Leviticus 16:1-10 · Bible study
Leviticus 16:1-10 Commentary: Day of Atonement and the Warning from Nadab and Abihu
Hebrew · 11 what the commentators say
Meaning in one sentence
Why does the Day of Atonement law open with the death of Aaron's sons? Discover the solemn context, the two goats, and what this means for approaching God.
Research Summary
- Meaning: The Day of Atonement ritual shows that sin must be both covered by sacrifice and removed from the community. The two goats together accomplish this.
- Key words: Azazel (H5799), “scapegoat” or “entire removal”; kapporet (H3727), “mercy seat,” the place of atonement; gōrāl (H1486), “lot,” used to determine which goat belongs to Yahweh.
- Main debate: The identity of Azazel, a person, place, or abstract concept of removal. Commentators are divided; the text itself leaves the term open.
- Theological theme: God’s holiness and His provision for atonement. Human initiative cannot approach Him; only the prescribed way of sacrifice and cleansing is acceptable.
- Best use: Preaching the gospel through the typology of the two goats: Christ died for our sins (slain goat) and rose to carry away our guilt (live goat). A powerful lens for understanding the cross.
Translation Comparison
BSB Berean Standard Bible 2020
1Now the LORD spoke to Moses after the death of two of Aaron’s sons when they approached the presence of the LORD.
2And the LORD said to Moses: “Tell your brother Aaron not to enter freely into the Most Holy Place behind the veil in front of the mercy seat on the ark, or else he will die, because I appear in the cloud above the mercy seat.
3This is how Aaron is to enter the Holy Place: with a young bull for a sin offering and a ram for a burnt offering.
4He is to wear the sacred linen tunic, with linen undergarments. He must tie a linen sash around him and put on the linen turban. These are holy garments, and he must bathe himself with water before he wears them.
5And he shall take from the congregation of Israel two male goats for a sin offering and one ram for a burnt offering.
6Aaron is to present the bull for his sin offering and make atonement for himself and his household.
7Then he shall take the two goats and present them before the LORD at the entrance to the Tent of Meeting.
8After Aaron casts lots for the two goats, one for the LORD and the other for the scapegoat,
9he shall present the goat chosen by lot for the LORD and sacrifice it as a sin offering.
10But the goat chosen by lot as the scapegoat shall be presented alive before the LORD to make atonement by sending it into the wilderness as the scapegoat.
WEB World English Bible 2000
1Yahweh spoke to Moses after the death of the two sons of Aaron, when they came near before Yahweh, and died;
2and Yahweh said to Moses, “Tell Aaron your brother not to come at just any time into the Most Holy Place within the veil, before the mercy seat which is on the ark; lest he die; for I will appear in the cloud on the mercy seat.
3“Aaron shall come into the sanctuary with a young bull for a sin offering, and a ram for a burnt offering.
4He shall put on the holy linen tunic. He shall have the linen trousers on his body, and shall put on the linen sash, and he shall be clothed with the linen turban. They are the holy garments. He shall bathe his body in water, and put them on.
5He shall take from the congregation of the children of Israel two male goats for a sin offering, and one ram for a burnt offering.
6“Aaron shall offer the bull of the sin offering, which is for himself, and make atonement for himself and for his house.
7He shall take the two goats, and set them before Yahweh at the door of the Tent of Meeting.
8Aaron shall cast lots for the two goats: one lot for Yahweh, and the other lot for the scapegoat.
9Aaron shall present the goat on which the lot fell for Yahweh, and offer him for a sin offering.
10But the goat on which the lot fell for the scapegoat shall be presented alive before Yahweh, to make atonement for him, to send him away as the scapegoat into the wilderness.
KJV King James Version 1769
1And the Lord spake unto Moses after the death of the two sons of Aaron, when they offered before the Lord, and died;
2And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat.
3Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering.
4He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; therefore shall he wash his flesh in water, and so put them on.
5And he shall take of the congregation of the children of Israel two kids of the goats for a sin offering, and one ram for a burnt offering.
6And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house.
7And he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation.
8And Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat.
9And Aaron shall bring the goat upon which the Lord’s lot fell, and offer him for a sin offering.
10But the goat, on which the lot fell to be the scapegoat, shall be presented alive before the Lord, to make an atonement with him, and to let him go for a scapegoat into the wilderness.
ASV American Standard Version 1901
1And Jehovah spake unto Moses, after the death of the two sons of Aaron, when they drew near before Jehovah, and died;
2and Jehovah said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, before the mercy-seat which is upon the ark; that he die not: for I will appear in the cloud upon the mercy-seat.
3Herewith shall Aaron come into the holy place: with a young bullock for a sin-offering, and a ram for a burnt-offering.
4He shall put on the holy linen coat, and he shall have the linen breeches upon his flesh, and shall be girded with the linen girdle, and with the linen mitre shall he be attired: they are the holy garments; and he shall bathe his flesh in water, and put them on.
5And he shall take of the congregation of the children of Israel two he-goats for a sin-offering, and one ram for a burnt-offering.
6And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house.
7And he shall take the two goats, and set them before Jehovah at the door of the tent of meeting.
8And Aaron shall cast lots upon the two goats; one lot for Jehovah, and the other lot for Azazel.
9And Aaron shall present the goat upon which the lot fell for Jehovah, and offer him for a sin-offering.
10But the goat, on which the lot fell for Azazel, shall be set alive before Jehovah, to make atonement for him, to send him away for Azazel into the wilderness.
YLT Young's Literal Translation 1898
1And Jehovah speaketh unto Moses, after the death of the two sons of Aaron, in their drawing near before Jehovah, and they die;
2yea, Jehovah saith unto Moses, `Speak unto Aaron thy brother, and he cometh not in at all times unto the sanctuary within the vail, unto the front of the mercy-seat, which is upon the ark, and he dieth not, for in a cloud I am seen upon the mercy-seat.
3`With this doth Aaron come in unto the sanctuary; with a bullock, a son of the herd, for a sin-offering, and a ram for a burnt-offering;
4a holy linen coat he putteth on, and linen trousers are on his flesh, and with a linen girdle he girdeth himself, and with a linen mitre he wrappeth himself up; they are holy garments; and he hath bathed with water his flesh, and hath put them on.
5`And from the company of the sons of Israel he taketh two kids of the goats for a sin-offering, and one ram for a burnt-offering;
6and Aaron hath brought near the bullock of the sin-offering which is his own, and hath made atonement for himself, and for his house;
7and he hath taken the two goats, and hath caused them to stand before Jehovah, at the opening of the tent of meeting.
8`And Aaron hath given lots over the two goats, one lot for Jehovah, and one lot for a goat of departure;
9and Aaron hath brought near the goat on which the lot for Jehovah hath gone up, and hath made it a sin-offering.
10`And the goat on which the lot for a goat of departure hath gone up is caused to stand living before Jehovah to make atonement by it, to send it away for a goat of departure into the wilderness.
Darby Darby Bible 1890
1And Jehovah spoke to Moses after the death of the two sons of Aaron, when they came near before Jehovah and died;
2and Jehovah said to Moses, Speak unto Aaron thy brother, that he come not at all times into the sanctuary inside the veil before the mercy-seat which is upon the ark, that he die not; for I will appear in the cloud upon the mercy-seat.
3In this manner shall Aaron come into the sanctuary: with a young bullock for a sin-offering, and a ram for a burnt-offering.
4A holy linen vest shall he put on, and linen trousers shall be upon his flesh, and he shall be girded with a linen girdle, and with the linen mitre shall he be attired: these are holy garments; and he shall bathe his flesh in water, and put them on.
5And of the assembly of the children of Israel shall he take two bucks of the goats for a sin-offering, and one ram for a burnt-offering.
6And Aaron shall present the bullock of the sin-offering, which is for himself, and make atonement for himself, and for his house.
7And he shall take the two goats, and set them before Jehovah, before the entrance of the tent of meeting.
8And Aaron shall cast lots upon the two goats: one lot for Jehovah, and the other lot for Azazel.
9And Aaron shall present the goat upon which the lot fell for Jehovah, and offer it [as] a sin-offering.
10And the goat upon which the lot fell for Azazel shall be set alive before Jehovah, to make atonement with it, to send it away as Azazel into the wilderness.
Douay-Rheims Douay-Rheims Bible 1899
1And the Lord spoke to Moses, after the death of the two sons of Aaron when they were slain upon their offering strange fire:
2And he commanded him, saying: Speak to Aaron thy brother, that he enter not at all into the sanctuary, which is within the veil before the propitiatory, with which the ark is covered, lest he die, (for I will appear in a cloud over the oracle),
3Unless he first do these things. He shall offer a calf for sin, and a ram for a holocaust.
4He shall be vested with a linen tunick: he shall cover his nakedness with linen breeches: he shall be girded with a linen girdle, and he shall put a linen mitre upon his head. For these are holy vestments: all which he shall put on, after he is washed.
5And he shall receive from the whole multitude of the children of Israel two buck goats for sin, and one ram for a holocaust.
6And when he hath offered the cattle and prayed for himself and for his own house:
7He shall make the two buck goats to stand before the Lord in the door of the tabernacle of the testimony.
8And casting lots upon them both, one to be offered to the Lord, and the other to be the emissary goat:
9That whose lot fell to be offered to the Lord, he shall offer for sin.
10But that whose lot was to be the emissary goat, he shall present before the Lord, that he may pour prayers upon him, and let him go into the wilderness.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 16:1
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the opening reference to Nadab and Abihu’s deaths (Leviticus 10) is not incidental. It establishes the urgent reason for the Day of Atonement instructions. Barnes notes that the tragedy “added point and emphasis” to the warning that the high priest must not enter the Most Holy Place at any time. Calvin observes that the deaths show the danger of approaching God without authorization. Keil and Delitzsch stress the chronological link: this law was given right after the catastrophe to underscore the necessity of atonement.
On the two goats, commentators concur that together they form a single sin offering (Barnes, Keil, Cambridge Bible). One goat is sacrificed, its blood brought before the mercy seat; the other, the scapegoat (Azazel), is sent alive into the wilderness, symbolizing the removal of sin. Clarke and Calvin see in this a clear type of Christ: the slain goat points to His death for sin, the live goat to His resurrection and the taking away of sin. The high priest’s simple linen garments, as Wesley and Clarke explain, mark this as a day of humiliation rather than festivity.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Historical catalyst view: The deaths of Nadab and Abihu (Lev 10) are the immediate occasion for these instructions, emphasizing the danger of unauthorized approach.
- Azazel as proper name vs. abstract: Some interpreters argue Azazel refers to a demon or place of expulsion (based on later tradition and etymology); others say it means 'entire removal' (based on the verb azal, 'to go away'), describing the goat’s function.
- Two goats as a single typological act: Commentators agree the two goats are one sin offering, but disagree on the precise symbolism: some see both goats as representing Christ (sacrifice + removal), others see one as Christ and the other as Satan bearing sin (a minority tradition).
What is clear: The high priest must follow God’s specific instructions to enter the Most Holy Place, and atonement involves both the death of a sacrificial victim and the removal of sin symbolized by the live goat sent into the wilderness.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Reason for beginning with Nadab and Abihu's death | All commentators see this as setting the solemn context: an unauthorized approach brings death, so God prescribes the only safe way to enter His presence. | Some emphasize the chronological immediacy (Keil, Barnes), while others focus on the theological warning (Calvin, Matthew Henry). There is no disagreement on the core lesson. |
| Meaning of Azazel (scapegoat) | The goat is sent alive into the wilderness, carrying the sins of the people, symbolizing removal. | The exact referent of <em>Azazel</em> is debated: some take it as a proper name for a desert demon or place of expulsion (later Jewish tradition; some modern scholars), while others translate it as “entire removal” or “scapegoat” (Barnes, Clarke). The Cambridge Bible notes the uncertainty. |
| The two goats as one offering | Almost all commentators (Barnes, Keil, Cambridge Bible) state that the two goats together constitute a single sin offering. | A minority question whether they are truly one or two independent acts; but the text says “two kids of the goats for a sin offering” (v. 5), supporting the unified view. |
| High priest’s linen garments | The simple linen vestments (rather than golden robes) signal that this is a day of humility, not glory. | Wesley and Clarke stress the penitential character; Calvin notes that the washing and linen point to the priest’s need for purity. No substantial disagreement. |
Historical & Cultural Context
This passage follows immediately after the deaths of Nadab and Abihu (Leviticus 10:1, 2), who offered “strange fire before Yahweh, which he had not commanded them.” Fire from the Lord consumed them. That event provides the backdrop: Aaron’s sons died by treating holy things with presumption. Now God gives detailed regulations so the same does not happen again.
The “Most Holy Place within the veil” refers to the innermost chamber of the tabernacle, where the ark of the covenant resided. Above the ark was the mercy seat (kapporet), a slab of pure gold with cherubim overshadowing it. God says, “I will appear in the cloud on the mercy seat” (v. 2), echoing Exodus 25:22 where He promises to meet with Moses there. The cloud signified God’s glorious presence; entering that space without proper preparation meant death.
The high priest’s garments on this day were not his usual golden vestments but simple linen, a coat, trousers, sash, and turban. This was not a day of display but of humility. He was to bathe fully before dressing, a ritual cleansing that set him apart. The animals: a bull for his own sin offering, a ram for a burnt offering, and two male goats from the congregation for the people’s sin offering. The goats were presented together, and lots were cast to decide which would be sacrificed to Yahweh and which would be sent away as the scapegoat (Azazel) into the wilderness. This double ceremony, death and removal, visualized the complete dealing with sin: it must be both covered and carried away.
Textual Notes
The consulted sources note no significant textual variants for Leviticus 16:1, 10. The primary translation difference concerns Azazel, which the ASV and Darby render as a proper name (“for Azazel”), while most English versions use “scapegoat.” This difference reflects interpretation of the Hebrew term rather than a textual variant in the manuscripts. The passage is well preserved across the Masoretic tradition.
Reception History
From the early church onward, the Day of Atonement ritual has been read as foreshadowing Christ. The epistle to the Hebrews (chapters 9, 10) explicitly connects the high priest’s yearly entry with the veil and the blood of goats to Jesus’ once‑for‑all sacrifice. Calvin and Clarke both see the two goats as types: the slain goat pointing to Christ’s death for sin, the live goat to His resurrection and the removal of sin (Clarke calls it “a full representation of Christ’s work”). The scapegoat image also appears in early Christian hymns about Christ bearing our sins. In the Penitential Psalms and medieval devotional writings, the Day of Atonement was a model for personal repentance, emphasizing that sin must be both confessed and put away. Across Protestant, Catholic, and Orthodox traditions, Leviticus 16 remains a foundation for understanding atonement as both propitiation (satisfaction of God’s wrath) and expiation (removal of guilt).
Preaching This Verse
Three-point outline
- God sets the terms for approaching Him (vv. 1, 2). The death of Nadab and Abihu proves that worship on human terms is deadly. The high priest cannot enter the Holy of Holies whenever he wishes; he comes only as God commands.
- The high priest must first be cleansed himself (vv. 3, 4). Aaron brings a bull for his own sin, bathes, and wears humble linen. No one mediates for others without first acknowledging their own need for atonement.
- One sacrifice, two movements: covering and removing sin (vv. 5, 10). The blood of the slain goat secures forgiveness; the live goat, laden with the congregation’s sins, is led away into the wilderness. Guilt is not only pardoned but carried off, never to return.
Five-point outline
- A warning from history (v. 1): The narrative of Nadab and Abihu is fresh. God reminds Israel that He is not to be approached carelessly.
- The holy entrance limited (v. 2): “Not at all times”, even the high priest enters the Most Holy Place only once a year, with blood.
- Humility before glory (v. 3, 4): Linen garments, water washing. The one who stands between God and people must be stripped of pride.
- Atonement begins with the mediator (v. 6): Aaron first makes atonement for himself and his household. The mediator’s own sin must be dealt with.
- Sin carried away (vv. 7, 10): The two goats are a single lesson, sin is both expiated and exiled. The scapegoat carries it to a place of no return.
Illustration hooks
- A person who ignores a warning sign at a construction site and walks into a dangerous area. The law after Nadab and Abihu is a caution tape around the Holy of Holies.
- Waiting for a medical specialist: you don’t just walk into the operating room; there is protocol, scrubbing, preparation. The Day of Atonement shows that approaching the holy God is even more serious.
- A child who spills juice on a carpet: one step is to clean the stain (like the slain goat), another is to throw the stained rag in the trash (like the scapegoat). Both are needed for a clean house.
Questions your congregation is asking
- “Why does God seem so strict in the Old Testament? Can’t He just forgive without all this ritual?”
- “What does the scapegoat have to do with Jesus? Is Jesus both goats, or just one?”
- “If the high priest had to offer for his own sins first, how can any human mediator fully represent us before God?”
Leading a Discussion
The Day of Atonement is the most solemn day in Israel’s calendar. This passage roots its ceremonies in a real tragedy, the death of Aaron’s two sons. As you read, notice how every detail drives home one truth: coming near to God must be done on His terms. The rituals the high priest follows are not empty rules; they are a life‑and‑death matter.
Discussion questions
- Observation: Read Leviticus 10:1, 2. What did Nadab and Abihu do wrong? How does this explain the opening words of chapter 16?
- Observation: List the preparations Aaron must make before entering the Most Holy Place (vv. 3, 4). Why do you think each step is specified?
- Interpretation: Look at v. 2: “for I will appear in the cloud on the mercy seat.” How does this statement help us understand why the high priest cannot just walk in?
- Interpretation: The two goats are treated as one offering. What does each goat accomplish? How do they together picture the full work of atonement?
- Interpretation: The word Azazel is debated. Some see it as “scapegoat” (the goat that departs), others as a place or even a demon. How does the context of “sending away into the wilderness” shape your understanding?
- Application: In what ways do people today treat worship casually, like Nadab and Abihu? How does this passage call us to approach God with reverence?
- Application: Hebrews 9 explains that Christ is both the high priest and the sacrifice. How does the Day of Atonement increase your appreciation for what Jesus did once for all?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 10:1 | Nadab and Abihu, the sons of Aaron, each took his censer, and put fire in it, and laid incense on it, and offered strange fire before Yahweh, which he had not commanded them. |
| Leviticus 10:2 | Fire came out from before Yahweh, and devoured them, and they died before Yahweh. |
| Exodus 25:17 | You shall make a mercy seat of pure gold. Two and a half cubits shall be its length, and a cubit and a half its width. |
| Exodus 25:22 | There I will meet with you, and I will tell you from above the mercy seat, from between the two cherubim which are on the ark of the covenant, all that I command you for the children of Israel. |
| Exodus 26:33 | You shall hang up the veil under the clasps, and shall bring the ark of the covenant in there within the veil. The veil shall separate the holy place from the most holy for you. |
| Exodus 26:34 | You shall put the mercy seat on the ark of the covenant in the most holy place. |
| Exodus 30:10 | Aaron shall make atonement on its horns once in the year; with the blood of the sin offering of atonement once in the year he shall make atonement for it throughout your generations. It is most holy to Yahweh.” |
| Exodus 40:20 | He took and put the covenant into the ark, and set the poles on the ark, and put the mercy seat above on the ark. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
11 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke sees the two goats of the Day of Atonement as together prefiguring Christ's two natures and work. The slain goat typifies Christ's human nature dying for sin; the scapegoat sent away represents His resurrection and the complete removal of sin, which one animal alone could not display.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the two goats on the Day of Atonement together form a single sin-offering, with Azazel being a pre-Mosaic name for an evil personal being opposed to Yahweh. The scapegoat, which carries sins away to Azazel, retains its sacred character and serves as a figure of Christ bearing our sins.
Calvin's Commentaries Reformed 1564
Calvin sees the annual Day of Atonement as a deliberate lesson that the true sacrifice for sin would be offered once and not repeated. The high priest's special garments, washing, and need to
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator argues that 'mercy-seat' poorly translates the Hebrew word kapporeth, which literally means 'propitiatory' or place of propitiation. This word better captures the solemn atonement ritual performed there, just as 'oratory' describes a place of prayer. The ark's cover was the most holy spot, where the Lord appeared above the tablets of the testimony.
Geneva Bible Notes Reformed 1599
The Geneva Notes stress that even the high priest could not enter God's presence casually; strict rules and specific sacrifices were required to prevent death. The two goats illustrate that atonement involves both a sacrifice for sin and the removal of sin's guilt, symbolized by the scapegoat sent away.
Gill's Exposition of the Bible Baptist 1748
Gill sees the casting of lots for the two goats as a double type: the slain goat pictures Christ making atonement to God, while the live goat sent to Azazel pictures his conflict with Satan and the complete
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights that the high priest set aside his splendid robes on the Day of Atonement and wore plain linen like a common Levite. This was not accidental: when all appear as sinners before God, the highest and lowest stand on equal ground, and God shows no partiality.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch insists that Azazel is not a place or a goat but a personal being, the devil himself, set in direct antithesis to Jehovah. They argue the two lots, one for Jehovah and one for Azazel, require this personal reading. The white linen garments Aaron wore, they add, prefigure the holy glory of Christ, the perfect Mediator.
Lange's Commentary Reformed 1857
Lange sees the Day of Atonement as the high point of the Levitical system, where the two goats together expose the law's failure to fully remove sin. The slaughtered goat purges the sanctuary, while the goat sent to Azazel carries away Israel's hidden, inexpiable guilt into the wilderness, a symbol that the old order itself points beyond to a perfect atonement still to come.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that the timing of this law, right after Nadab and Abihu's death, teaches a crucial lesson. God's severe judgment on those priests was not meant to drive others away from worship, but to show them how to draw near with careful reverence and by the rules God gave. The atonement also served to secure Aaron's family in God's blessing.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley notes that the high priest wore plain linen rather than his glorious robes on the Day of Atonement because it was a day of mourning and humiliation, not celebration. He also sees both goats as typifying Christ: the sacrificed one represents Christ’s death, and the scapegoat His resurrection for our deliverance.