What is the significance of the two goats in Leviticus 16:7 for atonement rituals? Context of Leviticus 16:7 within the Day of Atonement Leviticus 16 institutes Yom Kippur, the only day each year on which the high priest entered the Holy of Holies. Verse 7 states, “Then he is to take the two goats and present them before the LORD at the entrance to the Tent of Meeting” . These two male goats, equal in physical quality and value, functioned as a single composite offering that satisfied both aspects of atonement—propitiation before God and expiation of Israel’s sin. Historical Setting The Law was delivered c. 1446 BC during Israel’s wilderness sojourn. Archaeologically, the Yom Kippur rite is attested in the Dead Sea Scrolls (11QTemple) and described in the Mishnah tractate Yoma, showing continuity of practice from Moses through Second-Temple Judaism. Structure of the Ritual 1. Two goats presented “before the LORD.” 2. Lots cast—“one lot for the LORD and the other for the scapegoat” (v. 8). Small limestone lots inscribed “la-YHWH” and “la-Azazel” were discovered in caves near Qumran (early Roman period), paralleling Mishnah Yoma 4:1. 3. Goat “for the LORD” slaughtered; its blood sprinkled on and before the mercy seat to propitiate God’s wrath (vv. 15–19). 4. Goat “for Azazel” kept alive; the high priest lays both hands on its head, confesses Israel’s sins, then sends it into the wilderness, symbolically removing guilt (vv. 20–22). 5. Carcasses and garments washed; final burnt offerings conclude the rite. Theological Significance within the Mosaic Covenant The first goat satisfied divine justice through substitutionary death; the second visibly carried sins away, fulfilling Numbers 29:7’s demand for complete cleansing. Together they articulate the twin truths of propitiation (turning aside wrath) and expiation (removing defilement). Unity of the Two Goats Rabbinic sources (Sifra Acharei 2) stress that the goats had to be “alike in appearance, stature, and cost,” underscoring that a single atonement required a dual aspect. Hebrews 9:22 acknowledges the blood component, while Hebrews 9:26–28 echoes the removal motif: “to put away sin by the sacrifice of Himself” . Typology Pointing to Christ New Testament writers interpret the entire Day of Atonement as prophecy fulfilled in Jesus: • Hebrews 9:11–14—Christ, “High Priest of the good things to come,” enters the true sanctuary “not by the blood of goats and calves, but by His own blood.” • Hebrews 13:11–12—As the scapegoat was taken “outside the camp,” Jesus suffered outside the gate, bearing reproach and carrying sin away. • 1 John 2:2 unites propitiation and expiation: “He Himself is the atoning sacrifice [ἱλασμός] for our sins.” The equal yet distinct functions of the goats mirror the single yet multifaceted work of Calvary—death under God’s judgment and complete removal of guilt. Prophetic Echoes and Scarlet Cord Tradition Jewish tradition held that a crimson strap tied to the scapegoat’s horns turned white when the sacrifice was accepted (Yoma 6:8). Isaiah 1:18 (“though your sins are scarlet, they shall be as white as snow”) foreshadows this symbolism, later fulfilled when Christ’s resurrection vindicated His atonement (Romans 4:25). Archaeological Corroboration • Second-Temple period stone slab paths east of Jerusalem mark the traditional route to the “desert of Judea,” matching Mishnah’s description of escorting the scapegoat. • Inscribed priestly course lists at Caesarea reference the “Ha-Aron” (Ark) service on Yom Kippur, corroborating priestly rotation on the day the goats were offered. Ethical and Behavioral Implications The scapegoat ritual explains the origin of the term “scapegoating” in social psychology—projecting blame onto an innocent party. Scripture presents the ultimate resolution: Christ willingly bears humanity’s moral failure, removing grounds for destructive human scapegoating (Ephesians 4:32). Practical Application for Believers 1. Assurance—Because guilt has been both judged and removed, “there is now no condemnation” (Romans 8:1). 2. Worship—Atonement calls for gratitude and reverent confession (Hebrews 10:19–22). 3. Mission—As the live goat carried sins “to a solitary land,” believers carry the gospel to spiritually desolate places (Acts 13:47). Summary Leviticus 16:7 introduces two goats that together effect Israel’s annual atonement. One is slain to satisfy divine justice; the other is sent away to remove sin’s defilement. United, they prefigure the once-for-all work of Jesus Christ, who both propitiates and expiates, dying for our sins and carrying them away forever. The text is textually secure, historically grounded, archaeologically consistent, and theologically indispensable, offering a vivid portrait of the gospel centuries before the cross. |
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