利未记 16:22

Chinese Union (Simplified)

要 把 这 羊 放 在 旷 野 ， 这 羊 要 担 当 他 们 一 切 的 罪 孽 ， 带 到 无 人 之 地 。

Parallel Translations

Chinese NCV (Simplified)
那隻山羊就擔當他們的一切罪孽，把它們帶到一個完全隔離的地；所以那人要把那隻山羊送到曠野裡去。

Bible Verse Review
  from Treasury of Scripure Knowledge

bear upon: Isaiah 53:11, Isaiah 53:12, John 1:29, Galatians 3:13, Hebrews 9:28, 1 Peter 2:24

not inhabited: Heb. of separation, Psalms 103:10, Psalms 103:12, Ezekiel 18:22, Micah 7:19

Reciprocal: Leviticus 3:2 - lay Leviticus 10:17 - to bear Leviticus 14:7 - let Leviticus 16:10 - the scapegoat Leviticus 16:26 - he that Ezekiel 4:4 - thou shalt bear Ezekiel 18:20 - bear John 19:17 - went Hebrews 9:26 - he appeared Hebrews 10:3 - a remembrance

Gill's Notes on the Bible

And the goat shall bear upon him all their iniquities unto a land not inhabited,.... Where it would never be seen, and from whence it would never return more; and so was a proper type of Christ, who has borne all the sins of all his people in his own body on the cross, and all the punishment due unto them; and so has made full satisfaction for them, and has removed them from them, as far as the east is from the west, and out of the sight of avenging justice; so that when they are sought they shall not be found, nor shall they ever return unto them, or be brought against them any more; see Isaiah 53:12:

and he shall let go the goat in the wilderness; that is, the man that was appointed to have him thither; and so the Targum of Jonathan,

"and the man shall let go the goat into the wilderness of Zuck; and the goat shall go upon the mountains of Beth Chadure (or Chadudo), and a tempestuous wind from the Lord shall drive him down, and he shall die.''

The manner of conducting this whole affair was this; they made for him a causeway (i.e. for the man that had the goat committed to his care, to have it out of the court, and out of the city), because of the Babylonians, who would pluck him by the hair, and say, Get out, begone, get out, begone. The nobles of Jerusalem accompanied him to the first booth, for there were ten booths from Jerusalem to Zuck, which were ninety furlongs, seven and a half to every mile; at every (i.e. twelve miles) at every booth they said to him, Lo food, lo water, and they accompanied him from booth to booth, excepting the last of them; for there was not one went with him to Zuck, but stood afar off, and observed what he did: what did he do? he parted a scarlet line, half of it he bound to the rock, and half of it he bound between his horns (the goat's), and pushed him backwards, and he rolled and went down, but before he came half way down the mountain he was dashed to pieces; then he (the man) went and sat under the last booth until it was dark--they said to the high priest, the goat is got to the wilderness; but from whence did they know that the goat was got to the wilderness? they made watchtowers or beacons, and they waved linen cloths, and so knew when the goat was come to the Wilderness k. But the Scripture is entirely silent about the death of this goat, though it no doubt died in the wilderness, only says that it was let go, and was at liberty to go where it would; intimating that the people of Israel were free from all their sins, and they should be no more seen nor remembered; typical of the deliverance and freedom of the people of God from all their sins by Christ. This affair was imitated by Satan among the Heathens, particularly the Egyptians, as has been observed by many out of Herodotus l; who relates, that they used to imprecate many things upon the head of a beast slain for sacrifice, and then carried it to market, where were Grecian merchants, to whom they sold it; but if there were none, they cast it into the river, execrating the head after this manner, that if any evil was to befall either themselves that sacrificed, or all Egypt, it might be turned upon that head. And on account of this custom, which obtained among all the Egyptians, no one among them would ever taste the head of any animal; which Plutarch m also affirms, who says, that having made an execration upon the head of the sacrifice, and cut it off, formerly they cast it into the river, but now they give it to strangers. And a like custom obtained among other nations, as the Massilians and Grecians n.

k Yoma, c. 6. sect. 4, 5, 6, 8. l Euterpe, sive, l. 2. c. 39. m De Iside & Osir. n Vid. Outram. de Sacrificiis, l. 1. c. 22. sect. 14.

Barnes' Notes on the Bible

It is important, in reference to the meaning of the day of atonement, to observe the order of the rites as they are described in these verses.

Leviticus 16:12

A censer - See Exodus 25:38 note.

The altar before the Lord - i. e. the altar of burnt-offering on which the fire was always burning.

Leviticus 16:14

The high priest must have come out from the most holy place to fetch the blood, leaving the censer smoking within, and then have entered again within the veil. He sprinkled the blood seven times upon the mercy-seat, on its east side (not “eastward”), and then seven times upon the floor in front of it. If the mercy-seat may be regarded as an altar, the holiest one of the three, on this one occasion in the year atonement was thus made for it, as for the other altars, with sacrificial blood.

Leviticus 16:15

Having completed the atonement in the holy of holies on behalf of the priests, the high priest had now to do the same thing on behalf of the people.

Leviticus 16:16

The “holy place” - Here the place within the veil, the holy of holies.

Tabernacle of the congregation - tent of meeting. atonement was now to be made for the tabernacle as a whole. The sense is very briefly expressed, but there seems to be no room to doubt that the high priest was to sprinkle the blood of each of the victims before the altar of incense, as he had done before the mercy-seat within the veil; and also to touch with blood the horns of the altar of incense Exodus 30:10.

That remaineth among them in the midst of their uncleanness - Compare Leviticus 16:19. The most sacred earthly things which came into contact with the nature of man needed from time to time to be cleansed and sanctified by the blood of the sin-offerings which had been taken into the presence of Yahweh. See Exodus 28:38 note.

Leviticus 16:18

The order of the ceremony required that atonement should first be made for the most holy place with the mercy-seat, then for the holy place with the golden altar, and then for the altar in the court. See Leviticus 16:20, Leviticus 16:33. The horns of the brazen altar were touched with the blood, as they were in the ordinary sin-offerings. Leviticus 4:25, Leviticus 4:30, Leviticus 4:34.

Of the blood of the bullock, and of the blood of the goat - Some of the blood of the two victims was mingled together in a basin.

Leviticus 16:21

Confess over him - The form of confession used on this occasion in later times was: “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, that on this day he shall make atonement for you to cleanse you from all your sins, and ye shall be clean.”

A fit man - literally, a timely man, or a man at hand. Tradition says that the man was appointed for this work the year before.

Leviticus 16:22

Unto a land not inhabited - Unto a place cut off, or (as in the margin) a place “of separation.”

It is evident that the one signification of the ceremony of this goat was the complete removal of the sins which were confessed over him. No symbol could so plainly set forth the completeness of Yahweh’s acceptance of the penitent, as a sin-offering in which a life was given up for the altar, and yet a living being survived to carry away all sin and uncleanness.