second member… must… also denote a person.” The grammar itself frames the day's deepest question.

he shall present the goat chosen by lot for the LORD and sacrifice it as a sin offering.

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Hebrew — tap a word ↓

’a·hă·rōn ’eṯ- wə·hiq·rîḇ haś·śā·‘îr ’ă·šer ‘ā·lāh ‘ā·lāw hag·gō·w·rāl Yah·weh wə·‘ā·śā·hū ḥaṭ·ṭāṯ

Word by word11 · parsed

אַהֲרֹן֙’a·hă·rōnheH175

√ ʼAhărôwn — Aharon, the brother of MosesNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וְהִקְרִ֤יבwə·hiq·rîḇshall presentH7126

√ qârab — to approach (causatively, bring near) for whatever purposeConjunctive wawVerbHifilConjunctive perfectthird person masculine singular

הַשָּׂעִ֔ירhaś·śā·‘îrthe goatH8163

√ sâʻîyr — shaggyArticleNounmasculine singular

אֲשֶׁ֨ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

עָלָ֥ה‘ā·lāhchosenH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)VerbQalPerfectthird person masculine singular

‘ālāh, “went up” (H5927) — the lot literally “ascends” from the urn. The same verb root as the burnt offering (‘ōlāh); God's choice rises into view.

עָלָ֛יו‘ā·lāw. . .H5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular

הַגּוֹרָ֖לhag·gō·w·rālby lotH1486

√ gôwrâl — properly, a pebble, iArticleNounmasculine singular

לַיהוָ֑הYah·wehfor the LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodPreposition-lNounpropermasculine singular

וְעָשָׂ֖הוּwə·‘ā·śā·hūand sacrificeH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConjunctive perfectthird person masculine singularthird person masculine singular

wə‘āśāhū ḥaṭṭā’ṯ, “and he shall make it a sin-offering” — the goat “for the LORD” is the one slain. Its blood is carried into the Most Holy Place; the slain goat is Christ “dying for our sins” (Henry, v. 15).

חַטָּֽאת׃ḥaṭ·ṭāṯit as a sin offeringH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationNounfeminine singular

Literal — word-for-word from the original

“And Aaron shall-bring-near the-goat on-which went-up on-it the-lot for-YHWH, and shall-make-it a-sin-offering.”

Where the English smooths the original

עָלָה ‘ālāh, “went up,” is the technical idiom for a lot — it “came up” out of the urn. Poole: “Heb. went up, to wit, out of the vessel.” The BSB's “chosen by lot” smooths away the vivid image of the stone rising in the priest's hand.
וְעָשָׂהוּ wə‘āśāhū, “and he shall make it,” means to prepare it as a sin-offering — process it through slaughter and blood. “Sacrifice it” is the result; the Hebrew verb is the broad “do / make” that covers the whole ritual act.
חַטָּאת Once more ḥaṭṭā’ṯ — “sin-offering.” This is the goat “for YHWH”; its blood will go behind the veil (v. 15). It is the goat that dies, the first half of the one offering.

But the goat chosen by lot as the scapegoat shall be presented alive before the LORD to make atonement by sending it into the wilderness as the scapegoat.

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Hebrew — tap a word ↓

wə·haś·śā·‘îr ’ă·šer ‘ā·lāh ‘ā·lāw hag·gō·w·rāl la·‘ă·zā·zêl yā·‘o·maḏ- ḥay lip̄·nê Yah·weh lə·ḵap·pêr ‘ā·lāw lə·šal·laḥ ’ō·ṯōw ham·miḏ·bā·rāh la·‘ă·zā·zêl

Word by word16 · parsed

וְהַשָּׂעִ֗ירwə·haś·śā·‘îrBut the goatH8163

√ sâʻîyr — shaggyConjunctive waw, ArticleNounmasculine singular

אֲשֶׁר֩’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

עָלָ֨ה‘ā·lāhchosenH5927

√ ʻâlâh — to ascend, intransitively (be high) or actively (mount)VerbQalPerfectthird person masculine singular

עָלָ֤יו‘ā·lāwbyH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular

הַגּוֹרָל֙hag·gō·w·rāllotH1486

√ gôwrâl — properly, a pebble, iArticleNounmasculine singular

לַעֲזָאזֵ֔לla·‘ă·zā·zêlas the scapegoatH5799

√ ʻăzâʼzêl — goat of departurePreposition-lNounpropermasculine singular

‘ăzā’zēl (H5799) — recurs here (3-verse rarity). The live goat is the second half of the one sin-offering: the same word for the same animal, now destined not for the altar but for the wild.

יָֽעֳמַד־yā·‘o·maḏ-shall be presentedH5975

√ ʻâmad — to stand, in various relations (literal and figurative, intransitive and transitive)VerbHofalImperfectthird person masculine singular

חַ֛יḥayaliveH2416

√ chay — aliveAdjectivemasculine singular

ḥay, “alive” (H2416) — the living goat does what no dead victim can: it carries sin away and survives to be seen leaving. Two goats, one truth, because no single animal could show both expiation and removal.

לִפְנֵ֥יlip̄·nêbeforeH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

יְהוָ֖הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

לְכַפֵּ֣רlə·ḵap·pêrto make atonementH3722

√ kâphar — to cover (specifically with bitumen)Preposition-lVerbPielInfinitive construct

ləḵappēr ‘ālāw, “to make atonement over/for it” — a famously hard clause. Whether atonement is made over the goat (a rite) or the goat is itself the object of expiation is disputed (Cambridge, Keil). Honestly flagged, not resolved.

עָלָ֑יו‘ā·lāw. . .H5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular

לְשַׁלַּ֥חlə·šal·laḥby sendingH7971

√ shâlach — to send away, for, or out (in a great variety of applications)Preposition-lVerbPielInfinitive construct

ləšallaḥ, “to send away” (H7971) — the live goat is released, not slaughtered; its fate in the Mosaic text is simply to disappear (v. 22). Later tradition pushed it off a cliff, but “the Scripture is entirely silent about the death of this goat” (Gill, v. 22).

אֹת֛וֹ’ō·ṯōwH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine singular

הַמִּדְבָּֽרָה׃ham·miḏ·bā·rāhit into the wildernessH4057

√ midbâr — a pasture (iArticleNounmasculine singularthird person feminine singular

לַעֲזָאזֵ֖לla·‘ă·zā·zêlas the scapegoatH5799

√ ʻăzâʼzêl — goat of departurePreposition-lNounpropermasculine singular

Literal — word-for-word from the original

“And the-goat on-which went-up on-it the-lot for-Azazel shall-be-made-to-stand alive before YHWH, to-make-atonement over-it, to-send-it-away for-Azazel into the-wilderness.”

Where the English smooths the original

חַי ḥay, “alive,” is the pivot. While its twin is slain, this goat stands living before YHWH. Barnes: “the act of a living being should be performed after death.” The one offering needs both a death and a living bearer.
לְכַפֵּר עָלָיו ləḵappēr ‘ālāw — the BSB reads “to make atonement by sending it.” But Keil insists ‘al with kipper marks the object: atonement is made upon/for the goat itself, making it the very instrument of expiation. Cambridge calls the phrase “obscure.” A flagged difficulty.
לְשַׁלַּח ləšallaḥ, “to send away,” is the same root behind šālaḥ, “to release / let go” — not destruction but dismissal. The Septuagint reads Azazel here as “the sending-away,” which is why Maclaren prefers “removal” over a demon's name.

When Aaron presents the bull for his sin offering and makes atonement for himself and his household, he is to slaughter the bull for his own sin offering.

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Hebrew — tap a word ↓

’a·hă·rōn ’eṯ- wə·hiq·rîḇ par ha·ḥaṭ·ṭāṯ ’ă·šer- lōw wə·ḵip·per ba·‘ă·ḏōw ū·ḇə·‘aḏ bê·ṯōw wə·šā·ḥaṭ ’eṯ- par ha·ḥaṭ·ṭāṯ ’ă·šer- lōw

Word by word17 · parsed

אַהֲרֹ֜ן’a·hă·rōnWhen AaronH175

√ ʼAhărôwn — Aharon, the brother of MosesNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וְהִקְרִ֨יבwə·hiq·rîḇpresentsH7126

√ qârab — to approach (causatively, bring near) for whatever purposeConjunctive wawVerbHifilConjunctive perfectthird person masculine singular

wəhiqrîḇ, “present” — v. 6 is now resumed and carried through to the killing. The chapter circles back to detail what v. 6 announced; the priest's self-atonement is too important to state only once.

פַּ֤רparthe bullH6499

√ par — a bullock (apparently as breaking forth in wild strength, or perhaps as dividing the hoof)Nounmasculine singular construct

הַֽחַטָּאת֙ha·ḥaṭ·ṭāṯfor his sin offeringH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationArticleNounfeminine singular

אֲשֶׁר־’ă·šer-H834

√ ʼăsher — who, which, what, thatPronounrelative

ל֔וֹlōw

Prepositionthird person masculine singular

וְכִפֶּ֥רwə·ḵip·perand makes atonementH3722

√ kâphar — to cover (specifically with bitumen)Conjunctive wawVerbPielConjunctive perfectthird person masculine singular

wəḵipper bā‘ăḏō, “make atonement for himself” — Benson: here is seen “the utter insufficiency of the Jewish sacrifices,” for the mediator himself needs covering before he can cover others.

בַּֽעֲד֖וֹba·‘ă·ḏōwfor himselfH1157

√ bᵉʻad — in up to or over againstPrepositionthird person masculine singular

וּבְעַ֣דū·ḇə·‘aḏ. . .H1157

√ bᵉʻad — in up to or over againstConjunctive wawPreposition

בֵּית֑וֹbê·ṯōwand his householdH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular constructthird person masculine singular

וְשָׁחַ֛טwə·šā·ḥaṭhe is to slaughterH7819

√ shâchaṭ — to slaughter (in sacrifice or massacre)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular

wəšāḥaṭ, “he is to slaughter” (H7819) — the same verb used of the goat in v. 15. Bull and goat die the same death; priest and people are equally guilty (JFB, v. 15).

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

פַּ֥רparthe bullH6499

√ par — a bullock (apparently as breaking forth in wild strength, or perhaps as dividing the hoof)Nounmasculine singular construct

הַֽחַטָּ֖אתha·ḥaṭ·ṭāṯfor his own sin offeringH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationArticleNounfeminine singular

אֲשֶׁר־’ă·šer-H834

√ ʼăsher — who, which, what, thatPronounrelative

לֽוֹ׃lōw

Prepositionthird person masculine singular

Literal — word-for-word from the original

“And Aaron shall-bring-near the-bull-of the-sin-offering that is-his, and shall-make-atonement for-himself and for his-household, and shall-slaughter the-bull-of the-sin-offering that is-his.”

Where the English smooths the original

וְשָׁחַט wəšāḥaṭ (H7819) is the precise cultic verb “to slaughter” — to cut the throat in sacrifice. The BSB's “slaughter” is right, but the Hebrew word's exactness underlines that the priest kills his own sin-offering with his own hand.
אֲשֶׁר־לוֹ Twice in one verse: the bull “that is his” (’ăšer-lō). The repetition stresses that this victim is the priest's personal debt. Benson hears Hebrews here: “the utter insufficiency of the Jewish sacrifices” — a priest who must atone for himself.
וְכִפֶּר wəḵipper, “make atonement / cover,” comes before the slaughter is narrated — Hebrew states the goal, then the means. The English keeps the order but the Hebrew syntax makes atonement the headline, the killing the footnote.

Then he must take a censer full of burning coals from the altar before the LORD, and two handfuls of finely ground fragrant incense, and take them inside the veil.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·lā·qaḥ ham·maḥ·tāh mə·lō- ’êš ga·ḥă·lê- mê·‘al ham·miz·bê·aḥ mil·lip̄·nê Yah·weh ū·mə·lō ḥā·p̄ə·nāw daq·qāh sam·mîm qə·ṭō·reṯ wə·hê·ḇî mib·bêṯ lap·pā·rō·ḵeṯ

Word by word17 · parsed

וְלָקַ֣חwə·lā·qaḥThen he must takeH3947

√ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular

הַ֠מַּחְתָּהham·maḥ·tāha censerH4289

√ machtâh — a pan for live coalsArticleNounfeminine singular

hammaḥtāh, “the censer” (H4289) — Gill links it to the golden censer of Hebrews 9:4 and the angel's censer of Revelation 8:3. The incense the priest carries is the symbol of prayer rising before God.

מְלֹֽא־mə·lō-fullH4393

√ mᵉlôʼ — fulness (literally or figuratively)Nounmasculine singular construct

אֵ֞שׁ’êšof burningH784

√ ʼêsh — fire (literally or figuratively)Nouncommon singular

’ēš gaḥălê, “fire-coals” — drawn “from before the LORD,” the legitimate altar fire. The contrast with the unauthorized fire of Leviticus 10 is the unspoken backbone of the day's caution.

גַּֽחֲלֵי־ga·ḥă·lê-coalsH1513

√ gechel — an emberNounmasculine plural construct

מֵעַ֤לmê·‘alfromH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition-m

הַמִּזְבֵּ֙חַ֙ham·miz·bê·aḥthe altarH4196

√ mizbêach — an altarArticleNounmasculine singular

מִלִּפְנֵ֣יmil·lip̄·nêbeforeH6440

√ pânîym — the face (as the part that turns)Preposition-m, Preposition-lNouncommon plural construct

יְהוָ֔הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

וּמְלֹ֣אū·mə·lōand two handfulsH4393

√ mᵉlôʼ — fulness (literally or figuratively)Conjunctive wawNounmasculine singular construct

חָפְנָ֔יוḥā·p̄ə·nāw. . .H2651

√ chôphen — a fist (only in the dual)Nounmasculine dual constructthird person masculine singular

ḥop̄nāw, “his two fists” (H2651) — a rare lexeme shared with Ezekiel 10:2, where a man clothed in linen takes “handfuls of coals.” The verbal echo binds the atonement priest to Ezekiel's linen-clad figure of judgment-and-mercy.

דַּקָּ֑הdaq·qāhof finely groundH1851

√ daq — crushed, iAdjectivefeminine singular

סַמִּ֖יםsam·mîmfragrantH5561

√ çam — an aromaNounmasculine plural

קְטֹ֥רֶתqə·ṭō·reṯincenseH7004

√ qᵉṭôreth — a fumigationNounfeminine singular construct

qəṭōreṯ, “incense” — its cloud will shield the priest from the deadly Presence (v. 13). Maclaren: “the purest of men… can yet only draw near to God as a suppliant.”

וְהֵבִ֖יאwə·hê·ḇîand take themH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbHifilConjunctive perfectthird person masculine singular

מִבֵּ֥יתmib·bêṯinsideH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcPreposition-mNounmasculine singular construct

לַפָּרֹֽכֶת׃lap·pā·rō·ḵeṯthe veilH6532

√ pôreketh — a separatrix, iPreposition-l, ArticleNounfeminine singular

Literal — word-for-word from the original

“And he-shall-take the-fire-pan full-of fire-coals from-upon the-altar from-before YHWH, and the-fullness-of his-two-fists of-incense fragrant, finely-ground, and bring it within the-veil.”

Where the English smooths the original

חָפְנָיו ḥop̄nāw (H2651), “his two fists / cupped hands,” is a rare dual noun (only 6 verses). The measure of incense is not a spoonful but “two handfuls” — what the joined palms can hold. The vivid bodily measure is muted in “two handfuls.”
הַמַּחְתָּה hammaḥtāh is “the censer / fire-pan” with the article — the appointed pan (cf. Hebrews 9:4). The BSB's “a censer” loses the definite, prescribed object the priest must use.
מֵעַל הַמִּזְבֵּחַ The coals come “from upon the altar before YHWH” — the altar of burnt offering, where the fire never went out. Authorized fire, not the “strange fire” that killed Nadab and Abihu (Leviticus 10:1). The whole chapter is a corrective to that fire.

He is to put the incense on the fire before the LORD, and the cloud of incense will cover the mercy seat above the Testimony, so that he will not die.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·nā·ṯan ’eṯ- haq·qə·ṭō·reṯ ‘al- hā·’êš lip̄·nê Yah·weh ‘ă·nan haq·qə·ṭō·reṯ ’eṯ- wə·ḵis·sāh hak·kap·pō·reṯ ’ă·šer ‘al- hā·‘ê·ḏūṯ wə·lō yā·mūṯ

Word by word17 · parsed

וְנָתַ֧ןwə·nā·ṯanHe is to putH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConjunctive perfectthird person masculine singular

אֶֽת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַקְּטֹ֛רֶתhaq·qə·ṭō·reṯthe incenseH7004

√ qᵉṭôreth — a fumigationArticleNounfeminine singular

עַל־‘al-onH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

הָאֵ֖שׁhā·’êšthe fireH784

√ ʼêsh — fire (literally or figuratively)ArticleNouncommon singular

לִפְנֵ֣יlip̄·nêbeforeH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

יְהוָ֑הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

עֲנַ֣ן‘ă·nanand the cloudH6051

√ ʻânân — a cloud (as covering the sky), iNounmasculine singular construct

הַקְּטֹ֗רֶתhaq·qə·ṭō·reṯof incenseH7004

√ qᵉṭôreth — a fumigationArticleNounfeminine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וְכִסָּ֣ה׀wə·ḵis·sāhwill coverH3680

√ kâçâh — properly, to plump, iConjunctive wawVerbPielConjunctive perfectthird person masculine singular

wəḵissāh, “will cover” (H3680) — a covering that protects. The cloud guards the priest, “not that Aaron might not gaze upon it, but it covered him that Jehovah might not look on his sin” (Maclaren, v. 1).

הַכַּפֹּ֛רֶתhak·kap·pō·reṯthe mercy seatH3727

√ kappôreth — a lid (used only of the cover of the sacred Ark)ArticleNounfeminine singular

אֲשֶׁ֥ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

עַל־‘al-aboveH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

הָעֵד֖וּתhā·‘ê·ḏūṯthe TestimonyH5715

√ ʻêdûwth — testimonyArticleNounfeminine singular

hā‘ēḏūṯ, “the Testimony” (H5715) — the tablets of the covenant (Exodus 25:16, 21). The mercy-seat covers the Law; atonement is mercy resting upon the very commandments man has broken.

וְלֹ֥אwə·lōso that he will notH3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

יָמֽוּת׃yā·mūṯdieH4191

√ mûwth — to die (literally or figuratively)VerbQalImperfectthird person masculine singular

wəlō yāmūṯ, “so that he will not die” — the refrain of mortal danger (vv. 2, 13). The Most Holy Place is life-giving and life-threatening at once; only the appointed covering makes the encounter survivable.

Literal — word-for-word from the original

“And he-shall-put the-incense on the-fire before YHWH, and the-cloud-of the-incense shall-cover the-kappōreṯ that is over the-Testimony, and he-die not.”

Where the English smooths the original

וְכִסָּה wəḵissāh, “shall cover,” is the same idea of covering as kipper, “atone.” Maclaren: the incense “covered him that Jehovah might not look on his sin.” The cloud is a visible parable of atonement — a covering between the sinner and the glory.
הָעֵדוּת hā‘ēḏūṯ, “the Testimony,” is not a vague holy thing but the two tablets of the Law inside the ark (Cambridge). The blood-sprinkled lid sits over the broken commandments: mercy laid directly upon the Law that accuses.
וְלֹא יָמוּת The clause hangs in the air — “that he die not.” The same threat as v. 2. The incense is not decoration but survival: without that cloud, the priest meets the consuming fire (Keil).

And he is to take some of the bull’s blood and sprinkle it with his finger on the east side of the mercy seat; then he shall sprinkle some of it with his finger seven times before the mercy seat.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·lā·qaḥ hap·pār mid·dam wə·hiz·zāh ḇə·’eṣ·bā·‘ōw ‘al- qê·ḏə·māh pə·nê hak·kap·pō·reṯ yaz·zeh min- had·dām bə·’eṣ·bā·‘ōw še·ḇa‘- pə·‘ā·mîm wə·lip̄·nê hak·kap·pō·reṯ

Word by word17 · parsed

וְלָקַח֙wə·lā·qaḥAnd he is to takeH3947

√ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular

wəlāqaḥ middam happār, “take of the bull's blood” — the priest must leave the Most Holy Place, fetch the blood, and re-enter (Barnes, Poole). The blood, not the incense, is what actually atones.

הַפָּ֔רhap·pārsome of the bull’sH6499

√ par — a bullock (apparently as breaking forth in wild strength, or perhaps as dividing the hoof)ArticleNounmasculine singular

מִדַּ֣םmid·dambloodH1818

√ dâm — blood (as that which when shed causes death) of man or an animalPreposition-mNounmasculine singular construct

וְהִזָּ֧הwə·hiz·zāhand sprinkleH5137

√ nâzâh — to spirt, iConjunctive wawVerbHifilConjunctive perfectthird person masculine singular

wəhizzāh bə’eṣbā‘ō, “sprinkle with his finger” (H5137 + H676) — the rare verb-and-noun pairing shared verbatim with Leviticus 4:6 (sprinkle, finger, seven times, blood). The Day of Atonement uses the ordinary sin-offering's own gestures, raised to their highest pitch.

בְאֶצְבָּע֛וֹḇə·’eṣ·bā·‘ōwit with his fingerH676

√ ʼetsbaʻ — something to sieze with, iPreposition-bNounfeminine singular constructthird person masculine singular

עַל־‘al-onH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

קֵ֑דְמָהqê·ḏə·māhthe eastH6924

√ qedem — the front, of place (absolutely, the fore part, relatively the East) or time (antiquity)Adverbthird person feminine singular

פְּנֵ֥יpə·nêsideH6440

√ pânîym — the face (as the part that turns)Nouncommon plural construct

הַכַּפֹּ֖רֶתhak·kap·pō·reṯof the mercy seatH3727

√ kappôreth — a lid (used only of the cover of the sacred Ark)ArticleNounfeminine singular

יַזֶּ֧הyaz·zehthen he shall sprinkleH5137

√ nâzâh — to spirt, iVerbHifilImperfectthird person masculine singular

מִן־min-some ofH4480

√ min — properly, a part ofPreposition

הַדָּ֖םhad·dām[it]H1818

√ dâm — blood (as that which when shed causes death) of man or an animalArticleNounmasculine singular

בְּאֶצְבָּעֽוֹ׃bə·’eṣ·bā·‘ōwwith his fingerH676

√ ʼetsbaʻ — something to sieze with, iPreposition-bNounfeminine singular constructthird person masculine singular

שֶֽׁבַע־še·ḇa‘-sevenH7651

√ shebaʻ — seven (as the sacred full one)Numberfeminine singular

šeḇa‘ pə‘āmîm, “seven times” (H7651 + H6471) — completeness. Poole and Benson: the sevenfold sprinkling signifies “perfect cleansing… and our perfect reconciliation by the blood of Christ.”

פְּעָמִ֛יםpə·‘ā·mîmtimesH6471

√ paʻam — a stroke, literally or figuratively (in various applications, as follow)Nounfeminine plural

וְלִפְנֵ֣יwə·lip̄·nêbeforeH6440

√ pânîym — the face (as the part that turns)Conjunctive waw, Preposition-lNouncommon plural construct

הַכַּפֹּ֗רֶתhak·kap·pō·reṯthe mercy seatH3727

√ kappôreth — a lid (used only of the cover of the sacred Ark)ArticleNounfeminine singular

Literal — word-for-word from the original

“And he-shall-take from-the-blood-of the-bull, and shall-sprinkle with-his-finger on the-face-of the-kappōreṯ eastward; and before the-kappōreṯ he-shall-sprinkle from the-blood with-his-finger seven times.”

Where the English smooths the original

וְהִזָּה wəhizzāh (H5137), “sprinkle / spurt,” is a rare, technical priestly verb (only 22 verses) — to flick blood with the fingertip. It is the precise gesture of expiation; “sprinkle” captures the act but not how rare and reserved this word is.
קֵדְמָה qēḏmāh, “eastward,” means toward the front, toward the people. Poole: “towards the people, who were in the court… the high priest in this act represented the people.” The blood is aimed outward, Godward-and-peopleward at once.
שֶׁבַע פְּעָמִים šeḇa‘ pə‘āmîm, “seven times” — the number of completeness. The doubled sprinkling (once on the lid, seven before it) is exact ritual; the English keeps the count but Hebrew freights “seven” with the sense of perfect cleansing (Benson, v. 19).

Aaron shall then slaughter the goat for the sin offering for the people and bring its blood behind the veil, and with its blood he must do as he did with the bull’s blood: He is to sprinkle it against the mercy seat and in front of it.

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Hebrew — tap a word ↓

wə·šā·ḥaṭ ’eṯ- śə·‘îr ha·ḥaṭ·ṭāṯ ’ă·šer lā·‘ām wə·hê·ḇî ’eṯ- dā·mōw ’el- mib·bêṯ lap·pā·rō·ḵeṯ ’eṯ- dā·mōw wə·‘ā·śāh ka·’ă·šer ‘ā·śāh hap·pār lə·ḏam wə·hiz·zāh ’ō·ṯōw ‘al- hak·kap·pō·reṯ wə·lip̄·nê hak·kap·pō·reṯ

Word by word25 · parsed

וְשָׁחַ֞טwə·šā·ḥaṭ[Aaron] shall then slaughterH7819

√ shâchaṭ — to slaughter (in sacrifice or massacre)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular

wəšāḥaṭ, “he shall slaughter” — the same verb as the bull (v. 11). The deliberate symmetry preaches that the holiest priest and the lowliest Israelite are saved by one and the same kind of death.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

שְׂעִ֤ירśə·‘îrthe goatH8163

√ sâʻîyr — shaggyNounmasculine singular construct

הַֽחַטָּאת֙ha·ḥaṭ·ṭāṯfor the sin offeringH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationArticleNounfeminine singular

אֲשֶׁ֣ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

לָעָ֔םlā·‘āmfor the peopleH5971

√ ʻam — a people (as a congregated unit)Preposition-l, ArticleNounmasculine singular

lā‘ām, “for the people” — the hinge of the rite. Henry: “The slain goat was a type of Christ dying for our sins.” This is the goat that bleeds for the nation.

וְהֵבִיא֙wə·hê·ḇîand bringH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbHifilConjunctive perfectthird person masculine singular

wəhēḇî ’eṯ-dāmō, “bring its blood” behind the veil — the high priest's third entry. “Atonement could only be effected before the throne of Jehovah” (Pulpit, citing Clark).

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

דָּמ֔וֹdā·mōwits bloodH1818

√ dâm — blood (as that which when shed causes death) of man or an animalNounmasculine singular constructthird person masculine singular

אֶל־’el-. . .H413

√ ʼêl — near, with or amongPreposition

מִבֵּ֖יתmib·bêṯbehindH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcPreposition-mNounmasculine singular construct

לַפָּרֹ֑כֶתlap·pā·rō·ḵeṯthe veilH6532

√ pôreketh — a separatrix, iPreposition-l, ArticleNounfeminine singular

אֶת־’eṯ-. . .H854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPreposition

דָּמ֗וֹdā·mōwand with its bloodH1818

√ dâm — blood (as that which when shed causes death) of man or an animalNounmasculine singular constructthird person masculine singular

וְעָשָׂ֣הwə·‘ā·śāhhe must doH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConjunctive perfectthird person masculine singular

wə‘āśāh ka’ăšer ‘āśāh, “he shall do as he did” — the people's blood does exactly what the priest's did. Keil: a double sprinkling, once on the kappōreṯ, seven times before it, for both victims.

כַּאֲשֶׁ֤רka·’ă·šerasH834

√ ʼăsher — who, which, what, thatPreposition-kPronounrelative

עָשָׂה֙‘ā·śāhhe didH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalPerfectthird person masculine singular

הַפָּ֔רhap·pārwith the bull’sH6499

√ par — a bullock (apparently as breaking forth in wild strength, or perhaps as dividing the hoof)ArticleNounmasculine singular

לְדַ֣םlə·ḏambloodH1818

√ dâm — blood (as that which when shed causes death) of man or an animalPreposition-lNounmasculine singular construct

וְהִזָּ֥הwə·hiz·zāhHe is to sprinkleH5137

√ nâzâh — to spirt, iConjunctive wawVerbHifilConjunctive perfectthird person masculine singular

אֹת֛וֹ’ō·ṯōwH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine singular

עַל־‘al-it againstH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

הַכַּפֹּ֖רֶתhak·kap·pō·reṯthe mercy seatH3727

√ kappôreth — a lid (used only of the cover of the sacred Ark)ArticleNounfeminine singular

וְלִפְנֵ֥יwə·lip̄·nêand in frontH6440

√ pânîym — the face (as the part that turns)Conjunctive waw, Preposition-lNouncommon plural construct

הַכַּפֹּֽרֶת׃hak·kap·pō·reṯof itH3727

√ kappôreth — a lid (used only of the cover of the sacred Ark)ArticleNounfeminine singular

Literal — word-for-word from the original

“And he-shall-slaughter the-goat-of the-sin-offering that is for-the-people, and bring its-blood within the-veil, and do with its-blood as he-did with the-blood-of the-bull, and sprinkle it on the-kappōreṯ and before the-kappōreṯ.”

Where the English smooths the original

לָעָם “for-the-people” (lā‘ām) — the turning point of the chapter. Through v. 14 the blood was the priest's own; now the people's goat is slain. Barnes: “Having completed the atonement… on behalf of the priests, the high priest had now to do the same thing on behalf of the people.”
כַּאֲשֶׁר עָשָׂה ka’ăšer ‘āśāh, “as he did” — the people's atonement is performed in identical terms to the priest's. JFB: “the priests and the people equally needed an atonement for their sins.” The same blood-rite levels every rank before God.
וְהֵבִיא wəhēḇî, “and bring (its blood) within” — the people's blood, like the bull's, is carried behind the veil, where no Israelite ever went. Their representative bears their atonement into the very Presence (Ellicott).

So he shall make atonement for the Most Holy Place because of the impurities and rebellious acts of the Israelites in regard to all their sins. He is to do the same for the Tent of Meeting which abides among them in the midst of their impurities.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·ḵip·per ‘al- haq·qō·ḏeš miṭ·ṭum·’ōṯ ū·mip·piš·‘ê·hem bə·nê yiś·rā·’êl lə·ḵāl ḥaṭ·ṭō·ṯām ya·‘ă·śeh wə·ḵên lə·’ō·hel mō·w·‘êḏ haš·šō·ḵên ’it·tām bə·ṯō·wḵ ṭum·’ō·ṯām

Word by word17 · parsed

וְכִפֶּ֣רwə·ḵip·perSo he shall make atonementH3722

√ kâphar — to cover (specifically with bitumen)Conjunctive wawVerbPielConjunctive perfectthird person masculine singular

עַל־‘al-forH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

הַקֹּ֗דֶשׁhaq·qō·ḏešthe Most Holy PlaceH6944

√ qôdesh — a sacred place or thingArticleNounmasculine singular

מִטֻּמְאֹת֙miṭ·ṭum·’ōṯbecause of the impuritiesH2932

√ ṭumʼâh — religious impurityPreposition-mNounfeminine plural construct

ṭum’ōṯ, “impurities” (H2932) — Benson: “their sins entered thither, and would have hindered the effects of the high-priest's mediation… if God had not been reconciled.” Sin defiles the very place of worship.

וּמִפִּשְׁעֵיהֶ֖םū·mip·piš·‘ê·hemand rebellious actsH6588

√ peshaʻ — a revolt (national, moral or religious)Conjunctive waw, Preposition-mNounmasculine plural constructthird person masculine plural

pəša‘, “rebellious acts” (H6588) — the harshest term, willful revolt. That the day's blood covers even pəša‘ shows how far atonement reaches.

בְּנֵ֣יbə·nêvvvH1121

יִשְׂרָאֵ֔לyiś·rā·’êlof the IsraelitesH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

לְכָל־lə·ḵālin regard to allH3605

√ kôl — properly, the wholePreposition-lNounmasculine singular construct

חַטֹּאתָ֑םḥaṭ·ṭō·ṯāmtheir sinsH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationNounfeminine plural constructthird person masculine plural

יַעֲשֶׂה֙ya·‘ă·śehHe is to doH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalImperfectthird person masculine singular

וְכֵ֤ןwə·ḵênthe sameH3651

√ kên — properly, set uprightConjunctive wawAdverb

לְאֹ֣הֶלlə·’ō·helfor the TentH168

√ ʼôhel — a tent (as clearly conspicuous from a distance)Preposition-lNounmasculine singular construct

מוֹעֵ֔דmō·w·‘êḏof MeetingH4150

√ môwʻêd — properly, an appointment, iNounmasculine singular

הַשֹּׁכֵ֣ןhaš·šō·ḵênwhich abidesH7931

√ shâkan — to reside or permanently stay (literally or figuratively)ArticleVerbQalParticiplemasculine singular

haššōḵēn ’ittām, “dwelling among them” (H7931) — Keil: the holy things were defiled “by the uncleanness… of the sin of the nation,” so even God's tent, set in their midst, “required a yearly expiation.” Grace dwells where it must also cleanse.

אִתָּ֔ם’it·tāmamong themH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPrepositionthird person masculine plural

בְּת֖וֹךְbə·ṯō·wḵin the midstH8432

√ tâvek — a bisection, iPreposition-bNounmasculine singular construct

טֻמְאֹתָֽם׃ṭum·’ō·ṯāmof their impuritiesH2932

√ ṭumʼâh — religious impurityNounfeminine plural constructthird person masculine plural

Literal — word-for-word from the original

“And he-shall-make-atonement for the-Holy because-of the-impurities-of the-sons-of Israel, and because-of their-rebellions, for all their-sins; and so shall-he-do for the-Tent-of Meeting, the-one-dwelling with-them in-the-midst-of their-impurities.”

Where the English smooths the original

מִטֻּמְאֹת miṭṭum’ōṯ (H2932), “impurities / uncleannesses,” is ceremonial defilement — not only deeds but the staining condition of a sinful people. Even the sanctuary contracts it. The plural piles up the layers of pollution the blood must reach.
וּמִפִּשְׁעֵיהֶם pəša‘ (H6588), “rebellions / transgressions,” is the strongest sin-word — willful revolt, not mere error. The chapter names three depths: impurity, rebellion, and sin. Atonement is wide enough for all three (cf. v. 21).
הַשֹּׁכֵן haššōḵēn, “the one dwelling / tabernacling,” shares the root of šəḵînāh. The Tent dwells “in the midst of their impurities.” The staggering claim: the holy God pitches His dwelling inside a polluted camp, and so His house itself must be cleansed.

No one may be in the Tent of Meeting from the time Aaron goes in to make atonement in the Most Holy Place until he leaves, after he has made atonement for himself, his household, and the whole assembly of Israel.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·ḵāl lō- ’ā·ḏām yih·yeh bə·’ō·hel mō·w·‘êḏ bə·ḇō·’ōw lə·ḵap·pêr baq·qō·ḏeš ‘aḏ- ṣê·ṯōw wə·ḵip·per ba·‘ă·ḏōw ū·ḇə·‘aḏ bê·ṯōw ū·ḇə·‘aḏ kāl- qə·hal yiś·rā·’êl

Word by word19 · parsed

וְכָל־wə·ḵālNoH3605

√ kôl — properly, the wholeConjunctive wawNounmasculine singular construct

wəḵol… lō, “not anyone at all” — Poole: commanded “for the greater reverence to the Divine Majesty, then in a more special manner appearing.” The solitude guards both the people and the holiness of the moment.

לֹא־lō-. . .H3808

√ lôʼ — not (the simple or absAdverbNegative particle

אָדָ֞ם’ā·ḏāmoneH120

√ ʼâdâm — ruddy iNounmasculine singular

’āḏām, “man / mankind” (H120) — the whole human race is excluded from the place of atonement; only the one appointed priest may stand there. The text quietly insists that access to God is mediated, not open to all comers.

יִהְיֶ֣ה׀yih·yehmay beH1961

√ hâyâh — to exist, iVerbQalImperfectthird person masculine singular

בְּאֹ֣הֶלbə·’ō·helin the TentH168

√ ʼôhel — a tent (as clearly conspicuous from a distance)Preposition-bNounmasculine singular construct

מוֹעֵ֗דmō·w·‘êḏof MeetingH4150

√ môwʻêd — properly, an appointment, iNounmasculine singular

בְּבֹא֛וֹbə·ḇō·’ōwfrom the time [Aaron] goes inH935

√ bôwʼ — to go or come (in a wide variety of applications)Preposition-bVerbQalInfinitive constructthird person masculine singular

לְכַפֵּ֥רlə·ḵap·pêrto make atonementH3722

√ kâphar — to cover (specifically with bitumen)Preposition-lVerbPielInfinitive construct

בַּקֹּ֖דֶשׁbaq·qō·ḏešin the Most Holy PlaceH6944

√ qôdesh — a sacred place or thingPreposition-b, ArticleNounmasculine singular

עַד־‘aḏ-untilH5704

√ ʻad — as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)Preposition

צֵאת֑וֹṣê·ṯōwhe leavesH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbQalInfinitive constructthird person masculine singular

וְכִפֶּ֤רwə·ḵip·perafter he has made atonementH3722

√ kâphar — to cover (specifically with bitumen)Conjunctive wawVerbPielConjunctive perfectthird person masculine singular

בַּעֲדוֹ֙ba·‘ă·ḏōwfor himselfH1157

√ bᵉʻad — in up to or over againstPrepositionthird person masculine singular

וּבְעַ֣דū·ḇə·‘aḏ. . .H1157

√ bᵉʻad — in up to or over againstConjunctive wawPreposition

בֵּית֔וֹbê·ṯōwhis householdH1004

√ bayith — a house (in the greatest variation of applications, especially family, etcNounmasculine singular constructthird person masculine singular

וּבְעַ֖דū·ḇə·‘aḏ. . .H1157

√ bᵉʻad — in up to or over againstConjunctive wawPreposition

כָּל־kāl-and the wholeH3605

√ kôl — properly, the wholeNounmasculine singular construct

kāl-qəhal yiśrā’ēl, “the whole assembly of Israel” — the threefold beneficiary (himself, his house, all Israel) anticipates v. 33 and the universal reach of the one atonement.

קְהַ֥לqə·halassemblyH6951

√ qâhâl — assemblage (usually concretely)Nounmasculine singular construct

יִשְׂרָאֵֽל׃yiś·rā·’êlof IsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

Literal — word-for-word from the original

“And no man shall-be in the-Tent-of Meeting in-his-going-in to-make-atonement in the-Holy, until his-going-out; and he-shall-make-atonement for-himself, and for his-household, and for all the-assembly-of Israel.”

Where the English smooths the original

וְכָל־אָדָם Literally “and-all-man… not” — wəḵol-’āḏām lō, a sweeping negation: not a single human being. The high priest is utterly alone before God. The BSB's “no one” is correct but loses the absolute, solitary weight.
אָדָם The word is ’āḏām, “man / Adam” — humanity itself. In the moment of atonement, all of Adam's race is shut out; one representative stands where no son of Adam may. A foreshadow of the one Mediator (1 Timothy 2:5).
קְהַל יִשְׂרָאֵל qəhal yiśrā’ēl, “the assembly of Israel,” widens the scope to the whole congregation. The lonely act inside covers the entire people outside — solitude in the holy place, totality in its effect.

The Voices✦ 3 public domain

Albert BarnesNotes on the Bible1834

The order of the ceremony required that atonement should first be made for the most holy place with the mercy-seat, then for the holy place with the golden altar, and then for the altar in the court

source ↗

Keil & DelitzschBiblical Commentary on the Old Testament1860s

Aaron was to expiate the altar in the court, by first of all putting some of the blood of the bullock and he-goat upon the horns of the altar, and then sprinkling it seven times with his finger

source ↗

The Pulpit CommentarySpence & Exell, eds.1880s

the high priest shall go out unto the altar that is before the Lord - that is, the altar of burnt sacrifice in the court, standing in front of the tabernacle, not the altar of incense, as has been supposed by some

source ↗

Then he shall go out to the altar that is before the LORD and make atonement for it. He is to take some of the bull’s blood and some of the goat’s blood and put it on all the horns of the altar.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·yā·ṣā ’el- ham·miz·bê·aḥ ’ă·šer lip̄·nê- Yah·weh wə·ḵip·per ‘ā·lāw wə·lā·qaḥ hap·pār mid·dam haś·śā·‘îr ū·mid·dam wə·nā·ṯan ‘al- sā·ḇîḇ qar·nō·wṯ ham·miz·bê·aḥ

Word by word18 · parsed

וְיָצָ֗אwə·yā·ṣāThen he shall go outH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximConjunctive wawVerbQalConjunctive perfectthird person masculine singular

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

הַמִּזְבֵּ֛חַham·miz·bê·aḥthe altarH4196

√ mizbêach — an altarArticleNounmasculine singular

אֲשֶׁ֥ר’ă·šerthatH834

√ ʼăsher — who, which, what, thatPronounrelative

לִפְנֵֽי־lip̄·nê-is beforeH6440

√ pânîym — the face (as the part that turns)Preposition-lNounmasculine plural construct

יְהוָ֖הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

wəḵipper ‘ālāw, “make atonement for it” — even the altar, the very seat of expiation, must be expiated. Ellicott (v. 1): “If the altar… itself needed expiation, how imperfect its worth must be!”

וְכִפֶּ֣רwə·ḵip·perand make atonementH3722

√ kâphar — to cover (specifically with bitumen)Conjunctive wawVerbPielConjunctive perfectthird person masculine singular

עָלָ֑יו‘ā·lāwfor itH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular

וְלָקַ֞חwə·lā·qaḥHe is to takeH3947

√ lâqach — to take (in the widest variety of applications)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular

הַפָּר֙hap·pārsome of the bull’sH6499

√ par — a bullock (apparently as breaking forth in wild strength, or perhaps as dividing the hoof)ArticleNounmasculine singular

מִדַּ֤םmid·dambloodH1818

√ dâm — blood (as that which when shed causes death) of man or an animalPreposition-mNounmasculine singular construct

הַשָּׂעִ֔ירhaś·śā·‘îrand some of the goat’sH8163

√ sâʻîyr — shaggyArticleNounmasculine singular

וּמִדַּ֣םū·mid·dambloodH1818

√ dâm — blood (as that which when shed causes death) of man or an animalConjunctive waw, Preposition-mNounmasculine singular construct

וְנָתַ֛ןwə·nā·ṯanand put itH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConjunctive perfectthird person masculine singular

עַל־‘al-onH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

סָבִֽיב׃sā·ḇîḇallH5439

√ çâbîyb — (as noun) a circle, neighbour, or environsAdverb

sāḇîḇ, “all around” (H5439) — the blood encircles the altar completely; the cleansing is total, not partial, anticipating the “once for all” the rite cannot itself achieve (Hebrews 10).

קַרְנ֥וֹתqar·nō·wṯthe hornsH7161

√ qeren — a horn (as projecting)Nounfeminine plural construct

qarnōṯ hammizbēaḥ, “horns of the altar” (H7161) — the most sacred points, touched with blood in every sin-offering (Leviticus 4:25, 30). Here, on the great day, both bloods reach them.

הַמִּזְבֵּ֖חַham·miz·bê·aḥof the altarH4196

√ mizbêach — an altarArticleNounmasculine singular

Literal — word-for-word from the original

“And he-shall-go-out to the-altar that is before YHWH, and make-atonement for-it; and take from-the-blood-of the-bull and from-the-blood-of the-goat, and put it on the-horns-of the-altar all-around.”

Where the English smooths the original

קַרְנוֹת qarnōṯ, “horns,” are the projecting corners of the altar — the points of greatest sanctity and refuge (1 Kings 1:50). Blood on the horns consecrates the whole; “horns of the altar” is literal, but the symbolism of grasped-horns mercy is easily missed.
מִדַּם הַפָּר... וּמִדַּם הַשָּׂעִיר The two bloods are now mingled — bull's and goat's together. JFB: “the mingled blood of the two victims… indicated that the priests and the people equally needed an atonement.” The English lists them; the act fuses them.
סָבִיב sāḇîḇ, “all around / round about,” means the blood encircles the altar. Total enclosure, not a token dab — the whole structure is ringed with atoning blood.

He is to sprinkle some of the blood on it with his finger seven times to cleanse it and consecrate it from the uncleanness of the Israelites.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·hiz·zāh min- had·dām ‘ā·lāw bə·’eṣ·bā·‘ōw še·ḇa‘ pə·‘ā·mîm wə·ṭi·hă·rōw wə·qid·də·šōw miṭ·ṭum·’ōṯ bə·nê yiś·rā·’êl

Word by word12 · parsed

וְהִזָּ֨הwə·hiz·zāhHe is to sprinkleH5137

√ nâzâh — to spirt, iConjunctive wawVerbHifilConjunctive perfectthird person masculine singular

מִן־min-some ofH4480

√ min — properly, a part ofPreposition

הַדָּ֛םhad·dāmthe bloodH1818

√ dâm — blood (as that which when shed causes death) of man or an animalArticleNounmasculine singular

עָלָ֧יו‘ā·lāwon itH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular

בְּאֶצְבָּע֖וֹbə·’eṣ·bā·‘ōwwith his fingerH676

√ ʼetsbaʻ — something to sieze with, iPreposition-bNounfeminine singular constructthird person masculine singular

שֶׁ֣בַעše·ḇa‘sevenH7651

√ shebaʻ — seven (as the sacred full one)Numberfeminine singular

šeḇa‘ pə‘āmîm, “seven times” — the perfecting number. Poole/Benson: signifies “perfect cleansing… and our perfect reconciliation by the blood of Christ.”

פְּעָמִ֑יםpə·‘ā·mîmtimesH6471

√ paʻam — a stroke, literally or figuratively (in various applications, as follow)Nounfeminine plural

וְטִהֲר֣וֹwə·ṭi·hă·rōwto cleanse itH2891

√ ṭâhêr — to be pure (physical sound, clear, unadulteratedConjunctive wawVerbPielConjunctive perfectthird person masculine singularthird person masculine singular

wəṭihărō wəqiddəšō, “cleanse and consecrate” (H2891, H6942) — the double movement of all biblical sanctification: purged from defilement, set apart as holy. What is true of the altar is true of the people it serves.

וְקִדְּשׁ֔וֹwə·qid·də·šōwand consecrate itH6942

√ qâdash — to be (causatively, make, pronounce or observe as) clean (ceremonially or morally)Conjunctive wawVerbPielConjunctive perfectthird person masculine singularthird person masculine singular

מִטֻּמְאֹ֖תmiṭ·ṭum·’ōṯfrom the uncleannessH2932

√ ṭumʼâh — religious impurityPreposition-mNounfeminine plural construct

miṭṭum’ōṯ bənê yiśrā’ēl, “from the uncleanness of the Israelites” — the altar bears the people's defilement and is purged of it; the holy place is only as clean as the atonement that cleanses it.

בְּנֵ֥יbə·nêvvvH1121

יִשְׂרָאֵֽל׃yiś·rā·’êlof the IsraelitesH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

Literal — word-for-word from the original

“And he-shall-sprinkle on-it from the-blood with-his-finger seven times, and shall-cleanse it and consecrate it from the-impurities-of the-sons-of Israel.”

Where the English smooths the original

וְטִהֲרוֹ wəṭihărō (H2891), “cleanse it,” and the next verb form a pair: purge, then hallow. Benson: “seven being a number of perfection… our perfect reconciliation by the blood of Christ.” The altar is both made clean and made holy in one act.
וְקִדְּשׁוֹ wəqiddəšō (H6942), “consecrate / make holy,” shares the root qōḏeš that runs through the chapter. Cleansing is not merely removing the negative (impurity) but restoring the positive (holiness). “Consecrate” keeps it; the root-link to ‘the Holy' is invisible in English.
מִטֻּמְאֹת Again miṭṭum’ōṯ, “from the impurities of Israel.” The altar is cleansed of the people's defilement, not its own — it caught their uncleanness simply by standing among them (v. 16).

When Aaron has finished purifying the Most Holy Place, the Tent of Meeting, and the altar, he is to bring forward the live goat.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·ḵil·lāh mik·kap·pêr ’eṯ- haq·qō·ḏeš wə·’eṯ- ’ō·hel mō·w·‘êḏ wə·’eṯ- ham·miz·bê·aḥ wə·hiq·rîḇ ’eṯ- he·ḥāy haś·śā·‘îr

Word by word13 · parsed

וְכִלָּה֙wə·ḵil·lāhWhen [Aaron] has finishedH3615

√ kâlâh — to end, whether intransitive (to cease, be finished, perish) or transitived (to complete, prepare, consume)Conjunctive wawVerbPielConjunctive perfectthird person masculine singular

wəḵillāh mikkappēr, “when he has finished atoning” (H3615) — Maclaren: “In Leviticus 16:20 it is expressly said that the high priest had made an end of atoning.” The expiation is done; what follows is its visible token.

מִכַּפֵּ֣רmik·kap·pêrpurifyingH3722

√ kâphar — to cover (specifically with bitumen)Preposition-mVerbPielInfinitive construct

mikkappēr, “purifying / atoning” — the summary verb gathers the Most Holy Place, the Tent, and the altar into one completed work before the scapegoat is sent.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַקֹּ֔דֶשׁhaq·qō·ḏešthe Most Holy PlaceH6944

√ qôdesh — a sacred place or thingArticleNounmasculine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

אֹ֥הֶל’ō·helthe TentH168

√ ʼôhel — a tent (as clearly conspicuous from a distance)Nounmasculine singular construct

מוֹעֵ֖דmō·w·‘êḏof MeetingH4150

√ môwʻêd — properly, an appointment, iNounmasculine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

הַמִּזְבֵּ֑חַham·miz·bê·aḥand the altarH4196

√ mizbêach — an altarArticleNounmasculine singular

וְהִקְרִ֖יבwə·hiq·rîḇhe is to bring forwardH7126

√ qârab — to approach (causatively, bring near) for whatever purposeConjunctive wawVerbHifilConjunctive perfectthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הֶחָֽי׃he·ḥāythe liveH2416

√ chay — aliveArticleAdjectivemasculine singular

heḥāy, “the live (goat)” (H2416) — the surviving half of the one sin-offering, now brought forward. The slain goat showed expiation accomplished; the living goat will show sin carried clean away (Maclaren, v. 22).

הַשָּׂעִ֥ירhaś·śā·‘îrgoatH8163

√ sâʻîyr — shaggyArticleNounmasculine singular

Literal — word-for-word from the original

“And when he-has-finished making-atonement-for the-Holy, and the-Tent-of Meeting, and the-altar, he-shall-bring-near the-living goat.”

Where the English smooths the original

וְכִלָּה wəḵillāh (H3615), “finished / made an end,” marks a clean break. The blood-rites are completed before the live goat is touched. Cambridge: the high priest “had made an end of atoning.” The scapegoat does not add to the atonement; it follows it.
הֶחָי heḥāy, “the living (one),” is emphatic and fronted — “the live goat.” The whole drama of the second half hangs on this one adjective: a victim that is not killed, that walks away bearing what the blood has covered.
מִכַּפֵּר “from making-atonement” — the threefold object (Holy, Tent, altar) sums up vv. 11–19. The English “purifying” is fine; the Hebrew uses the same kipper root, tying the summary tight to the covering-verb that governs the day.

Then he is to lay both hands on the head of the live goat and confess over it all the iniquities and rebellious acts of the Israelites in regard to all their sins. He is to put them on the goat’s head and send it away into the wilderness by the hand of a man appointed for the task.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’a·hă·rōn ’eṯ- wə·sā·maḵ šə·tê yå̄·ḏō ‘al rōš ha·ḥay haś·śā·‘îr wə·hiṯ·wad·dāh ‘ā·lāw ’eṯ- kāl- ‘ă·wō·nōṯ piš·‘ê·hem bə·nê yiś·rā·’êl wə·’eṯ- lə·ḵāl kāl- ḥaṭ·ṭō·ṯām wə·nā·ṯan ’ō·ṯām ‘al- haś·śā·‘îr rōš wə·šil·laḥ ham·miḏ·bā·rāh bə·yaḏ- ’îš ‘it·tî

Word by word31 · parsed

אַהֲרֹ֜ן’a·hă·rōnThen [he]H175

√ ʼAhărôwn — Aharon, the brother of MosesNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וְסָמַ֨ךְwə·sā·maḵis to layH5564

√ çâmak — to prop (literally or figuratively)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular

wəsāmaḵ šətê yāḏō, “lay both his hands” (H5564) — Ellicott: this two-handed gesture “only occurs in this ceremony.” Keil: it “rendered the act more solemn,” the whole weight of a nation's guilt pressed onto one head.

שְׁתֵּ֣יšə·têbothH8147

√ shᵉnayim — twoNumberfeminine dual construct

יָדוֹyå̄·ḏōhandsH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcNounfeminine dual constructthird person masculine singular

עַ֨ל‘alonH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

רֹ֣אשׁrōšthe headH7218

√ rôʼsh — the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itcNounmasculine singular construct

הַחַי֒ha·ḥayof the liveH2416

√ chay — aliveArticleAdjectivemasculine singular

הַשָּׂעִיר֮haś·śā·‘îrgoatH8163

√ sâʻîyr — shaggyArticleNounmasculine singular

וְהִתְוַדָּ֣הwə·hiṯ·wad·dāhand confessH3034

√ yâdâh — physically, to throw (a stone, an arrow) at or awayConjunctive wawVerbHitpaelConjunctive perfectthird person masculine singular

wəhiṯwaddāh, “and confess” (H3034) — the single confession of the day. Geneva: in this goat “is a true figure of Jesus Christ, who bears the sins of the people, Is 53:9.”

עָלָ֗יו‘ā·lāwoverH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular

אֶת־’eṯ-itH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

כָּל־kāl-allH3605

√ kôl — properly, the wholeNounmasculine singular construct

עֲוֺנֹת֙‘ă·wō·nōṯthe iniquitiesH5771

√ ʻâvôn — perversity, iNouncommon plural construct

‘ăwōnōṯ, “iniquities” (H5771) — the keyword shared with Isaiah 53 (“the LORD laid on him the iniquity of us all,” v. 6). The structural link to the Suffering Servant runs through this exact lexeme.

פִּשְׁעֵיהֶ֖םpiš·‘ê·hemand rebellious actsH6588

√ peshaʻ — a revolt (national, moral or religious)Nounmasculine plural constructthird person masculine plural

בְּנֵ֣יbə·nêvvvH1121

יִשְׂרָאֵ֔לyiś·rā·’êlof the IsraelitesH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

לְכָל־lə·ḵālin regard toH3605

√ kôl — properly, the wholePreposition-lNounmasculine singular construct

כָּל־kāl-allH3605

√ kôl — properly, the wholeNounmasculine singular construct

חַטֹּאתָ֑םḥaṭ·ṭō·ṯāmtheir sinsH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationNounfeminine plural constructthird person masculine plural

וְנָתַ֤ןwə·nā·ṯanHe is to putH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcConjunctive wawVerbQalConjunctive perfectthird person masculine singular

אֹתָם֙’ō·ṯāmthemH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine plural

עַל־‘al-onH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

הַשָּׂעִ֔ירhaś·śā·‘îrthe goat’sH8163

√ sâʻîyr — shaggyArticleNounmasculine singular

רֹ֣אשׁrōšheadH7218

√ rôʼsh — the head (as most easily shaken), whether literal or figurative (in many applications, of place, time, rank, itcNounmasculine singular construct

וְשִׁלַּ֛חwə·šil·laḥand send it awayH7971

√ shâlach — to send away, for, or out (in a great variety of applications)Conjunctive wawVerbPielConjunctive perfectthird person masculine singular

הַמִּדְבָּֽרָה׃ham·miḏ·bā·rāhinto the wildernessH4057

√ midbâr — a pasture (iArticleNounmasculine singularthird person feminine singular

בְּיַד־bə·yaḏ-by the handH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcPreposition-bNounfeminine singular construct

אִ֥ישׁ’îšof a manH376

√ ʼîysh — a man as an individual or a male personNounmasculine singular

עִתִּ֖י‘it·tîappointed for the taskH6261

√ ʻittîy — timelyAdjectivemasculine singular

’îš ‘ittî, “a timely man / man appointed” (H6261) — a word found nowhere else; “a man at hand” (Barnes). The translation is necessarily a best guess at a hapax.

Literal — word-for-word from the original

“And Aaron shall-lay both his-hands on the-head-of the-live goat, and confess over-it all the-iniquities-of the-sons-of Israel, and all their-rebellions, for all their-sins, and put them on the-head-of the-goat, and send-it-away by-the-hand-of a-timely man into the-wilderness.”

Where the English smooths the original

וְסָמַךְ שְׁתֵּי יָדוֹ wəsāmaḵ šətê yāḏō, “lay his two hands” — Ellicott: “a phrase which only occurs in this ceremony.” Other offerings use one hand; here, both. The doubled laying-on makes the transfer of guilt as solemn and total as possible.
וְהִתְוַדָּה wəhiṯwaddāh (H3034, Hithpael), “confess,” the only confession in the whole rite. Poole/Benson note three sin-words stacked — iniquities, rebellions, sins — “to denote sins of all sorts… a free and full confession.” Atonement runs through spoken confession, not silent ritual.
אִישׁ עִתִּי ’îš ‘ittî, literally “a man of time / timely man,” is a hapax — Barnes: “a timely man, or a man at hand.” The BSB's “a man appointed for the task” interprets a genuinely obscure phrase the Hebrew leaves spare.

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Alexander MaclarenExpositions of Holy Scripturec. 1905

The picture of the goat going away, and away, and away, a lessening speck on the horizon, and never heard of more is the divine symbol of the great fact that there is full, free, everlasting forgiveness, and on God’s part, utter forgetfulness

source ↗

John GillExposition of the Entire Bible1746–63

But the Scripture is entirely silent about the death of this goat, though it no doubt died in the wilderness, only says that it was let go, and was at liberty to go where it would; intimating that the people of Israel were free from all their sins

source ↗

Albert BarnesNotes on the Bible1834

No symbol could so plainly set forth the completeness of Yahweh's acceptance of the penitent, as a sin-offering in which a life was given up for the altar, and yet a living being survived to carry away all sin and uncleanness

source ↗

The goat will carry on itself all their iniquities into a solitary place, and the man will release it into the wilderness.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

haś·śā·‘îr wə·nā·śā ‘ā·lāw ’eṯ- kāl- ‘ă·wō·nō·ṯām ’el- gə·zê·rāh ’e·reṣ wə·šil·laḥ ’eṯ- haś·śā·‘îr bam·miḏ·bār

Word by word13 · parsed

הַשָּׂעִ֥ירhaś·śā·‘îrThe goatH8163

√ sâʻîyr — shaggyArticleNounmasculine singular

וְנָשָׂ֨אwə·nā·śāwill carryH5375

√ nâsâʼ — to lift, in a great variety of applications, literal and figurative, absolute and relativeConjunctive wawVerbQalConjunctive perfectthird person masculine singular

wənāśā… ‘ăwōnōṯām, “bear their iniquities” (H5375 + H5771) — the verb-and-noun that Isaiah 53 takes up for the Servant who “bore the sin of many.” Henry: “Thus Christ, the Lamb of God, takes away the sin of the world, by taking it upon himself, Joh 1:29.”

עָלָ֛יו‘ā·lāwonH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular

אֶת־’eṯ-itselfH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

כָּל־kāl-allH3605

√ kôl — properly, the wholeNounmasculine singular construct

עֲוֺנֹתָ֖ם‘ă·wō·nō·ṯāmtheir iniquitiesH5771

√ ʻâvôn — perversity, iNouncommon plural constructthird person masculine plural

אֶל־’el-intoH413

√ ʼêl — near, with or amongPreposition

גְּזֵרָ֑הgə·zê·rāha solitaryH1509

√ gᵉzêrâh — a desert (as separated)Nounfeminine singular

gəzērāh, “cut off / severed” (H1509) — a 2-verse rarity; the land of no return. Maclaren: “the carrying away of expiated sin… into a land of forgetfulness, whence it never can return.”

אֶ֣רֶץ’e·reṣplaceH776

√ ʼerets — the earth (at large, or partitively a land)Nounfeminine singular construct

וְשִׁלַּ֥חwə·šil·laḥand [the man] will releaseH7971

√ shâlach — to send away, for, or out (in a great variety of applications)Conjunctive wawVerbPielConjunctive perfectthird person masculine singular

wəšillaḥ, “he will release” (H7971) — Gill: “the Scripture is entirely silent about the death of this goat… typical of the deliverance and freedom of the people of God from all their sins by Christ.” The Mosaic rite is removal, not slaughter.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַשָּׂעִ֖ירhaś·śā·‘îr[it]H8163

√ sâʻîyr — shaggyArticleNounmasculine singular

בַּמִּדְבָּֽר׃bam·miḏ·bārinto the wildernessH4057

√ midbâr — a pasture (iPreposition-b, ArticleNounmasculine singular

Literal — word-for-word from the original

“And the-goat shall-bear upon-itself all their-iniquities to a-land cut-off; and he-shall-release the-goat in the-wilderness.”

Where the English smooths the original

וְנָשָׂא wənāśā (H5375), “shall bear / lift / carry,” is the great sin-bearing verb echoed in Isaiah 53:12 (“he bore the sin of many”). The goat does not merely have sin laid on it; it carries it off. The whole typology of the Sin-Bearer lives in this word.
אֶרֶץ גְּזֵרָה ’ereṣ gəzērāh, “a land cut off,” from gāzar, “to sever.” Benson: “a land cut off, separated, remote.” Not just “solitary” but a place from which return is impossible — sin sent where it can never come back.
וְשִׁלַּח wəšillaḥ, “and he shall release / let go” — the final freeing. Maclaren's image: “the goat going away, and away, and away, a lessening speck on the horizon, and never heard of more.” The verb of liberation seals the verse.

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Joseph BensonCommentary on the Old and New Testaments1810s

he was to put off those garments which were appropriated to this service, and to leave them there. And Maimonides and others say they were never to be used more, either by him or any one else, and that new ones were prepared every year

source ↗

Matthew PooleAnnotations upon the Holy Bible1685

Aaron shall come, forthwith, not expecting the return of the man who carried the goat away, but securely committing that to God’s providence he shall go on in his work

source ↗

Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

On the dismissal of the scapegoat, the high priest prepared for the important parts of the service which still remained; and for the performance of these he laid aside his plain linen clothes

source ↗

Then Aaron is to enter the Tent of Meeting, take off the linen garments he put on before entering the Most Holy Place, and leave them there.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’a·hă·rōn ū·ḇā ’el- ’ō·hel mō·w·‘êḏ ū·p̄ā·šaṭ ’eṯ- hab·bāḏ ’ă·šer biḡ·ḏê lā·ḇaš bə·ḇō·’ōw ’el- haq·qō·ḏeš wə·hin·nî·ḥām šām

Word by word16 · parsed

אַהֲרֹן֙’a·hă·rōnThen AaronH175

√ ʼAhărôwn — Aharon, the brother of MosesNounpropermasculine singular

וּבָ֤אū·ḇāis to enterH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular

אֶל־’el-. . .H413

√ ʼêl — near, with or amongPreposition

אֹ֣הֶל’ō·helthe TentH168

√ ʼôhel — a tent (as clearly conspicuous from a distance)Nounmasculine singular construct

מוֹעֵ֔דmō·w·‘êḏof MeetingH4150

√ môwʻêd — properly, an appointment, iNounmasculine singular

וּפָשַׁט֙ū·p̄ā·šaṭtake offH6584

√ pâshaṭ — to spread out (iConjunctive wawVerbQalConjunctive perfectthird person masculine singular

ūp̄āšaṭ, “take off” (H6584) — the un-robing answers the robing of v. 4. Benson: tradition held the linen “were never to be used more, either by him or any one else.” The garments of the closest approach to God were not for common wear.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַבָּ֔דhab·bāḏthe linenH906

√ bad — flaxen thread or yarnArticleNounmasculine singular

habbāḏ, “the linen” (H906) — the same lexeme as v. 4, bracketing the inner ritual. Linen on to enter the dark; linen off to return to the light.

אֲשֶׁ֥ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

בִּגְדֵ֣יbiḡ·ḏêgarmentsH899

√ beged — a covering, iNounmasculine plural construct

לָבַ֖שׁlā·ḇašhe put onH3847

√ lâbash — properly, wrap around, iVerbQalPerfectthird person masculine singular

בְּבֹא֣וֹbə·ḇō·’ōwbefore enteringH935

√ bôwʼ — to go or come (in a wide variety of applications)Preposition-bVerbQalInfinitive constructthird person masculine singular

אֶל־’el-. . .H413

√ ʼêl — near, with or amongPreposition

הַקֹּ֑דֶשׁhaq·qō·ḏešthe Most Holy PlaceH6944

√ qôdesh — a sacred place or thingArticleNounmasculine singular

וְהִנִּיחָ֖םwə·hin·nî·ḥāmand leave themH5117

√ nûwach — to rest, iConjunctive wawVerbHifilConjunctive perfectthird person masculine singularthird person masculine plural

wəhinnîḥām šām, “and leave them there” (H5117) — the garments rest in the sanctuary. The mediator's holiness is bound to the place and the act of mediation, not carried back into ordinary life.

שָֽׁם׃šāmthereH8033

√ shâm — there (transferring to time) thenAdverb

Literal — word-for-word from the original

“And Aaron shall-come into the-Tent-of Meeting, and shall-strip-off the-linen garments that he-put-on in-his-going into the-Holy, and shall-leave-them there.”

Where the English smooths the original

וּפָשַׁט ūp̄āšaṭ (H6584), “strip off,” is the opposite of lāḇaš, “put on” (v. 4). The linen of atonement is worn once and set down. Benson notes the tradition that these garments “were never to be used more.” A holiness used up in a single descent into the dark.
הַבָּד habbāḏ, “the linen,” with the article — the linen garments of v. 4. The same rare cloth-word frames the rite at both ends: put on to enter, stripped off to leave.
וְהִנִּיחָם שָׁם wəhinnîḥām šām, “and leave them there,” literally “cause them to rest there.” The garments stay in the holy place; they belong to the act, not the man. The English keeps it, but the verb is the same nûaḥ as Sabbath-rest (v. 31's theme).

He is to bathe himself with water in a holy place and put on his own clothes. Then he must go out and sacrifice his burnt offering and the people’s burnt offering to make atonement for himself and for the people.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·rā·ḥaṣ ’eṯ- bə·śā·rōw ḇam·ma·yim qā·ḏō·wōš bə·mā·qō·wm wə·lā·ḇaš ’eṯ- bə·ḡā·ḏāw wə·yā·ṣā wə·‘ā·śāh ’eṯ- ‘ō·lā·ṯōw wə·’eṯ- hā·‘ām ‘ō·laṯ wə·ḵip·per ba·‘ă·ḏōw ū·ḇə·‘aḏ hā·‘ām

Word by word20 · parsed

וְרָחַ֨ץwə·rā·ḥaṣHe is to batheH7364

√ râchats — to lave (the whole or a part of a thing)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular

wərāḥaṣ, “he is to bathe” (H7364) — the recurring whole-body washing of the day. The cleansing is endlessly renewed because the cleanser is himself a sinner (Maclaren, v. 1).

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

בְּשָׂר֤וֹbə·śā·rōwhimselfH1320

√ bâsâr — flesh (from its freshness)Nounmasculine singular constructthird person masculine singular

בַמַּ֙יִם֙ḇam·ma·yimwith waterH4325

√ mayim — waterPreposition-b, ArticleNounmasculine plural

קָד֔וֹשׁqā·ḏō·wōšin a holyH6918

√ qâdôwsh — sacred (ceremonially or morally)Adjectivemasculine singular

qāḏōš, “holy (place)” (H6918) — the court, where the laver stood. Purity is restored on sacred ground before the priest resumes his public, glory-robed ministry.

בְּמָק֣וֹםbə·mā·qō·wmplaceH4725

√ mâqôwm — properly, a standing, iPreposition-bNounmasculine singular

וְלָבַ֖שׁwə·lā·ḇašand put onH3847

√ lâbash — properly, wrap around, iConjunctive wawVerbQalConjunctive perfectthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

בְּגָדָ֑יוbə·ḡā·ḏāwhis own clothesH899

√ beged — a covering, iNounmasculine plural constructthird person masculine singular

וְיָצָ֗אwə·yā·ṣāThen he must go outH3318

וְעָשָׂ֤הwə·‘ā·śāhand sacrificeH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConjunctive perfectthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

עֹֽלָתוֹ֙‘ō·lā·ṯōwhis burnt offeringH5930

√ ʻôlâh — a step or (collectively, stairs, as ascending)Nounfeminine singular constructthird person masculine singular

‘ōlāṯō wə‘ōlaṯ hā‘ām, “his burnt offering and the people's” — after expiation comes ascent. The burnt offerings, wholly consumed, express the renewed, total devotion of priest and people now reconciled.

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

הָעָ֔םhā·‘āmand the people’sH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

עֹלַ֣ת‘ō·laṯburnt offeringH5930

√ ʻôlâh — a step or (collectively, stairs, as ascending)Nounfeminine singular construct

וְכִפֶּ֥רwə·ḵip·perto make atonementH3722

√ kâphar — to cover (specifically with bitumen)Conjunctive wawVerbPielConjunctive perfectthird person masculine singular

בַּעֲד֖וֹba·‘ă·ḏōwforH1157

√ bᵉʻad — in up to or over againstPrepositionthird person masculine singular

וּבְעַ֥דū·ḇə·‘aḏhimselfH1157

√ bᵉʻad — in up to or over againstConjunctive wawPreposition

הָעָֽם׃hā·‘āmand for the peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

Literal — word-for-word from the original

“And he-shall-bathe his-flesh in the-water in a-holy place, and put-on his-garments, and go-out, and offer his-burnt-offering and the-burnt-offering-of the-people, and make-atonement for-himself and for the-people.”

Where the English smooths the original

וְרָחַץ wərāḥaṣ, “and he shall bathe,” again the whole-body washing (cf. v. 4). The day is bracketed and punctuated by bathings — Gill counts five. The repeated cleansing confesses that even the priest's holiest work leaves him needing to be washed again.
בְּמָקוֹם קָדוֹשׁ bəmāqōm qāḏōš, “in a holy place” — the washing itself must happen on holy ground (the court). Even purification is a sacred, located act, not a private convenience.
בְּגָדָיו bəḡāḏāw, “his (own) garments” — now the golden pontifical robes, exchanged for the linen. Poole: “the high-priestly garments, called his garments properly and peculiarly.” He returns to glory-dress to offer the ascending burnt offerings.

The Voices✦ 3 public domain

Charles EllicottCommentary for English Readers1878

That is, the fat of the inwards of both the bullock (see Leviticus 16:6 ) and the goat (see Leviticus 16:15 ), which constituted the sin offering, as well as the fat of the other goat, which was the priest’s sin offering, was to be burnt upon the brazen altar of burnt offering in the courtyard

source ↗

The Pulpit CommentarySpence & Exell, eds.1880s

the fat of the sin offering , that is, of the bullock (verse 6) and of the goat (verse 15) and of the other goat ( Numbers 29:16 ), is placed upon it, and burnt upon the altar , according to the regular practice

source ↗

John GillExposition of the Entire Bible1746–63

this fat he explains to be what was on the inwards of both the bullock and the goat

source ↗

He is also to burn the fat of the sin offering on the altar.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·’êṯ yaq·ṭîr ḥê·leḇ ha·ḥaṭ·ṭāṯ ham·miz·bê·ḥāh

Word by word5 · parsed

וְאֵ֛תwə·’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

יַקְטִ֥ירyaq·ṭîrHe is also to burnH6999

√ qâṭar — to smoke, iVerbHifilImperfectthird person masculine singular

yaqṭîr, “turn into smoke” (H6999) — the verb of sacrificial burning, sending fragrance up to God; sharply distinct from the śārap̄ (mere combustion) of v. 27. The fat ascends; the carcass is destroyed.

חֵ֥לֶבḥê·leḇthe fatH2459

√ cheleb — fat, whether literally or figurativelyNounmasculine singular construct

ḥēleḇ haḥaṭṭā’ṯ, “the fat of the sin offering” (H2459) — the choicest portion, God's by right (Leviticus 3:16). Even the sin-offering yields its best to the LORD before its remains are removed from the camp.

הַֽחַטָּ֖אתha·ḥaṭ·ṭāṯof the sin offeringH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationArticleNounfeminine singular

הַמִּזְבֵּֽחָה׃ham·miz·bê·ḥāhon the altarH4196

√ mizbêach — an altarArticleNounmasculine singularthird person feminine singular

The man who released the goat as the scapegoat must wash his clothes and bathe himself with water; afterward he may reenter the camp.

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Hebrew — tap a word ↓

wə·ham·šal·lê·aḥ ’eṯ- haś·śā·‘îr la·‘ă·zā·zêl yə·ḵab·bês bə·ḡā·ḏāw wə·rā·ḥaṣ ’eṯ- bə·śā·rōw bam·mā·yim wə·’a·ḥă·rê- ḵên yā·ḇō·w ’el- ham·ma·ḥă·neh

Word by word15 · parsed

וְהַֽמְשַׁלֵּ֤חַwə·ham·šal·lê·aḥThe man who releasedH7971

√ shâlach — to send away, for, or out (in a great variety of applications)Conjunctive waw, ArticleVerbPielParticiplemasculine singular

wəhamšallēaḥ, “the one who releases” (H7971) — the sin-laden goat defiles even its handler. The man re-enters the camp only after washing, a vivid sign that sin, once laid on the bearer, is real and contaminating.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַשָּׂעִיר֙haś·śā·‘îrthe goatH8163

√ sâʻîyr — shaggyArticleNounmasculine singular

לַֽעֲזָאזֵ֔לla·‘ă·zā·zêlas the scapegoatH5799

√ ʻăzâʼzêl — goat of departurePreposition-lNounpropermasculine singular

יְכַבֵּ֣סyə·ḵab·bêsmust washH3526

√ kâbaç — to trampleVerbPielImperfectthird person masculine singular

yəḵabbēs, “must wash (his clothes)” (H3526) — Pulpit: not because of any defilement in the goat itself, “but only because it had been the symbolical sin-bearer, and therefore conveyed legal uncleanness by its touch.”

בְּגָדָ֔יוbə·ḡā·ḏāwhis clothesH899

√ beged — a covering, iNounmasculine plural constructthird person masculine singular

וְרָחַ֥ץwə·rā·ḥaṣand batheH7364

√ râchats — to lave (the whole or a part of a thing)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

בְּשָׂר֖וֹbə·śā·rōwhimselfH1320

√ bâsâr — flesh (from its freshness)Nounmasculine singular constructthird person masculine singular

בַּמָּ֑יִםbam·mā·yimwith waterH4325

√ mayim — waterPreposition-b, ArticleNounmasculine plural

וְאַחֲרֵי־wə·’a·ḥă·rê-afterwardH310

√ ʼachar — properly, the hind partConjunctive wawPreposition

כֵ֖ןḵên. . .H3651

√ kên — properly, set uprightAdverb

יָב֥וֹאyā·ḇō·whe may reenterH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalImperfectthird person masculine singular

אֶל־’el-. . .H413

√ ʼêl — near, with or amongPreposition

הַֽמַּחֲנֶֽה׃ham·ma·ḥă·nehthe campH4264

√ machăneh — an encampment (of travellers or troops)ArticleNouncommon singular

The bull for the sin offering and the goat for the sin offering, whose blood was brought into the Most Holy Place to make atonement, must be taken outside the camp; and their hides, flesh, and dung must be burned up.

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Hebrew — tap a word ↓

wə·’êṯ par ha·ḥaṭ·ṭāṯ wə·’êṯ śə·‘îr ha·ḥaṭ·ṭāṯ ’ă·šer dā·mām hū·ḇā ’eṯ- baq·qō·ḏeš lə·ḵap·pêr yō·w·ṣî ’el- mi·ḥūṣ lam·ma·ḥă·neh ‘ō·rō·ṯām wə·’eṯ- bə·śā·rām wə·’eṯ- pir·šām wə·śā·rə·p̄ū ḇā·’êš ’eṯ-

Word by word24 · parsed

וְאֵת֩wə·’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

פַּ֨רparThe bullH6499

√ par — a bullock (apparently as breaking forth in wild strength, or perhaps as dividing the hoof)Nounmasculine singular construct

הַֽחַטָּ֜אתha·ḥaṭ·ṭāṯfor the sin offeringH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationArticleNounfeminine singular

וְאֵ֣ת׀wə·’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

שְׂעִ֣ירśə·‘îrand the goatH8163

√ sâʻîyr — shaggyNounmasculine singular construct

הַֽחַטָּ֗אתha·ḥaṭ·ṭāṯfor the sin offeringH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationArticleNounfeminine singular

אֲשֶׁ֨ר’ă·šerwhoseH834

√ ʼăsher — who, which, what, thatPronounrelative

דָּמָם֙dā·māmbloodH1818

√ dâm — blood (as that which when shed causes death) of man or an animalNounmasculine singular constructthird person masculine plural

הוּבָ֤אhū·ḇāwas broughtH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbHofalPerfectthird person masculine singular

hūḇā, “was brought (in)” — the passive marks the cause: blood carried into the holy place means the carcass must go out. The rule of Leviticus 6:30 governs the day's greatest offerings.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

בַּקֹּ֔דֶשׁbaq·qō·ḏešinto the Most Holy PlaceH6944

√ qôdesh — a sacred place or thingPreposition-b, ArticleNounmasculine singular

לְכַפֵּ֣רlə·ḵap·pêrto make atonementH3722

√ kâphar — to cover (specifically with bitumen)Preposition-lVerbPielInfinitive construct

יוֹצִ֖יאyō·w·ṣîmust be takenH3318

√ yâtsâʼ — to go (causatively, bring) out, in a great variety of applications, literally and figuratively, direct and proximVerbHifilImperfectthird person masculine singular

אֶל־’el-outsideH413

√ ʼêl — near, with or amongPreposition

miḥūṣ lammaḥăneh, “outside the camp” (H2351) — Pulpit: “Our Lord being the antitype… as also of the expiatory sacrifices as the Great Sin Offering.” Hebrews 13:11–12 builds its appeal directly on this clause: Jesus “suffered outside the gate.”

מִח֣וּץmi·ḥūṣ. . .H2351

√ chûwts — properly, separate by awall, iPreposition-mNounmasculine singular construct

לַֽמַּחֲנֶ֑הlam·ma·ḥă·nehthe campH4264

√ machăneh — an encampment (of travellers or troops)Preposition-l, ArticleNouncommon singular

עֹרֹתָ֥ם‘ō·rō·ṯāmand their hidesH5785

√ ʻôwr — skin (as naked)Nounmasculine plural constructthird person masculine plural

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

בְּשָׂרָ֖םbə·śā·rāmfleshH1320

√ bâsâr — flesh (from its freshness)Nounmasculine singular constructthird person masculine plural

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

פִּרְשָֽׁם׃pir·šāmand dungH6569

√ peresh — excrement (as eliminated)Nounmasculine singular constructthird person masculine plural

וְשָׂרְפ֣וּwə·śā·rə·p̄ūmust be burned upH8313

√ sâraph — to be (causatively, set) on fireConjunctive wawVerbQalConjunctive perfectthird person common plural

wəśārəp̄ū, “must be burned up” (H8313) — Barnes: “consume in the fire, not burn sacrificially.” The bodies are destroyed beyond the camp; only the fat ascended (v. 25).

בָאֵ֔שׁḇā·’êš. . .H784

√ ʼêsh — fire (literally or figuratively)Preposition-b, ArticleNouncommon singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

Literal — word-for-word from the original

“And the-bull-of the-sin-offering and the-goat-of the-sin-offering, whose blood was-brought-in to-make-atonement in the-Holy, one-shall-carry-out to outside the-camp, and they-shall-burn in the-fire their-hides, and their-flesh, and their-dung.”

Where the English smooths the original

אֶל־מִחוּץ לַמַּחֲנֶה ’el-miḥūṣ lammaḥăneh, “to outside the camp” — the bodies whose blood went in to the holiest place must be burned out, beyond the camp. Pulpit and Hebrews 13:11–12 read here the type of Christ, who “suffered without the gate.” The in-most blood, the out-most body.
וְשָׂרְפוּ wəśārəp̄ū (H8313), “shall burn,” is plain combustion — Barnes: “consume in the fire, not burn sacrificially.” A different verb from the fat's fragrant burning (v. 25). The remains are destroyed, not offered.
אֲשֶׁר הוּבָא אֶת־דָּמָם “whose blood was brought in” (Hophal, passive) — the reason these particular victims are burned outside: their blood had entered the sanctuary (cf. Leviticus 6:30). The deepest atonement carries the steepest cost of disposal.

The one who burns them must wash his clothes and bathe himself with water, and afterward he may reenter the camp.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·haś·śō·rêp̄ ’ō·ṯām yə·ḵab·bês bə·ḡā·ḏāw wə·rā·ḥaṣ ’eṯ- bə·śā·rōw bam·mā·yim wə·’a·ḥă·rê- ḵên yā·ḇō·w ’el- ham·ma·ḥă·neh

Word by word13 · parsed

וְהַשֹּׂרֵ֣ףwə·haś·śō·rêp̄The one who burnsH8313

√ sâraph — to be (causatively, set) on fireConjunctive waw, ArticleVerbQalParticiplemasculine singular

wəhaśśōrēp̄, “the one who burns them” (H8313) — the parallel to v. 26: handling the sin-laden victims defiles, and only washing readmits to the camp. Keil: they “had been defiled by the animals laden with sin.”

אֹתָ֔ם’ō·ṯāmthemH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine plural

יְכַבֵּ֣סyə·ḵab·bêsmust washH3526

√ kâbaç — to trampleVerbPielImperfectthird person masculine singular

בְּגָדָ֔יוbə·ḡā·ḏāwhis clothesH899

√ beged — a covering, iNounmasculine plural constructthird person masculine singular

וְרָחַ֥ץwə·rā·ḥaṣand batheH7364

√ râchats — to lave (the whole or a part of a thing)Conjunctive wawVerbQalConjunctive perfectthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

בְּשָׂר֖וֹbə·śā·rōwhimselfH1320

√ bâsâr — flesh (from its freshness)Nounmasculine singular constructthird person masculine singular

בַּמָּ֑יִםbam·mā·yimwith waterH4325

√ mayim — waterPreposition-b, ArticleNounmasculine plural

וְאַחֲרֵי־wə·’a·ḥă·rê-and afterwardH310

√ ʼachar — properly, the hind partConjunctive wawPreposition

כֵ֖ןḵên. . .H3651

√ kên — properly, set uprightAdverb

יָב֥וֹאyā·ḇō·whe may reenterH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalImperfectthird person masculine singular

yāḇō ’el-hammaḥăneh, “he may reenter the camp” — restoration follows cleansing. The repeated structure (defilement, washing, return) rehearses in miniature the day's whole logic of exclusion and welcome.

אֶל־’el-. . .H413

√ ʼêl — near, with or amongPreposition

הַֽמַּחֲנֶֽה׃ham·ma·ḥă·nehthe campH4264

√ machăneh — an encampment (of travellers or troops)ArticleNouncommon singular

This is to be a permanent statute for you: On the tenth day of the seventh month, you shall humble yourselves and not do any work—whether the native or the foreigner who resides among you—

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Hebrew — tap a word ↓

wə·hā·yə·ṯāh ‘ō·w·lām lə·ḥuq·qaṯ lā·ḵem be·‘ā·śō·wr la·ḥō·ḏeš haš·šə·ḇî·‘î ba·ḥō·ḏeš tə·‘an·nū ’eṯ- nap̄·šō·ṯê·ḵem ṯa·‘ă·śū wə·ḵāl lō mə·lā·ḵāh hā·’ez·rāḥ wə·hag·gêr hag·gār bə·ṯō·wḵ·ḵem

Word by word19 · parsed

וְהָיְתָ֥הwə·hā·yə·ṯāhThis is to beH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectthird person feminine singular

ləḥuqqaṯ ‘ōlām, “a statute forever” (H2708 + H5769) — repeated three times in vv. 29–34. Ellicott calls it “a statute of eternity.” Henry hears the tension: it stands “till that dispensation be at an end” (v. 1).

עוֹלָ֑ם‘ō·w·lāma permanentH5769

√ ʻôwlâm — properly, concealed, iNounmasculine singular

לְחֻקַּ֣תlə·ḥuq·qaṯstatuteH2708

√ chuqqâh — {an enactmentPreposition-lNounfeminine singular construct

לָכֶ֖םlā·ḵemfor you

Prepositionsecond person masculine plural

בֶּֽעָשׂ֨וֹרbe·‘ā·śō·wrOn the tenthH6218

√ ʻâsôwr — tenPreposition-b, ArticleNounmasculine singular

לַחֹ֜דֶשׁla·ḥō·ḏešdayH2320

√ chôdesh — the new moonPreposition-l, ArticleNounmasculine singular

הַ֠שְּׁבִיעִיhaš·šə·ḇî·‘îof the seventhH7637

√ shᵉbîyʻîy — seventhArticleNumberordinal masculine singular

בַּחֹ֣דֶשׁba·ḥō·ḏešmonthH2320

√ chôdesh — the new moonPreposition-b, ArticleNounmasculine singular

תְּעַנּ֣וּtə·‘an·nūyou shall humbleH6031

√ ʻânâh — to depress literally or figuratively, transitive or intransitive (in various applications, as follows)VerbPielImperfectsecond person masculine plural

tə‘annū ’eṯ-nap̄šōṯêḵem, “you shall humble your souls” (H6031) — the Law's one prescribed fast (cf. Leviticus 23:32). Atonement is received not by activity but by humbling; the people rest while the priest works.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

נַפְשֹֽׁתֵיכֶ֗םnap̄·šō·ṯê·ḵemyourselvesH5315

√ nephesh — properly, a breathing creature, iNounfeminine plural constructsecond person masculine plural

תַעֲשׂ֔וּṯa·‘ă·śūand not doH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationVerbQalImperfectsecond person masculine plural

וְכָל־wə·ḵālanyH3605

√ kôl — properly, the wholeConjunctive wawNounmasculine singular construct

לֹ֣אlōH3808

√ lôʼ — not (the simple or absAdverbNegative particle

מְלָאכָה֙mə·lā·ḵāhworkH4399

√ mᵉlâʼkâh — properly, deputyship, iNounfeminine singular

הָֽאֶזְרָ֔חhā·’ez·rāḥwhether the nativeH249

√ ʼezrâch — a spontaneous growth, iArticleNounmasculine singular

hā’ezrāḥ wəhaggēr, “the native or the foreigner” (H249, H1616) — the cleansing is extended to the resident alien, a quiet anticipation of an atonement “for all the people” (cf. John 11:51–52).

וְהַגֵּ֖רwə·hag·gêror the foreignerH1616

√ gêr — properly, a guestConjunctive waw, ArticleNounmasculine singular

הַגָּ֥רhag·gārwho residesH1481

√ gûwr — properly, to turn aside from the road (for a lodging or any other purpose), iArticleVerbQalParticiplemasculine singular

בְּתוֹכְכֶֽם׃bə·ṯō·wḵ·ḵemamong youH8432

√ tâvek — a bisection, iPreposition-bNounmasculine singular constructsecond person masculine plural

Literal — word-for-word from the original

“And it-shall-be for-you a-statute of-eternity: in the-seventh month, on the-tenth of-the-month, you-shall-humble your-souls, and no work shall-you-do — the-native and the-sojourner who-resides among-you —”

Where the English smooths the original

לְחֻקַּת עוֹלָם ləḥuqqaṯ ‘ōlām, literally “a statute of eternity / age.” Ellicott: “a statute of eternity, that is, an everlasting ordinance.” The BSB's “permanent statute” is fair, but the Hebrew binds it to ‘ōlām, the deep-time word — and Hebrews 10 will ask how long that ‘forever' truly runs.
תְּעַנּוּ אֶת־נַפְשֹׁתֵיכֶם tə‘annū ’eṯ-nap̄šōṯêḵem, “you shall afflict / humble your souls” — the only commanded fast in the Law. nepeš is the whole living self, not just the appetite. “Humble yourselves” catches the spirit; the Hebrew aims at the soul, the seat of life.
הָאֶזְרָח וְהַגֵּר hā’ezrāḥ wəhaggēr, “the native and the sojourner” — the atonement reaches beyond Israel's bloodline to the foreigner dwelling among them. The one day of cleansing is offered to all who live under the covenant's tent.

because on this day atonement will be made for you to cleanse you, and you will be clean from all your sins before the LORD.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

kî- haz·zeh ḇay·yō·wm yə·ḵap·pêr ‘ă·lê·ḵem lə·ṭa·hêr ’eṯ·ḵem tiṭ·hā·rū mik·kōl ḥaṭ·ṭō·ṯê·ḵem lip̄·nê Yah·weh

Word by word12 · parsed

כִּֽי־kî-becauseH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

הַזֶּ֛הhaz·zehon thisH2088

√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular

בַיּ֥וֹםḇay·yō·wmdayH3117

√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Preposition-b, ArticleNounmasculine singular

יְכַפֵּ֥רyə·ḵap·pêratonement will be madeH3722

√ kâphar — to cover (specifically with bitumen)VerbPielImperfectthird person masculine singular

yəḵappēr ‘ălêḵem, “atonement will be made for you” (H3722) — Ellicott notes the unnamed subject: the LORD, or the priest acting for Him. The verse is the theological heart of the chapter: the purpose of all the ritual is a forgiven, cleansed people.

עֲלֵיכֶ֖ם‘ă·lê·ḵemfor youH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionsecond person masculine plural

לְטַהֵ֣רlə·ṭa·hêrto cleanseH2891

√ ṭâhêr — to be pure (physical sound, clear, unadulteratedPreposition-lVerbPielInfinitive construct

ləṭahēr, “to cleanse” (H2891) — the aim of the day. Gill: “typical of the sacrifice of Christ, whose soul was made an offering for sin… and whose blood cleanses from all sin” (cf. 1 John 1:7).

אֶתְכֶ֑ם’eṯ·ḵemyouH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markersecond person masculine plural

תִּטְהָֽרוּ׃tiṭ·hā·rūand you will be cleanH2891

√ ṭâhêr — to be pure (physical sound, clear, unadulteratedVerbQalImperfectsecond person masculine plural

lip̄nê YHWH tiṭhārū, “before the LORD you will be clean” — the cleanness is declared in God's presence. The standing of the people is changed not in their own eyes but before His face.

מִכֹּל֙mik·kōlfrom allH3605

√ kôl — properly, the wholePreposition-mNounmasculine singular construct

חַטֹּ֣אתֵיכֶ֔םḥaṭ·ṭō·ṯê·ḵemyour sinsH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationNounfeminine plural constructsecond person masculine plural

לִפְנֵ֥יlip̄·nêbeforeH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

יְהוָ֖הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

Literal — word-for-word from the original

“For on this day he-shall-make-atonement for-you, to-cleanse you; from all your-sins before YHWH you-shall-be-clean.”

Where the English smooths the original

יְכַפֵּר עֲלֵיכֶם yəḵappēr ‘ălêḵem, “he shall make atonement for you” — the subject is unnamed. Ellicott: it may be “the Lord… or, more probably, the high priest.” The ambiguity is fertile: atonement is the priest's act and God's gift at once.
לְטַהֵר ləṭahēr (H2891), “to cleanse / make pure,” names the goal of all the blood: not ritual for its own sake but a clean people. Gill: “whose blood cleanses from all sin.” The verb points past the rite to its purpose.
לִפְנֵי יְהוָה תִּטְהָרוּ lip̄nê YHWH tiṭhārū, “before YHWH you shall be clean” — the cleansing is reckoned in God's own presence, by His verdict. Not a feeling of cleanness but a standing declared clean before the face of God.

It is a Sabbath of complete rest for you, that you may humble yourselves; it is a permanent statute.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

hî šab·baṯ šab·bā·ṯō·wn lā·ḵem wə·‘in·nî·ṯem ’eṯ- nap̄·šō·ṯê·ḵem ‘ō·w·lām ḥuq·qaṯ

Word by word9 · parsed

הִיא֙hîItH1931

√ hûwʼ — he (she or it)Pronounthird person feminine singular

שַׁבַּ֨תšab·baṯis a SabbathH7676

√ shabbâth — intermission, iNouncommon singular construct

šabbaṯ šabbāṯōn, “a Sabbath of complete rest” (H7676 + H7677) — the superlative form, shared with the weekly Sabbath and the sabbatical year. On the day sin is covered, Israel does no work at all; the gospel rhythm is rest in a finished work (cf. Hebrews 4:3, 9–10).

שַׁבָּת֥וֹןšab·bā·ṯō·wnof complete restH7677

√ shabbâthôwn — a sabbatism or special holidayNounmasculine singular

לָכֶ֔םlā·ḵemfor you

Prepositionsecond person masculine plural

וְעִנִּיתֶ֖םwə·‘in·nî·ṯemthat you may humbleH6031

√ ʻânâh — to depress literally or figuratively, transitive or intransitive (in various applications, as follows)Conjunctive wawVerbPielConjunctive perfectsecond person masculine plural

wə‘innîṯem, “that you may humble yourselves” (H6031) — the recurring command. The deepest rest is also the deepest humbling; atonement is received by those who cease striving and bow.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

נַפְשֹׁתֵיכֶ֑םnap̄·šō·ṯê·ḵemyourselvesH5315

√ nephesh — properly, a breathing creature, iNounfeminine plural constructsecond person masculine plural

עוֹלָֽם׃‘ō·w·lāmit is a permanentH5769

√ ʻôwlâm — properly, concealed, iNounmasculine singular

חֻקַּ֖תḥuq·qaṯstatuteH2708

√ chuqqâh — {an enactmentNounfeminine singular construct

The priest who is anointed and ordained to succeed his father as high priest shall make atonement. He will put on the sacred linen garments

Berean Standard Bible · CC0

Hebrew — tap a word ↓

hak·kō·hên ’ă·šer- yim·šaḥ ’ō·ṯōw wa·’ă·šer yə·mal·lê ’eṯ- yā·ḏōw lə·ḵa·hên ta·ḥaṯ ’ā·ḇîw wə·ḵip·per wə·lā·ḇaš ’eṯ- haq·qō·ḏeš hab·bāḏ biḡ·ḏê biḡ·ḏê

Word by word18 · parsed

הַכֹּהֵ֜ןhak·kō·hênThe priestH3548

√ kôhên — literally one officiating, a priestArticleNounmasculine singular

אֲשֶׁר־’ă·šer-whoH834

√ ʼăsher — who, which, what, thatPronounrelative

יִמְשַׁ֣חyim·šaḥis anointedH4886

√ mâshach — to rub with oil, iVerbQalImperfectthird person masculine singular

אֹת֗וֹ’ō·ṯōwH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine singular

וַאֲשֶׁ֤רwa·’ă·šerH834

√ ʼăsher — who, which, what, thatConjunctive wawPronounrelative

יְמַלֵּא֙yə·mal·lêand ordainedH4390

√ mâlêʼ — to fill or (intransitively) be full of, in a wide application (literally and figuratively)VerbPielImperfectthird person masculine singular

yəmallē ’eṯ-yāḏō, “fill his hand / ordain” (H4390) — the idiom of consecration (Exodus 28:41). The priesthood is conferred, hands filled with sacred office.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

יָד֔וֹyā·ḏōwH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcNounfeminine singular constructthird person masculine singular

לְכַהֵ֖ןlə·ḵa·hênto succeedH3547

√ kâhan — to officiate as a priestPreposition-lVerbPielInfinitive construct

taḥaṯ ’āḇîw, “in his father's stead” — the priesthood is hereditary and therefore mortal, each priest replacing a dead one. Keil: the yearly repetition “showed that the sacrifices of the law were not sufficient,” awaiting one who “continues forever.”

תַּ֣חַתta·ḥaṯ. . .H8478

√ tachath — the bottom (as depressed)Preposition

אָבִ֑יו’ā·ḇîwhis father {as high priest}H1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructthird person masculine singular

וְכִפֶּ֨רwə·ḵip·pershall make atonementH3722

√ kâphar — to cover (specifically with bitumen)Conjunctive wawVerbPielConjunctive perfectthird person masculine singular

וְלָבַ֛שׁwə·lā·ḇašHe will put onH3847

√ lâbash — properly, wrap around, iConjunctive wawVerbQalConjunctive perfectthird person masculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הַקֹּֽדֶשׁ׃haq·qō·ḏešthe sacredH6944

√ qôdesh — a sacred place or thingArticleNounmasculine singular

biḡḏê haqqōḏeš, “the holy garments” (H6944) — the linen of v. 4, worn by every successor. The unchanging dress signals an unchanging, and therefore incomplete, remedy (Hebrews 10:1–4).

הַבָּ֖דhab·bāḏlinenH906

√ bad — flaxen thread or yarnArticleNounmasculine singular

בִּגְדֵ֥יbiḡ·ḏêgarmentsH899

√ beged — a covering, iNounmasculine plural construct

בִּגְדֵ֥יbiḡ·ḏêH899

√ beged — a covering, iNounmasculine plural construct

Literal — word-for-word from the original

“And the-priest who shall-be-anointed and who shall-be-consecrated (lit. whose-hand-shall-be-filled) to-act-as-priest in-place-of his-father shall-make-atonement; and he-shall-put-on the-linen garments, the-holy garments.”

Where the English smooths the original

יְמַלֵּא אֶת־יָדוֹ yəmallē ’eṯ-yāḏō, “shall fill his hand,” is the Hebrew idiom for ordination — “consecrate” translates a vivid image: the hands filled with the offerings of office. Benson: “who shall be consecrated.” The metaphor of full hands for full priesthood is lost in English.
תַּחַת אָבִיו taḥaṯ ’āḇîw, “in place of his father” — the priesthood passes by succession, father to son. Keil presses the contrast: this yearly-repeated atonement by dying, replaceable priests shows “the sacrifices of the law were not sufficient,” pointing to a priest who never dies (Hebrews 7:23–25).
בִּגְדֵי הַקֹּדֶשׁ biḡḏê haqqōḏeš, “the garments of the holy” — the same linen of v. 4 reappears, named “holy.” The rite is fixed: every successor wears the identical white, performs the identical act. The pattern is unchanging because the problem (sin) is unchanging.

and make atonement for the Most Holy Place, the Tent of Meeting, and the altar, and for the priests and all the people of the assembly.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·ḵip·per ’eṯ- miq·daš haq·qō·ḏeš wə·’eṯ- yə·ḵap·pêr ’ō·hel mō·w·‘êḏ wə·’eṯ- ham·miz·bê·aḥ wə·‘al hak·kō·hă·nîm wə·‘al- kāl- ‘am haq·qā·hāl yə·ḵap·pêr

Word by word17 · parsed

וְכִפֶּר֙wə·ḵip·perand make atonementH3722

√ kâphar — to cover (specifically with bitumen)Conjunctive wawVerbPielConjunctive perfectthird person masculine singular

yəḵappēr, “make atonement” (H3722) — sounded three times in one verse. The keyword of the day reaches its fullest density here, covering places, priests, and people in one breath.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

מִקְדַּ֣שׁmiq·dašfor the Most Holy PlaceH4720

√ miqdâsh — a consecrated thing or place, especially, a palace, sanctuary (whether of Jehovah or of idols) or asylumNounmasculine singular construct

miqdaš haqqōḏeš, “the Most Holy Place” (H4720 + H6944) — the superlative naming of the inmost shrine. The summary moves from the holiest place outward, the order of the whole rite (Barnes, v. 18).

הַקֹּ֔דֶשׁhaq·qō·ḏeš. . .H6944

√ qôdesh — a sacred place or thingArticleNounmasculine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

יְכַפֵּ֑רyə·ḵap·pêrH3722

√ kâphar — to cover (specifically with bitumen)VerbPielImperfectthird person masculine singular

אֹ֧הֶל’ō·helthe TentH168

√ ʼôhel — a tent (as clearly conspicuous from a distance)Nounmasculine singular construct

מוֹעֵ֛דmō·w·‘êḏof MeetingH4150

√ môwʻêd — properly, an appointment, iNounmasculine singular

וְאֶת־wə·’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Conjunctive wawDirect object marker

הַמִּזְבֵּ֖חַham·miz·bê·aḥand the altarH4196

√ mizbêach — an altarArticleNounmasculine singular

וְעַ֧לwə·‘aland forH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsConjunctive wawPreposition

הַכֹּהֲנִ֛יםhak·kō·hă·nîmthe priestsH3548

√ kôhên — literally one officiating, a priestArticleNounmasculine plural

וְעַל־wə·‘al-. . .H5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsConjunctive wawPreposition

כָּל־kāl-and allH3605

√ kôl — properly, the wholeNounmasculine singular construct

kāl-‘am haqqāhāl, “all the people of the assembly” (H5971 + H6951) — Cambridge: an unusual phrase setting the laity beside the priests. The day leaves no one uncleansed.

עַ֥ם‘amthe peopleH5971

√ ʻam — a people (as a congregated unit)Nounmasculine singular construct

הַקָּהָ֖לhaq·qā·hālof the assemblyH6951

√ qâhâl — assemblage (usually concretely)ArticleNounmasculine singular

יְכַפֵּֽר׃yə·ḵap·pêrH3722

√ kâphar — to cover (specifically with bitumen)VerbPielImperfectthird person masculine singular

Literal — word-for-word from the original

“And he-shall-make-atonement-for the-Holy-Sanctuary, and the-Tent-of Meeting, and the-altar he-shall-atone; and for the-priests, and for all the-people-of the-assembly he-shall-atone.”

Where the English smooths the original

מִקְדַּשׁ הַקֹּדֶשׁ miqdaš haqqōḏeš, “sanctuary of the holy,” is an intense superlative — “the Most Holy place.” The summary verse names every sphere cleansed: the holiest room, the Tent, the altar, the priests, the whole people. Atonement is total in reach.
יְכַפֵּר The verb yəḵappēr, “atone,” tolls three times in this one verse — over places, then priests, then people. The repetition is the chapter's whole movement compressed: covering upon covering, from the innermost shrine outward to every soul.
כָּל־עַם הַקָּהָל kāl-‘am haqqāhāl, “all the people of the assembly,” Cambridge calls “an unusual expression, contrasting them with the priests.” The atonement embraces both clergy and laity — none stands outside the day's covering.

This is to be a permanent statute for you, to make atonement once a year for the Israelites because of all their sins.” And all this was done as the LORD had commanded Moses.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

zōṯ wə·hā·yə·ṯāh- ‘ō·w·lām lə·ḥuq·qaṯ lā·ḵem lə·ḵap·pêr ’a·ḥaṯ baš·šā·nāh ‘al- bə·nê yiś·rā·’êl mik·kāl ḥaṭ·ṭō·ṯām way·ya·‘aś ka·’ă·šer Yah·weh ’eṯ- ṣiw·wāh mō·šeh

Word by word19 · parsed

זֹּ֨אתzōṯThisH2063

√ zôʼth — this (often used adverb)Pronounfeminine singular

וְהָֽיְתָה־wə·hā·yə·ṯāh-is to beH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectthird person feminine singular

ləḥuqqaṯ ‘ōlām, “a permanent statute” — the third repetition seals the law's perpetuity. Pulpit: it lasted “until the heavenly Jerusalem was instituted, when it had a spiritual fulfillment once for all.”

עוֹלָ֗ם‘ō·w·lāma permanentH5769

√ ʻôwlâm — properly, concealed, iNounmasculine singular

לְחֻקַּ֣תlə·ḥuq·qaṯstatuteH2708

√ chuqqâh — {an enactmentPreposition-lNounfeminine singular construct

לָכֶ֜םlā·ḵemfor you

Prepositionsecond person masculine plural

לְכַפֵּ֞רlə·ḵap·pêrto make atonementH3722

√ kâphar — to cover (specifically with bitumen)Preposition-lVerbPielInfinitive construct

אַחַ֖ת’a·ḥaṯonceH259

√ ʼechâd — properly, united, iNumberfeminine singular

’aḥaṯ baššānāh, “once a year” (H259 + H8141) — the structural seed of Hebrews 9–10. The yearly repetition is itself the confession that the rite is provisional: a remembrance of sin made every year (Hebrews 10:3).

בַּשָּׁנָ֑הbaš·šā·nāha yearH8141

√ shâneh — a year (as a revolution of time)Preposition-b, ArticleNounfeminine singular

עַל־‘al-forH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

בְּנֵ֤יbə·nêthe IsraelitesH1121

יִשְׂרָאֵל֙yiś·rā·’êl. . .H3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

מִכָּל־mik·kālbecause of allH3605

√ kôl — properly, the wholePreposition-mNounmasculine singular construct

חַטֹּאתָ֔םḥaṭ·ṭō·ṯāmtheir sinsH2403

√ chaṭṭâʼâh — an offence (sometimes habitual sinfulness), and its penalty, occasion, sacrifice, or expiationNounfeminine plural constructthird person masculine plural

וַיַּ֕עַשׂway·ya·‘aśAnd all this was doneH6213

√ ʻâsâh — to do or make, in the broadest sense and widest applicationConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

wayya‘aś, “and he did / it was done” (H6213) — the chapter ends on enacted obedience. Law becomes deed; the commanded atonement is actually performed. The book's pattern: God speaks, and it is done.

כַּאֲשֶׁ֛רka·’ă·šerasH834

√ ʼăsher — who, which, what, thatPreposition-kPronounrelative

יְהוָ֖הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

צִוָּ֥הṣiw·wāhhad commandedH6680

√ tsâvâh — (intensively) to constitute, enjoinVerbPielPerfectthird person masculine singular

מֹשֶֽׁה׃פmō·šehMosesH4872

√ Môsheh — Mosheh, the Israelite lawgiverNounpropermasculine singular

Literal — word-for-word from the original

“And this shall-be for-you a-statute of-eternity, to-make-atonement for the-sons-of Israel from all their-sins once in-the-year. And he-did as YHWH commanded Moses.”

Where the English smooths the original

אַחַת בַּשָּׁנָה ’aḥaṯ baššānāh, “once in the year” — the very phrase Hebrews 9:7 and 10:1–3 seize on. The annual repetition is the proof, the Apostle argues, that these sacrifices “could not take away sin” (Henry, v. 1). Once a year, every year, forever — until Once For All.
וַיַּעַשׂ wayya‘aś, “and he did,” closes the chapter on obedience — Aaron performed exactly as commanded. The wayyiqtol shifts from law to history: the statute was not only given but kept. “And he did as the LORD commanded Moses.”
לְחֻקַּת עוֹלָם ləḥuqqaṯ ‘ōlām, “a statute of eternity,” the third time (vv. 29, 31, 34). Pulpit: “It lasted as long as the earthly Jerusalem lasted… when it had a spiritual fulfilment once for all.” The ‘forever' meets its end and its fullness in Christ.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. The law born from a grave — vv. 1–2

The supreme institution of Israel's worship opens, like the book of Joshua, on a death. “After the death of the two sons of Aaron… they drew near before the LORD, and they died.” The very root of their offense — qoroḇ, “to draw near” — is the root of priestly offering; Nadab and Abihu perished in the act of approach. Ellicott reads the chapter as the answer: “a general day of atonement is here instituted, when priest and people are alike to obtain atonement once a year for the sins which were mixed up even with their sacred worship.” Keil presses the warning home — the deaths were meant to teach Aaron “not to come at all times into the holy place within the vail.” The danger is never the room but the Presence in it: “the holy God was and remained to mortal and sinful man a consuming fire, before which no one could stand” (Keil). Cambridge fixes the meaning of kappōreṯ, the lid where blood is offered — the word “means that which propitiates,” and “The Gk. ἱλαστήριον exactly corresponds” — the place of propitiation. (Per-claim: Ellicott on the day's purpose; Keil on the warning and the consuming fire; Cambridge on kappōreṯ/hilastērion.)

ii. The white-robed man and the cloud — vv. 3–14

Everything turns on one word: bəzōṯ, “with this.” Keil — “with this, i.e., with the sacrifices, dress, purifications, and means of expiation… could he go into the holy place.” Access is conditional, never casual. The priest lays aside the gold and puts on plain linen, four times called baḏ, “linen.” The Pulpit Commentary corrects a common reading: the white “was not intended to symbolize humility and penitence… for white is not the colour in which penitents are naturally dressed. Rather it was symbolical of the purity and holiness” — the dress of angels, and, Keil adds, “a symbolical shadowing forth of the holiness and glory of the one perfect Mediator.” Maclaren paints the moment the silent crowd watched “the last flutter of the white robe as it was lost in the gloom within”; the incense-cloud, he says, “covered him that Jehovah might not look on his sin.” And then the great confession of the whole day: “The priest who cleanses others is himself unclean.” Benson hears the Epistle to the Hebrews in the priest's own bull — “the utter insufficiency” of a mediator who must atone for himself first. (Per-claim: Keil on “with this” and the linen as Mediator-type; Pulpit on the meaning of white; Maclaren on the cloud and the unclean cleanser; Benson on the priest's own sin-offering.)

iii. Two goats, one offering — vv. 5–10, 15–22

The hinge of the chapter, and its deepest mystery, is grammatical: “The two he-goats are described as one Sin-Offering” (Cambridge); “they both made but one sin-offering” (Benson). One is slain, its blood carried behind the veil for the people; the other, the living goat, bears the confessed sins away. Maclaren names the unity plainly: “What was divided in the symbol between the twin goats is all done by the one Sacrifice, who has entered into the holiest of all, at once Priest and Sacrifice… and has likewise carried away the sin of the world into a land of forgetfulness, whence it never can return.” Over the live goat Aaron lays both hands — “a phrase which only occurs in this ceremony” (Ellicott) — and confesses “iniquities, transgressions , and sins, to note sins of all sorts” (Poole). The word ‘ăzā’zēl, found only here, splits the commentators: Keil reads a personal being, “the head of the fallen angels, who was afterwards called Satan,” and Gill agrees (“Satan seems to be meant”); Maclaren refuses any reading that makes the rite “liker demon-worship,” preferring the “complete removal of sin”; Cambridge and Barnes read “the entire removal of the sins.” JFB only reports the dispute (“others think it designates Satan”) without committing. The synthesis leaves the crux open, as the Hebrew does. What is not in doubt is the picture Maclaren draws of the goat “going away, and away, and away, a lessening speck on the horizon, and never heard of more.” (Per-claim: Cambridge/Benson on the single offering; Maclaren on the one Sacrifice and the lessening speck; Ellicott on the two hands; Poole on the threefold confession; the Azazel division is Keil/Gill [personal being/Satan] vs. Maclaren/Cambridge/Barnes [removal], with JFB neutral.)

iv. Once a year, forever — and its own confession of weakness — vv. 23–34

The day ends in repetition. Three times the chapter calls it “a statute forever” (vv. 29, 31, 34), and once names its rhythm: “to make atonement… once a year.” The people keep it by a “Sabbath of complete rest” and by humbling their souls — “a day of complete and perfect rest” (Ellicott), in which Israel does nothing while everything is done for them. Yet the very perpetuity preaches its own insufficiency. Keil: “The yearly repetition of the general atonement showed that the sacrifices of the law were not sufficient to make the servant of God perfect.” Henry, reading at the chapter's head, says the same through the Apostle: the sacrifices “could not take away sin… there was a remembrance made of sin every year… this could be done only by offering up the body of Christ once for all.” The bodies of the sin-offerings, whose blood went furthest in, are burned furthest out — “without the camp” — and the Pulpit Commentary names the antitype: “our Lord being the antitype, not only of Aaron as the Great High Priest, but also of the expiatory sacrifices as the Great Sin Offering.” The chapter closes on obedience: “And he did as the LORD commanded Moses.” (Per-claim: Ellicott on the perfect rest; Keil and Henry on the yearly repetition as confession of weakness; Pulpit on Christ as both High Priest and Sin Offering.)

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

Read under the rule that Scripture is its own best interpreter, three things stand out in Leviticus 16 — offered as a reading to be tested, not a verdict to be trusted. First, the chapter accuses itself. It is dated from a death (v. 1), repeats annually (v. 34), and cleanses the very altar that does the cleansing (vv. 18–19). A ritual that must be redone every year, and whose own holy places need purging, is announcing that it cannot finish the job — exactly the argument Hebrews 9–10 will draw from it, and exactly what Keil and Henry hear in the text. Second, atonement is shown to require both a death and a removal. One goat must die (the blood behind the veil); a living one must carry sin away to “a land cut off” (v. 22). The Hebrew binds them as one sin-offering, so the two halves are one truth: guilt covered and guilt borne off, never to return. Third, the day's whole choreography is mediated solitude. “No man” may be present (v. 17); one representative, alone, with blood, stands where no son of Adam may stand. The pattern the chapter commends is not direct access but access through an appointed mediator — a pattern the New Testament says is fulfilled, not abolished, when the veil is torn (Matthew 27:51) and a better High Priest enters “once for all” (Hebrews 9:12). Weigh it against the Word; keep what the text supports.

The Day of Atonement is the one feast that confesses its own failure — a covering renewed every year because it could never become a cure.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

Handfuls of coals, clothed in linen ↔ Ezekiel's heavenly man verbal / quotation — confirmed

Two strands bind Aaron's atonement-day to the linen-clad man of Ezekiel's vision. The verbal anchor is the censer rite of v. 12: the priest's “two fists” (ḥōp̄en) of incense over coals of fire matches Ezekiel 10:2, where the man “clothed in linen” takes “handfuls” (ḥōp̄en) of coals from between the cherubim — a rare word (only 6 verses), with “coals” (geḥel) and “fire” (’ēš) alongside. The thematic strand is the linen itself: Aaron's fourfold baḏ (v. 4) is the same cloth the heavenly figure wears, but baḏ is too common (19 verses) to count as a quotation. Keil draws the typological line: the white linen is “a symbolical shadowing forth of the holiness and glory of the one perfect Mediator.” The verbal tier below rests on ḥōp̄en, not on the linen.

Leviticus 16:4 · Leviticus 16:12 · Ezekiel 10:2 · Ezekiel 10:7

basis: Verifier: Lev 16:12 ↔ Ezekiel 10:2 = verbal/quotation — confirmed, sharing H2651 ḥōp̄en (“handfuls,” in only 6 vv) with H1513 geḥel and H784 ’ēš (the rare-lexeme anchor of this thread, Hebrew↔Hebrew). The companion pair Lev 16:4 ↔ Ezekiel 10:7 the Verifier rates only structural/thematic (sharing H3847 lāḇaš and H906 baḏ, “linen,” in 19 vv — not rare enough alone); the thread's verbal tier rests on the ḥōp̄en link, not the linen link

The turban / wrapping → Isaiah's woven judgment verbal / quotation — confirmed

The verb for donning the priestly turban, tsānap̄ (“to wrap/wind,” Leviticus 16:4), is vanishingly rare — it surfaces again in Isaiah 22:18, where the LORD will “wind” a deposed steward “round and round” and hurl him away. The link is purely lexical, not thematic: the same uncommon wrapping-word, turned from priestly dignity to prophetic doom. Recorded as a verbal echo only.

Leviticus 16:4 · Isaiah 22:18

basis: Verifier: Lev 16:4 ↔ Isaiah 22:18 share H6801 tsānaph (“to wrap,” in only 2 vv) — an extremely rare shared lexeme, Hebrew↔Hebrew; the link is verbal, not thematic

The sprinkled blood ↔ the ordinary sin-offering verbal / quotation — confirmed

The atonement-day blood-rite (Leviticus 16:14) is performed in the exact gestures of the everyday sin-offering of Leviticus 4: sprinkle (nāzāh) with the finger (‘etsba‘), seven times (pa‘am), before the veil. The Day of Atonement does not invent a new ceremony; it raises the common rite to its highest pitch — the same finger, the same sevenfold sprinkling, now behind the veil. Poole: the blood teaches “that God is merciful to sinners only through and for the blood of Christ.”

Leviticus 16:14 · Leviticus 4:6 · Leviticus 4:17

basis: Verifier: Lev 16:14 ↔ Lev 4:6 share H5137 nāzāh (“sprinkle,” in 22 vv), H676 ’etsba‘ (“finger”), H6471 pa‘am (“times”), H1818 dām (“blood”) — a dense verbal cluster, Hebrew↔Hebrew

The two goats — the LORD's lot and Azazel's verbal / quotation — confirmed

The whole scapegoat mystery is anchored in a word found only in this chapter: ‘ăzā’zēl (vv. 8, 10, 26). Verses 8 and 10 share it, with śā‘îr (“goat”) and gôrāl (“lot”) — the internal verbal spine of the rite. The meaning is genuinely contested among the very sources here: Keil reads a personal being — “the head of the fallen angels, who was afterwards called Satan” — and Gill agrees (“Satan seems to be meant”); Maclaren refuses a reading that makes the rite “liker demon-worship,” taking the live goat instead as the “complete removal of sin,” which is also Cambridge's and Barnes's sense (“the entire removal of the sins”). JFB merely catalogues the views (“others think it designates Satan [Gesenius, Hengstenberg]”) without endorsing one. Recorded as a confirmed verbal link in the lexeme itself, with its interpretation honestly flagged as disputed.

Leviticus 16:8 · Leviticus 16:10 · Leviticus 16:26

basis: Verifier: Lev 16:8 ↔ Lev 16:10 share H5799 ʻăzāʾzēl (“Azazel,” in only 3 vv — all in this chapter), with H8163 śāʻîr and H1486 gôrāl — a rare verbal anchor; the lexeme is certain, its meaning disputed

The linen garments and the offerings ↔ the priestly code structural / thematic — confirmed

Leviticus 16 is woven from the threads of the wider Tabernacle legislation: the linen drawers and tunic of v. 4 are prescribed in Exodus 28; the burnt-offering robing in linen recurs in Leviticus 6. These are structural — shared institutional vocabulary (Aaron, linen, undergarments, turban, burnt-offering) rather than a quotation. The chapter gathers the standing priestly code into its one supreme day.

Leviticus 16:4 · Exodus 28:42 · Exodus 39:28 · Leviticus 6:10

basis: Verifier: Lev 16:4 ↔ Exodus 28:42 share H906 baḏ, H4370 miknāṣ (“undergarments,” in 5 vv), H1320 bāśār; Lev 16:4 ↔ Exodus 39:28 share H4701 miṣnep̄eṯ (“turban,” in 9 vv), H906 baḏ, H4370 miknāṣ — Hebrew↔Hebrew. The Verifier rates these verbal/quotation (miknāṣ being rare); deliberately DOWNGRADED here to structural/thematic, because the overlap is shared standing institutional vocabulary of the priestly code (the garments prescribed in Exodus 28/39) rather than a quotation of one passage by another

“Once a year” → “once for all” (Hebrews 9–10) flagged — verify source

The chapter's own refrain — atonement “once a year” (v. 34), the high priest alone behind the veil (v. 17), the bodies burned “outside the camp” (v. 27) — is the quarry from which Hebrews builds its central argument. “Into the second the high priest went alone once a year, not without blood” (Heb 9:7); “the bodies of those animals… are burned outside the camp; so Jesus also suffered outside the gate” (Heb 13:11–12). Because this is a New-Testament Greek text reasoning about a Hebrew rite, there is no shared original-language lexeme to confirm — the Verifier returns no overlap. The connection is real and is the New Testament's own, but it is structural/typological, argued not asserted. Pulpit names it: Christ is “the antitype… of the expiatory sacrifices as the Great Sin Offering.”

Leviticus 16:17 · Leviticus 16:27 · Leviticus 16:34 · Hebrews 9:7 · Hebrews 13:11

basis: Verifier: Lev 16:27 ↔ Hebrews 13:11 and Lev 16:34 ↔ Hebrews 9:7 return NO shared original-language lexeme (Greek↔Hebrew cannot share Strong's numbers). The link is the NT author's own typological reading, real but argued; flagged because it cannot be lexically confirmed and must be tested against the texts

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The two goats: the slain Sacrifice and the Sin-Bearer ancient/widely-held

The one sin-offering in two goats is, by the unbroken consent of the commentators here, a figure of Christ. Henry: “The slain goat was a type of Christ dying for our sins; the scape-goat a type of Christ rising again for our justification.” Maclaren makes the unity exact: “What was divided in the symbol between the twin goats is all done by the one Sacrifice, who has entered into the holiest of all, at once Priest and Sacrifice, and with His own blood made expiation for sin, and has likewise carried away the sin of the world into a land of forgetfulness, whence it never can return.” The link to Isaiah's Suffering Servant is real but structural / thematic, not verbal — it runs through two words common enough that the Verifier rates the overlap thematic, never a quotation. The goat “bears” (nāśā, H5375) “all their iniquities” (‘ăwōnōṯām, H5771) into a land cut off (v. 22); Isaiah uses nāśā of the Servant who “bore the sin of many” (Isaiah 53:12; cf. 53:4) and ‘āwōn of the One on whom “the LORD laid the iniquity of us all” (Isaiah 53:6). Note that nāśā and ‘āwōn do not coincide in any single Isaiah verse — nāśā appears in 53:4, 12 and ‘āwōn in 53:6, 11 — so this is a shared motif of sin-bearing, not a lexical citation. Geneva says it of v. 21: “In this goat is a true figure of Jesus Christ, who bears the sins of the people.”

Leviticus 16:8 · Leviticus 16:21 · Leviticus 16:22 · Isaiah 53:6 · John 1:29

The high priest who needs no atonement of his own ancient/widely-held

The chapter's great confession — “the priest who cleanses others is himself unclean” (Maclaren) — is the very gap the New Testament says Christ fills. The yearly repetition, Keil writes, “showed that the sacrifices of the law were not sufficient to make the servant of God perfect”; the Aaronic priest dies and is replaced “in his father's stead” (v. 32), but Christ “holds his priesthood permanently, because he continues forever” (Hebrews 7:23–25). Where Aaron must “come out again” (v. 23–24), Henry's word stands: “our Lord Jesus ever lives, making intercession, and always appears in the presence of God for us.” And the blood Aaron carried in while the bodies burned out (v. 27) is read by the Pulpit Commentary as the type of the One who “suffered outside the gate” — Hebrews 13:11–12.

Leviticus 16:1 · Leviticus 16:6 · Leviticus 16:27 · Leviticus 16:34 · Hebrews 9:12 · Hebrews 13:11

The torn veil and the opened way ancient/widely-held

The most guarded space in Israel — entered by one man, once a year, behind the veil (vv. 2, 17) — is, in Maclaren's reading, a held-out promise: “The veil was rent at the crucifixion. Christ has gone into ‘the secret place of the Most High.’” The distance the chapter enforces (“no man” in the tent, v. 17; the cloud lest the priest die, v. 13) is precisely what the New Testament says is now abolished: a “new and living way” opened through the curtain (Hebrews 10:19–20). This is the synthesis carrying the chapter's own logic forward — the guarded veil makes most sense as a promise awaiting the day it would be torn (Matthew 27:51). Offered as a reading to be tested, though its roots in Maclaren and Hebrews are ancient and explicit.

Leviticus 16:2 · Leviticus 16:13 · Leviticus 16:17 · Matthew 27:51 · Hebrews 10:19

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

Albert Barnes, Notes on the Bible (1834)
Alexander Maclaren, Expositions of Holy Scripture (c. 1905)
Cambridge Bible for Schools and Colleges, Commentary (1880s)
Charles Ellicott, Commentary for English Readers (1878)
Geneva Study Bible, Marginal Notes (1599)
Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
John Gill, Exposition of the Entire Bible (1746–63)
Joseph Benson, Commentary on the Old and New Testaments (1810s)
Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
Matthew Henry, Concise Commentary on the Whole Bible (1706)
Matthew Poole, Annotations upon the Holy Bible (1685)
The Pulpit Commentary, Spence & Exell, eds. (1880s)

Three authorities never blur here: the Berean Standard Bible is the Word; the ✦ voices are public-domain commentary, quoted verbatim and named (Ellicott, Maclaren, Benson, Henry, Barnes, Jamieson-Fausset-Brown, Gill, the Geneva Study Bible, Cambridge, the Pulpit Commentary, Poole, and Keil & Delitzsch); the ⚙ layer — the literal renderings, the divergence notes, the threads, the Christ-readings, and this commentary — is machine synthesis, fallible, and to be checked against Scripture. Two honesty notes specific to Leviticus 16. (1) Azazel (vv. 8, 10, 26) is a genuine crux. The lexeme is certain and rare (3 verses, all here), but its meaning is disputed among the very sources quoted: Keil and Gill read a personal being (Satan); Maclaren, Cambridge, and Barnes read “complete / entire removal” of sin; Jamieson-Fausset-Brown only reports the dispute without committing. The synthesis records the word as a confirmed verbal anchor and deliberately leaves the interpretation open. (2) The links to Hebrews 9–10 and 13 are the richest in this chapter and are the New Testament's own — yet they are Greek reasoning about a Hebrew rite, so no shared original-language lexeme exists to confirm them. The Verifier returns no overlap; these are therefore flagged and presented as typological readings to be argued and tested, not asserted as verbal quotations. “They received the word with all readiness… and searched the Scriptures daily, whether those things were so.” (Acts 17:11)

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)