Then he shall take
This phrase indicates a specific action commanded by God, emphasizing the importance of obedience in the priestly duties. The Hebrew root for "take" is "laqach," which often implies receiving or acquiring with intention. This action is not merely physical but carries a spiritual significance, as it is a divinely ordained step in the Day of Atonement rituals. The priest's role as a mediator is underscored here, highlighting the necessity of following God's instructions precisely to maintain holiness and order.

the two goats
The two goats are central to the Day of Atonement ceremony, each representing different aspects of atonement and forgiveness. In Hebrew, "goats" is "se'irim," which can also mean hairy or shaggy, possibly indicating their wild nature. These animals symbolize the sin offering and the scapegoat, illustrating the dual nature of atonement: the need for sacrifice and the removal of sin. Historically, goats were common sacrificial animals, and their use here underscores the gravity of sin and the need for purification.

and present them
The act of presenting the goats is a formal offering to God, signifying submission and dedication. The Hebrew word "amad" means to stand or place, indicating a deliberate positioning before the Lord. This presentation is not merely a ritualistic act but a profound gesture of offering what is pure and unblemished to God. It reflects the heart of worship, where believers are called to present themselves as living sacrifices, holy and pleasing to God (Romans 12:1).

before the LORD
This phrase emphasizes the presence of God in the ritual, reminding the Israelites of His holiness and their need for reconciliation. The Hebrew "YHWH" is the sacred name of God, denoting His eternal and unchanging nature. Presenting the goats before the LORD signifies acknowledgment of His sovereignty and the necessity of His acceptance for atonement. It is a powerful reminder of the divine-human relationship and the need for reverence in worship.

at the entrance
The entrance to the Tent of Meeting is a significant location, symbolizing the threshold between the divine and the human realms. In Hebrew, "petach" means opening or doorway, representing access to God's presence. This location is where the sacred and the secular meet, highlighting the importance of approaching God with humility and reverence. It serves as a reminder that access to God is both a privilege and a responsibility.

to the Tent of Meeting
The Tent of Meeting, or "Ohel Moed" in Hebrew, is the designated place for encountering God. It is a sacred space where God dwells among His people, representing His desire for relationship and communication. The Tent of Meeting is a precursor to the Temple and, ultimately, to the indwelling of the Holy Spirit in believers. It signifies God's willingness to be present with His people and the importance of having a dedicated space for worship and communion with Him.

(7) And he shall take the two goats.--Having presented his own sin-offering, the high priest, accompanied by the two chief priests, now came to the north of the altar. Here the one of his companions who was next in rank to the pontiff placed himself at his right side, whilst the other, who held the office of chief of the principal household (see 1Chronicles 24:6), stood at his left. It was here that the two goats were presented with their faces to the west, where the Holy of Holies was, and where the Divine majesty was especially revealed.

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

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

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

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

Parallel Commentaries ...

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

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

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

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

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

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

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

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

of Meeting.
מוֹעֵֽד׃ (mō·w·‘êḏ)
Noun - masculine singular
Strong's 4150: Appointed time, place, or meeting


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OT Law: Leviticus 16:7 He shall take the two goats (Le Lv Lev.)