Then he shall take the two goats
In the context of the Day of Atonement, the high priest is instructed to take two goats. These goats are central to the atonement ritual, symbolizing the removal of sin from the community. The use of two goats highlights the dual aspects of atonement: one for sacrifice and one as the scapegoat. This practice underscores the seriousness of sin and the need for divine intervention for forgiveness. The two goats can be seen as a type of Christ, who fulfills both roles: the sacrificial offering and the bearer of sins.

and present them before the LORD
The act of presenting the goats before the LORD signifies offering them to God, acknowledging His sovereignty and holiness. This presentation is a formal act of dedication, emphasizing that the ritual is conducted under divine authority. It reflects the biblical principle that all offerings and sacrifices are ultimately made to God, who alone can forgive sins. This foreshadows Christ's presentation before God as the ultimate sacrifice for humanity's sins.

at the entrance to the Tent of Meeting.
The Tent of Meeting, also known as the Tabernacle, was the central place of worship for the Israelites during their wilderness journey. It served as the dwelling place of God's presence among His people. The entrance to the Tent of Meeting was a sacred space where significant rituals and divine encounters occurred. Presenting the goats at this location underscores the importance of the ritual and the need for the community to approach God with reverence and obedience. This setting prefigures the access believers have to God through Christ, who is the true Tabernacle.

1. Aaron
The high priest who performs the rituals of the Day of Atonement, including the presentation of the goats.

2. Two Goats
Central to the Day of Atonement ritual; one is sacrificed, and the other is sent into the wilderness as the scapegoat.

3. The LORD
The God of Israel, before whom the goats are presented as part of the atonement process.

4. Tent of Meeting
The sacred place where God meets with His people, and where the rituals of atonement are performed.

5. Day of Atonement (Yom Kippur)
An annual event in the Jewish calendar dedicated to atonement and repentance.Understanding Atonement
The Day of Atonement highlights the seriousness of sin and the need for a mediator between God and humanity. Reflect on how Jesus fulfills this role as our ultimate mediator.

Symbolism of the Goats
The two goats represent different aspects of atonement—sacrifice and removal of sin. Consider how Jesus embodies both roles as the sacrificial lamb and the one who takes away our sins.

Approaching God
The presentation of the goats "before the LORD" emphasizes the importance of approaching God with reverence and obedience. Reflect on how we approach God in our daily lives and worship.

Community and Repentance
The Day of Atonement was a communal event, reminding us of the importance of corporate repentance and seeking forgiveness as a community of believers.

Christ's Fulfillment
Recognize how the rituals of the Old Testament point to Christ's ultimate sacrifice, encouraging us to live in the freedom and forgiveness He provides.(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.)