Chapter Sixteen
The Day of Atonement
16:1 The LORD spoke to Moses after the death of the two sons of Aaron, when they drew near before the LORD and died, 2 and the LORD said to Moses, “Tell Aaron your brother not to come at any time into the Holy Place inside the veil, before the mercy seat that is on the ark, so that he may not die. For I will appear in the cloud over the mercy seat. 3 But in this way Aaron shall come into the Holy Place: with a bull from the herd for a sin offering and a ram for a burnt offering. 4 He shall put on the holy linen coat and shall have the linen undergarment on his body, and he shall tie the linen sash around his waist, and wear the linen turban; these are the holy garments. He shall bathe his body in water and then put them on. 5 And he shall take from the congregation of the people of Israel two male goats for a sin offering, and one ram for a burnt offering.
The narrative returns in this chapter at a point apparently shortly after the events of chapter ten, as the deaths of Aaron’s sons are mentioned in the first verse. Here God told Moses to tell Aaron that under normal circumstances he was not allowed to enter the Holy Place inside the veil before the mercy seat that is on the ark, as that is the location where God will appear (the area described is usually referred to as the Most Holy Place).[1]
There was one day each year when God not only allowed the High Priest to enter the Most Holy Place, He commanded him to enter on that specific day so that he could make atonement for himself and the people of Israel (see verses 29-34). Due to the nature of sequence of events, this day is rightfully considered the important holy day for the people of Israel, known as Yom Kippur or the Day of Atonement. It is important to note that the procedure outlined in this text is very different than the protocols used today in modern Judaism, the primary reason is that neither the Tabernacle nor the Temple exist today. Therefore, sacrifices are no longer performed.
The day began with Aaron bathing in water and putting on all the garments made for the High Priest. He was to obtain a bull for his sin offering and a ram for his burnt offering. Next, he was to receive from the people two male goats for their sin offering and one ram for their burnt offering.
16:6 “Aaron shall offer the bull as a sin offering for himself and shall make atonement for himself and for his house. 7 Then he shall take the two goats and set them before the LORD at the entrance of the tent of meeting. 8 And Aaron shall cast lots over the two goats, one lot for the LORD and the other lot for Azazel. 9 And Aaron shall present the goat on which the lot fell for the LORD and use it as a sin offering, 10 but the goat on which the lot fell for Azazel shall be presented alive before the LORD to make atonement over it, that it may be sent away into the wilderness to Azazel.
The first step in the process of atonement required Aaron to sacrifice the bull as a sin offering to make atonement for himself and for his house (Hebrew ‘bêṯ’,[2] here referring to his family). Then he is to bring the two male goats before YHWH at the entrance to the Tabernacle. Aaron is to “cast lots” (Hebrew ‘gô·rā·lôṯ’,[3] referring to throwing some object or objects to determine a decision, usually to seek God’s answer, “The lot is cast into the lap, but its every decision is from the LORD,” Proverbs 16:33) over the two goats (Hebrew ‘ǎl’,[4] a word with many definitions, can be over, upon, in respect to, because of, concerning, etc.) Some believe the high priest used the Urim and Thummim (see Exodus 28:30; Leviticus 8:8) to make the decision, however the text does not support that idea. One lot was selected for each goat. One was designated to indicate that the goat belonged to YHWH and was to be sacrificed as a sin offering for the people and the other lot was to indicate that the goat would be let loose in the wilderness to or for Azazel.
The Hebrew word ‘ǎzā(’)·zēl’[5] (transliterated here in the text as ‘Azazel’) is often considered and translated as scapegoat. Only mentioned the four times in this chapter, the actual meaning is unknown, however, there is a significant amount of speculation. The beliefs and ideas vary widely including: a name of a location or city in the wilderness (with multiple suggestions); a reference to a goat being dispatched, a goat of departure or a goat that departs (essentially escaping, leading to the English rendering as ‘scapegoat’); a name given to a demonic ruler in the wilderness; a name meaning “mighty goat;” another name for Satan or some other fallen angel; and the list of speculations goes on. The word ‘Azazel’ does appear in several pseudepigraphal books (writings that state they were written by someone but were in reality written by someone else, many Christian-based pseudepigraphal books appeared during the first and second centuries AD, each rejected as being legitimate).
16:11 “Aaron shall present the bull as a sin offering for himself, and shall make atonement for himself and for his house. He shall kill the bull as a sin offering for himself. 12 And he shall take a censer full of coals of fire from the altar before the LORD, and two handfuls of sweet incense beaten small, and he shall bring it inside the veil 13 and put the incense on the fire before the LORD, that the cloud of the incense may cover the mercy seat that is over the testimony, so that he does not die. 14 And he shall take some of the blood of the bull and sprinkle it with his finger on the front of the mercy seat on the east side, and in front of the mercy seat he shall sprinkle some of the blood with his finger seven times.
Aaron was to present and kill the bull as a sin offering for himself and his family. Next, he was to take a censer containing burning coals lit from the fire in the bronze altar, along with two handfuls of finely ground incense and bring them inside the structure and put the incense on the golden altar and light it on fire. The smoke from the incense was to cover the mercy seat so that Aaron could not see God, preventing his death. At that time was to take some of the blood of the bull and sprinkle it with his finger on the front of the mercy seat. The text states the blood is to be applied on both the east side and in front of the mercy seat, however the east side would be considered the front side (towards the entrance of the structure). The Hebrew letter ‘wāw’ (or ‘vav’) is used as a conjunction that is most often translated as ‘and’ (as it is here), however, it can also be translated “that is,” making the verse potentially read, “on the east side, that is, in front of the mercy seat”.[6] The blood was to be sprinkled onto the mercy seat seven times.
As previously mentioned in the commentary under Exodus 30:6, there has been some confusion as to the exact location of the altar of incense (the golden altar) within the structure. The text in Exodus clearly states that it is in the larger room, the Holy Place, which would allow it to be serviced on a daily basis. However, there are passages in Scripture, such as verses 12-13 here, where it seems to be on the opposite side of the veil. The text does not offer a solution. Some believe that the veil was opened, while others believe that the smoke came from the censor in Aaron’s hand and not the altar.
16:15 “Then he shall kill the goat of the sin offering that is for the people and bring its blood inside the veil and do with its blood as he did with the blood of the bull, sprinkling it over the mercy seat and in front of the mercy seat. 16 Thus he shall make atonement for the Holy Place, because of the uncleannesses of the people of Israel and because of their transgressions, all their sins. And so he shall do for the tent of meeting, which dwells with them in the midst of their uncleannesses. 17 No one may be in the tent of meeting from the time he enters to make atonement in the Holy Place until he comes out and has made atonement for himself and for his house and for all the assembly of Israel. 18 Then he shall go out to the altar that is before the LORD and make atonement for it, and shall take some of the blood of the bull and some of the blood of the goat, and put it on the horns of the altar all around. 19 And he shall sprinkle some of the blood on it with his finger seven times, and cleanse it and consecrate it from the uncleannesses of the people of Israel.
Aaron was then to go back outside into the courtyard and sacrifice the goat selected as the sin offering for the people of Israel. After killing the goat, he was to bring some of its blood back inside the structure to the Most Holy Place in front of the mercy seat and sprinkle it on the mercy seat. The text reads that the blood was both sprinkled over and in front of the mercy seat, however since the Hebrew word ‘āl’ can also mean ‘upon’[7] and using the same explanation for the use of the conjunction ‘wāw’ above, the blood may have been only sprinkled once. The Mishnah Yoma (5:3), referring to the process recorded in this passage, suggests a very different approach:
He [again] went into the place into which he had entered and again stood on the place on which he had stood. Then he sprinkled some [of the blood], one time upwards and seven times downwards. But he did not intentionally toss it upwards or downwards. But [he did it] like one who cracks a whip. And thus did he count: “One, one and one, one and two, one and three, one and four, one and five, one and six, one and seven.” He went out and he set down [the bowl of blood] on the golden stand in the Sanctuary.[8]
This second sacrifice provided atonement for the Holy Place, namely the Tabernacle structure, as it represents the place where God dwelled with His people. The blood was necessary to atone for the impurities and transgressions of the people, all their sins. No one else was allowed in the structure while Aaron was inside making atonement for himself, his family, and the people.
Aaron was to return to the bronze altar outside and make atonement for it by taking some of the blood of the bull and some of the blood of the goat and putting it on all four horns of the altar. Then he was to sprinkle some the blood, using his finger, seven times onto the altar cleansing it from the uncleanness of the people of Israel.
16:20 “And when he has made an end of atoning for the Holy Place and the tent of meeting and the altar, he shall present the live goat. 21 And Aaron shall lay both his hands on the head of the live goat, and confess over it all the iniquities of the people of Israel, and all their transgressions, all their sins. And he shall put them on the head of the goat and send it away into the wilderness by the hand of a man who is in readiness. 22 The goat shall bear all their iniquities on itself to a remote area, and he shall let the goat go free in the wilderness.
Once Aaron was done making atonement for the people and the entire Tabernacle, he was to present the live goat (the Hebrew word ‘hiq·rîḇ’,[9] refers to coming near, in this case Aaron undoubtedly brought the goat near to the Tabernacle before God). Aaron was to lay both of his hands on the head of the goat and confess (Hebrew ‘hiṯ·wǎd·dā(h)’,[10] meaning to acknowledge) over it all the iniquities (Hebrew ‘ǎwō·nōṯ’,[11] meaning evil or guilt), transgressions (Hebrew ‘piš·’ê’,[12] referring to rebellion) and sins (Hebrew ‘ḥǎṭ·ṭō(‘)ṯ’,[13] standard word for sin) of the people of Israel. He was to put them on the head of the goat and send it away into the wilderness by the hand of a man who is in readiness (someone standing ready to take the goat and lead it out into a remote area, preventing the goat from returning). The goat was to bear all the people of Israel’s iniquities (same Hebrew word as before) and be set free, demonstrating how past sin is gone and forgotten.
The Mishnah Yoma (4:2) records a more recent description of the day’s proceedings along with a confessional that is still recited by many Jews today:
He tied a crimson thread on the head of the goat which was to be sent forth, and set it up towards the way by which it would be sent out. And on that which was to be slaughtered [he tied a crimson thread] at the place at which the act of slaughter would be made [the throat]. And he came to his bullock a second time [M. 3:8A] and put his two hands on it and made the confession. And thus did he say, “O Lord, I have committed iniquity, transgressed, and sinned before you, I and my house and the children of Aaron, your holy people. “O Lord, forgive, I pray, the iniquities, transgressions, and sins which I have committed, transgressed, and sinned before you, my house, and the children of Aaron, your holy people, “as it is written in the Torah of Moses, your servant, For on this day shall atonement be made for you to cleanse you. From all your sins shall you be clean before the Lord (Lev. 16:30).” And they responded to him, “Blessed is the name of the glory of his kingdom forever and ever.”[14]
Many consider this story as a type or model pointing to the future event recorded in the New Testament when Pontius Pilate brought out Jesus and the criminal known as Barabbas before the crowd, who then asked them which one should be released (see Matthew 27:15-26; Mark 15:6-15; Luke 23:18-25; John 18:39-19:16). The story tells us that Barabbas was ultimately released, as the people of Israel were responsible for his freedom (they all shouted for his release when Pilate asked). By embracing the idea that the Hebrew word ‘ǎzā(’)·zēl’ implies a scapegoat,[15] defined as a person blamed for the wrong doings, mistakes, faults, or sins of others. Jesus could certainly be viewed as mankind’s scapegoat by taking on the sins of the world, with His death being the one that God allows and accepts instead of ours. Therefore, Barabbas and, through the application of this model, all of mankind could be considered the freed goat, allowed to live without condemnation.
While the concept of a scapegoat is sound, the roles seem to be somewhat blurry as the word ‘ǎzā(’)·zēl’ in the text is applied to the goat that has been let loose into the wilderness, not the one that was sacrificed as a sin offering. It also appears that all the people of Israel’s iniquities have been placed on the living goat. So, which one is really the scapegoat? We know that even after Jesus’ death and resurrection, mankind remains guilty for their sin; it is only when someone accepts the free gift of salvation offered through Him that they are forgiven of that sin. It is at that time when the burden of the sin is removed. Jesus would remind us, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light.” (Mathew 11:28-30)
16:23 “Then Aaron shall come into the tent of meeting and shall take off the linen garments that he put on when he went into the Holy Place and shall leave them there. 24 And he shall bathe his body in water in a holy place and put on his garments and come out and offer his burnt offering and the burnt offering of the people and make atonement for himself and for the people. 25 And the fat of the sin offering he shall burn on the altar. 26 And he who lets the goat go to Azazel shall wash his clothes and bathe his body in water, and afterward he may come into the camp. 27 And the bull for the sin offering and the goat for the sin offering, whose blood was brought in to make atonement in the Holy Place, shall be carried outside the camp. Their skin and their flesh and their dung shall be burned up with fire. 28 And he who burns them shall wash his clothes and bathe his body in water, and afterward he may come into the camp.
Aaron was to go inside the structure and take off the High Priest garments and leave them there. He was to go outside and bathe in water while remaining in a holy (consecrated) place, probably used the water in the bronze basin. He was to then go back inside and put on all the garments. Once fully dressed he would come out and offer his burnt offering and the burnt offering for the people on the bronze altar, making atonement for himself and for the people. The fat of the sin offering was to be burned on the altar.
The person who let the living goat go free to Azazel was to wash their clothes and bathe in water, afterwards he was allowed to come into camp. The carcass of the bull that was sacrificed as Aaron’s sin offering and the carcass of the goat that was used for the Tabernacle’s and the people’s sin offering were to be carried to a location outside the camp, where their skin, flesh, and dung are to be burned with fire. The person who burns them was to wash their clothes and bathe in water, afterwards they are to be allowed into camp.
16:29 “And it shall be a statute to you forever that in the seventh month, on the tenth day of the month, you shall afflict yourselves and shall do no work, either the native or the stranger who sojourns among you. 30 For on this day shall atonement be made for you to cleanse you. You shall be clean before the LORD from all your sins. 31 It is a Sabbath of solemn rest to you, and you shall afflict yourselves; it is a statute forever. 32 And the priest who is anointed and consecrated as priest in his father’s place shall make atonement, wearing the holy linen garments. 33 He shall make atonement for the holy sanctuary, and he shall make atonement for the tent of meeting and for the altar, and he shall make atonement for the priests and for all the people of the assembly. 34 And this shall be a statute forever for you, that atonement may be made for the people of Israel once in the year because of all their sins.” And Aaron did as the LORD commanded Moses.
The protocols for the Day of Atonement were to be followed every year on the tenth day of the seventh month (Tishri is the seventh month of the ‘religious’ year and the first month of the civic year).[16] It was to be considered as a Sabbath, a time when no work is to be done, a time of rest.[17] The word translated here as ‘afflict’ (verses 29 and 31) is the Hebrew word ‘teǎn·nû’,[18] can also be translated “to be humbled” (often associated with fasting). This annual event was to provide atonement for the priests, the Tabernacle, and the people of Israel. The reference to the priest who is anointed and consecrated as priest refers to the High Priest, during this time that would be Aaron, who did just as YHWH instructed Moses.
Considerations
The following chapters, 17 through 26 are often referred to as, “The Holiness Code,” where God makes it clear to the people of Israel that the responsibility to obtain and maintain fellowship with God is theirs. As they bear the collective duty to achieve holiness, an ongoing process that often requires absolute interdependence and intimate interaction of every person, God is in the center. Perhaps best summarized with these words, “You shall be holy, for I the LORD your God am holy.” (Leviticus 19:2b) However, since the pursuit of holiness technically begins with the atonement obtained on the Day of Atonement, it seems that the process for the Day of Atonement should belong in any section called, “The Holiness Code.” But we must remember that theologians, scholars, and commentators breakdown and delineate Scripture to make it easier to understand and study, and that these divisions and classifications are not from God.
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[1] See the discussion regarding the Most Holy Place in the section relating to Law and Gospel in the Introduction to God’s Law after Exodus chapter 19 and the Considerations under Exodus 25:38-40, however, that descriptor is not used in the text here.
[2] Strong’s Hebrew 1004.
[3] Strong’s Hebrew 1486.
[4] Strong’s Hebrew 5921.
[5] Strong’s Hebrew 5799.
[6] See commentary under Exodus 24:12,
[7] See above commentary under verses 6-10 and the commentary under Exodus 30:6.
[8] Neusner, J. (1988). The Mishnah : A new translation (pp. 272–273). New Haven, CT: Yale University Press.
[9] Strong’s Hebrew 7126.
[10] Strong’s Hebrew 3034.
[11] Strong’s Hebrew 5771.
[12] Strong’s Hebrew 6588.
[13] Strong’s Hebrew 2403.
[14] Neusner, J. (1988). The Mishnah : A new translation (pp. 270–271). New Haven, CT: Yale University Press.
[15] See commentary under verses 6-10 above.
[16] See Considerations under Genesis 8:12-14 and Exodus 12:28.
[17] See commentary under Exodus 16:22-23, 28-30 and the Introduction to the Ten Commandments.
[18] Strong’s Hebrew 6031.