Leviticus 16:21

Lev 16:21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send [him] away by the hand of a fit man into the wilderness:

Ver. 21. All their transgressions in all their sins,] i.e., In their several circumstances and aggravations: laying open how many transgressions were wrapped up in their several sins. This was to bring out their sins, as they took the vessels of the temple, {Ezr 8:34} "by number and by weight."

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Lev 16:21. All the iniquities — He mentions iniquities, transgressions, and sins, to denote sins of all sorts, and that a free and full confession was to be made, and that the smallest sins needed, and the greatest sins were not excluded from, the benefit of Christ’s death here represented. On the head — Charging all their sins and the punishment due to them upon the goat, which, though only a ceremony, yet being done according to God’s appointment, and manifestly pointing at Christ, upon whom their iniquities and punishments were laid, (Isa 53:5-6,) it was available for this end. And hence the heathens took their custom of selecting one beast or man, upon whom they laid all their imprecations and curses, and whom they killed as an expiatory sacrifice for their sins, and to prevent their ruin. A fit man — Hebrew, a man of time, that is, of years and discretion, who might be trusted with this work. Into the wilderness — Which signified the removal of their sins far away both from the people, and out of God’s sight. And here the goat being neglected by all men, and exposed to many hazards from wild beasts, which were numerous there, might further signify Christ’s being forsaken both by God and by men, even by his own disciples, and the many dangers and sufferings he underwent.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

21. Lay… hands upon — See Lev_16:21, and Lev_1:4, notes. Among the modern orthodox Jews, instead of the scapegoat, a cock is substituted, which they call an atonement. On the eve of the day of atonement they swing this cock three times around their head, each time saving, in Hebrew, “This is to be sacrificed instead of me.” Then it is slaughtered and eaten.

And confess — The Mishna preserves the form of confession: “O Lord, thy people, the house of Israel, have transgressed, they have rebelled, they have sinned before thee. I beseech thee now absolve their transgressions, their rebellion and their sin that they have sinned against thee, as it is written in the law of Moses thy servant,” concluding with Lev_16:30.

All the iniquities — This includes all those sins of penitent Israelites for which the ordinary sacrifices did not avail. See Lev_16:9, note.

Putting them upon the head of the goat — Here is a positive proof that the laying on of hands upon a victim symbolically transferred the sins of the offerer. The high priest was accustomed to pronounce the following confession of sins, placing both hands on the goat’s head: “O Jehovah, thy people, the house of Israel hath sinned, transgressed, and committed wickedness before thee. O Jehovah, let atonement be made for the sins, transgressions, and wickedness whereby thy people, the house of Israel, hath sinned.” Joseph Roberts, who was for years a Wesleyan missionary in India, tells of a Hindoo custom which seems to recognise the devotedness of a substitute goat, which is set at liberty by one who seeks divine favour. “When a person is sick,” says Roberts, “he vows, on his recovery, to set a goat at liberty in honour of his deity. Having selected a suitable one from his flocks he makes a slit in the ear, or ties a yellow string round its neck, and lets it go whithersoever it pleases. Whoever sees the animal knows it to be a nate kadi, ‘the vowed goat,’ and no person will molest it.… When a person has committed what he considers a great sin he does the same thing; but, in addition to other ceremonies, he sprinkles the animal with water, puts his hands upon it, and prays to be forgiven.”

Fit man — “A man that is in readiness.” R.V. He was appointed at a suitable time, hence skilled in his office. Tradition says that he was not an Israelite.

Wilderness — See Lev_16:10, note. In the time of Christ the scapegoat was led to a high rock, twelve miles from Jerusalem, down which it was precipitated and killed. This was done by relays of men stationed along the route a sabbath day’s journey, two thousand paces, apart. By this arrangement the goat was hurried rapidly along and dashed down the precipice, and the fact was quickly telegraphed back from man to man to the vast congregation in the holy city, who awaited in breathless silence the sequel which assured them that their sins had been successfully borne away, according to the ritual, when a shout of gladness went up to heaven. — Delitzsch on the Hebrews, Appendix.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Herein this goat is a true figure of Jesus Christ, who beareth the sins of the people, Isa. 53:9.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 21. Aaron shall lay both his hands upon the head, c.] What this imposition of hands meant see in Clarke's notes on "Ex 29:10", and "Le 1:4".

And confess over him all the iniquities - transgressions - sins] The three terms used here, INIQUITIES, עונת avonoth, from עוה avah, to pervert, distort, or turn aside TRANSGRESSIONS, פשעים peshaim, from פשע pasha, to transgress, to rebel; and SINS, חטאת chattaoth, from חטא chata, to miss the mark, are supposed by the Jews to comprise every thing that implies a breach of the Divine law, or an offence against God. See Clarke on Ge 12:13. Maimonides gives us the confession in the following words: -

"O Lord, thy people, the house of Israel, have sinned and done iniquity, and trespassed before thee. O Lord, make atonement now for the iniquities and transgressions and sins that thy people, the house of Israel, have sinned and transgressed against thee; as it is written in the law of Moses thy servant, saying: That in this day he shall make atonement for you, to cleanse you from all your sins before the Lord, and ye shall be clean." - See the Mishna, vol. ii., p. 329.

When this confession was finished, the goat was sent by a proper hand to the wilderness, and there let loose; and nothing farther was ever heard of it. Did not all this signify that Christ has so carried and borne away our sins, that against them who receive him as the only true atoning sacrifice they should never more be brought to remembrance?

On the head of the scape-goat, a piece of scarlet cloth was tied, and the tradition of the Jews states that if God accepted the sacrifice, the scarlet cloth turned white while the goat was led to the desert; but if God had not accepted this expiation, the redness continued, and the rest of the year was spent in mourning.

From the foundation of the Church of God it was ever believed by his followers, that there were certain infallible tokens by which he discovered to genuine believers his acceptance of them and their services. This was sometimes done by a fire from heaven consuming the sacrifice; sometimes by an oracular communication to the priest or prophet; and at other times, according to the Jewish account, by changing the fillet or cloth on the head of the scape-goat from scarlet to white: but most commonly, and especially under the Gospel dispensation, he gives this assurance to true believers by the testimony of his Spirit in their consciences, that he has forgiven their iniquities, transgressions, and sins, for his sake who has carried their griefs, and borne their sorrows.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(21) And Aaron shall lay both his hands.—With the imposition of “both his hands,” a phrase which only occurs in this ceremony, the high priest indicated in the most solemn manner possible that the animal was intended both for the priesthood and for the laity.

And confess over him all the iniquities.—This confession, which was at first extempore, was formulated during” the second Temple as follows: “O Lord, thy people, the house of Israel, have sinned, and done iniquity, and transgressed before thee. O Lord, I beseech thee, cover over the sins, the iniquities and the transgressions that thy people, the house of Israel, have sinned, have done iniquitously, and have transgressed before thee, as it is written in the Law of thy servant Moses” (Lev_16:30). The priests and the people who stood in the court when they heard the high priest utter the Ineffable name, Jehovah—which in the time of Christ was only pronounced on this day, and that by the pontiff—prostrated themselves, and with their faces to the ground responded, “Blessed be the name of His glorious kingdom for ever and ever.”

Putting them upon the head of the goat.—By this imposition of hands, and the confession, the high priest transferred the sins of the nation to the goat. He then turned to the people, and declared, “Ye shall be clean.”

Send him away by the hand of a fit man.—The guilt-laden animal was then entrusted to a man previously appointed, to be conducted to the lonely region, the abode of Azazel, thus carrying back to him the sins which he enticed the people to commit during the year. The phrase which is here rendered by “a fit man,” and which occurs nowhere else in the Bible, denotes more properly a timely man, a man at hand, one appointed for the occasion. The marginal rendering, “a man of opportunity,” is still more objectionable.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

21. The words of confession are given (p. 92) from the Mishna.

21. a man that is in readiness] a fit man, A.V., one appointed (as R.V. mg.) for the purpose. In the time of the second temple, one that was not an Israelite was usually chosen (Tal. Bab. Yoma, 66 a and b).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Aaron shall lay both his hands on the head of the live goat,.... In this order as the Targum of Jonathan says, his right hand upon his left hand on the head of the live goat; this was done in the name of the people, hereby transferring their sins, and the punishment of them, to it:

and confess him all the iniquities of the children of Israel, and all their transgressions in all their sins; which takes in their sins, greater or lesser, sins of ignorance and presumption, known or not known (x), even all sorts of and all of them: the form of confession used in after times was this (y); O Lord, thy people, the house of Israel, have done perversely, have transgressed sinned berate thee, O Lord, expiate now the iniquities, transgressions, and sins, in which thy people, the house of Israel, have done perversely, transgressed, and sinned before thee, as it is written in the law of Moses thy servant (#Le 16:30;) and it is added, and the priests and people that stood in the court, when they heard the name Jehovah go out of the mouth of the high priest, they bowed, and worshipped, and fell upon their faces, and said, blessed be God, let the glory of his kingdom be for ever and ever:

putting them upon the head of the goat; that is, the iniquities, transgressions, and sins of the people of Israel before confessed, and that by confession of them, with imposition of hands; and which was typical of the imputation of the sins of the people of God to Christ, of the Lord laying, or causing to meet on him the iniquities of them all, and of his being made sin by imputation for them:

and shall send him away by the hand of a fit man into the wilderness; whether the wilderness of Judea, or what other is intended, is not certain. The Targum of Jonathan calls it the wilderness of Zuck; which, according to the Misnah (z), was three miles from Jerusalem, at the entrance of the wilderness; and whereas in another Misnah (a), instead of Bethchadudo, Bethhoron is mentioned, which is said also to be three miles from Jerusalem: it is not an improbable conjecture of Dr. Lightfoot (b), that the goat was sent in the way to Bethhoron, which was the same distance from Jerusalem as the other place was, in the northern coast of Judea, and had very rough hills about it, and a narrow passage to it. The man, by whom he was sent, was one fit for the purpose, that knew the way to the wilderness, and was acquainted with it; a man of years and understanding, and of a disposition suitable for such a service; the Septuagint version renders it one that was "ready"; and the Targums, one that was "prepared" to go, or "appointed", and got ready; Jarchi says, the day before; but the Targum of Jonathan a year ago: perhaps it designs one, that being once appointed, was continued, and so was used to it from time to time, and constantly did it: the phrase properly signifies "a man of time" or "opportunity" (c); Aben Ezra finds fault with those who render it a wise man, but observes, that some of their Rabbins say it was a priest that led the goat to the wilderness, which he approves of; according to the Misnah (d), all were fit for this service (formerly common and unclean), but what the high priest did (afterwards) was fixed, and they did not suffer an Israelite to lead him (i.e. a common Israelite, one that was not a priest); according to the Talmud (e), even a stranger, and an unclean person, was fit for this service. In the mystical sense, by this fit man, or man of opportunity, is not meant, according to Abarbinel, Nebuchadnezzar, who led the children of Israel into the wilderness of the people, into the Babylonish captivity; but rather, if it could be understood of Christ being sent, and carried into the wilderness of the Gentile world, upon his resurrection and ascension to heaven, the Apostle Paul might be thought of; who was a chosen vessel to carry his name there, and was eminently the apostle of the Gentiles: but seeing by Azazel, to whom this goat was let go, Satan seems to be meant; if, as some think (f), Christ was baptized on the day of atonement, and on that day was led by the Spirit to the wilderness of Judea, there to be tempted of the devil, that might be considered as a very singular accomplishment of the type; and the Jews seem to expect the Messiah on the day of atonement (g): or rather, as Witsius (h) observes, the hand of the fit man may denote the power that rose up against Christ, namely, the Gentiles and the people of Israel, and particularly Pilate, who took care that Christ, burdened with the cross, an emblem of the curse, should be led without the gate, where he had his last conflict with the devil; See Gill on Lev 16:10. This is applied to Pilate by Origen (i).

(x) Vid. Maimon. Hilchot Teshnbah, c. 1. sect. 2. (y) Misnah Yoma, c. 6. sect. 2. (z) Misnah Yoma, sect. 8. (a) Misn. Hieros. c. 6. sect. 9. fol. 43. 2. (b) Chorograph. Cent. on Matth. c. liv. Vid. ib. c. 6. xix. (c) "viri opportuni", Montanus; "viri tempestivi", Tigurine version. (d) Ut supra, (a)) sect. 3. (e) T. Bab. Yoma, fol. 66. 1, 2. (f) Jackson & alii, apud Patrick in loe. (g) T. Bab. Yoma, fol. 19. 2. (h) De Oeconomia Foeder. l. 4. c. 6. sect. 72. (i) In Levit. Homil. 10. c. 16. fol. 82.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Both his hands. See on Exo 29:10; Lev 1:4. And confess over him; confession of sin being a duty to accompany the sacrifice offered for it, as we see Lev 5:5; Num 5:7. All their transgressions in all their sins, or, with or according to all their sins; for so the Hebrew particle is oft used. He mentions iniquities, transgressions, and sins, to note sins of all sorts, and that a very free and full confession was to be made, and that the smallest sins needed, and the greatest sins were not excluded from, the benefit of Christ’s death here represented.

Putting them upon the head of the goat; charging all their sins and the punishment due to them upon the goat, which though only a ceremony, yet being done according to God’s appointment, and manifestly pointing at Christ, upon whom their iniquities and punishments were laid, Isa 53:5,6, it was available for this end. And hence the heathens took their custom of selecting one beast or man upon whom they laid all their imprecations and curses, and whom they killed as an expiatory sacrifice for their sins, and to prevent their ruin. A fit man; one that knows the wilderness, and the way to it, and what places in it are most convenient for that use. Heb. a man of time, i.e. of years and discretion, who may be trusted with this work. Into the wilderness; which signified the removal of their sins far away, both from the people, and out of God’s sight, or from the place of his presence. And here the goat being neglected by all men, and exposed to many hardships and hazards from wild beasts, which were numerous there, might further signify Christ’s being forsaken, both by God and by men, even by his own disciples, and the many dangers and sufferings he underwent. The Jews write, that this goat was carried to the mountain called Azazel, whence the goat is so called, Lev 16:10; and that there he was cast down headlong; and that the red string by which he was led turned white when God was pleased with the Israelites, otherwise it remained red; and then they mourned all that year. And the ancient Hebrews write, that forty years before the destruction of the temple, which was about the time of Christ’s death, this red string turned no more white.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

All the iniquities - He mentions iniquities, transgressions, and sins, to note sins of all sorts, and that a free and full confession was to be made, and that the smallest sins needed, and the greatest sins were not excluded from, the benefit of Christ's death here represented. On the head - Charging all their sins and the punishment due to them upon the goat, which tho' only a ceremony, yet being done according to God's appointment and manifestly pointing at Christ upon whom their iniquities and punishments were laid, Isaiah liii, 5, 6, it was available for this end. And hence the Heathens took their custom of selecting one beast or man, upon whom they laid all their imprecations and curses, and whom they killed as an expiatory sacrifice for their sins, and to prevent their ruin. A fit man - Hebrew. a man of time, that is, of years and discretion, who may be trusted with this work. Into the wilderness - Which signified the removal of their sins far away both from the people, and out of God's sight. And here the goat being neglected by all men, and exposed to many hazards from wild beasts, which were numerous there, might further signify Christ's being forsaken both by God and by men, even by his own disciples, and the many dangers and sufferings he underwent. The Jews write, that this goat was carried to the mountain called Azazel, whence the goat is so called, ver. 10, and that there he was cast down headlong.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

איש עתי A READY MAN — one who was held in readiness for this purpose from yesterday (Yoma 66a; Sifra, Acharei Mot, Section 4 8).

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.

AND HE SHALL PUT THEM UPON THE HEAD OF THE GOAT. Such an expression is not used with reference to the bullock of Aaron [over which he confessed his own sins and those of the other priests], nor in relation to the goat of the sin-offering of the Eternal, nor regarding the leaning of hands upon any of the offerings. This is because all offerings were brought for acceptance upon the fires of G-d [which burnt on the altar], and thus they effected pardon and atonement. But this [goat that was sent away to Azazel], since it was not for G-d, and the recipient thereof [i.e. Sammael] has no power to offer atonement or pardon, therefore the goat merely carries the people’s sins away, and [the accusing angel] must answer “Amen” against his will. When the Israelites are free from all sins and transgressions [as after the moment of confession of sins over the goat sent to Azazel], he indeed carries their sins away, as is mentioned in many verses in the Torah (Deuteronomy 11:29). and the prophets. This then is [the meaning of the expression], and the goat shall bear upon him all their iniquities. That was the reason why the thread of crimson wool, 67a). There was also a thread of crimson wool tied to the door of the Sanctuary (ibid., 68 b). At the moment of the fulfillment of the Divine command concerning this goat, the threads miraculously turned white as a sign of the Divine forgiveness, as it is said, though your sins be as scarlet, they shall be as white as snow (Isaiah 1:18) (Yoma 68 b). turned white at the time when the goat was sent away to Azazel, i.e., at the moment that he pushed it over the cliff, when it was broken in pieces, as is mentioned in the words of the Sages., 67 a.

Ramban (Nachmanides) on the Tanakh — English translation: “Commentary on the Torah by Ramban (Nachmanides). Translated and annotated by Charles B. Chavel. New York, Shilo Pub. House, 1971-1976” (CC BY 4.0). Text via Sefaria.

And put them. After they are removed from Israel it is as if they are placed on the goat’s head, and they go to a place that they will never be remembered again. Scripture speaks in a language that will be understood by all.

Designated. He is ready for his time. Alternatively, it means he is accustomed to go every time of atonement. The yud of the word עתי refers to עת (the time), like the word פנימי (inside). However, the ones that explain it as “wise” are not correct in my opinion. The Sages said that the one who carries it is a kohein, and their words are true.

Ibn Ezra on the Tanakh — English translations: “Sefaria Community Translation” (CC0 1.0 (public-domain dedication)); “Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009” (CC BY 4.0); and “Commentary of Ibn Ezra on Isaiah - trans. by M. Friedlander, 1873” (public domain). Text via Sefaria.