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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter we have the institution of the annual solemnity of the day of atonement, or expiation, which had as much gospel in it as perhaps any of the appointments of the ceremonial law, as appears by the reference the apostle makes to it, Heb. ix. 7, &c. We had before divers laws concerning sin-offerings for particular persons, and to be offered upon particular occasions; but this is concerning the stated sacrifice, in which the whole nation was interested. The whole service of the day is committed to the high priest. I. He must never come into the most holy place but upon this day, ver. 1, 2. II. He must come dressed in linen garments, ver. 4. III. He must bring a sin-offering and a burnt-offering for himself (ver. 3), offer his sin-offering (ver. 6-11), then go within the veil with some of the blood of his sin-offering, burn incense, and sprinkle the blood before the mercy-seat, ver. 12-14. IV. Two goats must be provided for the people, lots cast upon them, and, 1. One of them must be a sin-offering for the people (ver. 5, 7-9), and the blood of it must be sprinkled before the mercy-seat (ver. 15-17), and then some of the blood of both the sin-offerings must be sprinkled upon the altar, ver. 18, 19. 2. The other must be a scape-goat (ver. 10), the sins of Israel must be confessed over him, and then he must be sent away into the wilderness (ver. 20-22), and he that brought him away must be ceremonially unclean, ver. 26. V. The burnt-offerings were then to be offered, the fat of the sin-offerings burnt on the altar, and their flesh burnt without the camp, ver. 23-25, 27, 28. VI. The people were to observe the day religiously by a holy rest and holy mourning for sin; and this was to be a statute for ever, ver. 29, &c.
Adam Clarke: Commentary on the Bible - 1831
The solemn yearly expiation for the high priest, who must not come at all times into the holy place, Lev 16:1, Lev 16:2. He must take a bullock for a sin-offering, and a ram for a burnt-offering, bathe himself, and be dressed in his sacerdotal robes, Lev 16:3, Lev 16:4. He shall take two goats, one of which is to be determined by lot to be a sacrifice; the other to be a scapegoat, Lev 16:5-10. He shall offer a bullock for himself and for his family, Lev 16:11-14. And shall kill the goat as a sin-offering for the people, and sprinkle its blood upon the mercy-seat, and hallow the altar of burnt-offerings, Lev 16:15-19. The scapegoat shall be then brought, on the head of which he shall lay his hands, and confess the iniquities of the children of Israel; after which the goat shall be permitted to escape to the wilderness, Lev 16:20-22. After this Aaron shall bathe himself, and make a burnt-offering for himself and for the people, Lev 16:23-28. This is to be an everlasting statute, and the day on which the atonement is to be made shall be a Sabbath, or day of rest, through all their generations, Lev 16:29-34.
Albert Barnes: Notes on the Bible - 1834
16:0: The day of atonement, or, as it is in the Hebrew, the day of atonements, is called by the rabbis "the day," and by Luke (probably) "the Fast." See Act 27:9. Compare with this chapter Lev 23:26-32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Lev 16:1, How the high priest must enter into the holy place; Lev 16:11, The sin offering for himself; Lev 16:15, The sin offering for the people; Lev 16:20, The scape-goat; Lev 16:29, The yearly feast of the expiations.
Carl Friedrich Keil and Franz Delitzsch

The Day of Atonement - Leviticus 16
The sacrifices and purifications enjoined thus far did not suffice to complete the reconciliation between the congregation of Israel, which was called to be a holy nation, but in its very nature was still altogether involved in sin and uncleanness, and Jehovah the Holy One-that is to say, to restore the perfect reconciliation and true vital fellowship of the nation with its God, in accordance with the idea and object of the old covenant - because, even with the most scrupulous observance of these directions, many sins and defilements would still remain unacknowledged, and therefore without expiation, and would necessarily produce in the congregation a feeling of separation from its God, so that it would be unable to attain to the true joyousness of access to the throne of grace, and to the place of reconciliation with God. This want was met by the appointment of a yearly general and perfect expiation of all the sins and uncleanness which had remained unatoned for and uncleansed in the course of the year. In this respect the laws of sacrifice and purification received their completion and finish in the institution of the festival of atonement, which provided for the congregation of Israel the highest and most comprehensive expiation that was possible under the Old Testament. Hence the law concerning the day of atonement formed a fitting close to the ordinances designed to place the Israelites in fellowship with their God, and raise the promise of Jehovah, "I will be your God," into a living truth. This law is described in the present chapter, and contains (1) the instructions as to the performance of the general expiation for the year (vv. 2-28), and (2) directions for the celebration of this festival every year (Lev 16:29-34). From the expiation effected upon this day it received the name of "day of expiations," i.e., of the highest expiation (Lev 23:27). The Rabbins call it briefly יומא, the day κατ ̓ ἐξοχήν.
John Gill
INTRODUCTION TO LEVITICUS 16
This chapter treats of the day of atonement, and of the rites, sacrifices, and services of it, directs when Aaron should come into the holy of holies, Lev 16:1; and in what habit he should then appear, and with what offerings both for himself, and for the people, Lev 16:3; and that having slain his own sin offering, and that for the people, he should offer incense before the mercy seat, and sprinkle that with the blood of both, Lev 16:11; and by these offerings make atonement for the holy place, the tabernacle of the congregation, and the altar, Lev 16:16; and having done this, he was to take the live goat, lay his hands on it, confess over it, and put upon it all the iniquities of the children of Israel, and then send it away by a fit man into the wilderness, Lev 16:20; upon which he was to put off his linen garments, wash his flesh, and put them on again, and offer the burnt offering for himself, and for the people, Lev 16:23; also he that let go the goat, and he that carried and burnt the sin offerings without the camp, were to wash themselves and clothes also, Lev 16:26; the observance of this day, once a year, which was on the tenth of the seventh month, as a day of affliction and atonement, was to be a statute for ever to the children of Israel, Lev 16:29.
16:116:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. Յետ վախճանելոյ որդւոցն Ահարոնի, ՚ի մատուցանել նոցա հուրն օտար առաջի Տեառն, եւ սատակել[1051]։ [1051] Այլք. Նոցա զհուրն օտար Տեառն, եւ սա՛՛։
1 Տիրոջը օտար կրակ մատուցելիս[35] Ահարոնի որդիների մեռնելուց յետոյ Տէրը խօսեց Մովսէսի հետ:[35] 35. Եբրայերէնում չկայ օտար կրակ մատուցելիս:
16 Տէրը խօսեցաւ Մովսէսին՝ Ահարոնին երկու որդիներուն մեռնելէն ետքը, որոնք Տէրոջը առջեւ մօտեցան ու մեռան։
Խօսեցաւ Տէր ընդ Մովսիսի [270]եւ ասէ``. Յետ վախճանելոյ [271]որդւոցն Ահարոնի, [272]ի մատուցանել նոցա զհուրն օտար`` առաջի Տեառն եւ սատակել:

16:1: Խօսեցաւ Տէր ընդ Մովսիսի՝ եւ ասէ. Յետ վախճանելոյ որդւոցն Ահարոնի, ՚ի մատուցանել նոցա հուրն օտար առաջի Տեառն, եւ սատակել[1051]։
[1051] Այլք. Նոցա զհուրն օտար Տեառն, եւ սա՛՛։
1 Տիրոջը օտար կրակ մատուցելիս[35] Ահարոնի որդիների մեռնելուց յետոյ Տէրը խօսեց Մովսէսի հետ:
[35] 35. Եբրայերէնում չկայ օտար կրակ մատուցելիս:
16 Տէրը խօսեցաւ Մովսէսին՝ Ահարոնին երկու որդիներուն մեռնելէն ետքը, որոնք Տէրոջը առջեւ մօտեցան ու մեռան։
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16:11: И говорил Господь Моисею по смерти двух сынов Аароновых, когда они, приступив пред лице Господне, умерли,
16:1 καὶ και and; even ἐλάλησεν λαλεω talk; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs μετὰ μετα with; amid τὸ ο the τελευτῆσαι τελευταω meet an end τοὺς ο the δύο δυο two υἱοὺς υιος son Ααρων ααρων Aarōn; Aaron ἐν εν in τῷ ο the προσάγειν προσαγω lead toward; head toward αὐτοὺς αυτος he; him πῦρ πυρ fire ἀλλότριον αλλοτριος another's; stranger ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even ἐτελεύτησαν τελευταω meet an end
16:1 וַ wa וְ and יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after מֹ֔ות mˈôṯ מָוֶת death שְׁנֵ֖י šᵊnˌê שְׁנַיִם two בְּנֵ֣י bᵊnˈê בֵּן son אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron בְּ bᵊ בְּ in קָרְבָתָ֥ם qārᵊvāṯˌām קרב approach לִ li לְ to פְנֵי־ fᵊnê- פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וַ wa וְ and יָּמֻֽתוּ׃ yyāmˈuṯû מות die
16:1. locutusque est Dominus ad Mosen post mortem duum filiorum Aaron quando offerentes ignem alienum interfecti suntAnd the Lord spoke to Moses, after the death of the two sons of Aaron when they were slain upon their offering strange fire:
1. And the LORD spake unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;
And the LORD spake unto Moses after the death of the two sons of Aaron, when they offered before the LORD, and died:

1: И говорил Господь Моисею по смерти двух сынов Аароновых, когда они, приступив пред лице Господне, умерли,
16:1
καὶ και and; even
ἐλάλησεν λαλεω talk; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
μετὰ μετα with; amid
τὸ ο the
τελευτῆσαι τελευταω meet an end
τοὺς ο the
δύο δυο two
υἱοὺς υιος son
Ααρων ααρων Aarōn; Aaron
ἐν εν in
τῷ ο the
προσάγειν προσαγω lead toward; head toward
αὐτοὺς αυτος he; him
πῦρ πυρ fire
ἀλλότριον αλλοτριος another's; stranger
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
ἐτελεύτησαν τελευταω meet an end
16:1
וַ wa וְ and
יְדַבֵּ֤ר yᵊḏabbˈēr דבר speak
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֔ה mōšˈeh מֹשֶׁה Moses
אַחֲרֵ֣י ʔaḥᵃrˈê אַחַר after
מֹ֔ות mˈôṯ מָוֶת death
שְׁנֵ֖י šᵊnˌê שְׁנַיִם two
בְּנֵ֣י bᵊnˈê בֵּן son
אַהֲרֹ֑ן ʔahᵃrˈōn אַהֲרֹן Aaron
בְּ bᵊ בְּ in
קָרְבָתָ֥ם qārᵊvāṯˌām קרב approach
לִ li לְ to
פְנֵי־ fᵊnê- פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וַ wa וְ and
יָּמֻֽתוּ׃ yyāmˈuṯû מות die
16:1. locutusque est Dominus ad Mosen post mortem duum filiorum Aaron quando offerentes ignem alienum interfecti sunt
And the Lord spoke to Moses, after the death of the two sons of Aaron when they were slain upon their offering strange fire:
1. And the LORD spake unto Moses, after the death of the two sons of Aaron, when they drew near before the LORD, and died;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-2: Данная глава образует центр всей книги Левит по тем чрезвычайно важным религиозным идеям, которые выражаются в институте дня очищения, поскольку здесь выступают: а) факт всеобщей и разнообразной греховности и нечистоты пред Богом даже избранного народа; б) необходимость периодического очищения их; в) средство для сего: всенародное покаяние и сокрушение о грехах с определенным жертвенным ритуалом. Не названный технически в Лев XVI гл., данный день в двух др. мм. кн. Лев XXIII:27: и XXV:9, назван по евр. jom hakkippurim, по LXX: hmera exilasmou, день очищения или умилостивления, Vulg.: dies expiationum. У Иосифа Флав. (Древн. XIV:4–3: и XVI:4) и Филона (Ореrа II, р. 206, ed. Mangey), он называется днем поста или праздником поста (h thV nhsteiaV hmera или nhsteiaV hmera). В талмудической литературе обычное название дня очищения — joma (день по преимуществу; целый тр. 2-го тома Талмуда, посвященный постановлениям о дне очищения, назв. Иома), или joma rabbah (великий день). В этот величайший в смысле важности жертвоприношений день, совершавшийся 10: числа месяца тисри (Лев XXIII:27; XXV:9; ср. Чис XXIX:7), все таинственно-очистительные обряды в скинии или храме совершал исключительно один первосвященник. Ему, а также и священникам, внушается прежде всего глубочайшее благоговение к святилищу, в силу которого сам первосвященник мог входить во внутреннюю часть ветхозаветного святилища лишь однажды в год. Законоположения о дне очищения связываются исторически с трагическим случаем внезапной смерти сыновей Аарона — Надава и Авиуда (Лев X:1–2), логически же вполне естественно примыкают к законам о чистом и нечистом (Лев XI–XV). Завеса, parocheth, за которую первосвященник входил во святое святых лишь в день очищения, эта так называемая вторая (Евр IX:8) завеса (Исх XXVI:31–32–36), отличная от первой, разделявшей святилище и двор. «Крышка», слав.: «очистилище», евр. — kapporeth, LXX: ilasthrion, Vulg.: propitiatorium, — вероятно плита на ковчеге завета, символизировавшая престол Иеговы, где Он благоволил являться в «облаке». Это облако (ст. 2) некоторые толковники (Розенмюллер) отождествляют с «облаком курения», ст. 13. Но традиция иудейская отождествляла это облако святого святых с тем чудесным облаком, которое указывало евреям путь в пустыне (Исх XIII:21) и затем покрыло скинию, когда она была устроена (Исх ХL:34–38; Чис IX:15–23). И по блаж. Феодориту (вопр. 21: на Лев.), Бог открывался в скинии «в светозарном облаке».
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1: The Great Day of Atonement.B. C. 1490.
1 And the LORD spake unto Moses after the death of the two sons of Aaron, when they offered before the LORD, and died; 2 And 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. 3 Thus shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering. 4 He 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.
Here is, I. The date of this law concerning the day of atonement: it was after the death of the two sons of Aaron (v. 1), which we read, ch. x. 1. 1. Lest Aaron should fear that any remaining guilt of that sin should cleave to his family, or (seeing the priests were so apt to offend) that some after-sin of his other sons should be the ruin of his family, he is directed how to make atonement for his house, that it might keep in with God; for the atonement for it would be the establishment of it, and preserve the entail of the blessing upon it. 2. The priests being warned by the death of Nadab and Abihu to approach to God with reverence and godly fear (without which they came at their peril), directions are here given how the nearest approach might be made, not only without peril, but to unspeakable advantage and comfort, if the directions were observed. When they were cut off for an undue approach, the rest must not say, "Then we will not draw near at all," but, "Then we will do it by rule." They died for their sin, therefore God graciously provides for the rest, that they die not. Thus God's judgments on some should be instructions to others.
II. The design of this law. One intention of it was to preserve a veneration for the most holy place, within the veil, where the Shechinah, or divine glory, was pleased to dwell between the cherubim: Speak unto Aaron, that he come not at all times into the holy place, v. 2. Before the veil some of the priests came every day to burn incense upon the golden altar, but within the veil none must ever come but the high priest only, and he but on one day in the year, and with great ceremony and caution. That place where God manifested his special presence must not be made common. If none must come into the presence-chamber of an earthly king uncalled, no, not the queen herself, upon pain of death (Esth. iv. 11), was it not requisite that the same sacred respect should be paid to the Kings of kings? But see what a blessed change is made by the gospel of Christ; all good Christians have now boldness to enter into the holiest, through the veil, every day (Heb. x. 19, 20); and we come boldly (not as Aaron must, with fear and trembling) to the throne of grace, or mercy-seat, Heb. iv. 16. While the manifestations of God's presence and grace were sensible, it was requisite that they should thus be confined and upon reserve, because the objects of sense the more familiar they are made the less awful or delightful they become; but now that they are purely spiritual it is otherwise, for the objects of faith the more they are conversed with the more do they manifest of their greatness and goodness: now therefore we are welcome to come at all times into the holy place not made with hands, for we are made to sit together with Christ in heavenly places by faith, Eph. ii. 6. Then Aaron must not come near at all times, lest he die; we now must come near at all times that we may live: it is distance only that is our death. Then God appeared in the cloud upon the mercy-seat, but now with open face we behold, not in a dark cloud, but in a clear glass, the glory of the Lord, 2 Cor. iii. 18.
III. The person to whom the work of this day was committed, and that was the high priest only: Thus shall Aaron come into the holy place, v. 3. He was to do all himself upon the day of atonement: only there was a second provided to be his substitute or supporter, in case any thing should befal him, either of sickness or ceremonial uncleanness, that he could not perform the service of the day. All Christians are spiritual priests, but Christ only is the high priest, and he alone it is that makes atonement, nor needed he either assistant or substitute.
IV. The attire of the high priest in this service. He was not to be dressed up in his rich garments that were peculiar to himself: he was not to put on the ephod, with the precious stones in it, but only the linen clothes which he wore in common with the inferior priests, v. 4. That meaner dress did best become him on this day of humiliation; and, being thinner and lighter, he would in it be more expedite for the work or service of the day, which was all to go through his hands. Christ, our high priest, made atonement for sin in our nature; not in the robes of his own peculiar glory, but the linen garments of our mortality, clean indeed, but mean.
Adam Clarke: Commentary on the Bible - 1831
16:1: After the death of the two sons of Aaron - It appears from this verse that the natural place of this chapter is immediately after the tenth, where probably it originally stood; but the transposition, if it did take place, must be very ancient, as all the versions acknowledge this chapter in the place in which it now stands.
Albert Barnes: Notes on the Bible - 1834
16:1: The reference to the death of Nadab and Abihu is a notice of the occasion on which the instructions were given, well calculated to add point and emphasis to the solemn admonition to the high priest in the second verse. The death of his sons Lev 10:2, for drawing near to Yahweh in an unauthorized manner, was to serve as a warning to Aaron himself never to transgress in this respect.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:1: Lev 10:1, Lev 10:2
Carl Friedrich Keil and Franz Delitzsch
16:1
The chronological link connecting the following law with the death of the sons of Aaron (Lev 10:1-5) was intended, not only to point out the historical event which led to the appointment of the day of atonement, but also to show the importance and holiness attached to an entrance into the inmost sanctuary of God. The death of Aaron's sons, as a punishment for wilfully "drawing near before Jehovah," was to be a solemn warning to Aaron himself, "not to come at all times into the holy place within the vail, before the mercy-seat upon the ark," i.e., into the most holy place (see Ex 25:10.), but only at the time to be appointed by Jehovah, and for the purposes instituted by Him, i.e., according to Lev 16:29., only once a year, on the day of atonement, and only in the manner prescribed in Lev 16:3., that he might not die. - "For I will appear in the cloud above the capporeth." The cloud in which Jehovah appeared above the capporeth, between the cherubim (Ex 25:22), was not the cloud of the incense, with which Aaron was to cover the capporeth on entering (Lev 16:13), as Vitringa, Bhr, and others follow the Sadducees in supposing, but the cloud of the divine glory, in which Jehovah manifested His essential presence in the most holy place above the ark of the covenant. Because Jehovah appeared in this cloud, not only could no unclean and sinful man go before the capporeth, i.e., approach the holiness of the all-holy God; but even the anointed and sanctified high priest, if he went before it at his own pleasure, or without the expiatory blood of sacrifice, would expose himself to certain death. The reason for this prohibition is to be found in the fact, that the holiness communicated to the priest did not cancel the sin of his nature, but only covered it over for the performance of his official duties, and so long as the law, which produced only the knowledge of sin and not its forgiveness and removal, was not abolished by the complete atonement, the holy God was and remained to mortal and sinful man a consuming fire, before which no one could stand.
John Gill
16:1 And the Lord spake unto Moses, after the death of the two sons of Aaron,.... That is, either immediately after their death, and so this chapter would have stood in its natural order next to the tenth; or else after the above laws concerning uncleanness on various accounts were delivered out, designed to prevent the people entering into the tabernacle defiled, whereby they would have incurred the penalty of death; wherefore, as Aben Ezra observes, after the Lord had given cautions to the Israelites, that they might not die, he bid Moses to caution Aaron also, that he might not die as his sons died; these were Nadab and Abihu:
when they offered before the Lord, and died; offered strange fire, and died by flaming fire, as the Targum of Jonathan; or fire sent down from heaven, as Gersom, by lightning; see Lev 10:1.
Robert Jamieson, A. R. Fausset and David Brown
16:1 HOW THE HIGH PRIEST MUST ENTER INTO THE HOLY PLACE. (Lev. 16:1-34)
after the death of the two sons of Aaron, when they offered before the Lord, and died--It is thought by some that this chapter has been transposed out of its right place in the sacred record, which was immediately after the narrative of the deaths of Nadab and Abihu [Lev. 10:1-20]. That appalling catastrophe must have filled Aaron with painful apprehensions lest the guilt of these two sons might be entailed on his house, or that other members of his family might share the same fate by some irregularities or defects in the discharge of their sacred functions. And, therefore, this law was established, by the due observance of whose requirements the Aaronic order would be securely maintained and accepted in the priesthood.
16:216:2: Եւ ասէ Տէր ցՄովսէս. Խօսեա՛ց ընդ Ահարոնի եղբօր քում. եւ մի՛ մտցեն յամենայն ժամ ՚ի սրբութիւնն ՚ի ներքս քան զվարագոյրն յանդիման քաւութեանն, որ է ՚ի վերայ տապանակի վկայութեանն. եւ ո՛չ մեռանիցի. զի ամպո՛վ երեւեցայց ՚ի վերայ քաւութեանն։
2 Տէրն ասաց Մովսէսին. «Քո եղբայր Ահարոնին ասա՛. “Թող ամէն վայրկեան վկայութեան տապանակի առաջ գտնուող վարագոյրից ներս անցնելով՝ սրբարան չմտնեն, որպէսզի չմեռնեն. ես տապանակի վրայ երեւալու եմ ամպի մէջ:
2 Տէրը ըսաւ Մովսէսին. «Խօսէ՛ քու եղբօրդ Ահարոնին, որ ամէն ատեն սուրբ տեղը, վարագոյրին ներսիդին, տապանակին վրայ եղած քաւութեան առջեւ չմտնէ, որպէս զի չմեռնի. վասն զի ամպի մէջ պիտի երեւնամ քաւութեան վրայ։
Եւ ասէ Տէր ցՄովսէս. Խօսեաց ընդ Ահարոնի ընդ եղբօր քում, եւ մի՛ [273]մտցեն յամենայն ժամ ի սրբութիւնն ի ներքս քան զվարագոյրն յանդիման քաւութեանն, որ է ի վերայ տապանակի վկայութեանն, եւ ոչ մեռանիցի. զի ամպով երեւեցայց ի վերայ քաւութեանն:

16:2: Եւ ասէ Տէր ցՄովսէս. Խօսեա՛ց ընդ Ահարոնի եղբօր քում. եւ մի՛ մտցեն յամենայն ժամ ՚ի սրբութիւնն ՚ի ներքս քան զվարագոյրն յանդիման քաւութեանն, որ է ՚ի վերայ տապանակի վկայութեանն. եւ ո՛չ մեռանիցի. զի ամպո՛վ երեւեցայց ՚ի վերայ քաւութեանն։
2 Տէրն ասաց Մովսէսին. «Քո եղբայր Ահարոնին ասա՛. “Թող ամէն վայրկեան վկայութեան տապանակի առաջ գտնուող վարագոյրից ներս անցնելով՝ սրբարան չմտնեն, որպէսզի չմեռնեն. ես տապանակի վրայ երեւալու եմ ամպի մէջ:
2 Տէրը ըսաւ Մովսէսին. «Խօսէ՛ քու եղբօրդ Ահարոնին, որ ամէն ատեն սուրբ տեղը, վարագոյրին ներսիդին, տապանակին վրայ եղած քաւութեան առջեւ չմտնէ, որպէս զի չմեռնի. վասն զի ամպի մէջ պիտի երեւնամ քաւութեան վրայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:22: и сказал Господь Моисею: скажи Аарону, брату твоему, чтоб он не во всякое время входил во святилище за завесу пред крышку, что на ковчеге, дабы ему не умереть, ибо над крышкою Я буду являться в облаке.
16:2 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Μωυσῆν μωσευς Mōseus; Mosefs λάλησον λαλεω talk; speak πρὸς προς to; toward Ααρων ααρων Aarōn; Aaron τὸν ο the ἀδελφόν αδελφος brother σου σου of you; your καὶ και and; even μὴ μη not εἰσπορευέσθω εισπορευομαι intrude; travel into πᾶσαν πας all; every ὥραν ωρα hour εἰς εις into; for τὸ ο the ἅγιον αγιος holy ἐσώτερον εσωτερος inner τοῦ ο the καταπετάσματος καταπετασμα veil εἰς εις into; for πρόσωπον προσωπον face; ahead of τοῦ ο the ἱλαστηρίου ιλαστηριος placatory; appeasement ὅ ος who; what ἐστιν ειμι be ἐπὶ επι in; on τῆς ο the κιβωτοῦ κιβωτος ark τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even οὐκ ου not ἀποθανεῖται αποθνησκω die ἐν εν in γὰρ γαρ for νεφέλῃ νεφελη cloud ὀφθήσομαι οραω view; see ἐπὶ επι in; on τοῦ ο the ἱλαστηρίου ιλαστηριος placatory; appeasement
16:2 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֶל־ ʔel- אֶל to מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses דַּבֵּר֮ dabbēr דבר speak אֶל־ ʔel- אֶל to אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron אָחִיךָ֒ ʔāḥîḵˌā אָח brother וְ wᵊ וְ and אַל־ ʔal- אַל not יָבֹ֤א yāvˈō בוא come בְ vᵊ בְּ in כָל־ ḵol- כֹּל whole עֵת֙ ʕˌēṯ עֵת time אֶל־ ʔel- אֶל to הַ ha הַ the קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness מִ mi מִן from בֵּ֖ית bbˌêṯ בַּיִת house לַ la לְ to † הַ the פָּרֹ֑כֶת ppārˈōḵeṯ פָּרֹכֶת curtain אֶל־ ʔel- אֶל to פְּנֵ֨י pᵊnˌê פָּנֶה face הַ ha הַ the כַּפֹּ֜רֶת kkappˈōreṯ כַּפֹּרֶת cover אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הָ hā הַ the אָרֹן֙ ʔārˌōn אֲרֹון ark וְ wᵊ וְ and לֹ֣א lˈō לֹא not יָמ֔וּת yāmˈûṯ מות die כִּ֚י ˈkî כִּי that בֶּֽ bˈe בְּ in † הַ the עָנָ֔ן ʕānˈān עָנָן cloud אֵרָאֶ֖ה ʔērāʔˌeh ראה see עַל־ ʕal- עַל upon הַ ha הַ the כַּפֹּֽרֶת׃ kkappˈōreṯ כַּפֹּרֶת cover
16:2. et praecepit ei dicens loquere ad Aaron fratrem tuum ne omni tempore ingrediatur sanctuarium quod est intra velum coram propitiatorio quo tegitur arca ut non moriatur quia in nube apparebo super oraculumAnd 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),
2. and the LORD 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.
And 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:

2: и сказал Господь Моисею: скажи Аарону, брату твоему, чтоб он не во всякое время входил во святилище за завесу пред крышку, что на ковчеге, дабы ему не умереть, ибо над крышкою Я буду являться в облаке.
16:2
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Μωυσῆν μωσευς Mōseus; Mosefs
λάλησον λαλεω talk; speak
πρὸς προς to; toward
Ααρων ααρων Aarōn; Aaron
τὸν ο the
ἀδελφόν αδελφος brother
σου σου of you; your
καὶ και and; even
μὴ μη not
εἰσπορευέσθω εισπορευομαι intrude; travel into
πᾶσαν πας all; every
ὥραν ωρα hour
εἰς εις into; for
τὸ ο the
ἅγιον αγιος holy
ἐσώτερον εσωτερος inner
τοῦ ο the
καταπετάσματος καταπετασμα veil
εἰς εις into; for
πρόσωπον προσωπον face; ahead of
τοῦ ο the
ἱλαστηρίου ιλαστηριος placatory; appeasement
ὅ ος who; what
ἐστιν ειμι be
ἐπὶ επι in; on
τῆς ο the
κιβωτοῦ κιβωτος ark
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
οὐκ ου not
ἀποθανεῖται αποθνησκω die
ἐν εν in
γὰρ γαρ for
νεφέλῃ νεφελη cloud
ὀφθήσομαι οραω view; see
ἐπὶ επι in; on
τοῦ ο the
ἱλαστηρίου ιλαστηριος placatory; appeasement
16:2
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
מֹשֶׁ֗ה mōšˈeh מֹשֶׁה Moses
דַּבֵּר֮ dabbēr דבר speak
אֶל־ ʔel- אֶל to
אַהֲרֹ֣ן ʔahᵃrˈōn אַהֲרֹן Aaron
אָחִיךָ֒ ʔāḥîḵˌā אָח brother
וְ wᵊ וְ and
אַל־ ʔal- אַל not
יָבֹ֤א yāvˈō בוא come
בְ vᵊ בְּ in
כָל־ ḵol- כֹּל whole
עֵת֙ ʕˌēṯ עֵת time
אֶל־ ʔel- אֶל to
הַ ha הַ the
קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
מִ mi מִן from
בֵּ֖ית bbˌêṯ בַּיִת house
לַ la לְ to
† הַ the
פָּרֹ֑כֶת ppārˈōḵeṯ פָּרֹכֶת curtain
אֶל־ ʔel- אֶל to
פְּנֵ֨י pᵊnˌê פָּנֶה face
הַ ha הַ the
כַּפֹּ֜רֶת kkappˈōreṯ כַּפֹּרֶת cover
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הָ hā הַ the
אָרֹן֙ ʔārˌōn אֲרֹון ark
וְ wᵊ וְ and
לֹ֣א lˈō לֹא not
יָמ֔וּת yāmˈûṯ מות die
כִּ֚י ˈkî כִּי that
בֶּֽ bˈe בְּ in
† הַ the
עָנָ֔ן ʕānˈān עָנָן cloud
אֵרָאֶ֖ה ʔērāʔˌeh ראה see
עַל־ ʕal- עַל upon
הַ ha הַ the
כַּפֹּֽרֶת׃ kkappˈōreṯ כַּפֹּרֶת cover
16:2. et praecepit ei dicens loquere ad Aaron fratrem tuum ne omni tempore ingrediatur sanctuarium quod est intra velum coram propitiatorio quo tegitur arca ut non moriatur quia in nube apparebo super oraculum
And 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),
2. and the LORD 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.
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Adam Clarke: Commentary on the Bible - 1831
16:2: That he come not at all times into the holy place - By the holy place we are to understand here what is ordinarily called the Holy of Holies, or most holy place; that place within the veil where the ark of the covenant, etc., were laid up; and where God manifested his presence between the cherubim. In ordinary cases the high priest could enter this place only once in the year, that is, on the day of annual atonement; but in extraordinary cases he might enter more frequently, viz., while in the wilderness, in decamping and encamping, he must enter to take down or adjust the things; and on solemn pressing public occasions, he was obliged to enter in order to consult the Lord: but he never entered without the deepest reverence and due preparation. That it may appear that the grand subject of this chapter, the ordinance of the scape-goat, typified the death and resurrection of Christ, and the atonement thereby made, I beg leave to refer to Heb 9:7-12, and Heb 9:24-26, which I shall here transcribe, because it is a key to the whole of this chapter. "Into the second [tabernacle] went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people. The Holy Ghost this signifying, that the way into the holiest of all was not yet made manifest, while as the first tabernacle was yet standing: which was a figure for the time then present, in which were offered both gifts and sacrifices that could not make him that did the service perfect, as pertaining to the conscience; which stood only in meats and drinks, and divers washings, and carnal ordinances, imposed on them until the time of reformation. But Christ being come, a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the Blood of Goats and Calves, but by his Own Blood; he entered into the holy place, having obtained eternal redemption for us. For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us: nor yet that he should offer himself often, as the high priest entereth into the holy place every year with the blood of others; (for then must he often have suffered since the foundation of the world); but now once in the end of the world, hath he appeared To Put Away Sin By The Sacrifice Of Himself."
Albert Barnes: Notes on the Bible - 1834
16:2: The holy place within the vail - See Exo 26:33-34; Heb 9:3.
The cloud - Compare Exo 16:10 note.
The mercy seat - See Exo 25:17 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:2: he come not: Lev 23:27; Exo 26:33, Exo 26:34, Exo 30:10, Exo 40:20, Exo 40:21; Kg1 8:6; Heb 9:3, Heb 9:7, Heb 9:8; Heb 10:19, Heb 10:20
that he die not: Lev 16:13, Lev 8:35; Num 4:19, Num 17:10; Mat 27:51; Heb 4:14-16, Heb 10:19
in the cloud: Exo 40:34, Exo 40:35; Kg1 8:10-12; Ch2 5:14
the mercy seat: Exo 25:17-22
Geneva 1599
16:2 And the LORD said unto Moses, Speak unto Aaron thy brother, that he come not at (a) 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.
(a) The high priest entered into the holiest of holies just once a year in the month of September.
John Gill
16:2 And the Lord said unto Moses, speak unto Aaron thy brother,.... Who was the high priest; and what is here said to him was binding on all high priests in succession from him:
that he come not at all times into the holy place; or "holiness" (p), which was holiness itself, or the most holy place, as distinguished from that which was sometimes called the holy place, where stood the incense altar, the showbread table, and the candlestick, into which Aaron went every day, morning and evening, to do the service there enjoined him; but into the holy of holies here described, as appears by the after description of it, he might not go at all times, or every day, or when he pleased, only once a year, on the day of atonement; though, according to the Jewish writers, he went in four times on that day, first to offer incense, a second time to sprinkle the blood of the bullock, a third time to sprinkle the blood of the goat, and a fourth time to fetch out the censer; and if he entered a fifth time, he was worthy of death (q). Some have observed (r), that this respected Aaron only, and not Moses; that though Aaron might not go in when he pleased, and only at a time fixed, yet Moses might at any time, and consult the Lord upon the mercy seat, see Ex 25:22. Pausanias makes mention of several Heathen temples which were opened but once a year, as the temples of Hades Dindymene, and Eurymone (s), and particularly the temple of Minerva, into which only a priest entered once a year (t); which perhaps was in imitation of the Jewish high priest:
within the vail, before the mercy seat, which is upon the ark; this is a description of the holy place, into which the high priest might not go at any time, or at pleasure; it was within the vail that divided between the holy place, and the most holy, where stood the mercy seat, which was a lid or covering to the ark, at the two ends of which were the cherubim, the seat of the divine Majesty; which was a type of heaven for its holiness, being the habitation of the holy God, Father, Son, and Spirit, and of holy angels, and holy men, and where only holy services are performed; and for its invisibility, where dwells the invisible God, where Christ in our nature is at present unseen by us, and the glories of which are not as yet to be beheld; only faith, hope, and love, enter within the vail, and have to do with unseen objects there; and also for what are in it, as the ark and mercy seat, types of Christ, through whom mercy is communicated in a way of justice, he being the propitiation and the fulfilling end of the law for righteousness. And this caution was given to Aaron:
that he die not; by appearing in the presence of God without his leave and order:
for I will appear in the cloud upon the mercy seat; this one would think should be a reason why he should not die, when he came into the most holy place, because there was the mercy seat, and Jehovah on it: and besides the cloud of incense on it, he went in with, for so many understand by the cloud, the cloud of incense: thus Aben Ezra says, the sense is, that he should not enter but with incense, which would make a cloud, and so the glory not be seen, lest he should die: and Jarchi observes, that the Midrash, or the more mystical and subtle sense is, he shall not go in but with the cloud of incense on the day of atonement; but the more simple meaning, or plain sense of the words is, as the same writer notes, that whereas he did continually appear there in the pillar of cloud; and because his Shechinah or glorious Majesty is revealed there, he is cautioned not to use himself to go in, i.e. at any time; with which agrees the Targum of Jonathan,"for in my cloud the glory of my Shechinah, or divine Majesty, shall be revealed upon the mercy seat.''And this being the case, such a glory being there, though wrapped up in a cloud and thick darkness, it was dangerous to enter but by divine order.
(p) "ad sanctitatem", Pagninus, Montanus. (q) Maimon. & Bartenora in Misn. Celim, c. 1. sect. 9. (r) Maimon. in Misn. Sanhedrin, c. 11. sect. 1. So Tikkune Zohar, correct. 18. fol. 28. 1. (s) Eliac 2. sive, l. 6. p. 392. Boeotica, sive, l. 9. p. 578. Arcadica, sive, l. 8. p. 522. (t) Ib. Arcadica, p. 531.
John Wesley
16:2 At all times - Not whensoever he pleaseth, but only when I shall appoint him, namely, to take down the parts and furniture of it upon every removal, and to minister unto me once in the year. Lest he die - For his irreverence and presumption. In the cloud - In a bright and glorious cloud, over the mercy - seat, as a token when I would have him come.
Robert Jamieson, A. R. Fausset and David Brown
16:2 Speak unto Aaron thy brother, that he come not at all times into the holy place within the veil, &c.--Common priests went every day into the part of the sanctuary without the veil to burn incense on the golden altar. But none except the high priest was allowed to enter within the veil, and that only once a year with the greatest care and solemnity. This arrangement was evidently designed to inspire a reverence for the most holy place, and the precaution was necessary at a time when the presence of God was indicated by sensible symbols, the impression of which might have been diminished or lost by daily and familiar observation.
I will appear in the cloud--that is, the smoke of the incense which the high priest burnt on his yearly entrance into the most holy place: and this was the cloud which at that time covered the mercy seat.
16:316:3: Եւ ապա՛ մտանիցէ Ահարոն ՚ի սրբութիւնն՝ զուարակաւ յանդւոյ վասն մեղաց, եւ խոյիւ յողջակէզ։
3 Եւ ապա Ահարոնը կը մտնի սրբարան մեղքերի քաւութեան համար նախրի մի զուարակով եւ ողջակէզի համար մի խոյով:
3 Ահարոն այս բաներով պէտք է մտնէ սրբարանը. մեղքի պատարագի համար՝ զուարակով մը եւ ողջակէզի համար խոյով մը։
[274]Եւ ապա`` մտանիցէ Ահարոն ի սրբութիւնն. զուարակաւ յանդւոյ վասն մեղաց, եւ խոյիւ յողջակէզ:

16:3: Եւ ապա՛ մտանիցէ Ահարոն ՚ի սրբութիւնն՝ զուարակաւ յանդւոյ վասն մեղաց, եւ խոյիւ յողջակէզ։
3 Եւ ապա Ահարոնը կը մտնի սրբարան մեղքերի քաւութեան համար նախրի մի զուարակով եւ ողջակէզի համար մի խոյով:
3 Ահարոն այս բաներով պէտք է մտնէ սրբարանը. մեղքի պատարագի համար՝ զուարակով մը եւ ողջակէզի համար խոյով մը։
zohrab-1805▾ eastern-1994▾ western am▾
16:33: Вот с чем должен входить Аарон во святилище: с тельцом в жертву за грех и с овном во всесожжение;
16:3 οὕτως ουτως so; this way εἰσελεύσεται εισερχομαι enter; go in Ααρων ααρων Aarōn; Aaron εἰς εις into; for τὸ ο the ἅγιον αγιος holy ἐν εν in μόσχῳ μοσχος calf ἐκ εκ from; out of βοῶν βους ox περὶ περι about; around ἁμαρτίας αμαρτια sin; fault καὶ και and; even κριὸν κριος into; for ὁλοκαύτωμα ολοκαυτωμα whole offering
16:3 בְּ bᵊ בְּ in זֹ֛את zˈōṯ זֹאת this יָבֹ֥א yāvˌō בוא come אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron אֶל־ ʔel- אֶל to הַ ha הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness בְּ bᵊ בְּ in פַ֧ר fˈar פַּר young bull בֶּן־ ben- בֵּן son בָּקָ֛ר bāqˈār בָּקָר cattle לְ lᵊ לְ to חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin וְ wᵊ וְ and אַ֥יִל ʔˌayil אַיִל ram, despot לְ lᵊ לְ to עֹלָֽה׃ ʕōlˈā עֹלָה burnt-offering
16:3. nisi haec ante fecerit vitulum offeret pro peccato et arietem in holocaustumUnless he first do these things. He shall offer a calf for sin, and a ram for a holocaust.
3. Herewith shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering.
Thus shall Aaron come into the holy [place]: with a young bullock for a sin offering, and a ram for a burnt offering:

3: Вот с чем должен входить Аарон во святилище: с тельцом в жертву за грех и с овном во всесожжение;
16:3
οὕτως ουτως so; this way
εἰσελεύσεται εισερχομαι enter; go in
Ααρων ααρων Aarōn; Aaron
εἰς εις into; for
τὸ ο the
ἅγιον αγιος holy
ἐν εν in
μόσχῳ μοσχος calf
ἐκ εκ from; out of
βοῶν βους ox
περὶ περι about; around
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
κριὸν κριος into; for
ὁλοκαύτωμα ολοκαυτωμα whole offering
16:3
בְּ bᵊ בְּ in
זֹ֛את zˈōṯ זֹאת this
יָבֹ֥א yāvˌō בוא come
אַהֲרֹ֖ן ʔahᵃrˌōn אַהֲרֹן Aaron
אֶל־ ʔel- אֶל to
הַ ha הַ the
קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
בְּ bᵊ בְּ in
פַ֧ר fˈar פַּר young bull
בֶּן־ ben- בֵּן son
בָּקָ֛ר bāqˈār בָּקָר cattle
לְ lᵊ לְ to
חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin
וְ wᵊ וְ and
אַ֥יִל ʔˌayil אַיִל ram, despot
לְ lᵊ לְ to
עֹלָֽה׃ ʕōlˈā עֹלָה burnt-offering
16:3. nisi haec ante fecerit vitulum offeret pro peccato et arietem in holocaustum
Unless he first do these things. He shall offer a calf for sin, and a ram for a holocaust.
3. Herewith shall Aaron come into the holy place: with a young bullock for a sin offering, and a ram for a burnt offering.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Традиция иудейская подробно говорит о приготовлении первосвященника ко входу во святое святых и совершению обрядов для очищения, как-то: 7-дневном отделении первосвященника от своей семьи и пребывании в особой комнате при храме, о назначении ему заместителя (sagan) на случай его осквернения или смерти, об упражнениях его в совершении обрядов дня, о бдении накануне его, о клятве его в точности совершения обрядов и пр. (упомянутый тр. Иома, см. русск. перев. Переферковича, Талмуд. Мишна и Тосефта, т. II, Спб. 1900, с 318–353). Большая часть этих подробностей — позднейшего происхождения, но некоторые особенности ритуала, сохранившиеся только в предании, древнего происхождения.

3: Называются жертвы (тельца за грехи и овна во всесожжение), только приносимые первосвященником за себя и священство из собственного достатка, о жертвах от народа не говорится.
Adam Clarke: Commentary on the Bible - 1831
16:3: With a young bullock for a sin-offering - The bullock was presented as a sin-offering for himself, his family, the whole priesthood, and probably the Levites. The ram was for a burnt-offering, to signify that he and his associates were wholly consecrated, and to be wholly employed in this work of the ministry. The ceremonies with which these two sacrifices were accompanied are detailed in the following verses.
Albert Barnes: Notes on the Bible - 1834
16:3: Holy place - This name here denotes the sanctuary, the whole sacred enclosure, the court of the tabernacle. The offerings were for Aaron and his sons, supplied by himself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:3: Aaron: Heb 9:7, Heb 9:12, Heb 9:24, Heb 9:25
a young: Lev 4:3, Lev 8:14; Num 29:7-11
a ram for a burnt offering: Lev 1:3, Lev 1:10, Lev 8:18, Lev 9:3
Carl Friedrich Keil and Franz Delitzsch
16:3
Only בּזאת, "with this," i.e., with the sacrifices, dress, purifications, and means of expiation mentioned afterwards, could he go into "the holy place," i.e., according to the more precise description in Lev 16:2, into the inmost division of the tabernacle, which is called Kodesh hakkadashim, "the holy of holies," in Ex 26:33. He was to bring an ox (bullock) for a sin-offering and a ram for a burnt-offering, as a sacrifice for himself and his house (i.e., the priesthood, Lev 16:6), and two he-goats for a sin-offering and a ram for a burnt-offering, as a sacrifice for the congregation. For this purpose he was to put on, not the state-costume of the high priest, but a body-coat, drawers, girdle, and head-dress of white cloth (bad: see Ex 28:42), having first bathed his body, and not merely his hands and feet, as he did for the ordinary service, to appear before Jehovah as entirely cleansed from the defilement of sin (see at Lev 8:6) and arrayed in clothes of holiness. The dress of white cloth was not the plain official dress of the ordinary priests, for the girdle of that dress was coloured (see at Ex 28:39-40); and in that case the high priest would not have appeared in the perfect purity of his divinely appointed office as chief of the priesthood, but simply as the priest appointed for this day (v. Hoffmann). Nor did he officiate (as many of the Rabbins, and also C. a Lapide, Grotius, Rosenmller, and Knobel suppose) as a penitent praying humbly for the forgiveness of sin. For where in all the world have clear white clothes been worn either in mourning or as a penitential garment? The emphatic expression, "these are holy garments," is a sufficient proof that the pure white colour of all the clothes, even of the girdle, was intended as a representation of holiness. Although in Ex 28:2, Ex 28:4, etc., the official dress not only of Aaron, but of his sons also, that is to say, the priestly costume generally, is described as "holy garments," yet in the present chapter the word kodesh, "holy," is frequently used in an emphatic sense (for example, in Lev 16:2, Lev 16:3, Lev 16:16, of the most holy place of the dwelling), and by this predicate the dress is characterized as most holy. Moreover, it was in baddim ("linen") that the angel of Jehovah was clothed (Ezek 9:2-3, Ezek 9:11; Ezek 10:2, Ezek 10:6-7, and Dan 10:5; Dan 12:6-7), whose whole appearance, as described in Dan 10:6, resembled the appearance of the glory of Jehovah, which Ezekiel saw in the vision of the four cherubim (ch. 1), and was almost exactly like the glory of Jesus Christ, which John saw in the Revelation (Rev_ 1:13-15). The white material, therefore, of the dress which Aaron wore, when performing the highest act of expiation under the Old Testament, was a symbolical shadowing forth of the holiness and glory of the one perfect Mediator between God and man, who, being the radiation of the glory of God and the image of His nature, effected by Himself the perfect cleansing away of our sin, and who, as the true High Priest, being holy, innocent, unspotted, and separate from sinners, entered once by His own blood into the holy place not made with hands, namely, into heaven itself, to appear before the face of God for us, and obtain everlasting redemption (Heb 1:3; Heb 7:26; Heb 9:12, Heb 9:24).
John Gill
16:3 Thus shall Aaron come into the holy place,.... The most holy place; and this was after he had offered the daily sacrifice of the morning, and had performed the rest of the service then done, as Gersom observes; such as burning the incense and trimming the lamps, for no offering preceded the daily sacrifice:
with a young bullock for a sin offering, and a ram for a burnt offering; which were both for himself and his family; and such were the weakness, imperfection, and insufficiency of the Levitical priesthood, and priests, that they were obliged first to offer for their own sins, and then for the sins of the people: the meaning is not, as Aben Ezra says, that he should bring the bullock into the holy place, only that he should first give of his own a bullock for a sin offering, to atone for himself, and for the priests; nor could it be the body of the bullock he brought, only the blood of it into the most holy place, where he entered not without blood, first with the blood of the bullock, and then with the blood of the goat; for the body of the bullock for a sin offering was burnt without the camp, and the body of the ram for the burnt offering was burnt upon the altar of burnt offering; see Heb 9:7.
John Wesley
16:3 With a young bullock - That is, with the blood of it; the body of it was to be offered upon the altar of burnt - offerings. A sin - offering - For his own and family's sins; for a goat was offered for the sins of the people.
Robert Jamieson, A. R. Fausset and David Brown
16:3 Thus shall Aaron come into the holy place--As the duties of the great day of atonement led to the nearest and most solemn approach to God, the directions as to the proper course to be followed were minute and special.
with a young bullock . . . and a ram--These victims he brought alive, but they were not offered in sacrifice till he had gone through the ceremonies described between Lev 16:3-11. He was not to attire himself on that occasion in the splendid robes that were proper to his sacred office, but in a plain dress of linen, like the common Levites, for, as he was then to make atonement for his own sins, as well as for those of the people, he was to appear in the humble character of a suppliant. That plain dress was more in harmony with a season of humiliation (as well as lighter and more convenient for the duties which on that occasion he had singly to perform) than the gorgeous robes of the pontificate. It showed that when all appeared as sinners, the highest and lowest were then on a level, and that there is no distinction of persons with God [Acts 10:34].
16:416:4: Եւ պատմուճան կտաւի սրբեա՛լ զգեցցի, եւ անդրավարտի՛ս կտաւիս ունիցի յանդամս իւր. եւ գօտի կտաւի՛ ածցէ ընդ մէջ իւր, եւ խոյր կտաւի եդեալ ՚ի գլուխ, զի հանդերձ սրբութեան է. եւ լուասցէ՛ ջրով զամենայն մարմին իւր, եւ զգեցցի զնոսա[1052]։[1052] Այլք. Եւ գօտի կտաւի ածեալ։
4 Նա սրբագործուած կտաւէ պատմուճանը թող հագնի, մարմնի վրայ՝ կտաւէ անդրավարտիքը, մէջքին կապի կտաւէ գօտին, գլխին դնի կտաւէ խոյրը, որովհետեւ դրանք սրբագործուած հանդերձանք են: Իր ամբողջ մարմինը թող լուայ ջրով եւ թող հագնի դրանք:
4 Կտաւէ սուրբ շապիկ պիտի հագնի եւ իր մարմնին վրայէն՝ կտաւէ վարտիք ու իր մէջքը կտաւէ գօտի կապէ եւ իր գլուխը կտաւէ խոյր դնէ։ Ասոնք սուրբ զգեստներ են. ուստի իր մարմինը ջրով թող լուայ, ապա զանոնք հագնի։
Եւ [275]պատմուճան կտաւի սրբեալ զգեցցի, եւ անդրավարտիս կտաւիս ունիցի յանդամս իւր, եւ գօտի կտաւի ածեալ ընդ մէջ իւր, եւ խոյր կտաւի եդեալ ի գլուխ, զի հանդերձ սրբութեան են. եւ լուասցէ ջրով զամենայն մարմին իւր, եւ զգեցցի զնոսա:

16:4: Եւ պատմուճան կտաւի սրբեա՛լ զգեցցի, եւ անդրավարտի՛ս կտաւիս ունիցի յանդամս իւր. եւ գօտի կտաւի՛ ածցէ ընդ մէջ իւր, եւ խոյր կտաւի եդեալ ՚ի գլուխ, զի հանդերձ սրբութեան է. եւ լուասցէ՛ ջրով զամենայն մարմին իւր, եւ զգեցցի զնոսա[1052]։
[1052] Այլք. Եւ գօտի կտաւի ածեալ։
4 Նա սրբագործուած կտաւէ պատմուճանը թող հագնի, մարմնի վրայ՝ կտաւէ անդրավարտիքը, մէջքին կապի կտաւէ գօտին, գլխին դնի կտաւէ խոյրը, որովհետեւ դրանք սրբագործուած հանդերձանք են: Իր ամբողջ մարմինը թող լուայ ջրով եւ թող հագնի դրանք:
4 Կտաւէ սուրբ շապիկ պիտի հագնի եւ իր մարմնին վրայէն՝ կտաւէ վարտիք ու իր մէջքը կտաւէ գօտի կապէ եւ իր գլուխը կտաւէ խոյր դնէ։ Ասոնք սուրբ զգեստներ են. ուստի իր մարմինը ջրով թող լուայ, ապա զանոնք հագնի։
zohrab-1805▾ eastern-1994▾ western am▾
16:44: священный льняной хитон должен надевать он, нижнее платье льняное да будет на теле его, и льняным поясом пусть опоясывается, и льняной кидар надевает: это священные одежды; и пусть омывает он тело свое водою и надевает их;
16:4 καὶ και and; even χιτῶνα χιτων shirt λινοῦν λινους hallow ἐνδύσεται ενδυω dress in; wear καὶ και and; even περισκελὲς περισκελης be ἐπὶ επι in; on τοῦ ο the χρωτὸς χρως skin αὐτοῦ αυτος he; him καὶ και and; even ζώνῃ ζωνη belt; sash λινῇ λινους gird καὶ και and; even κίδαριν κιδαρις put around / on ἱμάτια ιματιον clothing; clothes ἅγιά αγιος holy ἐστιν ειμι be καὶ και and; even λούσεται λουω bathe ὕδατι υδωρ water πᾶν πας all; every τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him καὶ και and; even ἐνδύσεται ενδυω dress in; wear αὐτά αυτος he; him
16:4 כְּתֹֽנֶת־ kᵊṯˈōneṯ- כֻּתֹּנֶת tunic בַּ֨ד bˌaḏ בַּד linen, part, stave קֹ֜דֶשׁ qˈōḏeš קֹדֶשׁ holiness יִלְבָּ֗שׁ yilbˈāš לבשׁ cloth וּ û וְ and מִֽכְנְסֵי־ mˈiḵnᵊsê- מִכְנָס drawer בַד֮ vaḏ בַּד linen, part, stave יִהְי֣וּ yihyˈû היה be עַל־ ʕal- עַל upon בְּשָׂרֹו֒ bᵊśārˌô בָּשָׂר flesh וּ û וְ and בְ vᵊ בְּ in אַבְנֵ֥ט ʔavnˌēṭ אַבְנֵט scarf בַּד֙ bˌaḏ בַּד linen, part, stave יַחְגֹּ֔ר yaḥgˈōr חגר gird וּ û וְ and בְ vᵊ בְּ in מִצְנֶ֥פֶת miṣnˌefeṯ מִצְנֶפֶת turban בַּ֖ד bˌaḏ בַּד linen, part, stave יִצְנֹ֑ף yiṣnˈōf צנף wrap בִּגְדֵי־ biḡᵊḏê- בֶּגֶד garment קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness הֵ֔ם hˈēm הֵם they וְ wᵊ וְ and רָחַ֥ץ rāḥˌaṣ רחץ wash בַּ ba בְּ in † הַ the מַּ֛יִם mmˈayim מַיִם water אֶת־ ʔeṯ- אֵת [object marker] בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh וּ û וְ and לְבֵשָֽׁם׃ lᵊvēšˈām לבשׁ cloth
16:4. tunica linea vestietur feminalibus lineis verecunda celabit accingetur zona linea cidarim lineam inponet capiti haec enim vestimenta sunt sancta quibus cunctis cum lotus fuerit indueturHe 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.
4. He 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.
He 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:

4: священный льняной хитон должен надевать он, нижнее платье льняное да будет на теле его, и льняным поясом пусть опоясывается, и льняной кидар надевает: это священные одежды; и пусть омывает он тело свое водою и надевает их;
16:4
καὶ και and; even
χιτῶνα χιτων shirt
λινοῦν λινους hallow
ἐνδύσεται ενδυω dress in; wear
καὶ και and; even
περισκελὲς περισκελης be
ἐπὶ επι in; on
τοῦ ο the
χρωτὸς χρως skin
αὐτοῦ αυτος he; him
καὶ και and; even
ζώνῃ ζωνη belt; sash
λινῇ λινους gird
καὶ και and; even
κίδαριν κιδαρις put around / on
ἱμάτια ιματιον clothing; clothes
ἅγιά αγιος holy
ἐστιν ειμι be
καὶ και and; even
λούσεται λουω bathe
ὕδατι υδωρ water
πᾶν πας all; every
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
καὶ και and; even
ἐνδύσεται ενδυω dress in; wear
αὐτά αυτος he; him
16:4
כְּתֹֽנֶת־ kᵊṯˈōneṯ- כֻּתֹּנֶת tunic
בַּ֨ד bˌaḏ בַּד linen, part, stave
קֹ֜דֶשׁ qˈōḏeš קֹדֶשׁ holiness
יִלְבָּ֗שׁ yilbˈāš לבשׁ cloth
וּ û וְ and
מִֽכְנְסֵי־ mˈiḵnᵊsê- מִכְנָס drawer
בַד֮ vaḏ בַּד linen, part, stave
יִהְי֣וּ yihyˈû היה be
עַל־ ʕal- עַל upon
בְּשָׂרֹו֒ bᵊśārˌô בָּשָׂר flesh
וּ û וְ and
בְ vᵊ בְּ in
אַבְנֵ֥ט ʔavnˌēṭ אַבְנֵט scarf
בַּד֙ bˌaḏ בַּד linen, part, stave
יַחְגֹּ֔ר yaḥgˈōr חגר gird
וּ û וְ and
בְ vᵊ בְּ in
מִצְנֶ֥פֶת miṣnˌefeṯ מִצְנֶפֶת turban
בַּ֖ד bˌaḏ בַּד linen, part, stave
יִצְנֹ֑ף yiṣnˈōf צנף wrap
בִּגְדֵי־ biḡᵊḏê- בֶּגֶד garment
קֹ֣דֶשׁ qˈōḏeš קֹדֶשׁ holiness
הֵ֔ם hˈēm הֵם they
וְ wᵊ וְ and
רָחַ֥ץ rāḥˌaṣ רחץ wash
בַּ ba בְּ in
† הַ the
מַּ֛יִם mmˈayim מַיִם water
אֶת־ ʔeṯ- אֵת [object marker]
בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh
וּ û וְ and
לְבֵשָֽׁם׃ lᵊvēšˈām לבשׁ cloth
16:4. tunica linea vestietur feminalibus lineis verecunda celabit accingetur zona linea cidarim lineam inponet capiti haec enim vestimenta sunt sancta quibus cunctis cum lotus fuerit induetur
He 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.
4. He 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.
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Adam Clarke: Commentary on the Bible - 1831
16:4: He shall put on the holy linen coat - He was not to dress in his pontifical garments, but in the simple sacerdotal vestments, or those of the Levites, because it was a day of humiliation; and as he was to offer sacrifices for his own sins, it was necessary that he should appear in habits suited to the occasion. Hence he has neither the robe, the ephod, the breastplate, the mitre, etc.; these constituted his dress of dignity as the high priest of God, ministering for others and the representative of Christ: but now he appears, before God as a sinner, offering an atonement for his transgressions, and his garments are those of humiliation.
Albert Barnes: Notes on the Bible - 1834
16:4: The high priest when he changed his dress on this day was required to bathe himself. In his "golden garments" he had, on this day, and for the pRev_ious week, to offer the regular daily sacrifices, and to perform the other sacerdotal duties of the sanctuary, which were usually performed by a common priest. The dress of white linen, which he now put on, appears to have been like the ordinary dress of the common priests, except in the substitution of a linen mitre for the bonnet (or cap), and of a plain linen girdle for the variegated one (Exo 28:40-43 notes). In preparing to enter the holy of holies, he attired himself in spotless white as a token of the holiness without which none, in a spiritual sense, can enter the divine presence. He thus became a more distinct foreshadow of the greater high priest Heb 7:26; Heb 6:19-20. This significance belonged to the high priest only in his official capacity as mediator: in his own person he had infirmity, and was required "to offer up sacrifice, "first" for his own sins, and then for the people's." Heb 7:27. See the notes at Lev 9:7-14. On the same ground it was that, although as a mediator he had to enter the most holy place, as sinful man he needed the cloud of incense as a veil to come between him and the holiness of Yahweh. See Lev 16:13.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:4: holy linen coat: Heb. of holiness, Greek, a sanctified linen coat, This and the other vestures were peculiar for this day, and for the services of this day; that is, for making atonement: the other service, which was ordinary, he performed this day in his other priestly garments. The eight ornaments usually worn by the high priest are enumerated in Exo 28:4, etc., and the four that were for this day are here expressed, and are called the white garments, while the others were designated the golden garments, because some were made with gold thread woven in them. These four were made of six double twisted threads, and of flax only. Lev 6:10; Exo 28:2, Exo 28:39-43, Exo 39:27-29; Isa 53:2; Eze 44:17, Eze 44:18; Luk 1:35; Phi 2:7; Heb 2:14, Heb 7:26
therefore: Lev 8:6, Lev 8:7; Exo 29:4, Exo 30:20, Exo 40:12, Exo 40:31, Exo 40:32; Rev 1:5, Rev 1:6
John Gill
16:4 He shall put on the holy linen coat,.... Which he wore in common with other priests:
and he shall have the linen breeches upon his flesh; upon those parts of his body which are more secret, and less honourable flesh, meaning the same, as in Lev 15:2,
and shall be girded with a linen girdle and with the linen mitre shall he be attired, as the other priests were; which were an emblem of the purity and holiness of Christ, whereby he became a proper and suitable high priest, to make atonement for sin, he having none in himself; and of his mean estate of humiliation afflictions, and sufferings, whereby he expiated sin, and made reconciliation for iniquity; the high priest on the day of atonement not appearing in his golden garments, as the Jews call others worn by him, because there were some gold in them, as being unsuitable to a day of affliction and humiliation, but in garments of flax, a meaner dress; and which also were an emblem of the righteousness of Christ, and his saints, called fine linen, clean and white; which is wrought out by him, as the author of it, is in him as the subject of it, and worn by him as the Lord our righteousness, and in which, as the instilled head and representative of his people, he entered into heaven to show it to his Father, and plead it with him:
these are holy garments; and to be used only in sacred service: there were four more holy garments besides these worn by the high priest, as the breastplate, the ephod, the robe, and the plate of gold, and which also were put on at certain times on this day, as at the offering of the morning and evening sacrifice, and at the slaying and offering of the several creatures on this day (u), see Lev 16:23,
therefore shall he wash his flesh in water, and so put them on; by dipping, and that in forty seahs of water, as the Targum of Jonathan; and this he did as often as he changed his garments, which were no less than five times on this day. The tradition is (w), no man goes into the court for service, even though clean, until he has dipped himself: the high priest dips five times, and sanctifies, i.e. washes his hands and feet ten times on that day, and all are done in the holy place, over the house of Parvah, excepting this only, that is, first here: Jarchi on the text observes, on this day, he (the high priest) is bound to dipping at every change, and five times he changes, and to two washings of his hands and feet at the laver: this washing may be either an emblem of Christ's baptism, which he submitted to before he entered on his public ministry, and was, by dipping; or rather of his being cleared, acquitted, and justified from all sin, upon his resurrection from the dead, after he had made atonement for it, and before his entrance into heaven; as he had no sin of his own he needed not the washing of regeneration, or the water of sanctifying grace to be sprinkled on him, to cleanse him from it but inasmuch as he had sin imputed to him, and which he took upon him to make atonement for, it was proper and necessary, when he had made it, that he should be justified in the Spirit, that so he might enter into heaven without sin imputed, as he will appear without it when he comes a second time.
(u) Misn. Yoma, c. 3. sect. 4, 6. (w) Ib. sect. 3.
John Wesley
16:4 The linen coat - It is observable, the high - priest did not now use his peculiar and glorious robes, but only his linen garments, which were common to him with the ordinary priests. The reason whereof was, because this was not a day of feasting and rejoicing, but of mourning and humiliation, at which times people were to lay aside their ornaments. These are holy - Because appropriated to an holy and religious use.
16:516:5: Եւ ՚ի ժողովրդենէ որդւոցն Իսրայէլի առցէ երկուս նոխազս յայծեաց վասն մեղաց, եւ խոյ մի յողջակէ՛զ։
5 Իսրայէլացիների հօտերի միջից նա մեղքերի քաւութեան համար երկու նոխազ թող առնի եւ մէկ խոյ էլ՝ ողջակէզի համար:
5 Եւ Իսրայէլի որդիներուն ժողովուրդէն մեղքի պատարագի համար այծերէն երկու նոխազ ու ողջակէզի համար մէկ խոյ պէտք է առնէ։
Եւ ի ժողովրդենէ որդւոցն Իսրայելի առցէ երկուս նոխազս յայծեաց վասն մեղաց, եւ խոյ մի յողջակէզ:

16:5: Եւ ՚ի ժողովրդենէ որդւոցն Իսրայէլի առցէ երկուս նոխազս յայծեաց վասն մեղաց, եւ խոյ մի յողջակէ՛զ։
5 Իսրայէլացիների հօտերի միջից նա մեղքերի քաւութեան համար երկու նոխազ թող առնի եւ մէկ խոյ էլ՝ ողջակէզի համար:
5 Եւ Իսրայէլի որդիներուն ժողովուրդէն մեղքի պատարագի համար այծերէն երկու նոխազ ու ողջակէզի համար մէկ խոյ պէտք է առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:55: и от общества сынов Израилевых пусть возьмет двух козлов в жертву за грех и одного овна во всесожжение.
16:5 καὶ και and; even παρὰ παρα from; by τῆς ο the συναγωγῆς συναγωγη gathering τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel λήμψεται λαμβανω take; get δύο δυο two χιμάρους χιμαρος from; out of αἰγῶν αιξ about; around ἁμαρτίας αμαρτια sin; fault καὶ και and; even κριὸν κριος one; unit εἰς εις into; for ὁλοκαύτωμα ολοκαυτωμα whole offering
16:5 וּ û וְ and מֵ mē מִן from אֵ֗ת ʔˈēṯ אֵת together with עֲדַת֙ ʕᵃḏˌaṯ עֵדָה gathering בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel יִקַּ֛ח yiqqˈaḥ לקח take שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two שְׂעִירֵ֥י śᵊʕîrˌê שָׂעִיר he-goat עִזִּ֖ים ʕizzˌîm עֵז goat לְ lᵊ לְ to חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin וְ wᵊ וְ and אַ֥יִל ʔˌayil אַיִל ram, despot אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לְ lᵊ לְ to עֹלָֽה׃ ʕōlˈā עֹלָה burnt-offering
16:5. suscipietque ab universa multitudine filiorum Israhel duos hircos pro peccato et unum arietem in holocaustumAnd he shall receive from the whole multitude of the children of Israel two buck goats for sin, and one ram for a holocaust.
5. And 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.
And 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:

5: и от общества сынов Израилевых пусть возьмет двух козлов в жертву за грех и одного овна во всесожжение.
16:5
καὶ και and; even
παρὰ παρα from; by
τῆς ο the
συναγωγῆς συναγωγη gathering
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
λήμψεται λαμβανω take; get
δύο δυο two
χιμάρους χιμαρος from; out of
αἰγῶν αιξ about; around
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
κριὸν κριος one; unit
εἰς εις into; for
ὁλοκαύτωμα ολοκαυτωμα whole offering
16:5
וּ û וְ and
מֵ mē מִן from
אֵ֗ת ʔˈēṯ אֵת together with
עֲדַת֙ ʕᵃḏˌaṯ עֵדָה gathering
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
יִקַּ֛ח yiqqˈaḥ לקח take
שְׁנֵֽי־ šᵊnˈê- שְׁנַיִם two
שְׂעִירֵ֥י śᵊʕîrˌê שָׂעִיר he-goat
עִזִּ֖ים ʕizzˌîm עֵז goat
לְ lᵊ לְ to
חַטָּ֑את ḥaṭṭˈāṯ חַטָּאת sin
וְ wᵊ וְ and
אַ֥יִל ʔˌayil אַיִל ram, despot
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
לְ lᵊ לְ to
עֹלָֽה׃ ʕōlˈā עֹלָה burnt-offering
16:5. suscipietque ab universa multitudine filiorum Israhel duos hircos pro peccato et unum arietem in holocaustum
And he shall receive from the whole multitude of the children of Israel two buck goats for sin, and one ram for a holocaust.
5. And 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Традиция восполняет текст библ., свидетельствуя, что утром первосвященник обычную повседневную жертву совершал в своем обычном, золотом облачении; собственно же в день очищения назначенные жертвы первосвященник совершал в особых, белого цвета и льняных, одеждах, почти тождественных с священническими, исключая кидара. Что одежды были не золотые, как обычно, а льняные, это означало смирение и покаяние первосвящ. и народа. Белый цвет облачения мог выражать чистоту и непорочность, к какой призывался народ Божий по очищении его от грехов целого года. Пред облачением первосвященник в день очищения каждый раз (по традиции всего 5: раз) омывал водою все тело.

5-6: В жертву за грехи народа в день очищения избирались 2: козла (евр. sair, отличное от обычного назв. козла attud, может обозначать козла особой породы или старого, косматого). По традиции, оба козла должны были быть одних лет и одного вида.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
5 And 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. 6 And Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house. 7 And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation. 8 And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat. 9 And Aaron shall bring the goat upon which the LORD's lot fell, and offer him for a sin offering. 10 But 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. 11 And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself: 12 And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the vail: 13 And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that is upon the testimony, that he die not: 14 And he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.
The Jewish writers say that for seven days before the day of expiation the high priest was to retire from his own house, and to dwell in a chamber of the temple, that he might prepare himself for the service of this great day. During those seven days he himself did the work of the inferior priests about the sacrifices, incense, &c., that he might have his hand in for this day: he must have the institution read to him again and again, that he might be fully apprised of the whole method. 1. He was to begin the service of the day very early with the usual morning sacrifice, after he had first washed his whole body before he dressed himself, and his hands and feet again afterwards. He then burned the daily incense, dressed the lamps, and offered the extraordinary sacrifice appointed for this day (not here, but Num. xxix. 8), a bullock, a ram, and seven lambs, all for burnt-offerings. This he is supposed to have done in his high priest's garments. 2. He must now put off his rich robes, bathe himself, put on the linen garments, and present unto the Lord his own bullock, which was to be a sin-offering for himself and his own house, v. 6. The bullock was set between the temple and the altar, and the offering of him mentioned in this verse was the making of a solemn confession of his sins and the sins of his house, earnestly praying for the forgiveness of them, and this with his hands on the head of the bullock. 3. He must then cast lots upon the two goats, which were to make (both together) one sin-offering for the congregation. One of these goats must be slain, in token of a satisfaction to be made to God's justice for sin, the other must be sent away, in token of the remission or dismission of sin by the mercy of God. Both must be presented together to God (v. 7) before the lot was cast upon them, and afterwards the scape-goat by itself, v. 10. Some think that goats were chosen for the sin-offering because, by the disagreeableness of their smell, the offensiveness of sin is represented: others think, because it was said that the demons which the heathens then worshipped often appeared to their worshippers in the form of goats, God therefore obliged his people to sacrifice goats, that they might never be tempted to sacrifice to goats. 4. The next thing to be done was to kill the bullock for the sin-offering for himself and his house, v. 11. "Now," say the Jews, "he must again put his hands on the head of the bullock, and repeat the confession and supplication he had before made, and kill the bullock with his own hands, to make atonement for himself first (for how could he make reconciliation for the sins of the people till he was himself first reconciled?) and for his house, not only his own family, but all the priests, who are called the house of Aaron," Ps. cxxxv. 19. This charity must begin at home, though it must not end there. The bullock being killed, he left one of the priests to stir the blood, that it might not thicken, and then, 5. He took a censer of burning coals (that would not smoke) in one hand, and a dish full of the sweet incense in the other, and then went into the holy of holies through the veil, and went up towards the ark, set the coals down upon the floor, and scattered the incense upon them, so that the room was immediately filled with smoke. The Jews say that he was to go in side-ways, that he might not look directly upon the ark where the divine glory was, till it was covered with smoke; then he must come out backwards, out of reverence to the divine majesty; and, after a short prayer, he was to hasten out of the sanctuary, to show himself to the people, that they might not suspect that he had misbehaved himself and died before the Lord. 6. He then fetched the blood of the bullock from the priest whom he had left stirring it, and took that in with him the second time into the holy of holies, which was now filled with the smoke of the incense, and sprinkled with his finger of that blood upon, or rather towards, the mercy-seat, once over against the top of it and then seven times towards the lower part of it, v. 14. But the drops of blood (as the Jews expound it) all fell upon the ground, and none touched the mercy-seat. Having done this, he came out of the most holy place, set the basin of blood down in the sanctuary, and went out.
Albert Barnes: Notes on the Bible - 1834
16:5: Take of the congregation - i. e. they were to be supplied at the public cost.
Two kids of the goats - This should be, two shaggy he-goats (Lev 4:23 note), of the same color, size, and value.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:5: Lev 4:14, Lev 8:2, Lev 8:14, Lev 9:8-16; Num 29:11; Ch2 29:21; Ezr 6:17; Eze 45:22, Eze 45:23; Rom 8:3; Heb 7:27, Heb 7:28, Heb 10:5-14
John Gill
16:5 And he shall take of the congregation of the children of Israel,.... With whom only the high priest had to do on the day of atonement; as Christ our high priest has only with the Israel of God, the elect, given him by the Father, for whom he offered up himself, and for whose sins he made reconciliation:
two kids of the goats for a sin offering; the one of which was killed, and the other let go alive, and both were but one offering, typical of Christ in both his natures, divine and human, united in one person; and who was made sin, and became a sin offering for his people:
and one ram for a burnt offering; a type of Christ, mighty to save, this creature being a strong one; and of his dolorous sufferings, this offering being burnt; and of God's gracious acceptance of his sacrifice, which was of a sweet smelling savour to him; the burnt offering following by way of thanksgiving for atonement made by the sin offering graciously accepted by the Lord.
Robert Jamieson, A. R. Fausset and David Brown
16:5 shall take of the congregation . . . two kids of the goats . . . and one ram--The sacrifices were to be offered by the high priest, respectively for himself and the other priests, as well as for the people. The bullock (Lev 16:3) and the goats were for sin offerings and the rams for burnt offerings. The goats, though used in different ways, constituted only one offering. They were both presented before the Lord, and the disposal of them determined by lot, which Jewish writers have thus described: The priest, placing one of the goats on his right hand and the other on his left, took his station by the altar, and cast into an urn two pieces of gold exactly similar, inscribed, the one with the words "for the Lord," and the other for "Azazel" (the scapegoat). After having well shaken them together, he put both his hands into the box and took up a lot in each: that in his right hand he put on the head of the goat which stood on his right, and that in his left he dropped on the other. In this manner the fate of each was decided.
16:616:6: Եւ մատուսցէ՛ Ահարոն զզուարակն զվասն մեղաց իւրոց. եւ քաւեսցէ վասն իւր, եւ վասն տա՛ն իւրոյ։
6 Ահարոնը մեղքերի քաւութեան համար պիտի զոհաբերի զուարակը եւ դրանով պիտի քաւի իր ու իր ընտանիքի մեղքերը:
6 Ահարոն իր մեղքի պատարագին զուարակը պէտք է մատուցանէ եւ իրեն համար ու իր տանը համար քաւութիւն ընէ։
Եւ մատուսցէ Ահարոն զզուարակն վասն մեղաց իւրոց, եւ քաւեսցէ վասն իւր եւ վասն տան իւրոյ:

16:6: Եւ մատուսցէ՛ Ահարոն զզուարակն զվասն մեղաց իւրոց. եւ քաւեսցէ վասն իւր, եւ վասն տա՛ն իւրոյ։
6 Ահարոնը մեղքերի քաւութեան համար պիտի զոհաբերի զուարակը եւ դրանով պիտի քաւի իր ու իր ընտանիքի մեղքերը:
6 Ահարոն իր մեղքի պատարագին զուարակը պէտք է մատուցանէ եւ իրեն համար ու իր տանը համար քաւութիւն ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:66: И принесет Аарон тельца в жертву за грех за себя и очистит себя и дом свой.
16:6 καὶ και and; even προσάξει προσαγω lead toward; head toward Ααρων ααρων Aarōn; Aaron τὸν ο the μόσχον μοσχος calf τὸν ο the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault αὐτοῦ αυτος he; him καὶ και and; even ἐξιλάσεται εξιλασκομαι about; around αὐτοῦ αυτος he; him καὶ και and; even τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him
16:6 וְ wᵊ וְ and הִקְרִ֧יב hiqrˈîv קרב approach אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] פַּ֥ר pˌar פַּר young bull הַ ha הַ the חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֑ו lˈô לְ to וְ wᵊ וְ and כִפֶּ֥ר ḵippˌer כפר cover בַּעֲדֹ֖ו baʕᵃḏˌô בַּעַד distance וּ û וְ and בְעַ֥ד vᵊʕˌaḏ בַּעַד distance בֵּיתֹֽו׃ bêṯˈô בַּיִת house
16:6. cumque obtulerit vitulum et oraverit pro se et pro domo suaAnd when he hath offered the cattle and prayed for himself and for his own house:
6. And Aaron shall present the bullock of the sin offering, which is for himself, and make atonement for himself, and for his house.
And Aaron shall offer his bullock of the sin offering, which [is] for himself, and make an atonement for himself, and for his house:

6: И принесет Аарон тельца в жертву за грех за себя и очистит себя и дом свой.
16:6
καὶ και and; even
προσάξει προσαγω lead toward; head toward
Ααρων ααρων Aarōn; Aaron
τὸν ο the
μόσχον μοσχος calf
τὸν ο the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξιλάσεται εξιλασκομαι about; around
αὐτοῦ αυτος he; him
καὶ και and; even
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
16:6
וְ wᵊ וְ and
הִקְרִ֧יב hiqrˈîv קרב approach
אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֶת־ ʔeṯ- אֵת [object marker]
פַּ֥ר pˌar פַּר young bull
הַ ha הַ the
חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֑ו lˈô לְ to
וְ wᵊ וְ and
כִפֶּ֥ר ḵippˌer כפר cover
בַּעֲדֹ֖ו baʕᵃḏˌô בַּעַד distance
וּ û וְ and
בְעַ֥ד vᵊʕˌaḏ בַּעַד distance
בֵּיתֹֽו׃ bêṯˈô בַּיִת house
16:6. cumque obtulerit vitulum et oraverit pro se et pro domo sua
And when he hath offered the cattle and prayed for himself and for his own house:
6. And Aaron shall present the bullock of the sin offering, which is for himself, and make atonement for himself, and for his house.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:6: Shall offer - Rather, shall present, as in Lev 16:7, Lev 16:10, etc. The word expresses the formal act of placing the victims in front of the entrance of the tabernacle.
For himself, and for his house - i. e. for himself as the high priest and all the common priests. Compare Lev 9:7-14 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:6: which: Lev 8:14-17; Heb 9:7
for himself: Lev 9:7; Ezr 10:18, Ezr 10:19; Job 1:5; Eze 43:19, Eze 43:27; Heb 5:2
Carl Friedrich Keil and Franz Delitzsch
16:6
With the bullock Aaron was to make atonement for himself and his house. The two he-goats he was to place before Jehovah (see Lev 1:5), and "give lots over them," i.e., have lots cast upon them, one lot for Jehovah, the other for Azazel. The one upon which the lot for Jehovah fell (עלה, from the coming up of the lot out of the urn, Josh 18:11; Josh 19:10), he was to prepare as a sin-offering for Jehovah, and to present the one upon which the lot for Azazel fell alive before Jehovah, עליו לכפּר, "to expiate it," i.e., to make it the object of expiation (see at Lev 16:21), to send it (them) into the desert to Azazel. עזאזל, which only occurs in this chapter, signifies neither "a remote solitude," nor any locality in the desert whatever (as Jonathan, Rashi, etc., suppose); nor the "he-goat" (from עז goat, and עזל to turn off, "the goat departing or sent away," as Symm., Theodot., the Vulgate, Luther, and others render it); nor "complete removal" (Bhr, Winer, Tholuck, etc.). The words, one lot for Jehovah and one for Azazel, require unconditionally that Azazel should be regarded as a personal being, in opposition to Jehovah. The word is a more intense form of עזל removit, dimovit, and comes from עזלזל by absorbing the liquid, like Babel from balbel (Gen 11:9), and Golgotha from gulgalta (Ewald, 158c). The Septuagint rendering is correct, ὁ ἀποπομπαῖος; although in Lev 16:10 the rendering ἀποπομπή is also adopted, i.e., "averruncus, a fiend, or demon whom one drives away" (Ewald). We have not to think, however, of any demon whatever, who seduces men to wickedness in the form of an evil spirit, as the fallen angel Azazel is represented as doing in the Jewish writings (Book of Enoch 8:1; 10:10; 13:1ff.), like the terrible field Shibe, whom the Arabs of the peninsula of Sinai so much dread (Seetzen, i. pp. 273-4), but of the devil himself, the head of the fallen angels, who was afterwards called Satan; for no subordinate evil spirit could have been placed in antithesis to Jehovah as Azazel is here, but only the ruler or head of the kingdom of demons. The desert and desolate places are mentioned elsewhere as the abode of evil spirits (Is 13:21; Is 34:14; Mt 12:43; Lk 11:24; Rev_ 18:2). The desert, regarded as an image of death and desolation, corresponds to the nature of evil spirits, who fell away from the primary source of life, and in their hostility to God devastated the world, which was created good, and brought death and destruction in their train.
John Gill
16:6 And Aaron shall offer his bullock of the sin offering, which is for himself,.... That is, bring it into the court, and present it before the Lord in order to its being slain and sacrificed; for as yet it was not killed, and so could not be offered on the altar, see Lev 16:11; the place where the bullock was set was between the porch and the altar, his head in the south, and his face to the west, and the priest stood in the east, and his face to the west, and laid both his hands upon him, and confessed his sins, and his family's (x): and this is said to be "for himself"; not to atone for him, which is afterwards expressed, but which should come of him or from him, and not from the congregation, as Jarchi explains it; or as the Targum of Jonathan more clearly, which is of his own money, wholly at his own expense, and not the people's:
and make atonement for himself, and for his house; for himself, for his own personal sins and for his family's sins, those of his wife and children; and it may be extended to all the priests of the house of Aaron; and some say to the Levites also, as Aben Ezra notes, though he disapproves of it: by this it appears, that Christ, the antitype of Aaron, is a more perfect and excellent priest than he, who needed not to offer up sacrifice, first for his own sins, and then for his people's, for this he did once, when he offered up himself, Heb 7:27; and which was for his whole family, and them only, the elect of God, consisting of Jews and Gentiles; part of which is in heaven, and part on earth, and both were reconciled, or atonement made for them, by the blood of Christ; whose house and family men appear to be, when they believe and hope in him, and hold fast their faith and hope; and who are made by him priests as well as kings to God; see Eph 3:15 Rev_ 1:6.
(x) Misn. Yoma, c. 3. sect. 8.
16:716:7: Եւ առցէ երկո՛ւս նոխազս եւ կացուսցէ՛ զնոսա առաջի Տեառն առ դրան խորանին վկայութեան։
7 Նա թող վերցնի երկու նոխազները, դրանք կանգնեցնի Տիրոջ առաջ՝ վկայութեան խորանի դռան մօտ:
7 Երկու նոխազ պիտի առնէ ու Տէրոջը առջեւ վկայութեան խորանին դուռը կեցնէ։
Եւ առցէ երկուս նոխազս եւ կացուսցէ զնոսա առաջի Տեառն առ դրան խորանին վկայութեան:

16:7: Եւ առցէ երկո՛ւս նոխազս եւ կացուսցէ՛ զնոսա առաջի Տեառն առ դրան խորանին վկայութեան։
7 Նա թող վերցնի երկու նոխազները, դրանք կանգնեցնի Տիրոջ առաջ՝ վկայութեան խորանի դռան մօտ:
7 Երկու նոխազ պիտի առնէ ու Տէրոջը առջեւ վկայութեան խորանին դուռը կեցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:77: И возьмет двух козлов и поставит их пред лицем Господним у входа скинии собрания;
16:7 καὶ και and; even λήμψεται λαμβανω take; get τοὺς ο the δύο δυο two χιμάρους χιμαρος and; even στήσει ιστημι stand; establish αὐτοὺς αυτος he; him ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master παρὰ παρα from; by τὴν ο the θύραν θυρα door τῆς ο the σκηνῆς σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony
16:7 וְ wᵊ וְ and לָקַ֖ח lāqˌaḥ לקח take אֶת־ ʔeṯ- אֵת [object marker] שְׁנֵ֣י šᵊnˈê שְׁנַיִם two הַ ha הַ the שְּׂעִירִ֑ם śśᵊʕîrˈim שָׂעִיר he-goat וְ wᵊ וְ and הֶעֱמִ֤יד heʕᵉmˈîḏ עמד stand אֹתָם֙ ʔōṯˌām אֵת [object marker] לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH פֶּ֖תַח pˌeṯaḥ פֶּתַח opening אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
16:7. duos hircos stare faciet coram Domino in ostio tabernaculi testimoniiHe shall make the two buck goats to stand before the Lord in the door of the tabernacle of the testimony.
7. And he shall take the two goats, and set them before the LORD at the door of the tent of meeting.
And he shall take the two goats, and present them before the LORD [at] the door of the tabernacle of the congregation:

7: И возьмет двух козлов и поставит их пред лицем Господним у входа скинии собрания;
16:7
καὶ και and; even
λήμψεται λαμβανω take; get
τοὺς ο the
δύο δυο two
χιμάρους χιμαρος and; even
στήσει ιστημι stand; establish
αὐτοὺς αυτος he; him
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
παρὰ παρα from; by
τὴν ο the
θύραν θυρα door
τῆς ο the
σκηνῆς σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
16:7
וְ wᵊ וְ and
לָקַ֖ח lāqˌaḥ לקח take
אֶת־ ʔeṯ- אֵת [object marker]
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
הַ ha הַ the
שְּׂעִירִ֑ם śśᵊʕîrˈim שָׂעִיר he-goat
וְ wᵊ וְ and
הֶעֱמִ֤יד heʕᵉmˈîḏ עמד stand
אֹתָם֙ ʔōṯˌām אֵת [object marker]
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
פֶּ֖תַח pˌeṯaḥ פֶּתַח opening
אֹ֥הֶל ʔˌōhel אֹהֶל tent
מֹועֵֽד׃ môʕˈēḏ מֹועֵד appointment
16:7. duos hircos stare faciet coram Domino in ostio tabernaculi testimonii
He shall make the two buck goats to stand before the Lord in the door of the tabernacle of the testimony.
7. And he shall take the two goats, and set them before the LORD at the door of the tent of meeting.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-8: Символика 2-х козлов издавна сопоставлялась с символикою двух птиц для очищения прокаженного (XIV:1–8). Как в последнем случае и закланная, и живая птицы — обе выражали идею полного очищения выздоровевшего, так и 2: козла — закалаемый, а другой отпускаемый в пустыню — обозначали полное удаление грехов и беззаконий от общества Господня. Для определения, какой козел должен быть принесен в жертву, первосвященник бросал жребий: на одном куске пергамента писалось: lajhovah — для Господа, на другом la azazel — для Азазела (русск. пер.: для отпущения, слав.: «отпущению», Vulg.: capro emissario). В понимании последнего слова переводы и толкователи чрезвычайно расходятся. Известны гл. обр. 4: группы толкований: 1) под Azazel разумеется место (гора в пустыне или вообще пустыня), куда отсылался козел отпущения (некоторые Таргумы, Мидраш, отдельные раввины, из новых, напр., Бохарт, Розенмюллер); 2) самый козел отпущения, как отсылаемый в пустыню (LXX: apopompaioV, Vulg.: сареr emissarius; Симмах, Акила, Феодотион, св. Кирилл Александр., блаж. Феодорит, Лютер, Гофман, Шегг и др.); 3) — абстрактно: «отпущение» (LXX: eiV apopomphn, русск.–слав.). Но против всех этих толкований решительно говорит заключающееся в ст. 8: противоположение Иеговы la azazel, след. последнее должно быть существом личным и притом источником греха. Поэтому 4) и в древности (Ориген, Contr. Cels., VI:43), и особенно в новое время Азазел понимается в смысле личного существа — диавола или демонского мира (Эвальд Генгстенберг, Кейль, Куртц, Элер, Бодиссин, Дилльман, Шульц, Штрак и мн. др.), и в виду искусственности трех названных ранее толкований, толкование последнее является вероятнейшим. Конечно, отсылание козла Азазелу не было актом жертвы ему, что прямо исключается всем смыслом закона Моисеева, но символическим возвращением всей совокупности Израиля к первоисточнику греха — в виде козла, на голову которого первосвященник возлагал грехи народа (ст. 21–22). Об Азазеле, как одном из князей демонов, говорит книга Еноха.
Adam Clarke: Commentary on the Bible - 1831
16:7: And he shall take the two goats - It is allowed on all hands that this ceremony, taken in all its parts, pointed out the Lord Jesus dying for our sins and rising again for our justification; being put to death in the flesh, but quickened by the Spirit. Two goats are brought, one to be slain as a sacrifice for sin, the other to have the transgressions of the people confessed over his head, and then to be sent away into the wilderness. The animal by this act was represented as bearing away or carrying off the sins of the people. The two goats made only one sacrifice, yet only one of them was slain. One animal could not point out both the Divine and human nature of Christ, nor show both his death and resurrection, for the goat that was killed could not be made alive. The Divine and human natures in Christ were essential to the grand expiation: yet the human nature alone suffered, for the Divine nature could not suffer; but its presence in the human nature, while agonizing unto death, stamped those agonies, and the consequent death, with infinite merit. The goat therefore that was slain prefigured his human nature and its death; the goat that escaped pointed out his resurrection. The one shows the atonement for sin, as the ground of justification; the other Christ's victory, and the total removal of sin in the sanctification of the soul. Concerning these ceremonies we shall see farther particulars as we proceed. According to Maimonides fifteen beasts were offered on this day. "The daily, or morning and evening sacrifice, was offered as usual: besides a bullock, a ram, and seven lambs, all burnt-offerings; and a goat for a sin-offering, which was eaten in the evening. Then a bullock for a sin-offering, and this they burnt; and a ram for a burnt-offering: these both for the high priest. Then the ram for the consecration, (see Lev 16:5) which is called the people's ram. They brought also for the congregation two he-goats; the one for a sin-offering, the other for a scape-goat. Thus all the beasts offered on this great solemn day were Fifteen: the two daily sacrifices, one bullock, two rams, and seven lambs: all of these burnt-offerings. Two goats for sin-offerings; one offered without and eaten on the evening, the other offered within and burnt; and one bullock for a sin-offering for the high priest. The service of all these fifteen beasts is performed on this day by the high priest only." See Maimonides and Ainsworth on the place.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:7: Lev 1:3, Lev 4:4, Lev 12:6, Lev 12:7; Mat 16:21; Rom 12:1
John Gill
16:7 And he shall take the two goats,.... The sin offering for the people, a proper emblem of Christ, this creature being clean and fit for food, denoting the purity of Christ, and his being suitable and wholesome food, as his flesh is to the faith of his people; and because comely in its going, as Christ was in his going from everlasting, and in his coming, into this world, travelling in the greatness of his strength; and even by reason of its having something in it unsavoury and offensive, and which made it the fitter emblem of Christ, as a surety of his people; for though he had no sin inherent in him and natural to him, yet he appeared in the likeness of sinful flesh, and had sin imputed to him, which rendered him obnoxious to divine justice: the number of these goats was two, typical either of the two natures in Christ; his divine nature, in which he is impassable, and lives for ever, which may be signified by the goat presented alive and let go; and his human nature, in which he suffered and died, and may be fitly represented by the goat that was slain; or else of the two estates of Christ before and after his resurrection, his being put to death in the flesh and quickened in the Spirit; or rather this may signify the twofold consideration of Christ as Mediator, one with respect to his divine Father, to whom he made satisfaction by his death; and the other with respect to Satan, with whom he conflicted in life, and to whose power he was so far delivered up, as not only to be tempted, and harassed by him, but through his instigation to be brought to the dust of death; See Gill on Lev 16:10; and these two goats, according to the Jewish writers (y), were to be alike in sight or colour, in stature and in value, and to be taken together: Christ, the antitype of them, is the same dying and rising; the same that died, rose again from the dead; the same that suffered, is glorified; and the same that went up to heaven, will come again in like manner:
and present them before the Lord, at the door of the tabernacle of the congregation; at the east of the court, and the north of the altar, as the Misnah (z); so that their faces were towards the west, where the holy of holies, the seat of the divine Majesty, was, and so said to be before the Lord, or over against where he dwelt: this presentation may have respect to the death of Christ, when he presented himself to God as an offering and a sacrifice; and which was done publicly in the sight of great multitudes, and on the behalf of the whole congregation of the Lord's people, and before him against whom sin is committed, and to whom satisfaction is given.
(y) Misn. Yoma, c. 6. sect. 1. (z) Ib. c. 3. sect. 8.
16:816:8: Եւ արկցէ Ահարոն ՚ի վերայ երկուց նոխազացն վիճակս՝ վիճակ մի Տեառն, եւ վիճակ մի արձակելոյ.
8 Ահարոնը երկու նոխազների համար թող վիճակ գցի. մի վիճակը՝ Տիրոջը զոհաբերուելիք նոխազի համար, իսկ միւսը՝ ազատ արձակուելիք նոխազի համար:
8 Ահարոն այդ երկու նոխազներուն վրայ վիճակ թող ձգէ. մէկ վիճակը՝ Տէրոջը համար ու միւս վիճակը՝ ազատ արձակուելիք նոխազին համար։
Եւ արկցէ Ահարոն ի վերայ երկուց նոխազացն վիճակս, վիճակ մի Տեառն եւ վիճակ մի արձակելոյ:

16:8: Եւ արկցէ Ահարոն ՚ի վերայ երկուց նոխազացն վիճակս՝ վիճակ մի Տեառն, եւ վիճակ մի արձակելոյ.
8 Ահարոնը երկու նոխազների համար թող վիճակ գցի. մի վիճակը՝ Տիրոջը զոհաբերուելիք նոխազի համար, իսկ միւսը՝ ազատ արձակուելիք նոխազի համար:
8 Ահարոն այդ երկու նոխազներուն վրայ վիճակ թող ձգէ. մէկ վիճակը՝ Տէրոջը համար ու միւս վիճակը՝ ազատ արձակուելիք նոխազին համար։
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16:88: и бросит Аарон об обоих козлах жребии: один жребий для Господа, а другой жребий для отпущения;
16:8 καὶ και and; even ἐπιθήσει επιτιθημι put on; put another Ααρων ααρων Aarōn; Aaron ἐπὶ επι in; on τοὺς ο the δύο δυο two χιμάρους χιμαρος lot; allotment ἕνα εις.1 one; unit τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even κλῆρον κληρος lot; allotment ἕνα εις.1 one; unit τῷ ο the ἀποπομπαίῳ αποπομπαιος carrying away
16:8 וְ wᵊ וְ and נָתַ֧ן nāṯˈan נתן give אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron עַל־ ʕal- עַל upon שְׁנֵ֥י šᵊnˌê שְׁנַיִם two הַ ha הַ the שְּׂעִירִ֖ם śśᵊʕîrˌim שָׂעִיר he-goat גֹּורָלֹ֑ות gôrālˈôṯ גֹּורָל lot גֹּורָ֤ל gôrˈāl גֹּורָל lot אֶחָד֙ ʔeḥˌāḏ אֶחָד one לַ la לְ to יהוָ֔ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and גֹורָ֥ל ḡôrˌāl גֹּורָל lot אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לַ la לְ to עֲזָאזֵֽל׃ ʕᵃzāzˈēl עֲזָאזֵל Azazel
16:8. mittens super utrumque sortem unam Domino et alteram capro emissarioAnd casting lots upon them both, one to be offered to the Lord, and the other to be the emissary goat:
8. And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for Azazel.
And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat:

8: и бросит Аарон об обоих козлах жребии: один жребий для Господа, а другой жребий для отпущения;
16:8
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
Ααρων ααρων Aarōn; Aaron
ἐπὶ επι in; on
τοὺς ο the
δύο δυο two
χιμάρους χιμαρος lot; allotment
ἕνα εις.1 one; unit
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
κλῆρον κληρος lot; allotment
ἕνα εις.1 one; unit
τῷ ο the
ἀποπομπαίῳ αποπομπαιος carrying away
16:8
וְ wᵊ וְ and
נָתַ֧ן nāṯˈan נתן give
אַהֲרֹ֛ן ʔahᵃrˈōn אַהֲרֹן Aaron
עַל־ ʕal- עַל upon
שְׁנֵ֥י šᵊnˌê שְׁנַיִם two
הַ ha הַ the
שְּׂעִירִ֖ם śśᵊʕîrˌim שָׂעִיר he-goat
גֹּורָלֹ֑ות gôrālˈôṯ גֹּורָל lot
גֹּורָ֤ל gôrˈāl גֹּורָל lot
אֶחָד֙ ʔeḥˌāḏ אֶחָד one
לַ la לְ to
יהוָ֔ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
גֹורָ֥ל ḡôrˌāl גֹּורָל lot
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
לַ la לְ to
עֲזָאזֵֽל׃ ʕᵃzāzˈēl עֲזָאזֵל Azazel
16:8. mittens super utrumque sortem unam Domino et alteram capro emissario
And casting lots upon them both, one to be offered to the Lord, and the other to be the emissary goat:
8. And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for Azazel.
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Adam Clarke: Commentary on the Bible - 1831
16:8: Aaron shall cast lots upon the two goats - The Jews inform us that there were two lots made either of wood, stone, or any kind of metal. On one was written לשם Lashshem, for the Name, i. e., יהוה Jehovah, which the Jews will neither write nor pronounce: on the other was written לעזאזל Laazazel, for the Scape-Goat: then they put the two lots into a vessel which was called קלפי kalpey, the goats standing with their faces towards the west. Then the priest came, and the goats stood before him, one on the right hand and the other on the left; the kalpey was then shaken, and the priest put in both his hands and brought out a lot in each: that which was in his right hand he laid on the goat that was on his right, and that in his left hand he laid on the goat that was on his left; and according to what was written on the lots, the scape-goat and the goat for sacrifice were ascertained. See the Mishna, in Tract. Yoma. The determining this solemn business by lot, the disposal of which is with the Lord, Pro 16:33, shows that God alone was to select and point out the person by whom this great atonement was to be made; hence he says: Behold I lay in Zion a stone, elect (that is, chosen by himself) and precious - of infinite value.
Albert Barnes: Notes on the Bible - 1834
16:8: The two goats formed a single sin-offering, Lev 16:5. To bring out the meaning of the sacrifice it was necessary that the act of a living being should be performed after death. See Lev 16:22 note. As this could not possibly be visibly set forth with a single victim, two were employed, as in the case of the birds in the rite for the healed leper Lev 14:4-6.
For the scapegoat - Rather, for Azazel. The word occurs nowhere else in the Old Testament but in this chapter, and is probably derived from a root in use in Arabic, but not in Hebrew, signifying to "remove", or "to separate".
Azazel is the pre-Mosaic name of an evil personal being placed in opposition to Yahweh. Each goat, having been presented to Yahweh before the lots were cast, stood in a sacrificial relation to Him. The casting of lots was an appeal to the decision of Yahweh (compare Jos 7:16-17; Jos 14:2; Pro 16:33; Act 1:26, etc.); it was therefore His act to choose one of the goats for His service in the way of ordinary sacrifice, the other for His service in carrying off the sins to Azazel (see the note at Lev 16:22). By this exppressive outward sign the sins were sent back to the author of sin himself, "the entirely separate one," who was banished from the realm of grace.
The goat itself did not lose the sacred character with which it had been endued in being presented before Yahweh. It was, as much as the slain goat, a figure of Him who bore our griefs and carried our sorrows, on whom the Lord laid the iniquity of us all Isa 53:4, Isa 53:6, that we might become a sanctified Church to be presented unto Himself, not having spot or wrinkle or any such thing Eph 5:26-27.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:8: cast lots: Num 26:55, Num 33:54; Jos 18:10, Jos 18:11; Sa1 14:41, Sa1 14:42; Pro 16:33; Eze 48:29; Jon 1:7; Act 1:23-26
scape goats: Heb. Azazel, that is, the goat-gone-away, The Hebrew עזאזל has been supposed by some to be the name of a place, either a mountain or cliff, to which the goat was led. But no place of that name has ever been pointed out, except a mountain near Sinai, which was too distant for the goat to be conducted there from Jerusalem. Other learned men think it was the name of the devil, who was worshipped by the heathen in the form of a goat. But Bp. Patrick justly objects to this opinion; for it is difficult to conceive, that when the other goat was offered to God, this should be sent among demons. The more probable opinion seems to be, that it was name given to the goat itself, on account of his being let go; from aiz, a goat, and azal, to depart. So LXX αποπομπαιος, and Vulgate emissarius, sent away; Aquila and Symmachus τραγος απερχομενος, or απολελυμενος: the goat going away, or dismissed.
Geneva 1599
16:8 And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the (b) scapegoat.
(b) In Hebrew it is called Azazel, which some say is a mountain near Sinai, where this goat was sent. Rather it is called the scapegoat because it was not offered but sent into the desert, as in (Lev 16:11).
John Gill
16:8 And Aaron shall cast lots upon the two goats,.... Which should be slain, and which should be kept alive, and let go: the manner of casting lots, according to the Misnah (a), was this; the high priest went to the east of the court, to the north of the altar, the Sagan (or deputy priest) at his right hand, and Rosh Beth Ab (or the chief of the house of the fathers) on his left hand, and the two goats were there; and there was a vessel (box or urn, called Calphi), and in it were two lots of box tree: the high priest shook the Calphi (or urn) and took out the two lots; one, on which was written, "for the Lord", and the other, on which was written, "for Azazel"; if that came up on the right hand, the Sagan said to him, my lord high priest, lift up thy right hand on high; and if that on the left hand came up, Rosh Beth Ab said to him, my lord high priest, lift up thy left hand on high: he put them upon the two goats and said, a sin offering for the Lord; and they answered after him, blessed be the Lord, may the glory of his kingdom be for ever and ever: now these lots, as Ben Gersom observes, were alike, not one greater than another; and they were of the same matter, for if one had been of stone and the other of wood, they might, have been known by feeling, and so the lots would not have been legal: and the same is observed by Maimonides (b), that though they might be of any matter, of wood, or stone, or metal, yet one might not be great, and the other small, and the one of silver, and the other of gold, but both alike, for the reason before given:
one lot for the Lord, and the other lot for the scapegoat: one had written upon it, as in the above account, "for the Lord"; and the other had written upon it, "for Azazel"; directing that the goat on which the lot for the Lord fell was to be slain and offered up for a sin offering to him; and the other, on which the lot for Azazel fell, was to be kept alive and let go: now, however casual and contingent the casting of a lot may seem to men, it is certain to God, the disposal of it is of him, and according to his determination, Prov 16:33; and this, in the mystical sense, here denotes, that the sufferings and death of Christ were according to the determinate counsel and foreknowledge of God, and so were foretold in the Scriptures, and came to pass according to his appointment, will, and command, as was also his resurrection from the dead, Jn 10:18; see Acts 1:23; and likewise his conflict with Satan, Jn 14:30.
(a) Misn. Yoma, c. 3. sect. 9. & c. 4. sect. 1. (b) Hilchot Yom Hacippurim, c. 3. sect. 1.
John Wesley
16:8 For the Lord - For the Lord's use by way of sacrifice. Both this and the other goat typified Christ; this in his death and passion for us; that in his resurrection for our deliverance.
16:916:9: եւ մատուսցէ Ահարոն զնոխազն՝ յորոյ վերայ իցէ վիճակն արձակելոյ[1053]. [1053] Այլք. Յորոյ վերայ իցէ վիճակն ար՛՛։ Ոսկան յաւելուածով ունի այսպէս. Յորոյ վերայ իցէ վիճակ Տեառն։ Իսկ յորոյ վերայ վիճակն արձակելոյ, (10) եւ կա՛՛։
9 Ահարոնը թող մօտեցնի իրեն այն նոխազը, որի վրայ արձակուելու վիճակ էր ընկել[36],[36] 36. Եբրայերէնը յաւելեալ ունի Տիրոջը մատուցուելու վիճակը եւ մեղքերի քաւութեան համար այն զոհաբերի Տիրոջը հատուածը:
9 Ահարոն թող մօտեցնէ այն նոխազը, որուն վրայ Տէրոջը վիճակը ելաւ ու մեղքի պատարագ ընէ զանիկա։
Եւ մատուսցէ Ահարոն զնոխազն յորոյ վերայ [276]իցէ վիճակն արձակելոյ, եւ կացուսցէ զնա առաջի Տեառն կենդանի:

16:9: եւ մատուսցէ Ահարոն զնոխազն՝ յորոյ վերայ իցէ վիճակն արձակելոյ[1053].
[1053] Այլք. Յորոյ վերայ իցէ վիճակն ար՛՛։ Ոսկան յաւելուածով ունի այսպէս. Յորոյ վերայ իցէ վիճակ Տեառն։ Իսկ յորոյ վերայ վիճակն արձակելոյ, (10) եւ կա՛՛։
9 Ահարոնը թող մօտեցնի իրեն այն նոխազը, որի վրայ արձակուելու վիճակ էր ընկել[36],
[36] 36. Եբրայերէնը յաւելեալ ունի Տիրոջը մատուցուելու վիճակը եւ մեղքերի քաւութեան համար այն զոհաբերի Տիրոջը հատուածը:
9 Ահարոն թող մօտեցնէ այն նոխազը, որուն վրայ Տէրոջը վիճակը ելաւ ու մեղքի պատարագ ընէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
16:99: и приведет Аарон козла, на которого вышел жребий для Господа, и принесет его в жертву за грех,
16:9 καὶ και and; even προσάξει προσαγω lead toward; head toward Ααρων ααρων Aarōn; Aaron τὸν ο the χίμαρον χιμαρος in; on ὃν ος who; what ἐπῆλθεν επερχομαι come on / against ἐπ᾿ επι in; on αὐτὸν αυτος he; him ὁ ο the κλῆρος κληρος lot; allotment τῷ ο the κυρίῳ κυριος lord; master καὶ και and; even προσοίσει προσφερω offer; bring to περὶ περι about; around ἁμαρτίας αμαρτια sin; fault
16:9 וְ wᵊ וְ and הִקְרִ֤יב hiqrˈîv קרב approach אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׂעִ֔יר śśāʕˈîr שָׂעִיר he-goat אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] עָלָ֥ה ʕālˌā עלה ascend עָלָ֛יו ʕālˈāʸw עַל upon הַ ha הַ the גֹּורָ֖ל ggôrˌāl גֹּורָל lot לַ la לְ to יהוָ֑ה [yhwˈāh] יְהוָה YHWH וְ wᵊ וְ and עָשָׂ֖הוּ ʕāśˌāhû עשׂה make חַטָּֽאת׃ ḥaṭṭˈāṯ חַטָּאת sin
16:9. cuius sors exierit Domino offeret illum pro peccatoThat whose lot fell to be offered to the Lord, he shall offer for sin.
9. And Aaron shall present the goat upon which the lot fell for the LORD, and offer him for a sin offering.
And Aaron shall bring the goat upon which the LORD' S lot fell, and offer him [for] a sin offering:

9: и приведет Аарон козла, на которого вышел жребий для Господа, и принесет его в жертву за грех,
16:9
καὶ και and; even
προσάξει προσαγω lead toward; head toward
Ααρων ααρων Aarōn; Aaron
τὸν ο the
χίμαρον χιμαρος in; on
ὃν ος who; what
ἐπῆλθεν επερχομαι come on / against
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ὁ ο the
κλῆρος κληρος lot; allotment
τῷ ο the
κυρίῳ κυριος lord; master
καὶ και and; even
προσοίσει προσφερω offer; bring to
περὶ περι about; around
ἁμαρτίας αμαρτια sin; fault
16:9
וְ wᵊ וְ and
הִקְרִ֤יב hiqrˈîv קרב approach
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׂעִ֔יר śśāʕˈîr שָׂעִיר he-goat
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
עָלָ֥ה ʕālˌā עלה ascend
עָלָ֛יו ʕālˈāʸw עַל upon
הַ ha הַ the
גֹּורָ֖ל ggôrˌāl גֹּורָל lot
לַ la לְ to
יהוָ֑ה [yhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
עָשָׂ֖הוּ ʕāśˌāhû עשׂה make
חַטָּֽאת׃ ḥaṭṭˈāṯ חַטָּאת sin
16:9. cuius sors exierit Domino offeret illum pro peccato
That whose lot fell to be offered to the Lord, he shall offer for sin.
9. And Aaron shall present the goat upon which the lot fell for the LORD, and offer him for a sin offering.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Как над тельцом за свой грех, так и над каждым из козлов за грех народа первосвященник читал, по преданию, такое исповедание: «О, Иегова! Я беззаконствовал, преступал и грешил пред Тобою, я и дом мой. О Иегова, прости беззакония и преступления и прегрешения, коими я грешил пред Тобою, я и дом мой, как написано в законе Моисея, раба Твоего (Лев XVI:30): ибо я в сей день очищают вас, чтобы сделать вас чистыми от всех грехов»… (Иома III:8). По свидетельству предания, первосвященник в день очищения 10: раз упоминал имя Иеговы; 6: раз над тельцом, 3: раза над козлом и 1: раз при жребьеметаньи (Иома, Тосефта, II:2).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:9: upon which: Act 2:23, Act 4:27, Act 4:28
fell: Heb. went up
John Gill
16:9 And Aaron shall bring the goat on which the Lord's lot fell,.... Alluding to the manner of taking out the lot by the high priest, who, when he took it out, lifted it up with his hand, and then let it down, and put it on the head of the goat; after which he brought it to the altar to be sacrificed:
and offer him for a sin offering; an offering for the sins of the people, as a type of Christ, who made his soul an offering for sin for his people; but this was not done by Aaron until he had brought and killed the sin offering for himself; after which we read of killing this sin offering for the people, Lev 16:11; wherefore some take this offering here to be no other than a setting apart or devoting the goat for this service.
16:1016:10: եւ կացուսցէ զնա առաջի Տեառն կենդանի. քաւե՛լ նովաւ՝ առ արձակելոյ զնա յարձակումն, եւ թողլոյ զնա յանապատ։ եւ առցէ նոխազն յինքն զանօրէնութիւնս նոցա՝ յանկոխն։
10 թող այն կենդանի կանգնեցնի Տիրոջ առաջ եւ այն արձակելով ու բաց թողնելով դէպի անապատ՝ նրան քաւութիւն թող անի: Եւ թող նոխազն իր վրայ վերցնի նրանց անօրէնութիւնները[37]:[37] 37. Եբրայերէնում չկայ եւ թող նոխազն իր վրայ վերցնի նրանց անօրէնութիւնները:
10 Այն նոխազը, որուն վրայ ազատ արձակուելու վիճակը ելաւ, Տէրոջը առջեւ ողջ թող կեցնէ՝ որպէս զի անով քաւութիւն ընէ ու ազատ արձակելու համար դէպի անապատը ղրկէ։
քաւել`` նովաւ` առ արձակելոյ զնա յարձակումն, եւ թողլոյ զնա յանապատ. [277]եւ առցէ նոխազն յինքն զանօրէնութիւնս նոցա յանկոխն:

16:10: եւ կացուսցէ զնա առաջի Տեառն կենդանի. քաւե՛լ նովաւ՝ առ արձակելոյ զնա յարձակումն, եւ թողլոյ զնա յանապատ։ եւ առցէ նոխազն յինքն զանօրէնութիւնս նոցա՝ յանկոխն։
10 թող այն կենդանի կանգնեցնի Տիրոջ առաջ եւ այն արձակելով ու բաց թողնելով դէպի անապատ՝ նրան քաւութիւն թող անի: Եւ թող նոխազն իր վրայ վերցնի նրանց անօրէնութիւնները[37]:
[37] 37. Եբրայերէնում չկայ եւ թող նոխազն իր վրայ վերցնի նրանց անօրէնութիւնները:
10 Այն նոխազը, որուն վրայ ազատ արձակուելու վիճակը ելաւ, Տէրոջը առջեւ ողջ թող կեցնէ՝ որպէս զի անով քաւութիւն ընէ ու ազատ արձակելու համար դէպի անապատը ղրկէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1010: а козла, на которого вышел жребий для отпущения, поставит живого пред Господом, чтобы совершить над ним очищение и отослать его в пустыню для отпущения.
16:10 καὶ και and; even τὸν ο the χίμαρον χιμαρος in; on ὃν ος who; what ἐπῆλθεν επερχομαι come on / against ἐπ᾿ επι in; on αὐτὸν αυτος he; him ὁ ο the κλῆρος κληρος lot; allotment τοῦ ο the ἀποπομπαίου αποπομπαιος stand; establish αὐτὸν αυτος he; him ζῶντα ζαω live; alive ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master τοῦ ο the ἐξιλάσασθαι εξιλασκομαι in; on αὐτοῦ αυτος he; him ὥστε ωστε as such; that ἀποστεῖλαι αποστελλω send off / away αὐτὸν αυτος he; him εἰς εις into; for τὴν ο the ἀποπομπήν αποπομπη dismiss; leave αὐτὸν αυτος he; him εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness
16:10 וְ wᵊ וְ and הַ ha הַ the שָּׂעִ֗יר śśāʕˈîr שָׂעִיר he-goat אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] עָלָ֨ה ʕālˌā עלה ascend עָלָ֤יו ʕālˈāʸw עַל upon הַ ha הַ the גֹּורָל֙ ggôrˌāl גֹּורָל lot לַ la לְ to עֲזָאזֵ֔ל ʕᵃzāzˈēl עֲזָאזֵל Azazel יָֽעֳמַד־ yˈoʕᵒmaḏ- עמד stand חַ֛י ḥˈay חַי alive לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH לְ lᵊ לְ to כַפֵּ֣ר ḵappˈēr כפר cover עָלָ֑יו ʕālˈāʸw עַל upon לְ lᵊ לְ to שַׁלַּ֥ח šallˌaḥ שׁלח send אֹתֹ֛ו ʔōṯˈô אֵת [object marker] לַ la לְ to עֲזָאזֵ֖ל ʕᵃzāzˌēl עֲזָאזֵל Azazel הַ ha הַ the מִּדְבָּֽרָה׃ mmiḏbˈārā מִדְבָּר desert
16:10. cuius autem in caprum emissarium statuet eum vivum coram Domino ut fundat preces super eo et emittat illum in solitudinemBut 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.
10. But the goat, on which the lot fell for Azazel, shall be set alive before the LORD, to make atonement for him, to send him away for Azazel into the wilderness.
But 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:

10: а козла, на которого вышел жребий для отпущения, поставит живого пред Господом, чтобы совершить над ним очищение и отослать его в пустыню для отпущения.
16:10
καὶ και and; even
τὸν ο the
χίμαρον χιμαρος in; on
ὃν ος who; what
ἐπῆλθεν επερχομαι come on / against
ἐπ᾿ επι in; on
αὐτὸν αυτος he; him
ὁ ο the
κλῆρος κληρος lot; allotment
τοῦ ο the
ἀποπομπαίου αποπομπαιος stand; establish
αὐτὸν αυτος he; him
ζῶντα ζαω live; alive
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
τοῦ ο the
ἐξιλάσασθαι εξιλασκομαι in; on
αὐτοῦ αυτος he; him
ὥστε ωστε as such; that
ἀποστεῖλαι αποστελλω send off / away
αὐτὸν αυτος he; him
εἰς εις into; for
τὴν ο the
ἀποπομπήν αποπομπη dismiss; leave
αὐτὸν αυτος he; him
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
16:10
וְ wᵊ וְ and
הַ ha הַ the
שָּׂעִ֗יר śśāʕˈîr שָׂעִיר he-goat
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
עָלָ֨ה ʕālˌā עלה ascend
עָלָ֤יו ʕālˈāʸw עַל upon
הַ ha הַ the
גֹּורָל֙ ggôrˌāl גֹּורָל lot
לַ la לְ to
עֲזָאזֵ֔ל ʕᵃzāzˈēl עֲזָאזֵל Azazel
יָֽעֳמַד־ yˈoʕᵒmaḏ- עמד stand
חַ֛י ḥˈay חַי alive
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
לְ lᵊ לְ to
כַפֵּ֣ר ḵappˈēr כפר cover
עָלָ֑יו ʕālˈāʸw עַל upon
לְ lᵊ לְ to
שַׁלַּ֥ח šallˌaḥ שׁלח send
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
לַ la לְ to
עֲזָאזֵ֖ל ʕᵃzāzˌēl עֲזָאזֵל Azazel
הַ ha הַ the
מִּדְבָּֽרָה׃ mmiḏbˈārā מִדְבָּר desert
16:10. cuius autem in caprum emissarium statuet eum vivum coram Domino ut fundat preces super eo et emittat illum in solitudinem
But 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.
10. But the goat, on which the lot fell for Azazel, shall be set alive before the LORD, to make atonement for him, to send him away for Azazel into the wilderness.
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Adam Clarke: Commentary on the Bible - 1831
16:10: To be the scape-goat - עזאזל azazel, from עז az, a goat, and אזל azal, to dismiss; the dismissed or sent away goat, to distinguish it from the goat that was to be offered in sacrifice. Most ancient nations had vicarious sacrifices, to which they transferred by certain rites and ceremonies the guilt of the community at large, in the same manner in which the scapegoat was used by the Jews. The white bull that was sacrificed by the Egyptians to their god Apis was of this kind; they cut off the head of the victim which they had sacrificed, and after having loaded it with execrations, "that if there be any evil hanging over them or the land of Egypt, it may be poured out upon that head," they either sold it to the Greeks or threw it into the Nile - See Herod. Euterp., p. 104, edit. Gale.
Petronius Arbiter says that it was a custom among the ancient inhabitants of Marseilles, whenever they were afflicted by any pestilence, to take one of the poorer citizens who offered himself for the purpose, and having fed him a whole year with the purest and best food, they adorned him with vervain, and clothed him with sacred vestments: they then led him round their city, loading him with execrations; and having prayed that all the evils to which the city was exposed might fall upon him, they then precipitated him from the top of a rock - Satiricon, in fine.
Suidas, under the word περιψημα, observes that it was a custom to devote a man annually to death for the safety of the people, with these words, Περιψἡμα ημων γενου, Be thou our purifier; and, having said so, to throw him into the sea as a sacrifice to Neptune. It was probably to this custom that Virgil alludes when speaking of the pilot Palinurus, who fell into the sea and was drowned, he says: -
Unum pro multis dabiter caput -
Aen., lib. v., ver. 815.
"One life is given for the preservation of many."
But the nearest resemblance to the scapegoat of the Hebrews is found in the Ashummeed Jugg of the Hindoos, where a horse is used instead of a goat, the description of which I shall here introduce from Mr. Halhed's Code of Gentoo Laws; Introduction, p. xix. "That the curious," says he, "may form some idea of this Gentoo sacrifice when reduced to a symbol, as well as from the subsequent plain account given of it in a chapter of the Code, sec. ix., p. 127, an explanation of it is here inserted from Darul Shekh's famous Persian translation of some commentaries upon the four Beids, or original Scriptures of Hindostan. The work itself is extremely scarce, and it was by mere accident that this little specimen was procured: - "The Ashummeed Jugg does not merely consist in the performance of that ceremony which is open to the inspection of the world, namely, in bringing a horse and sacrificing him; but Ashummeed is to be taken in a mystic signification, as implying that the sacrificer must look upon himself to be typified in that horse, such as he shall be described; because the religious duty of the Ashummeed Jugg comprehends all those other religious duties to the performance of which the wise and holy direct all their actions, and by which all the sincere professors of every different faith aim at perfection. The mystic signification thereof is as follows: The head of that unblemished horse is the symbol of the morning; his eyes are the sun; his breath, the wind; his wide-opening mouth is the bish-waner, or that innate warmth which invigorates all the world; his body typifies one entire year; his back, paradise; his belly, the plains; his hoof, this earth; his sides, the four quarters of the heavens; the bones thereof, the intermediate spaces between the four quarters; the rest of his limbs represent all distinct matter; the places where those limbs meet, or his joints, imply the months, and halves of the months, which are called peche, (or fortnights); his feet signify night and day; and night and day are of four kinds:
1. The night and day of Brihma;
2. The night and day of angels;
3. The night and day of the world of the spirits of deceased ancestors;
4. The night and day of mortals.
These four kinds are typified in his four feet. The rest of his bones are the constellations of the fixed stars, which are the twenty-eight stages of the moon's course, called the lunar year; his flesh is the clouds; his food, the sand; his tendons, the rivers; his spleen and liver, the mountains; the hair of his body, the vegetables; and his long hair, the trees; the forepart of his body typifies the first half of the day, and the hinder part, the latter half; his yawning is the flash of the lightning, and his turning himself is the thunder of the cloud; his urine represents the rain, and his mental reflection is his only speech. The golden vessels which are prepared before the horse is let loose are the light of the day, and the place where those vessels are kept is a type of the ocean of the east; the silver vessels which are prepared after the horse is let loose are the light of the night, and the place where those vessels are kept is a type of the ocean of the west. These two sorts of vessels are always before and after the horse. The Arabian horse, which on account of his swiftness is called Hy, is the performer of the journeys of angels; the Tajee, which is of the race of Persian horses, is the performer of the journeys of the Kundherps, (or good spirits); the Wazba, which is of the race of the deformed Tazee horses, is the performer of the journeys of the Jins, (or demons); and the Ashov, which is of the race of Turkish horses, is the performer of the journeys of mankind: this one horse which performs these several services on account of his four different sorts of riders, obtains the four different appellations. The place where this horse remains is the great ocean, which signifies the great spirit of Perm-Atma, or the universal soul, which proceeds also from that Perm-Atma, and is comprehended in the same Perm-Atma. The intent of this sacrifice is, that a man should consider himself to be in the place of that horse, and look upon all these articles as typified in himself; and conceiving the Atma (or Divine soul) to be an ocean, should let all thought of self be absorbed in that Atma." This sacrifice is explained, in sec. ix., p. 127, of the Code of Hindoo Laws, thus: - "An Ashummeed Jugg is when a person, having commenced a Jugg, (i. e., religious ceremony), writes various articles upon a scroll of paper on a horse's neck, and dismisses the horse, sending along with the horse a stout and valiant person, equipped with the best necessaries and accoutrements to accompany the horse day and night whithersoever he shall choose to go; and if any creature, either man, genius, or dragon, should seize the horse, that man opposes such attempt, and having gained the victory upon a battle, again gives the horse his freedom. If any one in this world, or in heaven, or beneath the earth, would seize this horse, and the horse of himself comes to the house of the celebrator of the Jugg, upon killing that horse he must throw the flesh of him upon the fire of the Juk, and utter the prayers of his deity; such a Jugg is called a Jugg Ashummeed, and the merit of it as a religious work is infinite." This is a most curious circumstance; and the coincidence between the religious rites of two people who probably never had any intercourse with each other, is very remarkable. I would not however say that the Hindoo ceremony could not have been borrowed from the Jews; (though it is very unlikely); no more than I should say, as some have done, that the Jewish rite was borrowed from the Egyptian sacrifice to Apis mentioned above, which is still more unlikely. See particularly Clarke's note on Lev 1:4 (note).
Albert Barnes: Notes on the Bible - 1834
16:10: On which the lot fell to be the scapegoat - Rather, on which the lot 'for Azazel' fell.
An atonement with him - The goat "for Azazel" was to be considered as taking his part along with the other goat in the great symbol of atonement.
For a scapegoat into the wilderness - Rather, "to Azazel, into the wilderness."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:10: the scapegoat: Lev 16:21, Lev 16:22
to make: Isa 53:5, Isa 53:6, Isa 53:10, Isa 53:11; Rom 4:25; Co2 5:21; Heb 7:26, Heb 7:27, Heb 9:23, Heb 9:24; Jo1 2:2; Jo1 3:16
let him: Lev 14:7
John Gill
16:10 But the goat on which the lot fell to be the scapegoat,.... Or for Azazel, of which more hereafter in the latter part of the verse:
shall be presented alive before the Lord; this seems to be a second presentation; both the goats were presented before the Lord before the lots were cast, Lev 16:7; but this was afterwards, when one of the goats, according to the lot, being presented, was ordered to be killed for a sin offering, and the other according to the lot being presented alive, was ordered to remain so:
to make an atonement with him; to make an atonement for the sins of the people of Israel along with the other, for they both made one sin offering, Lev 16:6; and this, though spared alive for a while, yet at length was killed; and how, the Jewish writers relate, as will be after observed:
and to let him go for a scapegoat into the wilderness; or, unto Azazel into the wilderness; which, some understand of a mountain in the wilderness called Azazel, to which the Targum of Jonathan has respect, which paraphrases the word,"to send him to die in a place strong and hard, which is in the wilderness of Zuck;''and so Saadiah Gaon, Jarchi, Kimchi, and others; and one in Aben Ezra says, it was near Mount Sinai; but as it is rightly observed by some, was this the name of a mountain, Moses would have called it the mountain Azazel, as he does other mountains by their names: nor is there any account of any such mountain in those parts, by such who have travelled in it, and if near Sinai, it was a long way to send it from Jerusalem; and for which there seems to be no reason, since there were many deserts between those two places: Aben Ezra suggests, there is a secret or mystery in the word Azazel, and says, you may know it and the mystery of his name, for he has companions in Scripture; and I will reveal to you, says he, part of it by a hint, when you are the son of thirty three, you may know its meaning, that is, by reckoning thirty three verses from Lev 16:8; where this word is first mentioned, which will fall on Lev 17:7; "they shall no more offer unto devils"; and so R. Menachem interprets Azazel of Samael, the angel of death, the devil, the prince that hath power over desolate places: there are several Christian writers of great note, that understand this of the devil, as Origen (b), among the ancients; and of the moderns, Cocceius (c), Witsius (d), and Spencer (e), who think that by these two goats is signified the twofold respect of Christ our Mediator; one to God, as a Judge, to whom he made satisfaction by his death; the other to the devil, the enemy with whom he conflicted in life; who, according to prophecy, was to be delivered up to Satan, and have his heel bruised by him; and who was to come, and did come into the wilderness of this world, and when Jerusalem was a desert, and became a Roman province; and who was led by the Spirit into wilderness of Judea, in a literal sense, to be tempted of the devil, and had a sore conflict with him in the garden, when he sweat, as it were, drops of blood; and upon the cross, when he submitted to the death of it; during which time he had the sins of all his people on him, and made an end of them, so as to be seen no more; all which agrees with Lev 16:21; of which see more there; and it must be owned, that no other sense seems so well to agree with the type as this; since the living goat had all the sins of the people on him, and was reckoned so impure, that he that led him into the wilderness stood in need of washing and cleansing, Lev 16:21; whereas, when Christ was raised from the dead, he was clear of all sin, being justified in the Spirit; and in his resurrection there was no impurity, nor could any be reckoned or supposed to belong to him, as Witsius well observes, no, not as the surety of his people; nor in his resurrection was he a sin offering, as this goat was; nor could his ascension to heaven, with any propriety, be represented by this goat being let go into the wilderness: as for the notion of Barabbas, as Origen (f), being meant by Azazel, or the rebellious people of the Jews, carried into the wilderness, or into captivity by Nebuchadnezzar, and which is the sense of Abarbinel, and in which he is followed by many Christian writers, they need no confutation.
(b) Contr. Cels. 1. 6. p. 305. (c) Comment. in Heb. 9. sect. 25, &c. (d) De Oeconom. Faederum, l. 4. c. 6. sect. 71, 72, 73. (e) De Leg. Heb. l. 3. Dissert. 8. c. 1. sect. 2. and of the same mind was our English poet Milton, that Azazel was a demon:His mighty standard: that proud honour claim'd Azazel as his right, a cherub tall. --Milton's Paradise Lost, B. 1. l. 533, 534. (f) In Lev. Homil. 10. c. 16. fol. 82.
16:1116:11: Եւ մատուսցէ Ահարոն զզուարակն զվասն մեղաց զի՛ւրն. եւ քաւեսցէ վասն ի՛ւր եւ վասն տա՛ն իւրոյ։ եւ սպանցէ զզուարակն զվասն մեղաց զիւրն։
11 Ապա Ահարոնը թող առնի զուարակը իր մեղքերի քաւութեան համար եւ թող քաւութիւն տայ իր եւ իր ընտանիքի մեղքերին: Նա իր մեղքերի քաւութեան համար թող մորթի զուարակը:
11 Ահարոն իր մեղքի պատարագին զուարակը պէտք է մատուցանէ եւ իրեն համար ու իր տանը համար քաւութիւն ընէ եւ իր մեղքի պատարագին զուարակը մորթէ։
Եւ մատուսցէ Ահարոն զզուարակն զվասն մեղաց զիւրն, եւ քաւեսցէ վասն իւր եւ վասն տան իւրոյ, եւ սպանցէ զզուարակն զվասն մեղացն զիւր:

16:11: Եւ մատուսցէ Ահարոն զզուարակն զվասն մեղաց զի՛ւրն. եւ քաւեսցէ վասն ի՛ւր եւ վասն տա՛ն իւրոյ։ եւ սպանցէ զզուարակն զվասն մեղաց զիւրն։
11 Ապա Ահարոնը թող առնի զուարակը իր մեղքերի քաւութեան համար եւ թող քաւութիւն տայ իր եւ իր ընտանիքի մեղքերին: Նա իր մեղքերի քաւութեան համար թող մորթի զուարակը:
11 Ահարոն իր մեղքի պատարագին զուարակը պէտք է մատուցանէ եւ իրեն համար ու իր տանը համար քաւութիւն ընէ եւ իր մեղքի պատարագին զուարակը մորթէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1111: И приведет Аарон тельца в жертву за грех за себя, и очистит себя и дом свой, и заколет тельца в жертву за грех за себя;
16:11 καὶ και and; even προσάξει προσαγω lead toward; head toward Ααρων ααρων Aarōn; Aaron τὸν ο the μόσχον μοσχος calf τὸν ο the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault τὸν ο the αὐτοῦ αυτος he; him καὶ και and; even τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him μόνον μονος only; alone καὶ και and; even ἐξιλάσεται εξιλασκομαι about; around αὐτοῦ αυτος he; him καὶ και and; even τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him καὶ και and; even σφάξει σφαζω slaughter τὸν ο the μόσχον μοσχος calf τὸν ο the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault τὸν ο the αὐτοῦ αυτος he; him
16:11 וְ wᵊ וְ and הִקְרִ֨יב hiqrˌîv קרב approach אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] פַּ֤ר pˈar פַּר young bull הַֽ hˈa הַ the חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹ֔ו lˈô לְ to וְ wᵊ וְ and כִפֶּ֥ר ḵippˌer כפר cover בַּֽעֲדֹ֖ו bˈaʕᵃḏˌô בַּעַד distance וּ û וְ and בְעַ֣ד vᵊʕˈaḏ בַּעַד distance בֵּיתֹ֑ו bêṯˈô בַּיִת house וְ wᵊ וְ and שָׁחַ֛ט šāḥˈaṭ שׁחט slaughter אֶת־ ʔeṯ- אֵת [object marker] פַּ֥ר pˌar פַּר young bull הַֽ hˈa הַ the חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לֹֽו׃ lˈô לְ to
16:11. his rite celebratis offeret vitulum et rogans pro se et pro domo sua immolabit eumAfter these things are duly celebrated, he shall offer the calf: and praying for himself and for his own house, he shall immolate it.
11. And Aaron shall present the bullock of the sin offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself:
And Aaron shall bring the bullock of the sin offering, which [is] for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which [is] for himself:

11: И приведет Аарон тельца в жертву за грех за себя, и очистит себя и дом свой, и заколет тельца в жертву за грех за себя;
16:11
καὶ και and; even
προσάξει προσαγω lead toward; head toward
Ααρων ααρων Aarōn; Aaron
τὸν ο the
μόσχον μοσχος calf
τὸν ο the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
τὸν ο the
αὐτοῦ αυτος he; him
καὶ και and; even
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
μόνον μονος only; alone
καὶ και and; even
ἐξιλάσεται εξιλασκομαι about; around
αὐτοῦ αυτος he; him
καὶ και and; even
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
σφάξει σφαζω slaughter
τὸν ο the
μόσχον μοσχος calf
τὸν ο the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
τὸν ο the
αὐτοῦ αυτος he; him
16:11
וְ wᵊ וְ and
הִקְרִ֨יב hiqrˌîv קרב approach
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֶת־ ʔeṯ- אֵת [object marker]
פַּ֤ר pˈar פַּר young bull
הַֽ hˈa הַ the
חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹ֔ו lˈô לְ to
וְ wᵊ וְ and
כִפֶּ֥ר ḵippˌer כפר cover
בַּֽעֲדֹ֖ו bˈaʕᵃḏˌô בַּעַד distance
וּ û וְ and
בְעַ֣ד vᵊʕˈaḏ בַּעַד distance
בֵּיתֹ֑ו bêṯˈô בַּיִת house
וְ wᵊ וְ and
שָׁחַ֛ט šāḥˈaṭ שׁחט slaughter
אֶת־ ʔeṯ- אֵת [object marker]
פַּ֥ר pˌar פַּר young bull
הַֽ hˈa הַ the
חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לֹֽו׃ lˈô לְ to
16:11. his rite celebratis offeret vitulum et rogans pro se et pro domo sua immolabit eum
After these things are duly celebrated, he shall offer the calf: and praying for himself and for his own house, he shall immolate it.
11. And Aaron shall present the bullock of the sin offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself:
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-14: Теперь приготовительные действия к очистительному ритуалу окончились и начиналось самое очищение и прежде всего очищались грехи первосвященника и дома его, т. е. не только плотской семьи его, но и священства вообще (ст. 33). Закалался ранее приведенный (ст. 3, 6) телец, и кровь его, внесенная во святое святых, имела очистить первосвященника и дом его. Но прежде внесения крови во святое святых первосвященник должен был обезопасить себе вход туда: курением пред каппоретом. Ему подавали ковш, в который он набирал благовоний для курения, и золотую, с длинной ручкой, кадильницу (отличную и по материалу, и по устройству от обычно употребляемой), которую он наполнял горящими углями с жертвенника всесожжений; имея кадильницу в правой руке, а курения в левой, первосвященник входил в святое святых, здесь ставил кадильницу между шестами ковчега завета и высыпал курения на огонь, — весь дом («святое святых») наполнялся облаком дыма, «чтобы ему не умереть» (ст. 33). Затем, оставив фимиам в святом святых, первосвященник, всегда обращенный лицом к ковчегу (след. попятным движением), выходил отсюда. Придя во святилище он здесь читал молитву — краткую, чтобы не обеспокоить народа (Иома V:1). Сущность этой молитвы (текст ее приписывается первосвященнику Симону II Праведному, ум. ок. 200: л. до Р. Хр.) составляло прошение, чтобы в наступающем году Израиль не терпел ни плена, никакой другой нужды. Придя во двор, первосвященник брал кровь тельца (вероятно, на ладонь левой руки), из рук священника, который с момента заклания тельца мешал ее в сосуде, чтобы не сгустилась (Иома V:3), и шел в святое святых, становился на прежнее место и здесь кропил кровью (таким образом, «как бы бил кого», размахивая рукою) однажды на перед крышки ковчега и 7: раз пред ковчегом на землю, точно высчитывая каждый раз (ibid). По блаж. Феодориту, «поелику в 7: днях вращается жизнь, и каждый день прегрешаем в большем или малом, то равночисленное дням приносилось кропление за совершаемые в них прегрешения» (вопр. 32: по Лев.).
Albert Barnes: Notes on the Bible - 1834
16:11: 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:11: Lev 16:3, Lev 16:6
Carl Friedrich Keil and Franz Delitzsch
16:11
He was then to slay the bullock of the sin-offering, and make atonement for himself and his house (or family, i.e., for the priests, Lev 16:33). But before bringing the blood of the sin-offering into the most holy place, he was to take "the filling of the censer (machtah, a coal-pan, Ex 25:38) with fire-coals," i.e., as many burning coals as the censer would hold, from the altar of burnt-offering, and "the filling of his hands," i.e., two hands full of "fragrant incense" (Ex 30:34), and go with this within the vail, i.e., into the most holy place, and there place the incense upon the fire before Jehovah, "that the cloud of (burning) incense might cover the capporeth above the testimony, and he might not die." The design of these instructions was not that the holiest place, the place of Jehovah's presence, might be hidden by the cloud of incense from the gaze of the unholy eye of man, and so he might separate himself reverentially from it, that the person approaching might not be seized with destruction. But as burning incense was a symbol of prayer, this covering of the capporeth with the cloud of incense was a symbolical covering of the glory of the Most Holy One with prayer to God, in order that He might not see the sin, nor suffer His holy wrath to break forth upon the sinner, but might graciously accept, in the blood of the sin-offering, the souls for which it was presented. Being thus protected by the incense from the wrath of the holy God, he was to sprinkle (once) some of the blood of the ox with his finger, first upon the capporeth in front, i.e., not upon the top of the capporeth, but merely upon or against the front of it, and then seven times before the capporeth, i.e., upon the ground in front of it. It is here assumed as a matter of course, that when the offering of incense was finished, he would necessarily come out of the most holy place again, and go to the altar of burnt-offering to fetch some of the blood of the ox which had been slaughtered there.
John Gill
16:11 And Aaron shall bring the bullock of the sin offering which is for himself,.... In the same manner, and is to be understood in the same sense as in Lev 16:6,
and shall make atonement for himself and for his house: by a confession of words, as the Targum of Jonathan adds, and which Jarchi calls the second confession; for the same was made, and in the same words as before; see Gill on Lev 16:6,
and shall kill the bullock of the sin offering which is for himself; which was a type of Christ; the creature itself was, being strong for labour, and patient in bearing the yoke; Christ had a laborious service to perform, the work of man's redemption, and he was strong for it, able to go through it, and did not only readily take upon him the yoke of the law, and became obedient to every command of his divine Father, but even to death itself, the death of the cross; the kind of sacrifice was a sin offering, and such Christ in soul and body was made for his people; in order to which, as this sacrifice, he was put to death, the use of which was, to atone for all the sins of his mystical self, his body, the church; for all his family, his children, the priests of the Lord.
John Wesley
16:11 The bullock - Mentioned in general, Lev 16:6. The ceremonies whereof are here particularly described. This was a different bullock or heifer from that Num 19:2, Num 19:5, Num 19:9-10, Num 19:17, as appears by comparing the places.
Robert Jamieson, A. R. Fausset and David Brown
16:11 Aaron shall bring the bullock of the sin offering which is for himself, &c.--The first part of the service was designed to solemnize his own mind, as well as the minds of the people, by offering the sacrifices for their sins. The sin offerings being slain had the sins of the offerer judicially transferred to them by the imputation of his hands on their head (Lev 4:4, Lev 4:15, Lev 4:24, Lev 4:29, Lev 4:33); and thus the young bullock, which was to make atonement for himself and the other priests (called "his house," Ps 135:19), was killed by the hands of the high priest. While the blood of the victim was being received into a vessel, taking a censer of live coals in his right hand and a platter of sweet incense in his left, he, amid the solemn attention and the anxious prayers of the assembled multitude, crossed the porch and the holy place, opened the outer veil which led into the holy of holies and then the inner veil. Standing before the ark, he deposited the censer of coals on the floor, emptied the plate of incense into his hand, poured it on the burning coals; and the apartment was filled with fragrant smoke, intended, according to Jewish writers, to prevent any presumptuous gazer prying too curiously into the form of the mercy seat, which was the Lord's throne. The high priest having done this, perfumed the sanctuary, returned to the door, took the blood of the slain bullock, and, carrying it into the holy of holies, sprinkled it with his finger once upon the mercy seat "eastward"--that is, on the side next to himself; and seven times "before the mercy seat"--that is, on the front of the ark. Leaving the coals and the incense burning, he went out a second time, to sacrifice at the altar of burnt offering the goat which had been assigned as a sin offering for the people; and carrying its blood into the holy of holies, he made similar sprinklings as he had done before with the blood of the bullock. While the high priest was thus engaged in the most holy place, none of the ordinary priests were allowed to remain within the precincts of the tabernacle. The sanctuary or holy place and the altar of burnt offering were in like manner sprinkled seven times with the blood of the bullock and the goat. The object of this solemn ceremonial was to impress the minds of the Israelites with the conviction that the whole tabernacle was stained by the sins of a guilty people, that by their sins they had forfeited the privileges of the divine presence and worship, and that an atonement had to be made as the condition of God's remaining with them. The sins and shortcomings of the past year having polluted the sacred edifice, the expiation required to be annually renewed. The exclusion of the priests indicated their unworthiness and the impurities of their service. The mingled blood of the two victims being sprinkled on the horns of the altar indicated that the priests and the people equally needed an atonement for their sins. But the sanctuary being thus ceremonially purified, and the people of Israel reconciled by the blood of the consecrated victim, the Lord continued to dwell in the midst of them, and to honor them with His gracious presence.
16:1216:12: Եւ առցէ լի՛ բուրուառաւ կայծակունս հրոյ ՚ի սեղանոյ անտի, որ է առաջի Տեառն. եւ լցցէ՛ զձեռս իւր խնկով հանդերձանացն մանր աղացելով. եւ տարցի ՚ի նե՛րքս քան զվարագոյրն։
12 Նա Տիրոջ առաջ գտնուող զոհասեղանի վրայից թող առնի վառուած ածուխներով լի բուրվառը, իր բուռը լցնի մանր աղացած խունկ եւ տանի վարագոյրից ներս:
12 Եւ Տէրոջը առջեւ եղած սեղանին վրայէն բուրվառը լեցուն կրակի կայծեր թող առնէ ու բարակ ծեծուած անուշահոտ խունկէն իր ձեռքերը լեցնէ ու վարագոյրէն ներս բերէ։
Եւ առցէ լի բուրուառաւ կայծակունս հրոյ ի սեղանոյ անտի որ է առաջի Տեառն, եւ լցցէ զձեռս իւր խնկով հանդերձանացն մանր աղացելով, եւ տարցի ի ներքս քան զվարագոյրն:

16:12: Եւ առցէ լի՛ բուրուառաւ կայծակունս հրոյ ՚ի սեղանոյ անտի, որ է առաջի Տեառն. եւ լցցէ՛ զձեռս իւր խնկով հանդերձանացն մանր աղացելով. եւ տարցի ՚ի նե՛րքս քան զվարագոյրն։
12 Նա Տիրոջ առաջ գտնուող զոհասեղանի վրայից թող առնի վառուած ածուխներով լի բուրվառը, իր բուռը լցնի մանր աղացած խունկ եւ տանի վարագոյրից ներս:
12 Եւ Տէրոջը առջեւ եղած սեղանին վրայէն բուրվառը լեցուն կրակի կայծեր թող առնէ ու բարակ ծեծուած անուշահոտ խունկէն իր ձեռքերը լեցնէ ու վարագոյրէն ներս բերէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1212: и возьмет горящих угольев полную кадильницу с жертвенника, который пред лицем Господним, и благовонного мелко истолченного курения полные горсти, и внесет за завесу;
16:12 καὶ και and; even λήμψεται λαμβανω take; get τὸ ο the πυρεῖον πυρειον full ἀνθράκων ανθραξ live coal πυρὸς πυρ fire ἀπὸ απο from; away τοῦ ο the θυσιαστηρίου θυσιαστηριον altar τοῦ ο the ἀπέναντι απεναντι before; contrary κυρίου κυριος lord; master καὶ και and; even πλήσει πληθω fill; fulfill τὰς ο the χεῖρας χειρ hand θυμιάματος θυμιαμα incense συνθέσεως συνθεσις and; even εἰσοίσει εισφερω bring in ἐσώτερον εσωτερος inner τοῦ ο the καταπετάσματος καταπετασμα veil
16:12 וְ wᵊ וְ and לָקַ֣ח lāqˈaḥ לקח take מְלֹֽא־ mᵊlˈō- מְלֹא fullness הַ֠ ha הַ the מַּחְתָּה mmaḥtˌā מַחְתָּה fire holder גַּֽחֲלֵי־ gˈaḥᵃlê- גַּחַל charcoals אֵ֞שׁ ʔˈēš אֵשׁ fire מֵ mē מִן from עַ֤ל ʕˈal עַל upon הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar מִ mi מִן from לִּ lli לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH וּ û וְ and מְלֹ֣א mᵊlˈō מְלֹא fullness חָפְנָ֔יו ḥofnˈāʸw חֹפֶן hollow קְטֹ֥רֶת qᵊṭˌōreṯ קְטֹרֶת smoke of sacrifice סַמִּ֖ים sammˌîm סַם perfume דַּקָּ֑ה daqqˈā דַּק thin וְ wᵊ וְ and הֵבִ֖יא hēvˌî בוא come מִ mi מִן from בֵּ֥ית bbˌêṯ בַּיִת house לַ la לְ to † הַ the פָּרֹֽכֶת׃ ppārˈōḵeṯ פָּרֹכֶת curtain
16:12. adsumptoque turibulo quod de prunis altaris impleverit et hauriens manu conpositum thymiama in incensum ultra velum intrabit in sanctaAnd taking the censer, which he hath filled with the burning coals of the altar, and taking up with his hands the compounded perfume for incense, he shall go in within the veil into the holy place:
12. and he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil:
And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring [it] within the vail:

12: и возьмет горящих угольев полную кадильницу с жертвенника, который пред лицем Господним, и благовонного мелко истолченного курения полные горсти, и внесет за завесу;
16:12
καὶ και and; even
λήμψεται λαμβανω take; get
τὸ ο the
πυρεῖον πυρειον full
ἀνθράκων ανθραξ live coal
πυρὸς πυρ fire
ἀπὸ απο from; away
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
τοῦ ο the
ἀπέναντι απεναντι before; contrary
κυρίου κυριος lord; master
καὶ και and; even
πλήσει πληθω fill; fulfill
τὰς ο the
χεῖρας χειρ hand
θυμιάματος θυμιαμα incense
συνθέσεως συνθεσις and; even
εἰσοίσει εισφερω bring in
ἐσώτερον εσωτερος inner
τοῦ ο the
καταπετάσματος καταπετασμα veil
16:12
וְ wᵊ וְ and
לָקַ֣ח lāqˈaḥ לקח take
מְלֹֽא־ mᵊlˈō- מְלֹא fullness
הַ֠ ha הַ the
מַּחְתָּה mmaḥtˌā מַחְתָּה fire holder
גַּֽחֲלֵי־ gˈaḥᵃlê- גַּחַל charcoals
אֵ֞שׁ ʔˈēš אֵשׁ fire
מֵ mē מִן from
עַ֤ל ʕˈal עַל upon
הַ ha הַ the
מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar
מִ mi מִן from
לִּ lli לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
וּ û וְ and
מְלֹ֣א mᵊlˈō מְלֹא fullness
חָפְנָ֔יו ḥofnˈāʸw חֹפֶן hollow
קְטֹ֥רֶת qᵊṭˌōreṯ קְטֹרֶת smoke of sacrifice
סַמִּ֖ים sammˌîm סַם perfume
דַּקָּ֑ה daqqˈā דַּק thin
וְ wᵊ וְ and
הֵבִ֖יא hēvˌî בוא come
מִ mi מִן from
בֵּ֥ית bbˌêṯ בַּיִת house
לַ la לְ to
† הַ the
פָּרֹֽכֶת׃ ppārˈōḵeṯ פָּרֹכֶת curtain
16:12. adsumptoque turibulo quod de prunis altaris impleverit et hauriens manu conpositum thymiama in incensum ultra velum intrabit in sancta
And taking the censer, which he hath filled with the burning coals of the altar, and taking up with his hands the compounded perfume for incense, he shall go in within the veil into the holy place:
12. and he shall take a censer full of coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring it within the veil:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:12
A censer - See Exo 25:38 note.
The altar before the Lord - i. e. the altar of burnt-offering on which the fire was always burning.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:12: from off: Lev 10:1; Num 16:18, Num 16:46; Isa 6:6, Isa 6:7; Heb 9:14; Jo1 1:7
sweet incense: Exo 30:34-38, Exo 31:11, Exo 37:29; Rev 8:3, Rev 8:4
Geneva 1599
16:12 And he shall take a censer full of burning coals of fire from off the altar before the LORD, and his hands full of sweet incense beaten small, and bring [it] within the (c) vail:
(c) The holiest of holies.
John Gill
16:12 And he shall take a censer,.... A fire pan, a sort of chafing dish or perfuming pot; this was a golden one, as appears from Heb 9:4; hence Christ, the Angel of God's presence, our interceding High Priest, is said to have such an one, Rev_ 8:3; and so Josephus says (g), it was a golden one the high priest used on the day of atonement; with which agree the Misnic doctors (h), who say, on other days he took off the coals with a silver one, and poured them into a golden one, but on this day he took them off with a golden one:
full of burning coals of fire from off the altar before the Lord; these were bright lively coals, not smoking and half extinct; and they were taken from off the altar of burnt offering, from the western side of it, as Jarchi says, which was towards the holy of holies, where the Lord had his dwelling: these burning coals denoted the sufferings of Christ, which were properly punishments for the sins he bore, flowed from the wrath of God comparable to fire, were the curses of a fiery law, and equal to the sufferings of the wicked, often expressed by fire; they were many, and very painful and excruciating, though no ways inconsistent with the love of God to him as his Son, for they were endured by him as the surety of his people, and by which he expressed his flaming love and affection for them: he himself is altar, sacrifice, and priest, the altar which sanctifies the gift; and the coals as on the altar, denote the sufferings of Christ as upon him, which he was able to bear; and the taking off the coals signifies the cessation of his sufferings; and the altar, coals, and taking of them off, being before the Lord and in his sight, show that Christ, as a divine Person, is, and always was before him; that his sufferings were ever in view, being appointed and foretold by him, and when endured were grateful to him, a sacrifice of a sweet smelling savour; and that the cessation of them was in his presence, and according to his will; and Christ now is the Lamb in the midst of the throne, as though he had been slain, where, as such, he is always beheld with pleasure and acceptance by the Lord:
and his hands full of sweet incense beaten small; both his hands, as Aben Ezra, two handfuls of this he took and put into a cup: of this sweet incense and its composition, see Ex 30:34; this was small itself, but on the evening of the day of atonement it was put into the mortar again, as Jarchi says, and beaten very small, and so was, as expressed in the Misnah (i), "small of small": this may represent the intercession of Christ our high priest for his people; for as the prayers of the saints are set before the Lord as incense, Ps 141:2; so the intercession and mediation of Christ in favour of the acceptance of their prayers is signified by "much incense", Rev_ 8:3; and which is always acceptable to God, and may well be expressed by sweet incense: handfuls of it may denote the largeness of his intercession, being for all the elect of God, and for all things for them they stand in need of; and the infinite perfection and virtue of his person, blood, righteousness, and sacrifice, to make his intercession effectual: and being "beaten small" may signify his intercession made for particular persons, and those the meanest, and for particular things of every sort they want; as well as it may point at the fragrance and acceptance of Christ's mediation on such accounts, the incense being more fragrant the smaller it is beaten:
and bring it within the vail: not the incense only, but the burning coals of fire also, the one in one hand, and the other in the other hand; so the Misnah (k); they brought out to him (the high priest) the cup and the censer; he took his handful and put it into the cup, a large one according to its largeness, and a small one according to its smallness, and so was its measure; he took the censer in his right hand, and the cup in his left, and went into the sanctuary, until he came between the two rails which divide between the holy and holy of holies: this was typical of Christ our high priest, who is entered within the vail into the holiest of all, with his blood, righteousness, and sacrifice, where he ever lives to make intercession for us; not that Christ is considered in heaven as in a suffering state, for he is in a most exalted one; but the virtue and efficacy of his sufferings and death always continue, and which he ever improves on the behalf of his people, by interceding for them; and their faith and hope enter within the vail, and deal with him as having suffered for them.
(g) Antiqu. l. 3. c. 8. sect. 3. (h) Misn. Yoma, c. 4. sect. 4. (i) Misn. Yoma, c. 4. sect. 4. (k) lb. c. 5. sect. 1.
John Wesley
16:12 Within the veil - That is, into the holy of holies, Lev 16:2.
16:1316:13: Եւ դիցէ զխունկն ՚ի վերայ հրոյն առաջի Տեառն. եւ ծածկեսցէ՛ ծուխ խնկոյն զքաւութիւնն որ իցէ՛ ՚ի վերայ վկայութեանցն. եւ ո՛չ մեռանիցիք։
13 Նա խունկը թող դնի կրակի վրայ, Տիրոջ առաջ. խնկի ծուխը կը ծածկի վկայութիւնների տապանակի վրայ գտնուող կափարիչը: Եւ դուք չէք մեռնի:
13 Խունկը կրակին վրայ թող դնէ Տէրոջը առջեւ ու խունկին մուխը* վկայութեան վրայի քաւութիւնը պէտք է ծածկէ, որպէս զի չմեռնի։
Եւ դիցէ զխունկն ի վերայ հրոյն առաջի Տեառն, եւ ծածկեսցէ ծուխ խնկոյն զքաւութիւնն որ իցէ ի վերայ վկայութեանցն, եւ ոչ մեռանիցի:

16:13: Եւ դիցէ զխունկն ՚ի վերայ հրոյն առաջի Տեառն. եւ ծածկեսցէ՛ ծուխ խնկոյն զքաւութիւնն որ իցէ՛ ՚ի վերայ վկայութեանցն. եւ ո՛չ մեռանիցիք։
13 Նա խունկը թող դնի կրակի վրայ, Տիրոջ առաջ. խնկի ծուխը կը ծածկի վկայութիւնների տապանակի վրայ գտնուող կափարիչը: Եւ դուք չէք մեռնի:
13 Խունկը կրակին վրայ թող դնէ Տէրոջը առջեւ ու խունկին մուխը* վկայութեան վրայի քաւութիւնը պէտք է ծածկէ, որպէս զի չմեռնի։
zohrab-1805▾ eastern-1994▾ western am▾
16:1313: и положит курение на огонь пред лицем Господним, и облако курения покроет крышку, которая над [ковчегом] откровения, дабы ему не умереть;
16:13 καὶ και and; even ἐπιθήσει επιτιθημι put on; put another τὸ ο the θυμίαμα θυμιαμα incense ἐπὶ επι in; on τὸ ο the πῦρ πυρ fire ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even καλύψει καλυπτω cover ἡ ο the ἀτμὶς ατμις vapor τοῦ ο the θυμιάματος θυμιαμα incense τὸ ο the ἱλαστήριον ιλαστηριος placatory; appeasement τὸ ο the ἐπὶ επι in; on τῶν ο the μαρτυρίων μαρτυριον evidence; testimony καὶ και and; even οὐκ ου not ἀποθανεῖται αποθνησκω die
16:13 וְ wᵊ וְ and נָתַ֧ן nāṯˈan נתן give אֶֽת־ ʔˈeṯ- אֵת [object marker] הַ ha הַ the קְּטֹ֛רֶת qqᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice עַל־ ʕal- עַל upon הָ hā הַ the אֵ֖שׁ ʔˌēš אֵשׁ fire לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH וְ wᵊ וְ and כִסָּ֣ה׀ ḵissˈā כסה cover עֲנַ֣ן ʕᵃnˈan עָנָן cloud הַ ha הַ the קְּטֹ֗רֶת qqᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כַּפֹּ֛רֶת kkappˈōreṯ כַּפֹּרֶת cover אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] עַל־ ʕal- עַל upon הָ hā הַ the עֵד֖וּת ʕēḏˌûṯ עֵדוּת reminder וְ wᵊ וְ and לֹ֥א lˌō לֹא not יָמֽוּת׃ yāmˈûṯ מות die
16:13. ut positis super ignem aromatibus nebula eorum et vapor operiat oraculum quod est super testimonium et non moriaturThat when the perfumes are put upon the fire, the cloud and vapour thereof may cover the oracle, which is over the testimony, and he may not die.
13. and he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not:
And he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy seat that [is] upon the testimony, that he die not:

13: и положит курение на огонь пред лицем Господним, и облако курения покроет крышку, которая над [ковчегом] откровения, дабы ему не умереть;
16:13
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
τὸ ο the
θυμίαμα θυμιαμα incense
ἐπὶ επι in; on
τὸ ο the
πῦρ πυρ fire
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
καλύψει καλυπτω cover
ἡ ο the
ἀτμὶς ατμις vapor
τοῦ ο the
θυμιάματος θυμιαμα incense
τὸ ο the
ἱλαστήριον ιλαστηριος placatory; appeasement
τὸ ο the
ἐπὶ επι in; on
τῶν ο the
μαρτυρίων μαρτυριον evidence; testimony
καὶ και and; even
οὐκ ου not
ἀποθανεῖται αποθνησκω die
16:13
וְ wᵊ וְ and
נָתַ֧ן nāṯˈan נתן give
אֶֽת־ ʔˈeṯ- אֵת [object marker]
הַ ha הַ the
קְּטֹ֛רֶת qqᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
עַל־ ʕal- עַל upon
הָ hā הַ the
אֵ֖שׁ ʔˌēš אֵשׁ fire
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
יְהוָ֑ה [yᵊhwˈāh] יְהוָה YHWH
וְ wᵊ וְ and
כִסָּ֣ה׀ ḵissˈā כסה cover
עֲנַ֣ן ʕᵃnˈan עָנָן cloud
הַ ha הַ the
קְּטֹ֗רֶת qqᵊṭˈōreṯ קְטֹרֶת smoke of sacrifice
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כַּפֹּ֛רֶת kkappˈōreṯ כַּפֹּרֶת cover
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
עַל־ ʕal- עַל upon
הָ hā הַ the
עֵד֖וּת ʕēḏˌûṯ עֵדוּת reminder
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יָמֽוּת׃ yāmˈûṯ מות die
16:13. ut positis super ignem aromatibus nebula eorum et vapor operiat oraculum quod est super testimonium et non moriatur
That when the perfumes are put upon the fire, the cloud and vapour thereof may cover the oracle, which is over the testimony, and he may not die.
13. and he shall put the incense upon the fire before the LORD, that the cloud of the incense may cover the mercy-seat that is upon the testimony, that he die not:
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:13: And he: Exo 30:1, Exo 30:7, Exo 30:8; Num 16:7, Num 16:18, Num 16:46; Rev 8:3, Rev 8:4
the cloud: Exo 25:21; Heb 4:14-16, Heb 7:25, Heb 9:24; Jo1 2:1, Jo1 2:2
John Gill
16:13 And he shall put the incense upon the fire before the Lord,.... Both the incense and burning coals of fire being carried within the vail, the incense was put upon the coals, and so it burned before the Lord, whose seat was between the cherubim; and from whence it appears, that this was done, not without but within the vail: the Sadducees under the second temple would have it, that the incense was put upon the fire without the vail, wherefore the high priest, on the evening of this day, was sworn by the messengers of the sanhedrim not to make any alteration in what they should say to him; and this oath was given him in the house of Abtines, where the incense was made, with a special respect to that, since it being within the vail, they could not see it performed: the manner of his performance of this part of his service is thus related; he went in between the rails, till he came to the north; when he was come to the north, he turned his face to the south; he went on his left hand near the vail, till he came to the ark; he put the censer between the two bars, and heaped the incense upon the top of the coals, and the whole house was filled with the smoke; he then went out backwards, and prayed a short prayer in the outward house (the holy place), and he did not continue long in prayer, lest the people of Israel should be frightened (l): the prayer he made is given us by the Jews (m): now the incense being put upon the coals may denote the fervour and ardency of Christ's intercession, and that his sufferings are the foundation of it, on which it proceeds, and are what give it a grateful odour, or make it acceptable to the Lord:
and this was done, that the cloud of the incense may cover the mercy seat that is upon the testimony; where was the Shechinah, or glorious majesty of God, and which was not to be seen, and therefore to be covered after this manner; which shows, that there is no access to God but as upon a seat of mercy and a throne of grace; and even that there is no coming to him upon that, but through the mediation and intercession of Christ:
that he die not; as his sons did, boldly intruding where, and doing what they should not: there is no approaching to God as an absolute God, and live; but through Christ the Mediator, and his intercession, believers may draw nigh and see the face of God in Christ, and live, as Jacob did, Gen 32:30.
(l) Misn. Yoma, c. 5. sect. 1. (m) Maimon. & Bartenora in ib.
John Wesley
16:13 Upon the fire - Which was in the censer, Lev 16:12.
16:1416:14: Եւ առցէ՛ յարենէ զուարակին, եւ ցանեսցէ մատամբ իւրով ՚ի վերայ քաւութեանն ընդ կողմն արեւելից ընդդէ՛մ քաւութեանն. եւ ցանեսցէ՛ եւթն անգամ յարենէ անտի մատամբ իւրով։
14 Նա թող առնի զուարակի արիւնից եւ իր մատով ցանի քաւութեան արեւելեան կողմից, իսկ քաւութեան դէմ յանդիման այդ արիւնից իր մատով թող ցանի եօթն անգամ:
14 Եւ զուարակին արիւնէն թող առնէ ու իր մատով քաւութեան վրայ արեւելեան կողմը սրսկէ եւ իր մատով արիւնէն քաւութեան առջեւ եօթը անգամ սրսկէ։
Եւ առցէ յարենէ զուարակին, եւ ցանեսցէ մատամբ իւրով ի վերայ քաւութեանն ընդ կողմն արեւելից ընդդէմ քաւութեանն, եւ ցանեսցէ եւթն անգամ յարենէ անտի մատամբ իւրով:

16:14: Եւ առցէ՛ յարենէ զուարակին, եւ ցանեսցէ մատամբ իւրով ՚ի վերայ քաւութեանն ընդ կողմն արեւելից ընդդէ՛մ քաւութեանն. եւ ցանեսցէ՛ եւթն անգամ յարենէ անտի մատամբ իւրով։
14 Նա թող առնի զուարակի արիւնից եւ իր մատով ցանի քաւութեան արեւելեան կողմից, իսկ քաւութեան դէմ յանդիման այդ արիւնից իր մատով թող ցանի եօթն անգամ:
14 Եւ զուարակին արիւնէն թող առնէ ու իր մատով քաւութեան վրայ արեւելեան կողմը սրսկէ եւ իր մատով արիւնէն քաւութեան առջեւ եօթը անգամ սրսկէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1414: и возьмет крови тельца и покропит перстом своим на крышку спереди и пред крышкою, семь раз покропит кровью с перста своего.
16:14 καὶ και and; even λήμψεται λαμβανω take; get ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams τοῦ ο the μόσχου μοσχος calf καὶ και and; even ῥανεῖ ραινω the δακτύλῳ δακτυλος finger ἐπὶ επι in; on τὸ ο the ἱλαστήριον ιλαστηριος placatory; appeasement κατὰ κατα down; by ἀνατολάς ανατολη springing up; east κατὰ κατα down; by πρόσωπον προσωπον face; ahead of τοῦ ο the ἱλαστηρίου ιλαστηριος placatory; appeasement ῥανεῖ ραινω seven times ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams τῷ ο the δακτύλῳ δακτυλος finger
16:14 וְ wᵊ וְ and לָקַח֙ lāqˌaḥ לקח take מִ mi מִן from דַּ֣ם ddˈam דָּם blood הַ ha הַ the פָּ֔ר ppˈār פַּר young bull וְ wᵊ וְ and הִזָּ֧ה hizzˈā נזה spatter בְ vᵊ בְּ in אֶצְבָּעֹ֛ו ʔeṣbāʕˈô אֶצְבַּע finger עַל־ ʕal- עַל upon פְּנֵ֥י pᵊnˌê פָּנֶה face הַ ha הַ the כַּפֹּ֖רֶת kkappˌōreṯ כַּפֹּרֶת cover קֵ֑דְמָה qˈēḏᵊmā קֶדֶם front וְ wᵊ וְ and לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הַ ha הַ the כַּפֹּ֗רֶת kkappˈōreṯ כַּפֹּרֶת cover יַזֶּ֧ה yazzˈeh נזה spatter שֶֽׁבַע־ šˈevaʕ- שֶׁבַע seven פְּעָמִ֛ים pᵊʕāmˈîm פַּעַם foot מִן־ min- מִן from הַ ha הַ the דָּ֖ם ddˌām דָּם blood בְּ bᵊ בְּ in אֶצְבָּעֹֽו׃ ʔeṣbāʕˈô אֶצְבַּע finger
16:14. tollet quoque de sanguine vituli et asperget digito septies contra propitiatorium ad orientemHe shall take also of the blood of the calf, and sprinkle with his finger seven times towards the propitiatory to the east.
14. and he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy-seat on the east; and before the mercy-seat shall he sprinkle of the blood with his finger seven times.
And he shall take of the blood of the bullock, and sprinkle [it] with his finger upon the mercy seat eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times:

14: и возьмет крови тельца и покропит перстом своим на крышку спереди и пред крышкою, семь раз покропит кровью с перста своего.
16:14
καὶ και and; even
λήμψεται λαμβανω take; get
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
τοῦ ο the
μόσχου μοσχος calf
καὶ και and; even
ῥανεῖ ραινω the
δακτύλῳ δακτυλος finger
ἐπὶ επι in; on
τὸ ο the
ἱλαστήριον ιλαστηριος placatory; appeasement
κατὰ κατα down; by
ἀνατολάς ανατολη springing up; east
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
τοῦ ο the
ἱλαστηρίου ιλαστηριος placatory; appeasement
ῥανεῖ ραινω seven times
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
τῷ ο the
δακτύλῳ δακτυλος finger
16:14
וְ wᵊ וְ and
לָקַח֙ lāqˌaḥ לקח take
מִ mi מִן from
דַּ֣ם ddˈam דָּם blood
הַ ha הַ the
פָּ֔ר ppˈār פַּר young bull
וְ wᵊ וְ and
הִזָּ֧ה hizzˈā נזה spatter
בְ vᵊ בְּ in
אֶצְבָּעֹ֛ו ʔeṣbāʕˈô אֶצְבַּע finger
עַל־ ʕal- עַל upon
פְּנֵ֥י pᵊnˌê פָּנֶה face
הַ ha הַ the
כַּפֹּ֖רֶת kkappˌōreṯ כַּפֹּרֶת cover
קֵ֑דְמָה qˈēḏᵊmā קֶדֶם front
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הַ ha הַ the
כַּפֹּ֗רֶת kkappˈōreṯ כַּפֹּרֶת cover
יַזֶּ֧ה yazzˈeh נזה spatter
שֶֽׁבַע־ šˈevaʕ- שֶׁבַע seven
פְּעָמִ֛ים pᵊʕāmˈîm פַּעַם foot
מִן־ min- מִן from
הַ ha הַ the
דָּ֖ם ddˌām דָּם blood
בְּ bᵊ בְּ in
אֶצְבָּעֹֽו׃ ʔeṣbāʕˈô אֶצְבַּע finger
16:14. tollet quoque de sanguine vituli et asperget digito septies contra propitiatorium ad orientem
He shall take also of the blood of the calf, and sprinkle with his finger seven times towards the propitiatory to the east.
14. and he shall take of the blood of the bullock, and sprinkle it with his finger upon the mercy-seat on the east; and before the mercy-seat shall he sprinkle of the blood with his finger seven times.
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Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:14: Lev 4:5, Lev 4:6, Lev 4:17, Lev 8:11; Rom 3:24-26; Heb 9:7, Heb 9:13, Heb 9:25, Heb 10:4, Heb 10:10-12, Heb 10:19, Heb 12:24
Geneva 1599
16:14 And he shall take of the blood of the bullock, and sprinkle [it] with his finger upon the mercy seat (d) eastward; and before the mercy seat shall he sprinkle of the blood with his finger seven times.
(d) That is, on the side which was toward the people: for the head of the sanctuary stood westward.
John Gill
16:14 And he shall take of the blood of the bullock,.... When the high priest slew the bullock, the blood was received in a basin, and given to another priest, that he might keep stirring it on a foursquare bench in the temple, that so it might not thicken and congeal (n), but by a continual motion might become thin and liquid, and fit for sprinkling; and this was doing, while the high priest was gone into the most holy place to offer the incense; which being done, he came out again and took the basin of blood out of the hand of the priest, and went in a second time, and did with it as follows:
and sprinkle it with his finger upon the mercy seat, eastward; with his right finger, or forefinger, as the Targum of Jonathan; and the blood sprinkled with it did not fall upon the mercy seat, as our version seems to intimate, but it was sprinkled over against it, towards the upper part of it. Aben Ezra says, that according to their interpreters, "upon the face of the mercy seat", as the words may be literally rendered, signifies above, between the two bars, and here it was the high priest stood; for, according to the Misnah (o), he went in to the place where he had gone in, and stood in the place where he had stood, and then sprinkled, that is, in the same place where he had been and offered the incense; See Gill on Lev 16:13; and here he stood, not with his face to the east, for then his back must have been to the mercy seat, but he stood with his face to the eastern part of the mercy seat, and there sprinkled the blood upwards:
and before the mercy seat shall he sprinkle of the blood with his finger seven times; besides the first sprinkling that was upward, and those downward; so says the Misnah (p), he sprinkled of it (the blood) once above, and seven times below; the same Jarchi observes; and the tradition adds, and he did not look in sprinkling neither above nor below; that is, he did not look to the mercy seat, nor was there any need of it, since the blood did not reach the mercy seat, but fell upon the ground; it was enough that it was done before it, and over against it, and with a respect unto it; or otherwise, had it, fallen on it, it would have been besmeared with it, and would not have been so comely and decent: the mystery of this was to represent the blood of Christ, and perfect purification and atonement by it, and that mercy and justice are reconciled to each other, and agree together in the forgiveness of sinners; and that there is no mercy but in a way of justice, no remission of sin, no justification of persons, no salvation for any of the sons of men, but through the blood of Christ, and the complete atonement made thereby.
(n) Misn. Yoma, c. 4. sect. 3. (o) Ibid. c. 5. sect. 3. (p) Misn. Yoma, c. 5. sect. 3.
John Wesley
16:14 Upon the mercy - seat - To teach us, that God is merciful to sinners only through and for the blood of Christ. With his face east - ward, or upon the eastern part, towards the people, who were in the court which lay east - ward from the holy of holies, which was the most western part of the tabernacle. This signified that the high - priest in this act represented the people, and that God accepted it on their behalf. Before the mercy - seat - On the ground.
16:1516:15: Եւ սպանցէ՛ զնոխազն զվասն մեղաց, որ վասն ժողովրդեանն իցէ առաջի Տեառն. եւ տարցի՛ յարենէ անտի ՚ի նե՛րքս քան զվարագոյրն. եւ արասցէ զարիւն նորա զոր օրինակ արա՛ր զարիւն զուարակին. եւ ցանեսցէ զարիւն նորա ՚ի վերայ սեղանոյն յանդիման քաւութեանն։
15 Տիրոջ առաջ նա թող մորթի ժողովրդի մեղքերի քաւութեան նոխազը եւ դրա արիւնից թող տանի վարագոյրից ներս: Նա այդ արեան հետ թող վարուի այնպէս, ինչպէս վարուեց զուարակի արեան հետ. նա դրա արիւնը թող ցանի զոհասեղանի վրայ, քաւութեան դէմ յանդիման:
15 Ապա ժողովուրդին համար մեղքի պատարագ ըլլալու նոխազը թող մորթէ ու անոր արիւնը վարագոյրէն ներս բերէ եւ ինչպէս զուարակին արիւնովը ըրաւ այնպէս ընէ ասոր արիւնովը, այսինքն քաւութեան վրայ ու քաւութեան առջեւ սրսկէ զայն։
Եւ սպանցէ զնոխազն զվասն մեղաց, որ վասն ժողովրդեանն իցէ [278]առաջի Տեառն``. եւ տարցի յարենէ անտի ի ներքս քան զվարագոյրն, եւ արասցէ զարիւն նորա զոր օրինակ արար զարիւն զուարակին. եւ ցանեսցէ զարիւն նորա ի վերայ [279]սեղանոյն յանդիման քաւութեանն:

16:15: Եւ սպանցէ՛ զնոխազն զվասն մեղաց, որ վասն ժողովրդեանն իցէ առաջի Տեառն. եւ տարցի՛ յարենէ անտի ՚ի նե՛րքս քան զվարագոյրն. եւ արասցէ զարիւն նորա զոր օրինակ արա՛ր զարիւն զուարակին. եւ ցանեսցէ զարիւն նորա ՚ի վերայ սեղանոյն յանդիման քաւութեանն։
15 Տիրոջ առաջ նա թող մորթի ժողովրդի մեղքերի քաւութեան նոխազը եւ դրա արիւնից թող տանի վարագոյրից ներս: Նա այդ արեան հետ թող վարուի այնպէս, ինչպէս վարուեց զուարակի արեան հետ. նա դրա արիւնը թող ցանի զոհասեղանի վրայ, քաւութեան դէմ յանդիման:
15 Ապա ժողովուրդին համար մեղքի պատարագ ըլլալու նոխազը թող մորթէ ու անոր արիւնը վարագոյրէն ներս բերէ եւ ինչպէս զուարակին արիւնովը ըրաւ այնպէս ընէ ասոր արիւնովը, այսինքն քաւութեան վրայ ու քաւութեան առջեւ սրսկէ զայն։
zohrab-1805▾ eastern-1994▾ western am▾
16:1515: И заколет козла в жертву за грех за народ, и внесет кровь его за завесу, и сделает с кровью его то же, что делал с кровью тельца и покропит ею на крышку и пред крышкою, --
16:15 καὶ και and; even σφάξει σφαζω slaughter τὸν ο the χίμαρον χιμαρος the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault τὸν ο the περὶ περι about; around τοῦ ο the λαοῦ λαος populace; population ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even εἰσοίσει εισφερω bring in ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams αὐτοῦ αυτος he; him ἐσώτερον εσωτερος inner τοῦ ο the καταπετάσματος καταπετασμα veil καὶ και and; even ποιήσει ποιεω do; make τὸ ο the αἷμα αιμα blood; bloodstreams αὐτοῦ αυτος he; him ὃν ος who; what τρόπον τροπος manner; by means ἐποίησεν ποιεω do; make τὸ ο the αἷμα αιμα blood; bloodstreams τοῦ ο the μόσχου μοσχος calf καὶ και and; even ῥανεῖ ραινω the αἷμα αιμα blood; bloodstreams αὐτοῦ αυτος he; him ἐπὶ επι in; on τὸ ο the ἱλαστήριον ιλαστηριος placatory; appeasement κατὰ κατα down; by πρόσωπον προσωπον face; ahead of τοῦ ο the ἱλαστηρίου ιλαστηριος placatory; appeasement
16:15 וְ wᵊ וְ and שָׁחַ֞ט šāḥˈaṭ שׁחט slaughter אֶת־ ʔeṯ- אֵת [object marker] שְׂעִ֤יר śᵊʕˈîr שָׂעִיר he-goat הַֽ hˈa הַ the חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לָ lā לְ to † הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and הֵבִיא֙ hēvî בוא come אֶת־ ʔeṯ- אֵת [object marker] דָּמֹ֔ו dāmˈô דָּם blood אֶל־ ʔel- אֶל to מִ mi מִן from בֵּ֖ית bbˌêṯ בַּיִת house לַ la לְ to † הַ the פָּרֹ֑כֶת ppārˈōḵeṯ פָּרֹכֶת curtain וְ wᵊ וְ and עָשָׂ֣ה ʕāśˈā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] דָּמֹ֗ו dāmˈô דָּם blood כַּ ka כְּ as אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] עָשָׂה֙ ʕāśˌā עשׂה make לְ lᵊ לְ to דַ֣ם ḏˈam דָּם blood הַ ha הַ the פָּ֔ר ppˈār פַּר young bull וְ wᵊ וְ and הִזָּ֥ה hizzˌā נזה spatter אֹתֹ֛ו ʔōṯˈô אֵת [object marker] עַל־ ʕal- עַל upon הַ ha הַ the כַּפֹּ֖רֶת kkappˌōreṯ כַּפֹּרֶת cover וְ wᵊ וְ and לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the כַּפֹּֽרֶת׃ kkappˈōreṯ כַּפֹּרֶת cover
16:15. cumque mactaverit hircum pro peccato populi inferet sanguinem eius intra velum sicut praeceptum est de sanguine vituli ut aspergat e regione oraculiAnd when he hath killed the buck goat for the sin of the people, he shall carry in the blood thereof within the veil, as he was commanded to do with the blood of the calf, that he may sprinkle it over against the oracle:
15. Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat:
Then shall he kill the goat of the sin offering, that [is] for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat:

15: И заколет козла в жертву за грех за народ, и внесет кровь его за завесу, и сделает с кровью его то же, что делал с кровью тельца и покропит ею на крышку и пред крышкою, --
16:15
καὶ και and; even
σφάξει σφαζω slaughter
τὸν ο the
χίμαρον χιμαρος the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
τὸν ο the
περὶ περι about; around
τοῦ ο the
λαοῦ λαος populace; population
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
εἰσοίσει εισφερω bring in
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ἐσώτερον εσωτερος inner
τοῦ ο the
καταπετάσματος καταπετασμα veil
καὶ και and; even
ποιήσει ποιεω do; make
τὸ ο the
αἷμα αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ὃν ος who; what
τρόπον τροπος manner; by means
ἐποίησεν ποιεω do; make
τὸ ο the
αἷμα αιμα blood; bloodstreams
τοῦ ο the
μόσχου μοσχος calf
καὶ και and; even
ῥανεῖ ραινω the
αἷμα αιμα blood; bloodstreams
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὸ ο the
ἱλαστήριον ιλαστηριος placatory; appeasement
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
τοῦ ο the
ἱλαστηρίου ιλαστηριος placatory; appeasement
16:15
וְ wᵊ וְ and
שָׁחַ֞ט šāḥˈaṭ שׁחט slaughter
אֶת־ ʔeṯ- אֵת [object marker]
שְׂעִ֤יר śᵊʕˈîr שָׂעִיר he-goat
הַֽ hˈa הַ the
חַטָּאת֙ ḥaṭṭāṯ חַטָּאת sin
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לָ lā לְ to
† הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
הֵבִיא֙ hēvî בוא come
אֶת־ ʔeṯ- אֵת [object marker]
דָּמֹ֔ו dāmˈô דָּם blood
אֶל־ ʔel- אֶל to
מִ mi מִן from
בֵּ֖ית bbˌêṯ בַּיִת house
לַ la לְ to
† הַ the
פָּרֹ֑כֶת ppārˈōḵeṯ פָּרֹכֶת curtain
וְ wᵊ וְ and
עָשָׂ֣ה ʕāśˈā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
דָּמֹ֗ו dāmˈô דָּם blood
כַּ ka כְּ as
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
עָשָׂה֙ ʕāśˌā עשׂה make
לְ lᵊ לְ to
דַ֣ם ḏˈam דָּם blood
הַ ha הַ the
פָּ֔ר ppˈār פַּר young bull
וְ wᵊ וְ and
הִזָּ֥ה hizzˌā נזה spatter
אֹתֹ֛ו ʔōṯˈô אֵת [object marker]
עַל־ ʕal- עַל upon
הַ ha הַ the
כַּפֹּ֖רֶת kkappˌōreṯ כַּפֹּרֶת cover
וְ wᵊ וְ and
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
כַּפֹּֽרֶת׃ kkappˈōreṯ כַּפֹּרֶת cover
16:15. cumque mactaverit hircum pro peccato populi inferet sanguinem eius intra velum sicut praeceptum est de sanguine vituli ut aspergat e regione oraculi
And when he hath killed the buck goat for the sin of the people, he shall carry in the blood thereof within the veil, as he was commanded to do with the blood of the calf, that he may sprinkle it over against the oracle:
15. Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the veil, and do with his blood as he did with the blood of the bullock, and sprinkle it upon the mercy-seat, and before the mercy-seat:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Очистив себя и дом свой, первосвященник мог теперь совершить очищение всего народа. Возвратившись во двор храма, он (после упомянутого исповедания грехов) убивал козла, брал кровь в сосуд и в 3-й раз входил в святое святых и с кровью козла — за грех народа — поступал так же, как с кровью тельца за грех свой, т. е. кропил ею одежды на переднею сторону ковчега и 7: раз на землю пред ковчегом (Иома V:4).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
15 Then shall he kill the goat of the sin offering, that is for the people, and bring his blood within the vail, and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat: 16 And he shall make an atonement for the holy place, because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness. 17 And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place, until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel. 18 And he shall go out unto the altar that is before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about. 19 And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel.
When the priest had come out from the sprinkling the blood of the bullock before the mercy-seat, 1. He must next kill the goat which was the sin-offering for the people (v. 15) and go the third time into the holy of holies, to sprinkle the blood of the goat, as he had done that of the bullock; and thus he was to make atonement for the holy place (v. 16); that is, whereas the people by their sins had provoked God to take away those tokens of his favourable presence with them, and rendered even that holy place unfit to be the habitation of the holy God, atonement was hereby made for sin, that God, being reconciled to them, might continue with them. 2. He must then do the same for the outward part of the tabernacle that he had done for the inner room, by sprinkling the blood of the bullock first, and then that of the goat, without the veil, where the table and incense-altar stood, eight times each as before. The reason intimated is because the tabernacle remained among them in the midst of their uncleanness, v. 16. God would hereby show them how much their hearts needed to be purified, when even the tabernacle, only by standing in the midst of such an impure and sinful people, needed this expiation; and also that even their devotions and religious performances had much amiss in them, for which it was necessary that atonement should be made. During this solemnity, none of the inferior priests must come into the tabernacle (v. 17), but, by standing without, must own themselves unworthy and unfit to minister there, because their follies, and defects, and manifold impurities in their ministry, had made this expiation of the tabernacle necessary. 3. He must then put some of the blood, both of the bullock and of the goat mixed together, upon the horns of the altar that is before the Lord, v. 18, 19. It is certain that the altar of incense had this blood put upon it, for so it is expressly ordered (Exod. xxx. 10); but some think that this directs the high priest to the altar of burnt-offerings, for that also is here called the altar before the Lord (v. 12), because he is said to go out to it, and because it may be presumed that that also had need of an expiation; for to that the gifts and offerings of the children of Israel were all brought, from whose uncleanness the altar is here said to be hallowed.
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:15: Then shall: Lev 16:5-9; Heb 2:17, Heb 5:3, Heb 9:7, Heb 9:25, Heb 9:26
bring: Lev 16:2; Heb 6:19, Heb 9:3, Heb 9:7, Heb 9:12
Carl Friedrich Keil and Franz Delitzsch
16:15
After this he was to slay the he-goat as a sin-offering for the nation, for which purpose, of course, he must necessarily come back to the court again, and then take the blood of the goat into the most holy place, and do just the same with it as he had already done with that of the ox. A double sprinkling took place in both cases, first upon or against the capporeth, and then seven times in front of the capporeth. The first sprinkling, which was performed once only, was for the expiation of the sins, first of the high priest and his house, and then of the congregation of Israel (Lev 4:7, and Lev 4:18); the second, which was repeated seven times, was for the expiation of the sanctuary from the sins of the people. This is implied in the words of Lev 16:16, "and so shall he make expiation for the most holy place, on account of the uncleanness of the children of Israel, and on account of their transgressions with regard to all their sins," which refer to both the sacrifices; since Aaron first of all expiated the sins of the priesthood, and the uncleanness with which the priesthood had stained the sanctuary through their sin, by the blood of the bullock of the sin-offering; and then the sins of the nation, and the uncleannesses with which it had defiled the sanctuary, by the he-goat, which was also slain as a sin-offering.
(Note: V. Hoffmann's objection to this rests upon the erroneous supposition that a double act of expiation was required for the congregation, and only a single one for the priesthood, whereas, according to the distinct words of the text, a double sprinkling was performed with the blood of both the sin-offerings, and therefore a double expiation effected.)
Lev 16:16-17
"And so shall he do to the tabernacle of the congregation that dwelleth among them." (i.e., has its place among them, Josh 22:19) "in the midst of their uncleanness." The holy things were rendered unclean, not only by the sins of those who touched them, but by the uncleanness, i.e., the bodily manifestations of the sin of the nation; so that they also required a yearly expiation and cleansing through the expiatory blood of sacrifice. By ohel moed, "the tabernacle of the congregation," in Lev 16:16 and Lev 16:17, as well as Lev 16:20 and Lev 16:33, we are to understand the holy place of the tabernacle, to which the name of the whole is applied on account of its occupying the principal space in the dwelling, and in distinction from kodesh (the holy), which is used in this chapter to designate the most holy place, or the space at the back of the dwelling. It follows still further from this, that by the altar in Lev 16:18, and also in Lev 16:20 and Lev 16:33, which is mentioned here as the third portion of the entire sanctuary, we are to understand the altar of burnt-offering in the court, and not the altar of incense, as the Rabbins and most of the commentators assume. This rabbinical view cannot be sustained, either from Ex 30:10 or from the context. Ex 30:10 simply prescribes a yearly expiation of the altar of incense on the day of atonement; and this is implied in the words "so shall he do," in Lev 16:16. For these words can only mean, that in the same way in which he had expiated the most holy place he was also to expiate the holy place of the tabernacle, in which the altar of incense took the place of the ark of the covenant of the most holy place; so that the expiation was performed by his putting blood, in the first place, upon the horns of the altar, and then sprinkling it seven times upon the ground in front of it. The expression "go out" in Lev 16:18 refers, not to his going out of the most holy into the holy place, but to his going out of the ohel moed (or holy place) into the court.
John Gill
16:15 Then shall he kill the goat of the sin offering that is for the people,.... That upon which the lot came for the Lord, Lev 16:9; the high priest having sprinkled the blood of the bullock, came out of the most holy place, and went into the court of the tabernacle to the altar of burnt offering, and on the north side of that slew the goat for the sin offering, the place where all such were killed; see Lev 1:11. This was a type of Christ, of his being slain, and made an offering for the sins of his people:
and bring his blood within the vail: it being received into a basin, as before the blood of the bullock was, he took it, and with it went in a third time into the most holy place:
and do with that blood as he did with the blood of the bullock, and sprinkle it upon the mercy seat, and before the mercy seat; it should be rendered "toward the mercy seat" it is by Noldius (q); See Gill on Lev 16:14.
(q) Concord. Ebr. partic. p. 704. No. 2013.
John Wesley
16:15 Then shall he kill the goat - He went out of the holy of holies, and killed it, and then returned thither again with its blood. And whereas the high - priest is said to be allowed to enter into that place but once in a year, that is to be understood, but one day in a year, though there was occasion of going in and coming out more than once upon that day.
16:1616:16: Եւ քաւեսցէ՛ զսրբութիւնսն ՚ի պղծութեանց որդւոցն Իսրայէլի, եւ յանիրաւութեանց նոցա, եւ վասն ամենայն մեղաց նոցա։ Եւ ա՛յսպէս արասցէ ՚ի խորանին վկայութեան, ստացելոյ ՚ի նոսա ՚ի մէջ պղծութեանց նոցա։
16 Նա այդ կերպ սրբարանը թող մաքրի իսրայէլացիների պղծութիւններից՝ նրանց կատարած անիրաւութիւններից ու գործած բոլոր մեղքերից: Նոյն կերպ թող վարուի իրենց աղտեղութեամբ պղծուած վկայութեան խորանի հետ:
16 Եւ սրբարանին համար քաւութիւն թող ընէ՝ Իսրայէլի որդիներուն անմաքրութիւններէն ու անոնց բոլոր մեղքերուն յանցանքներէն սրբելով զանիկա. այսպէս պէտք է ընէ վկայութեան խորանին համար ալ, որ անոնց հետ ու անոնց անմաքրութիւններուն մէջ կը կենայ։
Եւ քաւեսցէ զսրբութիւնն ի պղծութեանց որդւոցն Իսրայելի եւ յանիրաւութեանց նոցա, վասն ամենայն մեղաց նոցա. եւ այսպէս արասցէ ի խորանին վկայութեան, [280]ստացելոյ ի նոսա ի մէջ պղծութեան նոցա:

16:16: Եւ քաւեսցէ՛ զսրբութիւնսն ՚ի պղծութեանց որդւոցն Իսրայէլի, եւ յանիրաւութեանց նոցա, եւ վասն ամենայն մեղաց նոցա։ Եւ ա՛յսպէս արասցէ ՚ի խորանին վկայութեան, ստացելոյ ՚ի նոսա ՚ի մէջ պղծութեանց նոցա։
16 Նա այդ կերպ սրբարանը թող մաքրի իսրայէլացիների պղծութիւններից՝ նրանց կատարած անիրաւութիւններից ու գործած բոլոր մեղքերից: Նոյն կերպ թող վարուի իրենց աղտեղութեամբ պղծուած վկայութեան խորանի հետ:
16 Եւ սրբարանին համար քաւութիւն թող ընէ՝ Իսրայէլի որդիներուն անմաքրութիւններէն ու անոնց բոլոր մեղքերուն յանցանքներէն սրբելով զանիկա. այսպէս պէտք է ընէ վկայութեան խորանին համար ալ, որ անոնց հետ ու անոնց անմաքրութիւններուն մէջ կը կենայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1616: и очистит святилище от нечистот сынов Израилевых и от преступлений их, во всех грехах их. Так должен поступить он и со скиниею собрания, находящеюся у них, среди нечистот их.
16:16 καὶ και and; even ἐξιλάσεται εξιλασκομαι the ἅγιον αγιος holy ἀπὸ απο from; away τῶν ο the ἀκαθαρσιῶν ακαθαρσια uncleanness τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even ἀπὸ απο from; away τῶν ο the ἀδικημάτων αδικημα crime αὐτῶν αυτος he; him περὶ περι about; around πασῶν πας all; every τῶν ο the ἁμαρτιῶν αμαρτια sin; fault αὐτῶν αυτος he; him καὶ και and; even οὕτω ουτως so; this way ποιήσει ποιεω do; make τῇ ο the σκηνῇ σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony τῇ ο the ἐκτισμένῃ κτιζω create; set up ἐν εν in αὐτοῖς αυτος he; him ἐν εν in μέσῳ μεσος in the midst; in the middle τῆς ο the ἀκαθαρσίας ακαθαρσια uncleanness αὐτῶν αυτος he; him
16:16 וְ wᵊ וְ and כִפֶּ֣ר ḵippˈer כפר cover עַל־ ʕal- עַל upon הַ ha הַ the קֹּ֗דֶשׁ qqˈōḏeš קֹדֶשׁ holiness מִ mi מִן from טֻּמְאֹת֙ ṭṭumʔˌōṯ טֻמְאָה uncleanness בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and מִ mi מִן from פִּשְׁעֵיהֶ֖ם ppišʕêhˌem פֶּשַׁע rebellion לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חַטֹּאתָ֑ם ḥaṭṭōṯˈām חַטָּאת sin וְ wᵊ וְ and כֵ֤ן ḵˈēn כֵּן thus יַעֲשֶׂה֙ yaʕᵃśˌeh עשׂה make לְ lᵊ לְ to אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment הַ ha הַ the שֹּׁכֵ֣ן ššōḵˈēn שׁכן dwell אִתָּ֔ם ʔittˈām אֵת together with בְּ bᵊ בְּ in תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst טֻמְאֹתָֽם׃ ṭumʔōṯˈām טֻמְאָה uncleanness
16:16. et expiet sanctuarium ab inmunditiis filiorum Israhel et a praevaricationibus eorum cunctisque peccatis iuxta hunc ritum faciet tabernaculo testimonii quod fixum est inter eos in medio sordium habitationis eorumAnd may expiate the sanctuary from the uncleanness of the children of Israel, and from their transgressions, and all their sins. According to this rite shall he do to the tabernacle of the testimony, which is fixed among them in the midst of the filth of their habitation.
16. and he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins: and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses.
And he shall make an atonement for the holy [place], because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that remaineth among them in the midst of their uncleanness:

16: и очистит святилище от нечистот сынов Израилевых и от преступлений их, во всех грехах их. Так должен поступить он и со скиниею собрания, находящеюся у них, среди нечистот их.
16:16
καὶ και and; even
ἐξιλάσεται εξιλασκομαι the
ἅγιον αγιος holy
ἀπὸ απο from; away
τῶν ο the
ἀκαθαρσιῶν ακαθαρσια uncleanness
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
ἀπὸ απο from; away
τῶν ο the
ἀδικημάτων αδικημα crime
αὐτῶν αυτος he; him
περὶ περι about; around
πασῶν πας all; every
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
αὐτῶν αυτος he; him
καὶ και and; even
οὕτω ουτως so; this way
ποιήσει ποιεω do; make
τῇ ο the
σκηνῇ σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
τῇ ο the
ἐκτισμένῃ κτιζω create; set up
ἐν εν in
αὐτοῖς αυτος he; him
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τῆς ο the
ἀκαθαρσίας ακαθαρσια uncleanness
αὐτῶν αυτος he; him
16:16
וְ wᵊ וְ and
כִפֶּ֣ר ḵippˈer כפר cover
עַל־ ʕal- עַל upon
הַ ha הַ the
קֹּ֗דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
מִ mi מִן from
טֻּמְאֹת֙ ṭṭumʔˌōṯ טֻמְאָה uncleanness
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
מִ mi מִן from
פִּשְׁעֵיהֶ֖ם ppišʕêhˌem פֶּשַׁע rebellion
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
חַטֹּאתָ֑ם ḥaṭṭōṯˈām חַטָּאת sin
וְ wᵊ וְ and
כֵ֤ן ḵˈēn כֵּן thus
יַעֲשֶׂה֙ yaʕᵃśˌeh עשׂה make
לְ lᵊ לְ to
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment
הַ ha הַ the
שֹּׁכֵ֣ן ššōḵˈēn שׁכן dwell
אִתָּ֔ם ʔittˈām אֵת together with
בְּ bᵊ בְּ in
תֹ֖וךְ ṯˌôḵ תָּוֶךְ midst
טֻמְאֹתָֽם׃ ṭumʔōṯˈām טֻמְאָה uncleanness
16:16. et expiet sanctuarium ab inmunditiis filiorum Israhel et a praevaricationibus eorum cunctisque peccatis iuxta hunc ritum faciet tabernaculo testimonii quod fixum est inter eos in medio sordium habitationis eorum
And may expiate the sanctuary from the uncleanness of the children of Israel, and from their transgressions, and all their sins. According to this rite shall he do to the tabernacle of the testimony, which is fixed among them in the midst of the filth of their habitation.
16. and he shall make atonement for the holy place, because of the uncleannesses of the children of Israel, and because of their transgressions, even all their sins: and so shall he do for the tent of meeting, that dwelleth with them in the midst of their uncleannesses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-20: В очищении нуждались не только священники и народ, но и святыни, которых они касались и оскверняли — «святилище» (= святое святых), скиния собрания (святилище) и жертвенник (всесожжений, а вместе и весь двор), ст. 20. Очищение святого святых совершалось уже кроплением пред ковчегом завета сначала кровью тельца (ст. 14), потом — козла (ст. 16). В таком же порядке совершалось очищение святилища — кроплением тою и другою кровью пред (наружною) завесою и на роги алтаря кадильного (ст. 18, см. Исх ХХХ, 10), после чего кровь тельца и козла смешивалась, и ею очищался (через семикратное кропление) жертвенник всесожжений, вероятно и все вообще священные сосуды (ст. 19; ср. Иома V:4, 5, 6). Во время всех священнодействий в скинии, в ней не могло быть ни одного человека, даже священника: один лишь первосвященник с курением и кровью предстоял пред Иеговою (ст. 17).
Albert Barnes: Notes on the Bible - 1834
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 Exo 30:10.
That remaineth among them in the midst of their uncleanness - Compare Lev 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 Exo 28:38 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:16: an atonement: Lev 16:18, Lev 8:15; Exo 29:36, Exo 29:37; Eze 45:18, Eze 45:19; Joh 14:3; Heb 9:22, Heb 9:23
remaineth: Heb. dwelleth
Geneva 1599
16:16 And he shall make an atonement for the holy [place], because of the uncleanness of the children of Israel, and because of their transgressions in all their sins: and so shall he do for the tabernacle of the congregation, that (e) remaineth among them in the midst of their uncleanness.
(e) Placed among them who are unclean.
John Gill
16:16 And he shall make an atonement for the holy place,.... Even the holy of holies, as Aben Ezra interprets it, into which the high priest entered with blood for that purpose; the Targum of Jonathan adds, by a verbal confession, that is, of sin; but atonement was not made in that way, but by the blood of the bullock and goat, which was sprinkled towards the mercy seat, above and below: and this was made
because of the uncleanness of the children of Israel, and because of their transgressions in all their sins; which heap of words shows how many and heinous the sins of the people of Israel were, being defections from God, rebellions against him, transgressions of his law, and which brought pollution and guilt upon them, which could only be expiated by blood; and though the people of Israel did not enter so much as into the holy place, where the priests at times went, and much less into the holiest of all, yet their sins in some sense entered there, and came before the Lord that dwelt there; as the sins of men do even reach up to heaven itself, and cry for wrath and vengeance: and so made the Israelites unworthy of such a favour as for the Lord to dwell among them in that most holy place, in so solemn a manner; and for their high priest to enter there, and consult the oracle of God for them, and make intercession on their account, to which atonement was necessary; even as men by their sins render themselves unworthy of entering into the heavenly state, nor can they, without the atonement and sacrifice of Christ; and to this purification of the patterns of heavenly things; and of the heavenly things or places themselves, the apostle refers, Heb 9:23,
and shall he do for the tabernacle of the congregation that remaineth among them, in the midst of their uncleanness; that is, the court of the tabernacle where the Israelites were admitted, and where they often came in their uncleanness, either ignorantly or presumptuously, and yet notwithstanding the tabernacle remained among them; but, it was necessary that atonement should be made for the uncleanness in it, and around it, that it might continue, and they might have the privilege of coming into it, and worshipping in it. This shows that there are sins of holy things, and which attend the most solemn service, which are committed in the sanctuary of the Lord, and while waiting upon him in his house and ordinances; which must be expiated and removed. The same rites were observed, in making the atonement for this part of the sanctuary, as for the most holy place, particularly by sprinkling the blood in like manner, only, elsewhere; so says Jarchi, as he sprinkled of them both within, that is, of the blood of the bullock, and of the goat, within the vail, once above, and seven times below; so he sprinkled, by the vail without, of both of them, once above, and seven times below.
John Wesley
16:16 Because of the uncleannesses of Israel - For though the people did not enter into that place, yet their sins entered thither, and would hinder the effects of the high - priest's mediation on their behalf if God was not reconciled to them. In the midst of their uncleanness - ln the midst of a sinful people, who defile not themselves only, but also God's sanctuary. And God hereby shewed them, how much their hearts needed to be purified, when even the tabernacle, only by standing in the midst of them, needed this expiation.
16:1716:17: Եւ ամենեւին մարդ ո՛չ լինիցի ՚ի խորանին վկայութեան ՚ի մտանե՛լ նորա եւ քաւել ՚ի սրբութեանն մինչեւ ելանիցէ։ եւ քաւեսցէ վասն ի՛ւր եւ վասն տան իւրոյ, եւ վասն ամենայն ժողովրդեան որդւոցն Իսրայէլի։
17 Երբ Ահարոնը վկայութեան խորան մտնի եւ քաւութիւն անի, ոչ ոք վկայութեան խորանում չպէտք է լինի, մինչեւ որ նա դուրս գայ: Նա քաւութիւն թող անի իր, իր ընտանիքի եւ Իսրայէլի ամբողջ ժողովրդի համար:
17 Եւ սրբարանը քաւութիւն ընելու մտած ատեն, մինչեւ որ իրեն համար ու իր տանը համար եւ Իսրայէլի բոլոր ժողովուրդին համար քաւութիւն ընէ ու դուրս ելլէ, վկայութեան խորանին մէջ մարդ մը պէտք չէ ըլլայ։
Եւ ամենեւին մարդ ոչ լինիցի ի խորանին վկայութեան ի մտանել նորա քաւել ի սրբութեանն, մինչեւ ելանիցէ եւ քաւեսցէ վասն իւր եւ վասն տան իւրոյ, եւ վասն ամենայն ժողովրդեան որդւոցն Իսրայելի:

16:17: Եւ ամենեւին մարդ ո՛չ լինիցի ՚ի խորանին վկայութեան ՚ի մտանե՛լ նորա եւ քաւել ՚ի սրբութեանն մինչեւ ելանիցէ։ եւ քաւեսցէ վասն ի՛ւր եւ վասն տան իւրոյ, եւ վասն ամենայն ժողովրդեան որդւոցն Իսրայէլի։
17 Երբ Ահարոնը վկայութեան խորան մտնի եւ քաւութիւն անի, ոչ ոք վկայութեան խորանում չպէտք է լինի, մինչեւ որ նա դուրս գայ: Նա քաւութիւն թող անի իր, իր ընտանիքի եւ Իսրայէլի ամբողջ ժողովրդի համար:
17 Եւ սրբարանը քաւութիւն ընելու մտած ատեն, մինչեւ որ իրեն համար ու իր տանը համար եւ Իսրայէլի բոլոր ժողովուրդին համար քաւութիւն ընէ ու դուրս ելլէ, վկայութեան խորանին մէջ մարդ մը պէտք չէ ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1717: Ни один человек не должен быть в скинии собрания, когда входит он для очищения святилища, до самого выхода его. И так очистит он себя, дом свой и все общество Израилево.
16:17 καὶ και and; even πᾶς πας all; every ἄνθρωπος ανθρωπος person; human οὐκ ου not ἔσται ειμι be ἐν εν in τῇ ο the σκηνῇ σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony εἰσπορευομένου εισπορευομαι intrude; travel into αὐτοῦ αυτος he; him ἐξιλάσασθαι εξιλασκομαι in τῷ ο the ἁγίῳ αγιος holy ἕως εως till; until ἂν αν perhaps; ever ἐξέλθῃ εξερχομαι come out; go out καὶ και and; even ἐξιλάσεται εξιλασκομαι about; around αὐτοῦ αυτος he; him καὶ και and; even τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him καὶ και and; even περὶ περι about; around πάσης πας all; every συναγωγῆς συναγωγη gathering υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
16:17 וְ wᵊ וְ and כָל־ ḵol- כֹּל whole אָדָ֞ם ʔāḏˈām אָדָם human, mankind לֹא־ lō- לֹא not יִהְיֶ֣ה׀ yihyˈeh היה be בְּ bᵊ בְּ in אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֗ד môʕˈēḏ מֹועֵד appointment בְּ bᵊ בְּ in בֹאֹ֛ו vōʔˈô בוא come לְ lᵊ לְ to כַפֵּ֥ר ḵappˌēr כפר cover בַּ ba בְּ in † הַ the קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness עַד־ ʕaḏ- עַד unto צֵאתֹ֑ו ṣēṯˈô יצא go out וְ wᵊ וְ and כִפֶּ֤ר ḵippˈer כפר cover בַּעֲדֹו֙ baʕᵃḏˌô בַּעַד distance וּ û וְ and בְעַ֣ד vᵊʕˈaḏ בַּעַד distance בֵּיתֹ֔ו bêṯˈô בַּיִת house וּ û וְ and בְעַ֖ד vᵊʕˌaḏ בַּעַד distance כָּל־ kol- כֹּל whole קְהַ֥ל qᵊhˌal קָהָל assembly יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
16:17. nullus hominum sit in tabernaculo quando pontifex ingreditur sanctuarium ut roget pro se et pro domo sua et pro universo coetu Israhel donec egrediaturLet no man be in the tabernacle when the high priest goeth into the sanctuary, to pray for himself and his house, and for the whole congregation of Israel, until he come out.
17. And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.
And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy [place], until he come out, and have made an atonement for himself, and for his household, and for all the congregation of Israel:

17: Ни один человек не должен быть в скинии собрания, когда входит он для очищения святилища, до самого выхода его. И так очистит он себя, дом свой и все общество Израилево.
16:17
καὶ και and; even
πᾶς πας all; every
ἄνθρωπος ανθρωπος person; human
οὐκ ου not
ἔσται ειμι be
ἐν εν in
τῇ ο the
σκηνῇ σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
εἰσπορευομένου εισπορευομαι intrude; travel into
αὐτοῦ αυτος he; him
ἐξιλάσασθαι εξιλασκομαι in
τῷ ο the
ἁγίῳ αγιος holy
ἕως εως till; until
ἂν αν perhaps; ever
ἐξέλθῃ εξερχομαι come out; go out
καὶ και and; even
ἐξιλάσεται εξιλασκομαι about; around
αὐτοῦ αυτος he; him
καὶ και and; even
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
περὶ περι about; around
πάσης πας all; every
συναγωγῆς συναγωγη gathering
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
16:17
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
אָדָ֞ם ʔāḏˈām אָדָם human, mankind
לֹא־ lō- לֹא not
יִהְיֶ֣ה׀ yihyˈeh היה be
בְּ bᵊ בְּ in
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֗ד môʕˈēḏ מֹועֵד appointment
בְּ bᵊ בְּ in
בֹאֹ֛ו vōʔˈô בוא come
לְ lᵊ לְ to
כַפֵּ֥ר ḵappˌēr כפר cover
בַּ ba בְּ in
† הַ the
קֹּ֖דֶשׁ qqˌōḏeš קֹדֶשׁ holiness
עַד־ ʕaḏ- עַד unto
צֵאתֹ֑ו ṣēṯˈô יצא go out
וְ wᵊ וְ and
כִפֶּ֤ר ḵippˈer כפר cover
בַּעֲדֹו֙ baʕᵃḏˌô בַּעַד distance
וּ û וְ and
בְעַ֣ד vᵊʕˈaḏ בַּעַד distance
בֵּיתֹ֔ו bêṯˈô בַּיִת house
וּ û וְ and
בְעַ֖ד vᵊʕˌaḏ בַּעַד distance
כָּל־ kol- כֹּל whole
קְהַ֥ל qᵊhˌal קָהָל assembly
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
16:17. nullus hominum sit in tabernaculo quando pontifex ingreditur sanctuarium ut roget pro se et pro domo sua et pro universo coetu Israhel donec egrediatur
Let no man be in the tabernacle when the high priest goeth into the sanctuary, to pray for himself and his house, and for the whole congregation of Israel, until he come out.
17. And there shall be no man in the tent of meeting when he goeth in to make atonement in the holy place, until he come out, and have made atonement for himself, and for his household, and for all the assembly of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:17: no man: Exo 34:3; Isa 53:6; Dan 9:24; Luk 1:10; Act 4:12; Ti1 2:5; Heb 1:3, Heb 9:7; Pe1 2:24, Pe1 3:18
and have made: Lev 16:10, Lev 16:11
Carl Friedrich Keil and Franz Delitzsch
16:17
There was to be no one in the ohel moed when Aaron went into it to make expiation in the most holy place, until he came out (of the tabernacle) again; not because no one but the chief servant of Jehovah was worthy to be near or present either as spectator or assistant at this sacred act before Jehovah (Knobel), but because no unholy person was to defile by his presence the sanctuary, which had just been cleansed; just as no layman at all was allowed to enter the holy place, or could go with impunity into the presence of the holy God.
John Gill
16:17 And there shall be no man in the tabernacle of the congregation,.... Not any of the priests, as Aben Ezra, no, not in the holy place where they ministered, nor in the court of the tabernacle, nor in any of the courts, nor indeed any of the people: all places were cleared
when he, the high priest:
goeth in to make an atonement in the holy place until he come out; this in the mystery of it was to signify, that atonement for sin is made only by Christ our high priest; he himself, and no other, bore our sins, and he himself purged them away, or by his sacrifice alone expiated them; his own arm wrought salvation, and of the people there were none with him to help and assist him; when he the Shepherd was smitten by the sword of justice, the sheep were scattered, all his disciples forsook him and fled; there were none to appear for him, or stand by him, or in the least to lend an assisting hand in the great work in which he was engaged; he is the only Mediator, between God and man, both of redemption and of intercession; he is the alone Saviour, to him only are sinners to look for salvation, and he is to have all the glory; he had no partner in the work, and he will have no rival in the honour of it:
and have made an atonement for himself, and for his household; his whole family, and all the priests, by the bullock of his sin offering, as Aben Ezra observes, and by carrying in the blood of it within the vail, and sprinkling it there:
and for all the congregation of Israel; by the goat of their sin offering, as the same writer notes, and doing with the blood of that as with the blood of the bullock; all typical of the atonement of Christ for his mystical self the church; for the whole family and household of God; for the general assembly and church of the firstborn, whose names are written in heaven.
John Wesley
16:17 In the tabernacle - ln the holy place, where the priests and Levites were at other times. This was commanded for the greater reverence to the Divine Majesty then in a more special manner appearing, and that none of them might cast an eye into the holy of holies, as the high - priest went in or came out.
16:1816:18: Եւ ելցէ՛ ՚ի սեղանն որ առաջի Տեառն, եւ քաւեսցէ՛ ՚ի վերայ նորա։ եւ առցէ՛ յարենէ զուարակին եւ յարենէ նոխազին, եւ դիցէ՛ ՚ի վերայ եղջերաց սեղանոյն շուրջանակի[1054]։ [1054] Ոսկան. Եւ յորժամ ելցէ ՚ի սեղանոյն որ առաջի։
18 Այնուհետեւ նա թող դուրս գայ եւ գնայ դէպի Տիրոջ առաջ գտնուող զոհասեղանը եւ քաւութեան ծէս կատարի դրա վրայ: Նա թող առնի զուարակի արիւնից ու նոխազի արիւնից եւ շուրջանակի թող քսի զոհասեղանի եղջիւրաւոր անկիւններին:
18 Ետքը Տէրոջը առջեւ եղած խորանէն դուրս ելլէ ու անոր համար քաւութիւն ընէ եւ զուարակին արիւնէն ու նոխազին արիւնէն առնէ եւ սեղանին եղջիւրներուն վրայ շուրջանակի դնէ։
Եւ ելցէ ի սեղանն որ առաջի Տեառն, եւ քաւեսցէ ի վերայ նորա, եւ առցէ յարենէ զուարակին եւ յարենէ նոխազին, եւ դիցէ ի վերայ եղջերաց սեղանոյն շուրջանակի:

16:18: Եւ ելցէ՛ ՚ի սեղանն որ առաջի Տեառն, եւ քաւեսցէ՛ ՚ի վերայ նորա։ եւ առցէ՛ յարենէ զուարակին եւ յարենէ նոխազին, եւ դիցէ՛ ՚ի վերայ եղջերաց սեղանոյն շուրջանակի[1054]։
[1054] Ոսկան. Եւ յորժամ ելցէ ՚ի սեղանոյն որ առաջի։
18 Այնուհետեւ նա թող դուրս գայ եւ գնայ դէպի Տիրոջ առաջ գտնուող զոհասեղանը եւ քաւութեան ծէս կատարի դրա վրայ: Նա թող առնի զուարակի արիւնից ու նոխազի արիւնից եւ շուրջանակի թող քսի զոհասեղանի եղջիւրաւոր անկիւններին:
18 Ետքը Տէրոջը առջեւ եղած խորանէն դուրս ելլէ ու անոր համար քաւութիւն ընէ եւ զուարակին արիւնէն ու նոխազին արիւնէն առնէ եւ սեղանին եղջիւրներուն վրայ շուրջանակի դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:1818: И выйдет он к жертвеннику, который пред лицем Господним, и очистит его, и возьмет крови тельца и крови козла, и возложит на роги жертвенника со всех сторон,
16:18 καὶ και and; even ἐξελεύσεται εξερχομαι come out; go out ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar τὸ ο the ὂν ειμι be ἀπέναντι απεναντι before; contrary κυρίου κυριος lord; master καὶ και and; even ἐξιλάσεται εξιλασκομαι in; on αὐτοῦ αυτος he; him καὶ και and; even λήμψεται λαμβανω take; get ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams τοῦ ο the μόσχου μοσχος calf καὶ και and; even ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams τοῦ ο the χιμάρου χιμαρος and; even ἐπιθήσει επιτιθημι put on; put another ἐπὶ επι in; on τὰ ο the κέρατα κερας horn τοῦ ο the θυσιαστηρίου θυσιαστηριον altar κύκλῳ κυκλω circling; in a circle
16:18 וְ wᵊ וְ and יָצָ֗א yāṣˈā יצא go out אֶל־ ʔel- אֶל to הַ ha הַ the מִּזְבֵּ֛חַ mmizbˈēₐḥ מִזְבֵּחַ altar אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לִ li לְ to פְנֵֽי־ fᵊnˈê- פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH וְ wᵊ וְ and כִפֶּ֣ר ḵippˈer כפר cover עָלָ֑יו ʕālˈāʸw עַל upon וְ wᵊ וְ and לָקַ֞ח lāqˈaḥ לקח take מִ mi מִן from דַּ֤ם ddˈam דָּם blood הַ ha הַ the פָּר֙ ppˌār פַּר young bull וּ û וְ and מִ mi מִן from דַּ֣ם ddˈam דָּם blood הַ ha הַ the שָּׂעִ֔יר śśāʕˈîr שָׂעִיר he-goat וְ wᵊ וְ and נָתַ֛ן nāṯˈan נתן give עַל־ ʕal- עַל upon קַרְנֹ֥ות qarnˌôṯ קֶרֶן horn הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar סָבִֽיב׃ sāvˈîv סָבִיב surrounding
16:18. cum autem exierit ad altare quod coram Domino est oret pro se et sumptum sanguinem vituli atque hirci fundat super cornua eius per gyrumAnd when he is come out to the altar that is before the Lord, let him pray for himself: and taking the blood of the calf, and of the buck goat, let him pour it upon the horns thereof round about.
18. And he shall go out unto the altar that is before the LORD, and make atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.
And he shall go out unto the altar that [is] before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put [it] upon the horns of the altar round about:

18: И выйдет он к жертвеннику, который пред лицем Господним, и очистит его, и возьмет крови тельца и крови козла, и возложит на роги жертвенника со всех сторон,
16:18
καὶ και and; even
ἐξελεύσεται εξερχομαι come out; go out
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
τὸ ο the
ὂν ειμι be
ἀπέναντι απεναντι before; contrary
κυρίου κυριος lord; master
καὶ και and; even
ἐξιλάσεται εξιλασκομαι in; on
αὐτοῦ αυτος he; him
καὶ και and; even
λήμψεται λαμβανω take; get
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
τοῦ ο the
μόσχου μοσχος calf
καὶ και and; even
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
τοῦ ο the
χιμάρου χιμαρος and; even
ἐπιθήσει επιτιθημι put on; put another
ἐπὶ επι in; on
τὰ ο the
κέρατα κερας horn
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
κύκλῳ κυκλω circling; in a circle
16:18
וְ wᵊ וְ and
יָצָ֗א yāṣˈā יצא go out
אֶל־ ʔel- אֶל to
הַ ha הַ the
מִּזְבֵּ֛חַ mmizbˈēₐḥ מִזְבֵּחַ altar
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לִ li לְ to
פְנֵֽי־ fᵊnˈê- פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
וְ wᵊ וְ and
כִפֶּ֣ר ḵippˈer כפר cover
עָלָ֑יו ʕālˈāʸw עַל upon
וְ wᵊ וְ and
לָקַ֞ח lāqˈaḥ לקח take
מִ mi מִן from
דַּ֤ם ddˈam דָּם blood
הַ ha הַ the
פָּר֙ ppˌār פַּר young bull
וּ û וְ and
מִ mi מִן from
דַּ֣ם ddˈam דָּם blood
הַ ha הַ the
שָּׂעִ֔יר śśāʕˈîr שָׂעִיר he-goat
וְ wᵊ וְ and
נָתַ֛ן nāṯˈan נתן give
עַל־ ʕal- עַל upon
קַרְנֹ֥ות qarnˌôṯ קֶרֶן horn
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
סָבִֽיב׃ sāvˈîv סָבִיב surrounding
16:18. cum autem exierit ad altare quod coram Domino est oret pro se et sumptum sanguinem vituli atque hirci fundat super cornua eius per gyrum
And when he is come out to the altar that is before the Lord, let him pray for himself: and taking the blood of the calf, and of the buck goat, let him pour it upon the horns thereof round about.
18. And he shall go out unto the altar that is before the LORD, and make atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put it upon the horns of the altar round about.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
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 Lev 16:20, Lev 16:33. The horns of the brazen altar were touched with the blood, as they were in the ordinary sin-offerings. Lev 4:25, Lev 4:30, Lev 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:18: Lev 16:16, Lev 4:7, Lev 4:18; Exo 30:10; Joh 17:19; Heb 2:11, Heb 5:7, Heb 5:8, Heb 9:22, Heb 9:23
Carl Friedrich Keil and Franz Delitzsch
16:18
After he had made atonement for the dwelling, Aaron was to expiate the altar in the court, by first of all putting some of the blood of the bullock and he-goat upon the horns of the altar, and then sprinkling it seven times with his finger, and thus cleansing and sanctifying it from the uncleannesses of the children of Israel. The application of blood to the horns of the altar was intended to expiate the sins of the priests as well as those of the nation; just as in the case of ordinary sin-offerings it expiated the sins of individual members of the nation (Lev 4:25, Lev 4:30, Lev 4:34), to which the priests also belonged; and the sevenfold sprinkling effected the purification of the place of sacrifice from the uncleannesses of the congregation.
The meaning of the sprinkling of blood upon the capporeth and the horns of the two altars was the same as in the case of every sin-offering. The peculiar features in the expiatory ritual of the day of atonement were the following. In the first place, the blood of both sacrifices was taken not merely into the holy place, but into the most holy, and sprinkled directly upon the throne of God. This was done to show that the true atonement could only take place before the throne of God Himself, and that the sinner was only then truly reconciled to God, and placed in the full and living fellowship of peace with God, when he could come directly to the throne of God, and not merely to the place where, although the Lord indeed manifested His grace to him, He was still separated from him by a curtain. In this respect, therefore, the bringing of the blood of atonement into the most holy place had a prophetic signification, and was a predictive sign that the curtain, which then separated Israel from its God, would one day be removed, and that with the entrance of the full and eternal atonement free access would be opened to the throne of the Lord. The second peculiarity in this act of atonement was the sprinkling of the blood seven times upon the holy places, the floor of the holy of holies and holy place, and the altar of the court; also the application of blood to the media of atonement in the three divisions of the tabernacle, for the cleansing of the holy places from the uncleanness of the children of Israel. As this uncleanness cannot be regarded as consisting of physical defilement, but simply as the ideal effluence of their sins, which had been transferred to the objects in question; so, on the other hand, the cleansing of the holy places can only be understood as consisting in an ideal transference of the influence of the atoning blood to the inanimate objects which had been defiled by sin. If the way in which the sacrificial blood, regarded as the expiation of souls, produced its cleansing effects was, that by virtue thereof the sin was covered over, whilst the sinner was reconciled to God and received forgiveness of sin and the means of sanctification, we must regard the sin-destroying virtue of the blood as working in the same way also upon the objects defiled by sin, namely, that powers were transferred to them which removed the effects proceeding from sin, and in this way wiped out the uncleanness of the children of Israel that was in them. This communication of purifying powers to the holy things was represented by the sprinkling of the atoning blood upon and against them, and indeed by their being sprinkled seven times, to set forth the communication as raised to an efficiency corresponding to its purpose, and to impress upon it the stamp of a divine act through the number seven, which was sanctified by the work of God in creation.
Geneva 1599
16:18 And he shall go out unto the (f) altar that [is] before the LORD, and make an atonement for it; and shall take of the blood of the bullock, and of the blood of the goat, and put [it] upon the horns of the altar round about.
(f) Upon which the sweet incense and perfume was offered.
John Gill
16:18 And he shall go out unto the altar that is before the Lord,.... The golden altar, the altar of incense, which stood in the holy place without the vail, over against the most holy place, where Jehovah dwelt, and so is said to be before him; of this altar the Misnah (r) understands it, and so do Jarchi and Ben Gersom; and, according to Ex 30:10; once a year Aaron was to make an atonement on the horns of it, with the blood of the sin offering, which plainly refers to this time, the day of atonement; but Aben Ezra is of opinion, that the altar of burnt offering is meant; and Bishop Patrick is inclined to think so too, because he supposes the high priest's going out signifies his coming from the sanctuary, where the golden altar was, and which had been cleansed, Lev 16:16; and because, if the altar of burnt offering is not here meant, no care seems to be taken of its cleansing; but it should be observed, that the holy place, Lev 16:16, means the holy of holies, and not the holy place where the altar of incense stood; and that the altar of burnt offering was atoned for and cleansed, when the tabernacle of the congregation was, in which it stood, and from which, this altar is manifestly distinguished, Lev 16:20; wherefore the reason given for the altar of burnt offering holds good for the altar of incense, since if that is not intended, no care is taken about it; add to this, that the last account of the high priest was, that he was in the most holy place, and not the holy place, Lev 16:17; out of which he now came into the holy place, where the altar of incense was:
and make an atonement for it; where incense was daily offered up, signifying the prayers of the saints, which having many failings and imperfections in them, yea, many sins and transgressions attending them, need atonement by the blood of Christ, of which this was a type:
and shall take of the blood of the bullock, and of the blood of the goat; mixed, as the Targum of Jonathan paraphrases it; and so Jarchi asks, what is the atonement of it? he takes the blood of the bullock, and the blood of the goat, and mixes them together: the account given of this affair in the Misnah (s) is; he poured the blood of the bullock into the blood of the goat, and then put a full basin into an empty one, that it might be well mixed together: and having so done, he did as follows:
and put it upon the horns of the altar round about; upon the four horns which were around it; and it is asked in the Misnah (t), where did he begin? at the northeast horn, and so to the northwest, and then to the southwest, and (ended) at the southeast; at the place where he began with the sin offering on the outward altar, there he finished on the inward altar, and as he went along he put the blood on each horn, which was the atonement for the altar.
(r) Yoma, c. 5. Sect. 5. (s) lbid. Sect. 4. (t) Ut supra. (Misn. Yoma, c.5. sect, 3.)
John Wesley
16:18 The altar before the Lord - That is, the altar of incense, where the blood of sacrifices was to be put, particularly the blood of the sin - offerings offered upon this day of atonement, and which is most properly said to be before the Lord, that is, before the place where God in a special manner dwelt. His going out relates to the holy of holies, into which he was said to go in, Lev 16:17.
16:1916:19: Եւ ցանեսցէ՛ յարենէ անտի մատամբ իւրով ՚ի վերայ նորա եւթն անգամ, եւ մաքրեսցէ՛ զնա, եւ սրբեսցէ՛ զնա ՚ի պղծութեանց որդւոցն Իսրայէլի[1055]։ [1055] Բազումք. Յարենէ անտի ՚ի վերայ նորա մատամբ իւ՛՛։
19 Նա այդ արիւնից իր մատով եօթն անգամ թող ցանի դրա վրայ եւ Իսրայէլի որդիների պղծութիւնից թող մաքրի այն ու սրբացնի:
19 Եւ արիւնէն իր մատով եօթը անգամ անոր վրայ պէտք է սրսկէ ու Իսրայէլի որդիներուն անմաքրութիւններէն մաքրէ ու սուրբ ընէ զայն։
Եւ ցանեսցէ յարենէ անտի մատամբ իւրով ի վերայ նորա եւթն անգամ, եւ մաքրեսցէ զնա, եւ սրբեսցէ զնա ի պղծութեանց որդւոցն Իսրայելի:

16:19: Եւ ցանեսցէ՛ յարենէ անտի մատամբ իւրով ՚ի վերայ նորա եւթն անգամ, եւ մաքրեսցէ՛ զնա, եւ սրբեսցէ՛ զնա ՚ի պղծութեանց որդւոցն Իսրայէլի[1055]։
[1055] Բազումք. Յարենէ անտի ՚ի վերայ նորա մատամբ իւ՛՛։
19 Նա այդ արիւնից իր մատով եօթն անգամ թող ցանի դրա վրայ եւ Իսրայէլի որդիների պղծութիւնից թող մաքրի այն ու սրբացնի:
19 Եւ արիւնէն իր մատով եօթը անգամ անոր վրայ պէտք է սրսկէ ու Իսրայէլի որդիներուն անմաքրութիւններէն մաքրէ ու սուրբ ընէ զայն։
zohrab-1805▾ eastern-1994▾ western am▾
16:1919: и покропит на него кровью с перста своего семь раз, и очистит его, и освятит его от нечистот сынов Израилевых.
16:19 καὶ και and; even ῥανεῖ ραινω in; on αὐτοῦ αυτος he; him ἀπὸ απο from; away τοῦ ο the αἵματος αιμα blood; bloodstreams τῷ ο the δακτύλῳ δακτυλος finger ἑπτάκις επτακις seven times καὶ και and; even καθαριεῖ καθαριζω cleanse αὐτὸ αυτος he; him καὶ και and; even ἁγιάσει αγιαζω hallow αὐτὸ αυτος he; him ἀπὸ απο from; away τῶν ο the ἀκαθαρσιῶν ακαθαρσια uncleanness τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel
16:19 וְ wᵊ וְ and הִזָּ֨ה hizzˌā נזה spatter עָלָ֧יו ʕālˈāʸw עַל upon מִן־ min- מִן from הַ ha הַ the דָּ֛ם ddˈām דָּם blood בְּ bᵊ בְּ in אֶצְבָּעֹ֖ו ʔeṣbāʕˌô אֶצְבַּע finger שֶׁ֣בַע šˈevaʕ שֶׁבַע seven פְּעָמִ֑ים pᵊʕāmˈîm פַּעַם foot וְ wᵊ וְ and טִהֲרֹ֣ו ṭihᵃrˈô טהר be clean וְ wᵊ וְ and קִדְּשֹׁ֔ו qiddᵊšˈô קדשׁ be holy מִ mi מִן from טֻּמְאֹ֖ת ṭṭumʔˌōṯ טֻמְאָה uncleanness בְּנֵ֥י bᵊnˌê בֵּן son יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
16:19. aspergensque digito septies expiet et sanctificet illud ab inmunditiis filiorum IsrahelAnd sprinkling with his finger seven times, let him expiate, and sanctify it from the uncleanness of the children of Israel.
19. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleannesses of the children of Israel.
And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel:

19: и покропит на него кровью с перста своего семь раз, и очистит его, и освятит его от нечистот сынов Израилевых.
16:19
καὶ και and; even
ῥανεῖ ραινω in; on
αὐτοῦ αυτος he; him
ἀπὸ απο from; away
τοῦ ο the
αἵματος αιμα blood; bloodstreams
τῷ ο the
δακτύλῳ δακτυλος finger
ἑπτάκις επτακις seven times
καὶ και and; even
καθαριεῖ καθαριζω cleanse
αὐτὸ αυτος he; him
καὶ και and; even
ἁγιάσει αγιαζω hallow
αὐτὸ αυτος he; him
ἀπὸ απο from; away
τῶν ο the
ἀκαθαρσιῶν ακαθαρσια uncleanness
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
16:19
וְ wᵊ וְ and
הִזָּ֨ה hizzˌā נזה spatter
עָלָ֧יו ʕālˈāʸw עַל upon
מִן־ min- מִן from
הַ ha הַ the
דָּ֛ם ddˈām דָּם blood
בְּ bᵊ בְּ in
אֶצְבָּעֹ֖ו ʔeṣbāʕˌô אֶצְבַּע finger
שֶׁ֣בַע šˈevaʕ שֶׁבַע seven
פְּעָמִ֑ים pᵊʕāmˈîm פַּעַם foot
וְ wᵊ וְ and
טִהֲרֹ֣ו ṭihᵃrˈô טהר be clean
וְ wᵊ וְ and
קִדְּשֹׁ֔ו qiddᵊšˈô קדשׁ be holy
מִ mi מִן from
טֻּמְאֹ֖ת ṭṭumʔˌōṯ טֻמְאָה uncleanness
בְּנֵ֥י bᵊnˌê בֵּן son
יִשְׂרָאֵֽל׃ yiśrāʔˈēl יִשְׂרָאֵל Israel
16:19. aspergensque digito septies expiet et sanctificet illud ab inmunditiis filiorum Israhel
And sprinkling with his finger seven times, let him expiate, and sanctify it from the uncleanness of the children of Israel.
19. And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleannesses of the children of Israel.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:19: Eze 43:18-22; Zac 13:1
John Gill
16:19 And he shall sprinkle of the blood upon it with his finger seven times,.... This was done with his right finger, or forefinger, as the Targum of Jonathan, and seven times, to denote the perfect cleansing of the altar with it. Jarchi observes, that after he, the high priest, had put the puttings (of blood) upon the horns of it, he sprinkled of it seven sprinklings on the top of it: the Misnah says (u), upon the pure place of it, that is, upon a place of it, from whence the coals and ashes were removed, and where the gold appeared:
and cleanse it, and hallow it from the uncleanness of the children of Israel; by sprinkling the blood upon it; Jarchi's note is, "and cleanse it" from what was past, "and hallow it" for time to come.
(u) Yoma, c. 5. sect. 6.
John Wesley
16:19 Seven times - To signify its perfect cleansing, (seven being a number of perfection) and our perfect reconciliation by the blood of Christ.
16:2016:20: Եւ վախճանեսցէ՛ առ ՚ի քաւելոյ զսրբութիւնն, եւ զխորանն վկայութեան եւ զսեղանն։ եւ վասն քահանայիցն սրբեսցէ՛։ Եւ մատուսցէ զնոխազն կենդանի.
20 Նա այսպիսով թող աւարտի վկայութեան խորանի ու զոհասեղանի սրբագործութիւնը: Նա թող սրբագործի նաեւ քահանաներին: Նա թող մօտ բերի կենդանի նոխազը:
20 Եւ սրբարանին ու վկայութեան խորանին եւ սեղանին համար քաւութիւն ընելը լմնցնելէն ետքը, ողջ նոխազը պէտք է մօտեցնէ
Եւ վախճանեսցէ առ ի քաւելոյ զսրբութիւնն, եւ զխորանն վկայութեան եւ զսեղանն, [281]եւ վասն քահանայիցն սրբեսցէ,`` եւ մատուսցէ զնոխազն կենդանի:

16:20: Եւ վախճանեսցէ՛ առ ՚ի քաւելոյ զսրբութիւնն, եւ զխորանն վկայութեան եւ զսեղանն։ եւ վասն քահանայիցն սրբեսցէ՛։ Եւ մատուսցէ զնոխազն կենդանի.
20 Նա այսպիսով թող աւարտի վկայութեան խորանի ու զոհասեղանի սրբագործութիւնը: Նա թող սրբագործի նաեւ քահանաներին: Նա թող մօտ բերի կենդանի նոխազը:
20 Եւ սրբարանին ու վկայութեան խորանին եւ սեղանին համար քաւութիւն ընելը լմնցնելէն ետքը, ողջ նոխազը պէտք է մօտեցնէ
zohrab-1805▾ eastern-1994▾ western am▾
16:2020: И совершив очищение святилища, скинии собрания и жертвенника, приведет он живого козла,
16:20 καὶ και and; even συντελέσει συντελεω consummate; finish ἐξιλασκόμενος εξιλασκομαι the ἅγιον αγιος holy καὶ και and; even τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even τὸ ο the θυσιαστήριον θυσιαστηριον altar καὶ και and; even περὶ περι about; around τῶν ο the ἱερέων ιερευς priest καθαριεῖ καθαριζω cleanse καὶ και and; even προσάξει προσαγω lead toward; head toward τὸν ο the χίμαρον χιμαρος the ζῶντα ζαω live; alive
16:20 וְ wᵊ וְ and כִלָּה֙ ḵillˌā כלה be complete מִ mi מִן from כַּפֵּ֣ר kkappˈēr כפר cover אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֹ֥הֶל ʔˌōhel אֹהֶל tent מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar וְ wᵊ וְ and הִקְרִ֖יב hiqrˌîv קרב approach אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׂעִ֥יר śśāʕˌîr שָׂעִיר he-goat הֶ he הַ the חָֽי׃ ḥˈāy חַי alive
16:20. postquam emundarit sanctuarium et tabernaculum et altare tunc offerat hircum viventemAfter he hath cleaned the sanctuary, and the tabernacle, and the altar, then let him offer the living goat.
20. And when he hath made an end of atoning for the holy place, and the tent of meeting, and the altar, he shall present the live goat:
And when he hath made an end of reconciling the holy [place], and the tabernacle of the congregation, and the altar, he shall bring the live goat:

20: И совершив очищение святилища, скинии собрания и жертвенника, приведет он живого козла,
16:20
καὶ και and; even
συντελέσει συντελεω consummate; finish
ἐξιλασκόμενος εξιλασκομαι the
ἅγιον αγιος holy
καὶ και and; even
τὴν ο the
σκηνὴν σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
καὶ και and; even
περὶ περι about; around
τῶν ο the
ἱερέων ιερευς priest
καθαριεῖ καθαριζω cleanse
καὶ και and; even
προσάξει προσαγω lead toward; head toward
τὸν ο the
χίμαρον χιμαρος the
ζῶντα ζαω live; alive
16:20
וְ wᵊ וְ and
כִלָּה֙ ḵillˌā כלה be complete
מִ mi מִן from
כַּפֵּ֣ר kkappˈēr כפר cover
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֹ֥הֶל ʔˌōhel אֹהֶל tent
מֹועֵ֖ד môʕˌēḏ מֹועֵד appointment
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּזְבֵּ֑חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וְ wᵊ וְ and
הִקְרִ֖יב hiqrˌîv קרב approach
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׂעִ֥יר śśāʕˌîr שָׂעִיר he-goat
הֶ he הַ the
חָֽי׃ ḥˈāy חַי alive
16:20. postquam emundarit sanctuarium et tabernaculum et altare tunc offerat hircum viventem
After he hath cleaned the sanctuary, and the tabernacle, and the altar, then let him offer the living goat.
20. And when he hath made an end of atoning for the holy place, and the tent of meeting, and the altar, he shall present the live goat:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: По очищении скинии, первосвященник должен был совершить обряд отпущения козла живого (намеченного багряною лентою, привязанною к рогам его, — Иома IV:2). Он возлагал обе руки на голову козла (при чем, по преданию, сильно давил на голову козла) и исповедал над ним все грехи Израиля (в упомянутой, сохраненной традицией, форме), при чем стоявшие во дворе священники и народ, услышав имя Божие, падали ниц, взывая: «да, будет благословенно славное имя Царства Его вовеки веков» (Иома VI:2). Затем обремененного грехами козла отсылали с «нарочным человеком» (обыкновенно не израильтянином) в пустыню, где он низвергался в пропасть (Иома VI:6). При этом, по преданию, вывешенная у ворот храма багряная лента изменялась в белую (Иома VI:8) — в знамение последовавшего от Иеговы прощения, а соответствие со словами пророка (Ис I:18): «если будут грехи ваши как багряное — как снег убелю». Таким образом, 2: козла дня очищения выражали 2: момента одной и той же идеи освобождения народа от грехов: очищение грехов (кропление кровью первого козла) и удаление грехов (отсылание козла отпущения).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
20 And when he hath made an end of reconciling the holy place, and the tabernacle of the congregation, and the altar, he shall bring the live goat: 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: 22 And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness. 23 And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there: 24 And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people. 25 And the fat of the sin offering shall he burn upon the altar. 26 And he that let go the goat for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward come into the camp. 27 And the bullock for the sin offering, and the goat for the sin offering, whose blood was brought in to make atonement in the holy place, shall one carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung. 28 And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.
The high priest having presented unto the Lord the expiatory sacrifices, by the sprinkling of their blood, the remainder of which, it is probable, he poured out at the foot of the brazen altar, 1. He is next to confess the sins of Israel, with both his hands upon the head of the scape-goat (v. 20, 21); and whenever hands were imposed upon the head of any sacrifice it was always done with confession, according as the nature of the sacrifice was; and, this being a sin-offering, it must be a confession of sin. In the latter and more degenerate ages of the Jewish church they had a set form of confession prepared for the high priest, but God here prescribed none; for it might be supposed that the high priest was so well acquainted with the state of the people, and had such a tender concern for them, that he needed not any form. The confession must be as particular as he could make it, not only of all the iniquities of the children of Israel, but all their transgressions in all their sins. In one sin there may be many transgressions, from the several aggravating circumstances of it; and in our confessions we should take notice of them, and not only say, I have sinned, but, with Achan, "Thus and thus have I done." By this confession he must put the sins of Israel upon the head of the goat; that is, exercising faith upon the divine appointment which constituted such a translation, he must transfer the punishment incurred from the sinners to the sacrifice, which would have been but a jest, nay, an affront to God, if he himself had not ordained it. 2. The goat was then to be sent away immediately by the hand of a fit person pitched upon for the purpose, into a wilderness, a land not inhabited; and God allowed them to make this construction of it, that the sending away of the goat was the sending away of their sins, by a free and full remission: He shall bear upon him all their iniquities, v. 22. The losing of the goat was a sign to them that the sins of Israel should be sought for, and not found, Jer. l. 20. The later Jews had a custom to tie one shred of scarlet cloth to the horns of the goat and another to the gate of the temple, or to the top of the rock where the goat was lost, and they concluded that if it turned white, as they say it usually did, the sins of Israel were forgiven, as it is written, Though your sins have been as scarlet, they shall be as wool: and they add that for forty years before the destruction of Jerusalem by the Romans the scarlet cloth never changed colour at all, which is a fair confession that, having rejected the substance, the shadow stood them in no stead. 3. The high priest must then put off his linen garments in the tabernacle, and leave them there, the Jews say never to be worn again by himself or any other, for they made new ones every year; and he must bathe himself in water, put on his rich clothes, and then offer both his own and the people's burnt-offerings, v. 23, 24. When we have the comfort of our pardon God must have the glory of it. If we have the benefit of the sacrifice of atonement, we must not grudge the sacrifices of acknowledgment. And, it should seem, the burning of the fat of the sin-offering was deferred till now (v. 25), that it might be consumed with the burnt-offerings. 4. The flesh of both those sin-offerings whose blood was taken within the veil was to be all burnt, not upon the altar, but at a distance without the camp, to signify both our putting away sin by true repentance, and the spirit of burning, and God's putting it away by a full remission, so that it shall never rise up in judgment against us. 5. He that took the scape-goat into the wilderness, and those that burned the sin-offering, were to be looked upon as ceremonially unclean, and must not come into the camp till they had washed their clothes and bathed their flesh in water, which signified the defiling nature of sin; even the sacrifice which was but made sin was defiling: also the imperfection of the legal sacrifices; they were so far from taking away sin that even they left some stain upon those that touched them. 6. When all this was done, the high priest went again into the most holy place to fetch his censer, and so returned to his own house with joy, because he had done his duty, and died not.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:20: reconciling: Lev 16:16, Lev 6:30, Lev 8:15; Eze 45:20; Co2 5:19; Col 1:20
live goat: Rom 4:25, Rom 8:34; Heb 7:25; Rev 1:18
Carl Friedrich Keil and Franz Delitzsch
16:20
After the completion of the expiation and cleansing of the holy things, Aaron was to bring up the live goat, i.e., to have it brought before the altar of burnt-offering, and placing both his hands upon its head, to confess all the sins and transgressions of the children of Israel upon it, and so put them upon its head. He was then to send the goat away into the desert by a man who was standing ready, that it might carry all its sins upon it into a land cut off; and there the man was to set the goat at liberty. עתּי, ἁπάξ λεγ. from עת an appointed time, signifies opportune, present at the right time, or ready. גּזרה, which is also met with in this passage alone, from גּזר to cut, or cut off, that which is severed, a country cut off from others, not connected by roads with any inhabited land. "The goat was not to find its way back" (Knobel). To understand clearly the meaning of this symbolical rite, we must start from the fact, that according to the distinct words of Lev 16:5, the two goats were to serve as a sin-offering (לחטּאת). They were both of them devoted, therefore, to one and the same purpose, as was pointed out by the Talmudists, who laid down the law on that very account, that they were to be exactly alike, colore, statura, et valore. The living goat, therefore, is not to be regarded merely as the bearer of the sin to be taken away, but as quite as truly a sin-offering as the one that was slaughtered. It was appointed עליו לכפּר (Lev 16:10), i.e., not that an expiatory rite might be performed over it, for על with כּפּר always applies to the object of the expiation, but properly to expiate it, i.e., to make it the object of the expiation, or make expiation with it. To this end the sins of the nation were confessed upon it with the laying on of hands, and thus symbolically laid upon its head, that it might bear them, and when sent into the desert carry them away thither. The sins, which were thus laid upon its head by confession, were the sins of Israel, which had already been expiated by the sacrifice of the other goat. To understand, however, how the sins already expiated could still be confessed and laid upon the living goat, it is not sufficient to say, with Bhr, that the expiation with blood represented merely a covering or covering up of the sin, and that in order to impress upon the expiation the stamp of the greatest possible completeness and perfection, a supplement was appended, which represented the carrying away and removal of the sin. For in the case of every sin-offering for the congregation, in addition to the covering or forgiveness of sin represented by the sprinkling of blood, the removal or abolition of it was also represented by the burning of the flesh of the sacrifice; and this took place in the present instance also. As both goats were intended for a sin-offering, the sins of the nation were confessed upon both, and placed upon the heads of both by the laying on of hands; though it is of the living goat only that this is expressly recorded, being omitted in the case of the other, because the rule laid down in Lev 4:4. was followed.
(Note: The distinction, that in the case of all the other sacrifices the (one) hand is ordered to be laid upon the victim, whilst here both hands are ordered to be laid upon the goat, does not constitute an essential difference, as Hoffmann supposes; but the laying on of both hands rendered the act more solemn and expressive, in harmony with the solemnity of the whole proceeding.)
By both Israel was delivered from all sins and transgressions; but by the one, upon which the lot "for Jehovah" fell, it was so with regard to Jehovah; by the other, upon which the lot "for Azazel" fell, with regard to Azazel. With regard to Jehovah, or in relation to Jehovah, the sins were wiped away by the sacrifice of the goat; the sprinkling of the blood setting forth their forgiveness, and the burning of the animal the blotting of them out; and with this the separation of the congregation from Jehovah because of its sin was removed, and living fellowship with God restored. But Israel had also been brought by its sin into a distinct relation to Azazel, the head of the evil spirits; and it was necessary that this should be brought to an end, if reconciliation with God was to be perfectly secured. This complete deliverance from sin and its author was symbolized in the leading away of the goat, which had been laden with the sins, into the desert. This goat was to take back the sins, which God had forgiven to His congregation, into the desert to Azazel, the father of all sin, in the one hand as a proof that his evil influences upon men would be of no avail in the case of those who had received expiation from God, and on the other hand as a proof to the congregation also that those who were laden with sin could not remain in the kingdom of God, but would be banished to the abode of evil spirits, unless they were redeemed therefrom. This last point, it is true, is not expressly mentioned in the test; but it is evident from the fate which necessarily awaited the goat, when driven into the wilderness in the "land cut off." It would be sure to perish out there in the desert, that is to say, to suffer just what a winner would have to endure if his sins remained upon him; though probably it is only a later addition, not founded in the law, which we find in the Mishnah, Joma vi. 6, viz., that the goat was driven headlong from a rock in the desert, and dashed to pieces at the foot. There is not the slightest idea of presenting a sacrifice to Azazel. This goat was a sin-offering, only so far as it was laden with the sins of the people to carry them away into the desert; and in this respect alone is there a resemblance between the two goats and the two birds used in the purification of the leper (Lev 14:4.), of which the one to be set free was bathed in the blood of the one that was killed. In both cases the reason for making use of two animals is to be found purely in the physical impossibility of combining all the features, that had to be set forth in the sin-offering, in one single animal.
John Gill
16:20 And when he hath made an end of reconciling the holy place,.... That is, the holy of holies, by carrying in the blood of the bullock, and of the goat there, and sprinkling them as before observed:
and the tabernacle of the congregation; the great court where the people met, and where the altar of burnt offering stood:
and the altar; the altar of incense in the holy place; and so all the parts of the tabernacle were reconciled and atoned for, even the holy of holies, the holy place, and the court of the people: all the work the day of atonement, we are told (w), was done according to the order prescribed, and that if anything was done before another, it was doing nothing: thus, for instance, if the blood of the goat went before (or was sprinkled before) the blood of the bullock, he must return and sprinkle of the blood of the goat after the blood of the bullock; and if before he has finished the puttings (of the blood) within, the blood is poured out, (that is, at the bottom of the altar of burnt offering,) he shall bring other blood, and return and sprinkle anew within, and so in the temple, and at the golden altar, for every atonement is by itself:
he shall bring the live goat; that which remained alive after the other was slain, as it was to do, according to the lot that fell upon it, Lev 16:10; this was brought to the door of the tabernacle of the congregation, whither the high priest went, and performed the following rites.
(w) Yoma, c. 5. sect. 7.
Robert Jamieson, A. R. Fausset and David Brown
16:20 he shall bring the live goat--Having already been presented before the Lord (Lev 16:10), it was now brought forward to the high priest, who, placing his hands upon its head, and "having confessed over it all the iniquities of the people of Israel, and all their transgressions in all their sins," transferred them by this act to the goat as their substitute. It was then delivered into the hands of a person, who was appointed to lead him away into a distant, solitary, and desert place, where in early times he was let go, to escape for his life; but in the time of Christ, he was carried to a high rock twelve miles from Jerusalem, and there, being thrust over the precipice, he was killed. Commentators have differed widely in their opinions about the character and purpose of this part of the ceremonial; some considering the word "Azazel," with the Septuagint and our translators, to mean, "the scapegoat"; others, "a lofty, precipitous rock" [BOCHART]; others, "a thing separated to God" [EWALD, THOLUCK]; while others think it designates Satan [GESENIUS, HENGSTENBERG]. This last view is grounded on the idea of both goats forming one and the same sacrifice of atonement, and it is supported by Zech 3:1-10, which presents a striking commentary on this passage. Whether there was in this peculiar ceremony any reference to an Egyptian superstition about Typhon, the spirit of evil, inhabiting the wilderness, and the design was to ridicule it by sending a cursed animal into his gloomy dominions, it is impossible to say. The subject is involved in much obscurity. But in any view there seems to be a typical reference to Christ who bore away our sins [Heb 10:4; 1Jn 3:5].
16:2116:21: եւ դիցէ Ահարոն զձեռս իւր ՚ի վերայ գլխոյ նոխազին կենդանւոյ. եւ խոստովա՛ն լիցի ՚ի վերայ նորա զամենայն անօրէնութիւնս որդւոցն Իսրայէլի, եւ զամենայն անիրաւութիւնս նոցա, եւ զամենայն զմեղս նոցա։ եւ դիցեն զնոսա ՚ի վերայ գլխոյ նոխազին կենդանւոյ. եւ արձակեսցէ՛ ՚ի ձեռն առն պատրաստելոյ՝ յանապատ։
21 Ահարոնն իր ձեռքերը թող դնի կենդանի նոխազի գլխին, խոստովանի Իսրայէլի որդիների գործած բոլոր անօրէնութիւնները, նրանց բոլոր յանցանքներն ու բոլոր մեղքերը: Նա դրանք թող թափի կենդանի նոխազի գլխին եւ յարմար մի մարդու միջոցով այն ազատ արձակի դէպի անապատ:
21 Եւ Ահարոն իր երկու ձեռքերը ողջ նոխազին գլխուն վրայ թող դնէ ու Իսրայէլի որդիներուն բոլոր անօրէնութիւնները եւ անոնց բոլոր յանցանքները եւ բոլոր մեղքերը թող խոստովանի անոր վրայ եւ զանոնք նոխազին գլխուն վրայ դնելով՝ յարմար մարդու մը ձեռքով անապատը ղրկէ։
եւ դիցէ Ահարոն զձեռս իւր ի վերայ գլխոյ նոխազին կենդանւոյ, եւ խոստովան լիցի ի վերայ նորա զամենայն անօրէնութիւնս որդւոցն Իսրայելի, եւ զամենայն անիրաւութիւնս նոցա եւ զամենայն զմեղս նոցա. եւ դիցէ զնոսա ի վերայ գլխոյ նոխազին կենդանւոյ. եւ արձակեսցէ ի ձեռն առն պատրաստելոյ` յանապատ:

16:21: եւ դիցէ Ահարոն զձեռս իւր ՚ի վերայ գլխոյ նոխազին կենդանւոյ. եւ խոստովա՛ն լիցի ՚ի վերայ նորա զամենայն անօրէնութիւնս որդւոցն Իսրայէլի, եւ զամենայն անիրաւութիւնս նոցա, եւ զամենայն զմեղս նոցա։ եւ դիցեն զնոսա ՚ի վերայ գլխոյ նոխազին կենդանւոյ. եւ արձակեսցէ՛ ՚ի ձեռն առն պատրաստելոյ՝ յանապատ։
21 Ահարոնն իր ձեռքերը թող դնի կենդանի նոխազի գլխին, խոստովանի Իսրայէլի որդիների գործած բոլոր անօրէնութիւնները, նրանց բոլոր յանցանքներն ու բոլոր մեղքերը: Նա դրանք թող թափի կենդանի նոխազի գլխին եւ յարմար մի մարդու միջոցով այն ազատ արձակի դէպի անապատ:
21 Եւ Ահարոն իր երկու ձեռքերը ողջ նոխազին գլխուն վրայ թող դնէ ու Իսրայէլի որդիներուն բոլոր անօրէնութիւնները եւ անոնց բոլոր յանցանքները եւ բոլոր մեղքերը թող խոստովանի անոր վրայ եւ զանոնք նոխազին գլխուն վրայ դնելով՝ յարմար մարդու մը ձեռքով անապատը ղրկէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2121: и возложит Аарон обе руки свои на голову живого козла, и исповедает над ним все беззакония сынов Израилевых и все преступления их и все грехи их, и возложит их на голову козла, и отошлет с нарочным человеком в пустыню:
16:21 καὶ και and; even ἐπιθήσει επιτιθημι put on; put another Ααρων ααρων Aarōn; Aaron τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top τοῦ ο the χιμάρου χιμαρος the ζῶντος ζαω live; alive καὶ και and; even ἐξαγορεύσει εξαγορευω in; on αὐτοῦ αυτος he; him πάσας πας all; every τὰς ο the ἀνομίας ανομια lawlessness τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel καὶ και and; even πάσας πας all; every τὰς ο the ἀδικίας αδικια injury; injustice αὐτῶν αυτος he; him καὶ και and; even πάσας πας all; every τὰς ο the ἁμαρτίας αμαρτια sin; fault αὐτῶν αυτος he; him καὶ και and; even ἐπιθήσει επιτιθημι put on; put another αὐτὰς αυτος he; him ἐπὶ επι in; on τὴν ο the κεφαλὴν κεφαλη head; top τοῦ ο the χιμάρου χιμαρος the ζῶντος ζαω live; alive καὶ και and; even ἐξαποστελεῖ εξαποστελλω send forth ἐν εν in χειρὶ χειρ hand ἀνθρώπου ανθρωπος person; human ἑτοίμου ετοιμος ready; prepared εἰς εις into; for τὴν ο the ἔρημον ερημος lonesome; wilderness
16:21 וְ wᵊ וְ and סָמַ֨ךְ sāmˌaḵ סמך support אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron אֶת־ ʔeṯ- אֵת [object marker] שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two יָדָ֗יוידו *yāḏˈāʸw יָד hand עַ֨ל ʕˌal עַל upon רֹ֣אשׁ rˈōš רֹאשׁ head הַ ha הַ the שָּׂעִיר֮ śśāʕîr שָׂעִיר he-goat הַ ha הַ the חַי֒ ḥˌay חַי alive וְ wᵊ וְ and הִתְוַדָּ֣ה hiṯwaddˈā ידה praise עָלָ֗יו ʕālˈāʸw עַל upon אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עֲוֹנֹת֙ ʕᵃwōnˌōṯ עָוֹן sin בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole פִּשְׁעֵיהֶ֖ם pišʕêhˌem פֶּשַׁע rebellion לְ lᵊ לְ to כָל־ ḵol- כֹּל whole חַטֹּאתָ֑ם ḥaṭṭōṯˈām חַטָּאת sin וְ wᵊ וְ and נָתַ֤ן nāṯˈan נתן give אֹתָם֙ ʔōṯˌām אֵת [object marker] עַל־ ʕal- עַל upon רֹ֣אשׁ rˈōš רֹאשׁ head הַ ha הַ the שָּׂעִ֔יר śśāʕˈîr שָׂעִיר he-goat וְ wᵊ וְ and שִׁלַּ֛ח šillˈaḥ שׁלח send בְּ bᵊ בְּ in יַד־ yaḏ- יָד hand אִ֥ישׁ ʔˌîš אִישׁ man עִתִּ֖י ʕittˌî עִתִּי ready הַ ha הַ the מִּדְבָּֽרָה׃ mmiḏbˈārā מִדְבָּר desert
16:21. et posita utraque manu super caput eius confiteatur omnes iniquitates filiorum Israhel et universa delicta atque peccata eorum quae inprecans capiti eius emittet illum per hominem paratum in desertumAnd putting both hands upon his head, let him confess all the iniquities of the children of Israel, and all their offences and sins. And praying that they may light on its head, he shall turn him out by a man ready for it, into the desert.
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, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of a man that is in readiness into the wilderness:
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:

21: и возложит Аарон обе руки свои на голову живого козла, и исповедает над ним все беззакония сынов Израилевых и все преступления их и все грехи их, и возложит их на голову козла, и отошлет с нарочным человеком в пустыню:
16:21
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
Ααρων ααρων Aarōn; Aaron
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
τοῦ ο the
χιμάρου χιμαρος the
ζῶντος ζαω live; alive
καὶ και and; even
ἐξαγορεύσει εξαγορευω in; on
αὐτοῦ αυτος he; him
πάσας πας all; every
τὰς ο the
ἀνομίας ανομια lawlessness
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
πάσας πας all; every
τὰς ο the
ἀδικίας αδικια injury; injustice
αὐτῶν αυτος he; him
καὶ και and; even
πάσας πας all; every
τὰς ο the
ἁμαρτίας αμαρτια sin; fault
αὐτῶν αυτος he; him
καὶ και and; even
ἐπιθήσει επιτιθημι put on; put another
αὐτὰς αυτος he; him
ἐπὶ επι in; on
τὴν ο the
κεφαλὴν κεφαλη head; top
τοῦ ο the
χιμάρου χιμαρος the
ζῶντος ζαω live; alive
καὶ και and; even
ἐξαποστελεῖ εξαποστελλω send forth
ἐν εν in
χειρὶ χειρ hand
ἀνθρώπου ανθρωπος person; human
ἑτοίμου ετοιμος ready; prepared
εἰς εις into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
16:21
וְ wᵊ וְ and
סָמַ֨ךְ sāmˌaḵ סמך support
אַהֲרֹ֜ן ʔahᵃrˈōn אַהֲרֹן Aaron
אֶת־ ʔeṯ- אֵת [object marker]
שְׁתֵּ֣י šᵊttˈê שְׁנַיִם two
יָדָ֗יוידו
*yāḏˈāʸw יָד hand
עַ֨ל ʕˌal עַל upon
רֹ֣אשׁ rˈōš רֹאשׁ head
הַ ha הַ the
שָּׂעִיר֮ śśāʕîr שָׂעִיר he-goat
הַ ha הַ the
חַי֒ ḥˌay חַי alive
וְ wᵊ וְ and
הִתְוַדָּ֣ה hiṯwaddˈā ידה praise
עָלָ֗יו ʕālˈāʸw עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עֲוֹנֹת֙ ʕᵃwōnˌōṯ עָוֹן sin
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֔ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
פִּשְׁעֵיהֶ֖ם pišʕêhˌem פֶּשַׁע rebellion
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
חַטֹּאתָ֑ם ḥaṭṭōṯˈām חַטָּאת sin
וְ wᵊ וְ and
נָתַ֤ן nāṯˈan נתן give
אֹתָם֙ ʔōṯˌām אֵת [object marker]
עַל־ ʕal- עַל upon
רֹ֣אשׁ rˈōš רֹאשׁ head
הַ ha הַ the
שָּׂעִ֔יר śśāʕˈîr שָׂעִיר he-goat
וְ wᵊ וְ and
שִׁלַּ֛ח šillˈaḥ שׁלח send
בְּ bᵊ בְּ in
יַד־ yaḏ- יָד hand
אִ֥ישׁ ʔˌîš אִישׁ man
עִתִּ֖י ʕittˌî עִתִּי ready
הַ ha הַ the
מִּדְבָּֽרָה׃ mmiḏbˈārā מִדְבָּר desert
16:21. et posita utraque manu super caput eius confiteatur omnes iniquitates filiorum Israhel et universa delicta atque peccata eorum quae inprecans capiti eius emittet illum per hominem paratum in desertum
And putting both hands upon his head, let him confess all the iniquities of the children of Israel, and all their offences and sins. And praying that they may light on its head, he shall turn him out by a man ready for it, into the desert.
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, even all their sins; and he shall put them upon the head of the goat, and shall send him away by the hand of a man that is in readiness into the wilderness:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
16:21: Aaron shall lay both his hands upon the head, etc. - What this imposition of hands meant see in the notes on Exo 29:10 (note), and Lev 1:4 (note).
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 offense against God. See Clarke's note on Gen 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.
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:21: lay: Lev 1:4; Exo 29:10
confess over: Lev 26:40; Ezr 10:1; Neh 1:6, Neh 1:7, Neh 9:3-5; Psa 32:5, Psa 51:3; Pro 28:13; Dan. 9:3-20; Rom 10:10
putting: Isa 53:6; Co2 5:21
a fit man: Heb. a man of opportunity, The man that took the scape-goat into the wilderness, and they that burned the sin offering, were to be looked upon as ceremonially unclean, and must not come into the camp till they had washed their clothes and bathed their flesh in water, which signified the defiling nature of sin; even the sacrifice which was made sin, was defiling. also the imperfection of the legal sacrifices, they were so far from taking away sin, that they left some stain even upon those that touched them.
Geneva 1599
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 (g) upon the head of the goat, and shall send [him] away by the hand of a fit man into the wilderness:
(g) In this goat is a true figure of Jesus Christ, who bears the sins of the people, (Is 53:9).
John Gill
16:21 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 Wesley
16:21 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, Is 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 - Heb. 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 farther 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.
16:2216:22: Եւ առցէ նոխազն յա՛նձն իւր զանօրէնութիւնս նոցա՝ յերկի՛ր անկոխ. եւ արձակեսցէ զնոխազն յանապա՛տ։
22 Այս նոխազն իր վրայ պիտի վերցնի իսրայէլացիների գործած բոլոր մեղքերը անմարդաբնակ մի վայրում: Ահարոնն այդ նոխազը պիտի արձակի դէպի անապատ:
22 Նոխազը անոնց բոլոր անօրէնութիւնները իր վրայ առած՝ անբնակ երկիր մը թող տարուի եւ մարդը անապատին մէջ թող արձակէ նոխազը։
Եւ առցէ նոխազն յանձն իւր զանօրէնութիւնս նոցա յերկիր անկոխ. եւ արձակեսցէ զնոխազն յանապատ:

16:22: Եւ առցէ նոխազն յա՛նձն իւր զանօրէնութիւնս նոցա՝ յերկի՛ր անկոխ. եւ արձակեսցէ զնոխազն յանապա՛տ։
22 Այս նոխազն իր վրայ պիտի վերցնի իսրայէլացիների գործած բոլոր մեղքերը անմարդաբնակ մի վայրում: Ահարոնն այդ նոխազը պիտի արձակի դէպի անապատ:
22 Նոխազը անոնց բոլոր անօրէնութիւնները իր վրայ առած՝ անբնակ երկիր մը թող տարուի եւ մարդը անապատին մէջ թող արձակէ նոխազը։
zohrab-1805▾ eastern-1994▾ western am▾
16:2222: и понесет козел на себе все беззакония их в землю непроходимую, и пустит он козла в пустыню.
16:22 καὶ και and; even λήμψεται λαμβανω take; get ὁ ο the χίμαρος χιμαρος in; on ἑαυτῷ εαυτου of himself; his own τὰς ο the ἀδικίας αδικια injury; injustice αὐτῶν αυτος he; him εἰς εις into; for γῆν γη earth; land ἄβατον αβατος and; even ἐξαποστελεῖ εξαποστελλω send forth τὸν ο the χίμαρον χιμαρος into; for τὴν ο the ἔρημον ερημος lonesome; wilderness
16:22 וְ wᵊ וְ and נָשָׂ֨א nāśˌā נשׂא lift הַ ha הַ the שָּׂעִ֥יר śśāʕˌîr שָׂעִיר he-goat עָלָ֛יו ʕālˈāʸw עַל upon אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole עֲוֹנֹתָ֖ם ʕᵃwōnōṯˌām עָוֹן sin אֶל־ ʔel- אֶל to אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth גְּזֵרָ֑ה gᵊzērˈā גְּזֵרָה dry land וְ wᵊ וְ and שִׁלַּ֥ח šillˌaḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׂעִ֖יר śśāʕˌîr שָׂעִיר he-goat בַּ ba בְּ in † הַ the מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
16:22. cumque portaverit hircus omnes iniquitates eorum in terram solitariam et dimissus fuerit in desertoAnd when the goat hath carried all their iniquities into an uninhabited land, and shall be let go into the desert:
22. and the goat shall bear upon him all their iniquities unto a solitary land: and he shall let go the goat in the wilderness.
And the goat shall bear upon him all their iniquities unto a land not inhabited: and he shall let go the goat in the wilderness:

22: и понесет козел на себе все беззакония их в землю непроходимую, и пустит он козла в пустыню.
16:22
καὶ και and; even
λήμψεται λαμβανω take; get
ὁ ο the
χίμαρος χιμαρος in; on
ἑαυτῷ εαυτου of himself; his own
τὰς ο the
ἀδικίας αδικια injury; injustice
αὐτῶν αυτος he; him
εἰς εις into; for
γῆν γη earth; land
ἄβατον αβατος and; even
ἐξαποστελεῖ εξαποστελλω send forth
τὸν ο the
χίμαρον χιμαρος into; for
τὴν ο the
ἔρημον ερημος lonesome; wilderness
16:22
וְ wᵊ וְ and
נָשָׂ֨א nāśˌā נשׂא lift
הַ ha הַ the
שָּׂעִ֥יר śśāʕˌîr שָׂעִיר he-goat
עָלָ֛יו ʕālˈāʸw עַל upon
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
עֲוֹנֹתָ֖ם ʕᵃwōnōṯˌām עָוֹן sin
אֶל־ ʔel- אֶל to
אֶ֣רֶץ ʔˈereṣ אֶרֶץ earth
גְּזֵרָ֑ה gᵊzērˈā גְּזֵרָה dry land
וְ wᵊ וְ and
שִׁלַּ֥ח šillˌaḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׂעִ֖יר śśāʕˌîr שָׂעִיר he-goat
בַּ ba בְּ in
† הַ the
מִּדְבָּֽר׃ mmiḏbˈār מִדְבָּר desert
16:22. cumque portaverit hircus omnes iniquitates eorum in terram solitariam et dimissus fuerit in deserto
And when the goat hath carried all their iniquities into an uninhabited land, and shall be let go into the desert:
22. and the goat shall bear upon him all their iniquities unto a solitary land: and he shall let go the goat in the wilderness.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:22: bear upon: Isa 53:11, Isa 53:12; Joh 1:29; Gal 3:13; Heb 9:28; Pe1 2:24
not inhabited: Heb. of separation, Psa 103:10, Psa 103:12; Eze 18:22; Mic 7:19
John Gill
16:22 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 Is 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.
16:2316:23: Եւ մտցէ՛ Ահարոն ՚ի խորանն վկայութեան, եւ մերկասցի՛ զպատմուճանն կտաւի. զոր զգենոյր ՚ի մտանելն իւրում ՚ի սրբութիւնն. եւ դիցէ զայն ա՛նդ։
23 Ահարոնն այնուհետեւ պիտի մտնի վկայութեան խորանը, պիտի հանի կտաւէ պատմուճանը, որը հագել էր սրբարան մտնելու ժամանակ, եւ այն պիտի թողնի այնտեղ:
23 Ահարոն վկայութեան խորանը թող մտնէ ու սրբարանը մտնելու ժամանակ հագած կտաւէ հանդերձները հանէ եւ զանոնք հոն դնէ։
Եւ մտցէ Ահարոն ի խորանն վկայութեան, եւ մերկասցի զպատմուճանն կտաւի զոր զգենոյր ի մտանելն իւրում ի սրբութիւնն, եւ դիցէ զայն անդ:

16:23: Եւ մտցէ՛ Ահարոն ՚ի խորանն վկայութեան, եւ մերկասցի՛ զպատմուճանն կտաւի. զոր զգենոյր ՚ի մտանելն իւրում ՚ի սրբութիւնն. եւ դիցէ զայն ա՛նդ։
23 Ահարոնն այնուհետեւ պիտի մտնի վկայութեան խորանը, պիտի հանի կտաւէ պատմուճանը, որը հագել էր սրբարան մտնելու ժամանակ, եւ այն պիտի թողնի այնտեղ:
23 Ահարոն վկայութեան խորանը թող մտնէ ու սրբարանը մտնելու ժամանակ հագած կտաւէ հանդերձները հանէ եւ զանոնք հոն դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2323: И войдет Аарон в скинию собрания, и снимет льняные одежды, которые надевал, входя во святилище, и оставит их там,
16:23 καὶ και and; even εἰσελεύσεται εισερχομαι enter; go in Ααρων ααρων Aarōn; Aaron εἰς εις into; for τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even ἐκδύσεται εκδυω disrobe; take off τὴν ο the στολὴν στολη robe τὴν ο the λινῆν λινους who; what ἐνεδεδύκει ενδυω dress in; wear εἰσπορευομένου εισπορευομαι intrude; travel into αὐτοῦ αυτος he; him εἰς εις into; for τὸ ο the ἅγιον αγιος holy καὶ και and; even ἀποθήσει αποτιθημι put away; put off αὐτὴν αυτος he; him ἐκεῖ εκει there
16:23 וּ û וְ and בָ֤א vˈā בוא come אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron אֶל־ ʔel- אֶל to אֹ֣הֶל ʔˈōhel אֹהֶל tent מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment וּ û וְ and פָשַׁט֙ fāšˌaṭ פשׁט strip off אֶת־ ʔeṯ- אֵת [object marker] בִּגְדֵ֣י biḡᵊḏˈê בֶּגֶד garment הַ ha הַ the בָּ֔ד bbˈāḏ בַּד linen, part, stave אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] לָבַ֖שׁ lāvˌaš לבשׁ cloth בְּ bᵊ בְּ in בֹאֹ֣ו vōʔˈô בוא come אֶל־ ʔel- אֶל to הַ ha הַ the קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and הִנִּיחָ֖ם hinnîḥˌām נוח settle שָֽׁם׃ šˈām שָׁם there
16:23. revertetur Aaron in tabernaculum testimonii et depositis vestibus quibus prius indutus erat cum intraret sanctuarium relictisque ibiAaron shall return into the tabernacle of the testimony, and putting off the vestments, which he had on him before when he entered into the sanctuary, and leaving them there,
23. And Aaron shall come into the tent of meeting, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there:
And Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments, which he put on when he went into the holy [place], and shall leave them there:

23: И войдет Аарон в скинию собрания, и снимет льняные одежды, которые надевал, входя во святилище, и оставит их там,
16:23
καὶ και and; even
εἰσελεύσεται εισερχομαι enter; go in
Ααρων ααρων Aarōn; Aaron
εἰς εις into; for
τὴν ο the
σκηνὴν σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
ἐκδύσεται εκδυω disrobe; take off
τὴν ο the
στολὴν στολη robe
τὴν ο the
λινῆν λινους who; what
ἐνεδεδύκει ενδυω dress in; wear
εἰσπορευομένου εισπορευομαι intrude; travel into
αὐτοῦ αυτος he; him
εἰς εις into; for
τὸ ο the
ἅγιον αγιος holy
καὶ και and; even
ἀποθήσει αποτιθημι put away; put off
αὐτὴν αυτος he; him
ἐκεῖ εκει there
16:23
וּ û וְ and
בָ֤א vˈā בוא come
אַהֲרֹן֙ ʔahᵃrˌōn אַהֲרֹן Aaron
אֶל־ ʔel- אֶל to
אֹ֣הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֔ד môʕˈēḏ מֹועֵד appointment
וּ û וְ and
פָשַׁט֙ fāšˌaṭ פשׁט strip off
אֶת־ ʔeṯ- אֵת [object marker]
בִּגְדֵ֣י biḡᵊḏˈê בֶּגֶד garment
הַ ha הַ the
בָּ֔ד bbˈāḏ בַּד linen, part, stave
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
לָבַ֖שׁ lāvˌaš לבשׁ cloth
בְּ bᵊ בְּ in
בֹאֹ֣ו vōʔˈô בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
קֹּ֑דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
הִנִּיחָ֖ם hinnîḥˌām נוח settle
שָֽׁם׃ šˈām שָׁם there
16:23. revertetur Aaron in tabernaculum testimonii et depositis vestibus quibus prius indutus erat cum intraret sanctuarium relictisque ibi
Aaron shall return into the tabernacle of the testimony, and putting off the vestments, which he had on him before when he entered into the sanctuary, and leaving them there,
23. And Aaron shall come into the tent of meeting, and shall put off the linen garments, which he put on when he went into the holy place, and shall leave them there:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-25: Теперь, приступая к сожжению жертв, первосвященник снова омывал все тело водою (во дворе скинии), переодевался (в галерее при скинии или храме) в обычные торжественные священные одежды свои и сжигал сначала всесожжения за себя и народ (2: овнов), а затем тук тех животных (тельца и козла) за грех, кровь которых была внесена во святое святых.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:23: Lev 16:4; Eze 42:14, Eze 44:19; Rom 8:3; Phi 2:6-11; Heb 9:28
Carl Friedrich Keil and Franz Delitzsch
16:23
After the living goat had been sent away, Aaron was to go into the tabernacle, i.e., the holy place of the dwelling, and there take off his white clothes and lay them down, i.e., put them away, because they were only to be worn in the performance of the expiatory ritual of this day, and then bathe his body in the holy place, i.e., in the court, in the laver between the altar and the door of the dwelling, probably because the act of laying the sins upon the goat rendered him unclean. He was then to put on his clothes, i.e., the coloured state-dress of the high priest, and to offer in this the burnt-offerings, for an atonement for himself and the nation (see Lev 1:4), and to burn the fat portions of the sin-offerings upon the altar.
John Gill
16:23 And Aaron shall come into the tabernacle of the congregation,.... Having been into the most holy place a fourth time, as the Jews say, to fetch out the censer and the incense cup; wherefore the Jewish writers observe, that this verse is not in its proper place; so Jarchi from the Rabbins says, the whole section is in its order, excepting this, which was after the sacrifice of his burnt offering, and the burnt offering of the people; and the burning the inwards of the bullock and the goat, which were done without in the golden garments; and then he dipped himself, and washed his hands and feet, and stripped and put on the white garments, and went in to fetch the incense cup and the censer, with which he offered in the inmost place (the holy of holies):
and shall put off the linen garments which he put on when he went into the holy place; the holy of holies, that is, as Jarchi interprets it, after he had brought it (the censer) out, then he clothed himself with the golden garments for the daily evening sacrifice; and this was the order of the services (on the day of atonement); the daily morning sacrifice (was performed) in the golden garments; the service of the bullock and of the goat, and the incense of the censer, in the white garments; and his ram, and the ram of the people, and some of the additions, in the golden garments; and the bringing out of the incense cup and the censer in the white garments; and the rest of the additions, and the daily evening sacrifice, and the incense of the temple, on the inward altar, in golden garments; and the order of the Scripture, according to the services, so it was:
and shall leave them there; in one of the chambers of the tabernacle, as afterwards, in the temple, where they were laid up, never to be used more, as say the Jewish writers, Ben Gersom, and others; hence we learn, says Jarchi, that they were obliged to be laid up, and he, the high priest, might not minister in these four garments on another day of atonement.
Robert Jamieson, A. R. Fausset and David Brown
16:23 Aaron shall come into the tabernacle of the congregation, and shall put off the linen garments--On the dismissal of the scapegoat, the high priest prepared for the important parts of the service which still remained; and for the performance of these he laid aside his plain linen clothes, and, having bathed himself in water, he assumed his pontifical dress. Thus gorgeously attired, he went to present the burnt offerings which were prescribed for himself and the people, consisting of the two rams which had been brought with the sin offerings, but reserved till now. The fat was ordered to be burnt upon the altar; the rest of the carcasses to be cut down and given to some priestly attendants to burn without the camp, in conformity with the general law for the sin offerings (Lev 4:8-12; Lev 8:14-17). The persons employed in burning them, as well as the conductor of the scapegoat, were obliged to wash their clothes and bathe their flesh in water before they were allowed to return into the camp.
16:2416:24: Եւ լուասցէ՛ զմարմին իւր ջրով ՚ի տեղւոջն սրբութեան. եւ զգեցցի՛ զպատմուճանն իւր. եւ ելեալ արասցէ զողջակէզն իւր եւ զողջակէ՛զ ժողովրդեանն եւ քաւեսցէ վասն իւր եւ վասն տա՛ն իւրոյ, եւ վասն ժողովրդեանն, որպէս վասն քահանայիցն։
24 Նա սրբարանում իր մարմինը պիտի լուայ ջրով, հագնի իր պատմուճանը եւ, դուրս գալով, զոհաբերի իր ողջակէզն ու ժողովրդի ողջակէզը, որով նա քաւած պիտի լինի իր, իր ընտանիքի եւ ժողովրդի, ինչպէս նաեւ քահանաների գործած մեղքերը:
24 Եւ սուրբ տեղը իր մարմինը ջրով թող լուայ ու իր հանդերձները հագնի եւ ելլէ իր ողջակէզը ու ժողովուրդին ողջակէզը մատուցանէ ու իրեն համար եւ ժողովուրդին համար քաւութիւն ընէ։
Եւ լուասցէ զմարմին իւր ջրով ի տեղւոջն սրբութեան, եւ զգեցցի զպատմուճանն իւր. եւ ելեալ արասցէ զողջակէզն իւր եւ զողջակէզ ժողովրդեանն, եւ քաւեսցէ վասն իւր եւ [282]վասն տան իւրոյ եւ`` վասն ժողովրդեանն [283]որպէս վասն քահանայիցն:

16:24: Եւ լուասցէ՛ զմարմին իւր ջրով ՚ի տեղւոջն սրբութեան. եւ զգեցցի՛ զպատմուճանն իւր. եւ ելեալ արասցէ զողջակէզն իւր եւ զողջակէ՛զ ժողովրդեանն եւ քաւեսցէ վասն իւր եւ վասն տա՛ն իւրոյ, եւ վասն ժողովրդեանն, որպէս վասն քահանայիցն։
24 Նա սրբարանում իր մարմինը պիտի լուայ ջրով, հագնի իր պատմուճանը եւ, դուրս գալով, զոհաբերի իր ողջակէզն ու ժողովրդի ողջակէզը, որով նա քաւած պիտի լինի իր, իր ընտանիքի եւ ժողովրդի, ինչպէս նաեւ քահանաների գործած մեղքերը:
24 Եւ սուրբ տեղը իր մարմինը ջրով թող լուայ ու իր հանդերձները հագնի եւ ելլէ իր ողջակէզը ու ժողովուրդին ողջակէզը մատուցանէ ու իրեն համար եւ ժողովուրդին համար քաւութիւն ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2424: и омоет тело свое водою на святом месте, и наденет одежды свои, и выйдет и совершит всесожжение за себя и всесожжение за народ, и очистит себя и народ;
16:24 καὶ και and; even λούσεται λουω bathe τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him ὕδατι υδωρ water ἐν εν in τόπῳ τοπος place; locality ἁγίῳ αγιος holy καὶ και and; even ἐνδύσεται ενδυω dress in; wear τὴν ο the στολὴν στολη robe αὐτοῦ αυτος he; him καὶ και and; even ἐξελθὼν εξερχομαι come out; go out ποιήσει ποιεω do; make τὸ ο the ὁλοκάρπωμα ολοκαρπωμα he; him καὶ και and; even τὸ ο the ὁλοκάρπωμα ολοκαρπωμα the λαοῦ λαος populace; population καὶ και and; even ἐξιλάσεται εξιλασκομαι about; around αὐτοῦ αυτος he; him καὶ και and; even περὶ περι about; around τοῦ ο the οἴκου οικος home; household αὐτοῦ αυτος he; him καὶ και and; even περὶ περι about; around τοῦ ο the λαοῦ λαος populace; population ὡς ως.1 as; how περὶ περι about; around τῶν ο the ἱερέων ιερευς priest
16:24 וְ wᵊ וְ and רָחַ֨ץ rāḥˌaṣ רחץ wash אֶת־ ʔeṯ- אֵת [object marker] בְּשָׂרֹ֤ו bᵊśārˈô בָּשָׂר flesh בַ va בְּ in † הַ the מַּ֨יִם֙ mmˈayim מַיִם water בְּ bᵊ בְּ in מָקֹ֣ום māqˈôm מָקֹום place קָדֹ֔ושׁ qāḏˈôš קָדֹושׁ holy וְ wᵊ וְ and לָבַ֖שׁ lāvˌaš לבשׁ cloth אֶת־ ʔeṯ- אֵת [object marker] בְּגָדָ֑יו bᵊḡāḏˈāʸw בֶּגֶד garment וְ wᵊ וְ and יָצָ֗א yāṣˈā יצא go out וְ wᵊ וְ and עָשָׂ֤ה ʕāśˈā עשׂה make אֶת־ ʔeṯ- אֵת [object marker] עֹֽלָתֹו֙ ʕˈōlāṯô עֹלָה burnt-offering וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] עֹלַ֣ת ʕōlˈaṯ עֹלָה burnt-offering הָ hā הַ the עָ֔ם ʕˈām עַם people וְ wᵊ וְ and כִפֶּ֥ר ḵippˌer כפר cover בַּעֲדֹ֖ו baʕᵃḏˌô בַּעַד distance וּ û וְ and בְעַ֥ד vᵊʕˌaḏ בַּעַד distance הָ hā הַ the עָֽם׃ ʕˈām עַם people
16:24. lavabit carnem suam in loco sancto indueturque vestimentis suis et postquam egressus obtulerit holocaustum suum ac plebis rogabit tam pro se quam pro populoHe shall wash his flesh in the holy place, and shall put on his own garments. And after that he is come out and hath offered his own holocaust, and that of the people, he shall pray both for himself, and for the people.
24. and he shall bathe his flesh in water in a holy place, and put on his garments, and come forth, and offer his burnt offering and the burnt offering of the people, and make atonement for himself and for the people.
And he shall wash his flesh with water in the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people:

24: и омоет тело свое водою на святом месте, и наденет одежды свои, и выйдет и совершит всесожжение за себя и всесожжение за народ, и очистит себя и народ;
16:24
καὶ και and; even
λούσεται λουω bathe
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
ὕδατι υδωρ water
ἐν εν in
τόπῳ τοπος place; locality
ἁγίῳ αγιος holy
καὶ και and; even
ἐνδύσεται ενδυω dress in; wear
τὴν ο the
στολὴν στολη robe
αὐτοῦ αυτος he; him
καὶ και and; even
ἐξελθὼν εξερχομαι come out; go out
ποιήσει ποιεω do; make
τὸ ο the
ὁλοκάρπωμα ολοκαρπωμα he; him
καὶ και and; even
τὸ ο the
ὁλοκάρπωμα ολοκαρπωμα the
λαοῦ λαος populace; population
καὶ και and; even
ἐξιλάσεται εξιλασκομαι about; around
αὐτοῦ αυτος he; him
καὶ και and; even
περὶ περι about; around
τοῦ ο the
οἴκου οικος home; household
αὐτοῦ αυτος he; him
καὶ και and; even
περὶ περι about; around
τοῦ ο the
λαοῦ λαος populace; population
ὡς ως.1 as; how
περὶ περι about; around
τῶν ο the
ἱερέων ιερευς priest
16:24
וְ wᵊ וְ and
רָחַ֨ץ rāḥˌaṣ רחץ wash
אֶת־ ʔeṯ- אֵת [object marker]
בְּשָׂרֹ֤ו bᵊśārˈô בָּשָׂר flesh
בַ va בְּ in
† הַ the
מַּ֨יִם֙ mmˈayim מַיִם water
בְּ bᵊ בְּ in
מָקֹ֣ום māqˈôm מָקֹום place
קָדֹ֔ושׁ qāḏˈôš קָדֹושׁ holy
וְ wᵊ וְ and
לָבַ֖שׁ lāvˌaš לבשׁ cloth
אֶת־ ʔeṯ- אֵת [object marker]
בְּגָדָ֑יו bᵊḡāḏˈāʸw בֶּגֶד garment
וְ wᵊ וְ and
יָצָ֗א yāṣˈā יצא go out
וְ wᵊ וְ and
עָשָׂ֤ה ʕāśˈā עשׂה make
אֶת־ ʔeṯ- אֵת [object marker]
עֹֽלָתֹו֙ ʕˈōlāṯô עֹלָה burnt-offering
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
עֹלַ֣ת ʕōlˈaṯ עֹלָה burnt-offering
הָ hā הַ the
עָ֔ם ʕˈām עַם people
וְ wᵊ וְ and
כִפֶּ֥ר ḵippˌer כפר cover
בַּעֲדֹ֖ו baʕᵃḏˌô בַּעַד distance
וּ û וְ and
בְעַ֥ד vᵊʕˌaḏ בַּעַד distance
הָ hā הַ the
עָֽם׃ ʕˈām עַם people
16:24. lavabit carnem suam in loco sancto indueturque vestimentis suis et postquam egressus obtulerit holocaustum suum ac plebis rogabit tam pro se quam pro populo
He shall wash his flesh in the holy place, and shall put on his own garments. And after that he is come out and hath offered his own holocaust, and that of the people, he shall pray both for himself, and for the people.
24. and he shall bathe his flesh in water in a holy place, and put on his garments, and come forth, and offer his burnt offering and the burnt offering of the people, and make atonement for himself and for the people.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:24: wash: Lev 16:4, Lev 8:6, Lev 14:9, Lev 22:6; Exo 29:4; Heb 9:10, Heb 10:19-22; Rev 1:5, Rev 1:6
his garments: Lev 8:7-9; Exo 28:4-14, Exo 29:5
his burnt: Lev 16:3, Lev 16:5
and make: Lev 16:17
Geneva 1599
16:24 And he shall wash his flesh with water in (h) the holy place, and put on his garments, and come forth, and offer his burnt offering, and the burnt offering of the people, and make an atonement for himself, and for the people.
(h) In the court where the laver was, (Ex 30:28).
John Gill
16:24 And he shall wash his flesh with water in the holy place,.... In the court of the tabernacle of the congregation, where, as Aben Ezra says, they spread fine linen for him; Jarchi says, it was a place on the roof of the house of Parvah, where all the dippings and washings were made, except the first; See Gill on Lev 16:4; and this washing was no other than the dipping of his whole body in water; and if our Lord was baptized on this day, as some have thought, before observed, whose baptism was by dipping, Mt 3:16; there will appear in this a great likeness between the type and the antitype:
and put on his garments and come forth; put on his golden garments, and come out of the place where he had washed himself, to the court, where was the altar of burnt offering: all which may be an emblem of Christ's putting off the pure and spotless garment of the flesh, in which he appeared in a low estate, and made atonement for sin; and of his burial, which the washing of the flesh may point at, being what was used of the dead, and which washing in baptism is a figure of; and of his resurrection from the dead, when God gave him glory, and he appeared in a glorious body, signified by his golden garments put on again:
and offer his burnt offering, and the burnt offering of the people; his ram, and the people's ram, and the bullock of the people, and their seven lambs, as it is written, Num 29:8; so Aben Ezra, first his own, and then the people's, which order was before observed in the sin offerings:
and make an atonement for himself, and for the people; which though properly made by the sin offerings, and the carrying the blood of them into the most holy place, yet these were the completing of it, being the last of the services peculiar to the day of atonement: the service performed by the high priest after the sending away the goat into the wilderness was this; he read this "sixteenth" chapter of Leviticus, and Lev 23:27, if he read in linen garments, he washed his hands and his feet, he stripped himself, went down and dipped himself, and came up and wiped himself; then they brought him the golden garments, and he put them on, and washed his hands and his feet, and went out and offered his ram, and the people's ram, and the seven perfect lambs of a year old; then he washed his hands and his feet, and stripped and went down and dipped, and came up and wiped himself; then they brought him the white garments, and he put them on, and washed his hands and his feet, and went into the holy of holies to fetch out the incense cup and the censer; then he washed his hands and his feet, and stripped, and went down and dipped, and came up and wiped himself; then they brought him the golden garments, and he put them on, and he washed his hands and his feet, and went in (to the holy place) to offer the evening incense, and to him the lamps; and then he washed his hands and his feet, and stripped; and they brought him his own garments (what he usually wore when out of service), and he put them on; and they accompanied him to his house, where he made a feast for his friends, because he was come out of the sanctuary in safety (o): where, it seems, sometimes some died, and others became sick by getting cold through frequent shifting of their clothes and washing, and wearing thin linen garments.
(o) Misn. Yoma, c. 7. sect. 3, 4.
John Wesley
16:24 He shall put on his linen garments - Not his ordinary priestly linen garments, for he was to leave them in the tabernacle, Lev 16:23, but the high - priestly garments, called his garments properly, and by way of distinction. And this change of his garments was not without cause. For the common priestly garments were more proper for him in the former part of his ministration, both because he was to appear before the Lord in the most holy place to humble himself and make atonement for his own and for the people's sins, and therefore his meanest attire was most fit, and because he was to lay his hands upon that goat on which all their sins were put, by which touch both he and his garments would be in some sort defiled, and therefore as he washed himself, so we may presume his linen garments were laid by for the washing, as the clothes of him who carried away the scape - goat were washed, Lev 16:26. And the high - priestly garments were most proper for the latter part of his work, which was of another nature.
16:2516:25: Եւ զճարպն որ վասն մեղացն իցէ՝ հանցեն ՚ի սեղանն։
25 Մեղքերի քաւութեան համար զոհաբերուող կենդանիների ճարպը թող դնեն[38] զոհասեղանի վրայ:[38] 38. Եբրայերէնում՝ թող այրի:
25 Եւ մեղքի պատարագին ճարպը սեղանին վրայ թող այրէ։
Եւ զճարպն որ վասն մեղացն իցէ` [284]հանցեն ի սեղանն:

16:25: Եւ զճարպն որ վասն մեղացն իցէ՝ հանցեն ՚ի սեղանն։
25 Մեղքերի քաւութեան համար զոհաբերուող կենդանիների ճարպը թող դնեն[38] զոհասեղանի վրայ:
[38] 38. Եբրայերէնում՝ թող այրի:
25 Եւ մեղքի պատարագին ճարպը սեղանին վրայ թող այրէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2525: а тук жертвы за грех воскурит на жертвеннике.
16:25 καὶ και and; even τὸ ο the στέαρ στεαρ the περὶ περι about; around τῶν ο the ἁμαρτιῶν αμαρτια sin; fault ἀνοίσει αναφερω bring up; carry up ἐπὶ επι in; on τὸ ο the θυσιαστήριον θυσιαστηριον altar
16:25 וְ wᵊ וְ and אֵ֛ת ʔˈēṯ אֵת [object marker] חֵ֥לֶב ḥˌēlev חֵלֶב fat הַֽ hˈa הַ the חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin יַקְטִ֥יר yaqṭˌîr קטר smoke הַ ha הַ the מִּזְבֵּֽחָה׃ mmizbˈēḥā מִזְבֵּחַ altar
16:25. et adipem qui oblatus est pro peccatis adolebit super altareAnd the fat that is offered for sins, he shall burn on the altar.
25. And the fat of the sin offering shall he burn upon the altar.
And the fat of the sin offering shall he burn upon the altar:

25: а тук жертвы за грех воскурит на жертвеннике.
16:25
καὶ και and; even
τὸ ο the
στέαρ στεαρ the
περὶ περι about; around
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
ἀνοίσει αναφερω bring up; carry up
ἐπὶ επι in; on
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
16:25
וְ wᵊ וְ and
אֵ֛ת ʔˈēṯ אֵת [object marker]
חֵ֥לֶב ḥˌēlev חֵלֶב fat
הַֽ hˈa הַ the
חַטָּ֖את ḥaṭṭˌāṯ חַטָּאת sin
יַקְטִ֥יר yaqṭˌîr קטר smoke
הַ ha הַ the
מִּזְבֵּֽחָה׃ mmizbˈēḥā מִזְבֵּחַ altar
16:25. et adipem qui oblatus est pro peccatis adolebit super altare
And the fat that is offered for sins, he shall burn on the altar.
25. And the fat of the sin offering shall he burn upon the altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:25: Lev 16:6, Lev 4:8-10, Lev 4:19; Exo 29:13
John Gill
16:25 And the fat of the sin offering shall he burn upon the altar. The brazen altar of burnt offering, and so says Jarchi, on the outward altar; for of the inward (i.e. the altar of incense) it is written, ye shall not offer upon it strange incense, nor a burnt offering, nor a meat offering; and this fat he explains to be what was on the inwards of both the bullock and the goat; and so says Aben Ezra, the fat of the bullock for the sin offering, and the fat of the goat for a sin offering, and also the fat of the kid of the goat, which, was a sin offering for the priest, Num 29:11; this fat was burnt at the same time the burnt offerings were offered in Lev 16:24.
16:2616:26: Եւ որ արձակէ զնոխազն նուիրեալ յարձակումն, ողողեսցէ՛ զձորձս իւր, եւ լուասցէ՛ զմարմին իւր ջրով. եւ ապա՛ մտցէ ՚ի բանակն[1056]։[1056] Այլք. Եւ որ արձակիցէ զնոխազն ուխտեալ. ըստ որում նշանակի եւ ՚ի լուս՛՛։
26 Մեղքերի քաւութեան համար նոխազն ազատ արձակողը թող լուանայ իր զգեստները, իր մարմինը լուայ ջրով եւ ապա մտնի բանակատեղի:
26 Եւ ան որ նոխազը արձակելու տարաւ, իր հանդերձները թող լուայ ու իր մարմինը ջրով լուայ, ապա բանակը մտնէ։
Եւ որ արձակիցէ զնոխազն [285]ուխտեալ յարձակումն, ողողեսցէ զձորձս իւր, եւ լուասցէ զմարմին իւր ջրով, եւ ապա մտցէ ի բանակն:

16:26: Եւ որ արձակէ զնոխազն նուիրեալ յարձակումն, ողողեսցէ՛ զձորձս իւր, եւ լուասցէ՛ զմարմին իւր ջրով. եւ ապա՛ մտցէ ՚ի բանակն[1056]։
[1056] Այլք. Եւ որ արձակիցէ զնոխազն ուխտեալ. ըստ որում նշանակի եւ ՚ի լուս՛՛։
26 Մեղքերի քաւութեան համար նոխազն ազատ արձակողը թող լուանայ իր զգեստները, իր մարմինը լուայ ջրով եւ ապա մտնի բանակատեղի:
26 Եւ ան որ նոխազը արձակելու տարաւ, իր հանդերձները թող լուայ ու իր մարմինը ջրով լուայ, ապա բանակը մտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2626: И тот, кто отводил козла для отпущения, должен вымыть одежды свои, омыть тело свое водою, и потом может войти в стан.
16:26 καὶ και and; even ὁ ο the ἐξαποστέλλων εξαποστελλω send forth τὸν ο the χίμαρον χιμαρος the διεσταλμένον διαστελλω enjoin; distinctly command εἰς εις into; for ἄφεσιν αφεσις dismissal; forgiveness πλυνεῖ πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes καὶ και and; even λούσεται λουω bathe τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him ὕδατι υδωρ water καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks
16:26 וְ wᵊ וְ and הַֽ hˈa הַ the מְשַׁלֵּ֤חַ mᵊšallˈēₐḥ שׁלח send אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the שָּׂעִיר֙ śśāʕîr שָׂעִיר he-goat לַֽ lˈa לְ to עֲזָאזֵ֔ל ʕᵃzāzˈēl עֲזָאזֵל Azazel יְכַבֵּ֣ס yᵊḵabbˈēs כבס wash בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment וְ wᵊ וְ and רָחַ֥ץ rāḥˌaṣ רחץ wash אֶת־ ʔeṯ- אֵת [object marker] בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh בַּ ba בְּ in † הַ the מָּ֑יִם mmˈāyim מַיִם water וְ wᵊ וְ and אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֖ן ḵˌēn כֵּן thus יָבֹ֥וא yāvˌô בוא come אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
16:26. ille vero qui dimiserit caprum emissarium lavabit vestimenta sua et corpus aqua et sic ingredietur in castraBut he that hath let go the emissary goat, shall wash his clothes, and his body with water, and so shall enter into the camp.
26. And he that letteth go the goat for Azazel shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.
And he that let go the goat for the scapegoat shall wash his clothes, and bathe his flesh in water, and afterward come into the camp:

26: И тот, кто отводил козла для отпущения, должен вымыть одежды свои, омыть тело свое водою, и потом может войти в стан.
16:26
καὶ και and; even
ὁ ο the
ἐξαποστέλλων εξαποστελλω send forth
τὸν ο the
χίμαρον χιμαρος the
διεσταλμένον διαστελλω enjoin; distinctly command
εἰς εις into; for
ἄφεσιν αφεσις dismissal; forgiveness
πλυνεῖ πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
καὶ και and; even
λούσεται λουω bathe
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
ὕδατι υδωρ water
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
16:26
וְ wᵊ וְ and
הַֽ hˈa הַ the
מְשַׁלֵּ֤חַ mᵊšallˈēₐḥ שׁלח send
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
שָּׂעִיר֙ śśāʕîr שָׂעִיר he-goat
לַֽ lˈa לְ to
עֲזָאזֵ֔ל ʕᵃzāzˈēl עֲזָאזֵל Azazel
יְכַבֵּ֣ס yᵊḵabbˈēs כבס wash
בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment
וְ wᵊ וְ and
רָחַ֥ץ rāḥˌaṣ רחץ wash
אֶת־ ʔeṯ- אֵת [object marker]
בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh
בַּ ba בְּ in
† הַ the
מָּ֑יִם mmˈāyim מַיִם water
וְ wᵊ וְ and
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֖ן ḵˌēn כֵּן thus
יָבֹ֥וא yāvˌô בוא come
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
16:26. ille vero qui dimiserit caprum emissarium lavabit vestimenta sua et corpus aqua et sic ingredietur in castra
But he that hath let go the emissary goat, shall wash his clothes, and his body with water, and so shall enter into the camp.
26. And he that letteth go the goat for Azazel shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-28: Мясо жертв греха по правилу, VI:30, сожигалось вне стана. Как сжигающий это мясо, так и отводивший козла, хотя и не почитались оскверненными (тогда оба не могли бы войти в стан до вечера), но, по соприкосновению с грехоочистительными предметами, все же должны были совершить омовение одежд своих.
Adam Clarke: Commentary on the Bible - 1831
16:26: He that let go the goat - shall wash, etc. - Not only the person who led him away, but the priest who consecrated him, was reputed unclean, because the goat himself was unclean, being considered as bearing the sins of the whole congregation. On this account both the priest and the person who led him to the wilderness were obliged to wash their clothes and bathe themselves, before they could come into the camp.
Albert Barnes: Notes on the Bible - 1834
16:26: Both he who led away the goat, and he who burned the parts of the sin-offerings had to purify themselves. They who went out of the camp during a religious solemnity incurred uncleanness; hence, the need of purification.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:26: he that: Lev 16:10, Lev 16:21, Lev 16:22
wash: Lev 16:28, Lev 14:8, Lev 15:5-11, Lev 15:27; Num 19:7, Num 19:8, Num 19:21; Heb 7:19
Carl Friedrich Keil and Franz Delitzsch
16:26
The man who took the goat into the desert, and those who burned the two sin-offerings outside the camp (see at Lev 4:11, Lev 4:21), had also to wash their clothes and bathe their bodies before they returned to the camp, because they had been defiled by the animals laden with sin.
John Gill
16:26 And he that let go the goat for the scapegoat,.... Or unto Azazel; who or what Azazel is; see Gill on Lev 16:10 and See Gill on Lev 16:21; for the goat and Azazel are different, not the same, nor to be confounded as they are in our version:
shall wash his clothes, and bathe himself in water; in forty seahs of water, according to the Targum of Jonathan; so unclean was this person reckoned by what he had to do with the goat sent away by him; which, in a typical and ceremonial sense, had all the sins of the people of Israel on it: and he and his garments were defiled as soon as he could be said to be letting go; and that was, as Gersom says, as soon as he was out of the city; for as long as he was in the city he was in the place from whence the motion was made, but as soon as he was out of it he was in the way, and then he began to be in that motion, and might be then called, "he that let him go": and from that time the clothes he had on were defiled; according to the Misnah (p), from the time he was got without the walls of Jerusalem:
and afterwards come into the camp; of Israel, while in the wilderness, and into the city in later times, and so into the sanctuary, and enjoyed all civil and religious privileges as another man: and something like this obtained among the Heathens, as has been observed by many learned men, particularly out of Porphyry (q); who says, all divines agree in this, that such sacrifices as were offered for averting evils were not to be touched, but such needed purifications; nor might any such an one go into the city; nor into his own house, before he had washed his clothes and his body in a river or in a fountain: all this may be an emblem of those who were concerned in having Christ without the gates of Jerusalem to be crucified, and who afterwards, being sensible of their sin, not only had forgiveness of it and were washed from it in the blood of Christ, but, being baptized in water, were admitted into the church of God, Acts 2:37; and in general may show the nature of sin, that such who have anything to do with any who have it on them, though only in a ceremonial way, are defiled by it, and need washing; and also the imperfection of ceremonial rites and sacrifices to take away sin.
(p) Misn. Yoma, c. 6. sect. 6. (q) De Abstinentia, l. 2. c. 44.
16:2716:27: Եւ զզուարակն որ վասն մեղաց, եւ զնոխա՛զն զվասն մեղաց, որոց արիւնն մուծաւ քաւե՛լ ՚ի սրբութեանն, հանցեն արտաքոյ բանակին եւ այրեսցե՛ն զնոսա հրով, եւ զմորթ նոցա եւ զմիս նոցա, եւ զապաւառ նոցա։
27 Մեղքերի քաւութեան համար զոհաբերուած զուարակն ու նոխազը, որոնց արիւնը քաւութիւն անելու համար բերուած էր սրբարան, պէտք է հանեն բանակատեղիից դուրս եւ ամբողջութեամբ՝ մորթով, մսով ու կղկղանքով այրեն:
27 Եւ այն մեղքին պատարագին զուարակը ու մեղքին պատարագին նոխազը, որոնց արիւնը քաւութիւն ընելու համար սուրբ տեղը բերուեցան, բանակէն դուրս թող հանեն եւ անոնց մորթերն ու անոնց միսերը եւ անոնց աղբը կրակով այրեն։
Եւ զզուարակն որ վասն մեղաց, եւ զնոխազն զվասն մեղաց, որոց արիւնն մուծաւ քաւել ի սրբութեանն, հանցեն արտաքոյ բանակին եւ այրեսցեն զնոսա հրով, եւ զմորթս նոցա եւ զմիս նոցա եւ զապաւառ նոցա:

16:27: Եւ զզուարակն որ վասն մեղաց, եւ զնոխա՛զն զվասն մեղաց, որոց արիւնն մուծաւ քաւե՛լ ՚ի սրբութեանն, հանցեն արտաքոյ բանակին եւ այրեսցե՛ն զնոսա հրով, եւ զմորթ նոցա եւ զմիս նոցա, եւ զապաւառ նոցա։
27 Մեղքերի քաւութեան համար զոհաբերուած զուարակն ու նոխազը, որոնց արիւնը քաւութիւն անելու համար բերուած էր սրբարան, պէտք է հանեն բանակատեղիից դուրս եւ ամբողջութեամբ՝ մորթով, մսով ու կղկղանքով այրեն:
27 Եւ այն մեղքին պատարագին զուարակը ու մեղքին պատարագին նոխազը, որոնց արիւնը քաւութիւն ընելու համար սուրբ տեղը բերուեցան, բանակէն դուրս թող հանեն եւ անոնց մորթերն ու անոնց միսերը եւ անոնց աղբը կրակով այրեն։
zohrab-1805▾ eastern-1994▾ western am▾
16:2727: А тельца за грех и козла за грех, которых кровь внесена была для очищения святилища, пусть вынесут вон из стана и сожгут на огне кожи их и мясо их и нечистоту их;
16:27 καὶ και and; even τὸν ο the μόσχον μοσχος calf τὸν ο the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault καὶ και and; even τὸν ο the χίμαρον χιμαρος the περὶ περι about; around τῆς ο the ἁμαρτίας αμαρτια sin; fault ὧν ος who; what τὸ ο the αἷμα αιμα blood; bloodstreams εἰσηνέχθη εισφερω bring in ἐξιλάσασθαι εξιλασκομαι in τῷ ο the ἁγίῳ αγιος holy ἐξοίσουσιν εκφερω bring out / forth; carry out αὐτὰ αυτος he; him ἔξω εξω outside τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks καὶ και and; even κατακαύσουσιν κατακαιω burn up αὐτὰ αυτος he; him ἐν εν in πυρί πυρ fire καὶ και and; even τὰ ο the δέρματα δερμα skin αὐτῶν αυτος he; him καὶ και and; even τὰ ο the κρέα κρεας meat αὐτῶν αυτος he; him καὶ και and; even τὴν ο the κόπρον κοπρος he; him
16:27 וְ wᵊ וְ and אֵת֩ ʔˌēṯ אֵת [object marker] פַּ֨ר pˌar פַּר young bull הַֽ hˈa הַ the חַטָּ֜את ḥaṭṭˈāṯ חַטָּאת sin וְ wᵊ וְ and אֵ֣ת׀ ʔˈēṯ אֵת [object marker] שְׂעִ֣יר śᵊʕˈîr שָׂעִיר he-goat הַֽ hˈa הַ the חַטָּ֗את ḥaṭṭˈāṯ חַטָּאת sin אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הוּבָ֤א hûvˈā בוא come אֶת־ ʔeṯ- אֵת [object marker] דָּמָם֙ dāmˌām דָּם blood לְ lᵊ לְ to כַפֵּ֣ר ḵappˈēr כפר cover בַּ ba בְּ in † הַ the קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness יֹוצִ֖יא yôṣˌî יצא go out אֶל־ ʔel- אֶל to מִ mi מִן from ח֣וּץ ḥˈûṣ חוּץ outside לַֽ lˈa לְ to † הַ the מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp וְ wᵊ וְ and שָׂרְפ֣וּ śārᵊfˈû שׂרף burn בָ vā בְּ in † הַ the אֵ֔שׁ ʔˈēš אֵשׁ fire אֶת־ ʔeṯ- אֵת [object marker] עֹרֹתָ֥ם ʕōrōṯˌām עֹור skin וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] בְּשָׂרָ֖ם bᵊśārˌām בָּשָׂר flesh וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] פִּרְשָֽׁם׃ piršˈām פֶּרֶשׁ contents of stomach
16:27. vitulum autem et hircum qui pro peccato fuerant immolati et quorum sanguis inlatus est ut in sanctuario expiatio conpleretur asportabunt foras castra et conburent igni tam pelles quam carnes eorum et fimumBut the calf and the buck goat, that were sacrificed for sin, and whose blood was carried into the sanctuary, to accomplish the atonement, they shall carry forth without the camp, and shall burn with fire: their skins and their flesh, and their dung.
27. And the bullock of the sin offering, and the goat of the sin offering, whose blood was brought in to make atonement in the holy place, shall be carried forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung.
And the bullock [for] the sin offering, and the goat [for] the sin offering, whose blood was brought in to make atonement in the holy [place], shall [one] carry forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung:

27: А тельца за грех и козла за грех, которых кровь внесена была для очищения святилища, пусть вынесут вон из стана и сожгут на огне кожи их и мясо их и нечистоту их;
16:27
καὶ και and; even
τὸν ο the
μόσχον μοσχος calf
τὸν ο the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
καὶ και and; even
τὸν ο the
χίμαρον χιμαρος the
περὶ περι about; around
τῆς ο the
ἁμαρτίας αμαρτια sin; fault
ὧν ος who; what
τὸ ο the
αἷμα αιμα blood; bloodstreams
εἰσηνέχθη εισφερω bring in
ἐξιλάσασθαι εξιλασκομαι in
τῷ ο the
ἁγίῳ αγιος holy
ἐξοίσουσιν εκφερω bring out / forth; carry out
αὐτὰ αυτος he; him
ἔξω εξω outside
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
καὶ και and; even
κατακαύσουσιν κατακαιω burn up
αὐτὰ αυτος he; him
ἐν εν in
πυρί πυρ fire
καὶ και and; even
τὰ ο the
δέρματα δερμα skin
αὐτῶν αυτος he; him
καὶ και and; even
τὰ ο the
κρέα κρεας meat
αὐτῶν αυτος he; him
καὶ και and; even
τὴν ο the
κόπρον κοπρος he; him
16:27
וְ wᵊ וְ and
אֵת֩ ʔˌēṯ אֵת [object marker]
פַּ֨ר pˌar פַּר young bull
הַֽ hˈa הַ the
חַטָּ֜את ḥaṭṭˈāṯ חַטָּאת sin
וְ wᵊ וְ and
אֵ֣ת׀ ʔˈēṯ אֵת [object marker]
שְׂעִ֣יר śᵊʕˈîr שָׂעִיר he-goat
הַֽ hˈa הַ the
חַטָּ֗את ḥaṭṭˈāṯ חַטָּאת sin
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הוּבָ֤א hûvˈā בוא come
אֶת־ ʔeṯ- אֵת [object marker]
דָּמָם֙ dāmˌām דָּם blood
לְ lᵊ לְ to
כַפֵּ֣ר ḵappˈēr כפר cover
בַּ ba בְּ in
† הַ the
קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
יֹוצִ֖יא yôṣˌî יצא go out
אֶל־ ʔel- אֶל to
מִ mi מִן from
ח֣וּץ ḥˈûṣ חוּץ outside
לַֽ lˈa לְ to
† הַ the
מַּחֲנֶ֑ה mmaḥᵃnˈeh מַחֲנֶה camp
וְ wᵊ וְ and
שָׂרְפ֣וּ śārᵊfˈû שׂרף burn
בָ vā בְּ in
† הַ the
אֵ֔שׁ ʔˈēš אֵשׁ fire
אֶת־ ʔeṯ- אֵת [object marker]
עֹרֹתָ֥ם ʕōrōṯˌām עֹור skin
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
בְּשָׂרָ֖ם bᵊśārˌām בָּשָׂר flesh
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
פִּרְשָֽׁם׃ piršˈām פֶּרֶשׁ contents of stomach
16:27. vitulum autem et hircum qui pro peccato fuerant immolati et quorum sanguis inlatus est ut in sanctuario expiatio conpleretur asportabunt foras castra et conburent igni tam pelles quam carnes eorum et fimum
But the calf and the buck goat, that were sacrificed for sin, and whose blood was carried into the sanctuary, to accomplish the atonement, they shall carry forth without the camp, and shall burn with fire: their skins and their flesh, and their dung.
27. And the bullock of the sin offering, and the goat of the sin offering, whose blood was brought in to make atonement in the holy place, shall be carried forth without the camp; and they shall burn in the fire their skins, and their flesh, and their dung.
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Albert Barnes: Notes on the Bible - 1834
16:27
Shall burn in the fire - i. e., consume in the fire, not burn sacrificially. See Lev 1:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:27: bullock: Lev 4:11, Lev 4:12, Lev 4:21, Lev 6:30, Lev 8:17
without: Mat 27:31-33; Heb 13:11-14
John Gill
16:27 And the bullock for the sin offering, and the goat for the sin offering,.... The one for Aaron and his family, the other for the people of Israel, of which see Lev 16:5,
whose blood was brought in to make an atonement in the holy place; the holy of holies, where it was brought and sprinkled, as directed inLev 16:14,
shall one carry forth without the camp; by command, as Aben Ezra observes; by the order of the high priest; and, perhaps, more than one was employed to carry out those carcasses, they being too large for one man, and as it seems from a following clause; and the Targum of Jonathan is,
"they shall be carried out on staves by the hands of the junior priests;
so Jarchi says (r), four men carried two staves, two before and two behind, and they went staff by staff, and the bullock and the goat were upon them, and they carried them one upon another: this was done after the high priest had done to them what was necessary; for so it is said, he went to the bullock and to the goat that were to be burnt; he ripped them up and took out their inwards, and put them in a bowl, and offered them on the top of the altar; and cut them with cuttings (made incisions into the flesh of them, but did not part it), and ordered them to be carried out to the place of burning, which was without the camp of Israel, and afterwards without the city of Jerusalem: the mystery of this, and the application of it to Christ, setting forth the nature and place of Christs sufferings, are fully and largely expressed by the apostle in Heb 13:11,
and they shall burn in the fire their skins, and their flesh, and their dung; the priests, as Aben Ezra; for there were more than one concerned, as in carrying them out, so in the burning of them: the high priest was not concerned in it, for while these were burning he was reading, as observed on Lev 16:24; so that he that saw, the high priest when he was reading, saw not the bullock and the goat when they were burnt; and he that saw the bullock and the goat burnt, saw not the high priest when he read; not because it was not lawful, but because the way was distant, and the business of both was done together (s): this was done in a place called the place of ashes (t), where the ashes of the altar of burnt offering were carried; See Gill on Lev 4:11 andSee Gill on Lev 4:12.
(r) In Misn. Yoma, c. 6. sect. 7. (s) Misn. Yoma, c. 7, sect. 2. (t) Misn. Zebachim, c. 5. sect. 2. & c. 12. sect. 5.
16:2816:28: Եւ որ այրիցէն զնոսա, ողողեսցէ՛ զհանդերձս իւր, եւ լուասցէ՛ զմարմին իւր ջրով. եւ ապա՛ մտցէ ՚ի բանակն։
28 Դրանք այրողն այնուհետեւ պէտք է լուանայ իր զգեստները, իր մարմինը լուայ ջրով եւ ապա մտնի բանակատեղի:
28 Զանոնք այրողը իր հանդերձները պէտք է լուայ ու մարմինը ջրով լուայ, ապա բանակը մտնէ։
Եւ որ այրիցէն զնոսա` ողողեսցէ զհանդերձս իւր, եւ լուասցէ զմարմին իւր ջրով. եւ ապա մտցէ ի բանակն:

16:28: Եւ որ այրիցէն զնոսա, ողողեսցէ՛ զհանդերձս իւր, եւ լուասցէ՛ զմարմին իւր ջրով. եւ ապա՛ մտցէ ՚ի բանակն։
28 Դրանք այրողն այնուհետեւ պէտք է լուանայ իր զգեստները, իր մարմինը լուայ ջրով եւ ապա մտնի բանակատեղի:
28 Զանոնք այրողը իր հանդերձները պէտք է լուայ ու մարմինը ջրով լուայ, ապա բանակը մտնէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:2828: кто сожжет их, тот должен вымыть одежды свои и омыть тело свое водою, и после того может войти в стан.
16:28 ὁ ο the δὲ δε though; while κατακαίων κατακαιω burn up αὐτὰ αυτος he; him πλυνεῖ πλυνω launder; wash τὰ ο the ἱμάτια ιματιον clothing; clothes καὶ και and; even λούσεται λουω bathe τὸ ο the σῶμα σωμα body αὐτοῦ αυτος he; him ὕδατι υδωρ water καὶ και and; even μετὰ μετα with; amid ταῦτα ουτος this; he εἰσελεύσεται εισερχομαι enter; go in εἰς εις into; for τὴν ο the παρεμβολήν παρεμβολη encampment; barracks
16:28 וְ wᵊ וְ and הַ ha הַ the שֹּׂרֵ֣ף śśōrˈēf שׂרף burn אֹתָ֔ם ʔōṯˈām אֵת [object marker] יְכַבֵּ֣ס yᵊḵabbˈēs כבס wash בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment וְ wᵊ וְ and רָחַ֥ץ rāḥˌaṣ רחץ wash אֶת־ ʔeṯ- אֵת [object marker] בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh בַּ ba בְּ in † הַ the מָּ֑יִם mmˈāyim מַיִם water וְ wᵊ וְ and אַחֲרֵי־ ʔaḥᵃrê- אַחַר after כֵ֖ן ḵˌēn כֵּן thus יָבֹ֥וא yāvˌô בוא come אֶל־ ʔel- אֶל to הַֽ hˈa הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
16:28. et quicumque conbuserit ea lavabit vestimenta sua et carnem aqua et sic ingredietur in castraAnd whosoever burneth them shall wash his clothes, and flesh with water: and so shall enter into the camp.
28. And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.
And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp:

28: кто сожжет их, тот должен вымыть одежды свои и омыть тело свое водою, и после того может войти в стан.
16:28
ὁ ο the
δὲ δε though; while
κατακαίων κατακαιω burn up
αὐτὰ αυτος he; him
πλυνεῖ πλυνω launder; wash
τὰ ο the
ἱμάτια ιματιον clothing; clothes
καὶ και and; even
λούσεται λουω bathe
τὸ ο the
σῶμα σωμα body
αὐτοῦ αυτος he; him
ὕδατι υδωρ water
καὶ και and; even
μετὰ μετα with; amid
ταῦτα ουτος this; he
εἰσελεύσεται εισερχομαι enter; go in
εἰς εις into; for
τὴν ο the
παρεμβολήν παρεμβολη encampment; barracks
16:28
וְ wᵊ וְ and
הַ ha הַ the
שֹּׂרֵ֣ף śśōrˈēf שׂרף burn
אֹתָ֔ם ʔōṯˈām אֵת [object marker]
יְכַבֵּ֣ס yᵊḵabbˈēs כבס wash
בְּגָדָ֔יו bᵊḡāḏˈāʸw בֶּגֶד garment
וְ wᵊ וְ and
רָחַ֥ץ rāḥˌaṣ רחץ wash
אֶת־ ʔeṯ- אֵת [object marker]
בְּשָׂרֹ֖ו bᵊśārˌô בָּשָׂר flesh
בַּ ba בְּ in
† הַ the
מָּ֑יִם mmˈāyim מַיִם water
וְ wᵊ וְ and
אַחֲרֵי־ ʔaḥᵃrê- אַחַר after
כֵ֖ן ḵˌēn כֵּן thus
יָבֹ֥וא yāvˌô בוא come
אֶל־ ʔel- אֶל to
הַֽ hˈa הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
16:28. et quicumque conbuserit ea lavabit vestimenta sua et carnem aqua et sic ingredietur in castra
And whosoever burneth them shall wash his clothes, and flesh with water: and so shall enter into the camp.
28. And he that burneth them shall wash his clothes, and bathe his flesh in water, and afterward he shall come into the camp.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:28: Lev 16:26
John Gill
16:28 And he that burneth them shall wash his clothes, and bathe his flesh in water,.... In forty seahs of water, as the Targum of Jonathan; that is, everyone of those that burnt them, as Aben Ezra observes; for these being sin offerings, and had a connection with the sins of men, for whom they were offered, the persons concerned in the carrying and burning of them were equally defiled, and needed washing, as the man that led and let go the goat into the wilderness:
and afterwards he shall come into the camp; and have the liberty of conversation with men in civil and religious things, but not till evening; so long he was defiled; and according to the Misnah (u) from the time they got without the walls of the court; and after washing and bathing, and when the evening was come, they were clean; and might go where they pleased,
(u) Misn. Yoma, c. 6. sect. 7.0
16:2916:29: Եւ եղիցի ձեզ այն՝ օրէ՛ն յաւիտենական։ Յամսեանն եւթներորդի ՚ի տասն ամսոյն, լլկեսջի՛ք զանձինս ձեր. եւ զամենայն գործ մի՛ գործիցէք. բնակն, եւ պանդուխտն որ եկեալ յեցեալ իցէ ՚ի ձեզ[1057]: [1057] Այլք. Որ յեցեալ իցէ ՚ի ձեզ։ (30) Յաւուրն յայնմիկ։
29 Սա ձեզ համար յաւիտենական օրէնք թող լինի. Եօթներորդ ամսուայ տասներորդ օրը զրկանքի պիտի ենթարկէք ձեր մարմինը, այդ օրը ոչ մի գործ չպէտք է անէք: Դա վերաբերում է ե՛ւ տեղաբնակ իսրայէլացուն, ե՛ւ դրսից եկած ու ձեր մէջ բնակութիւն հաստատած պանդխտին:
29 Եւ այս ձեզի յաւիտենական կանոն ըլլայ, որ եօթներորդ ամսուն, ամսուան տասներորդ օրը ձեր անձերը պէտք է խոնարհեցնէք ու բնաւ գործ մը չգործէք, թէ՛ բնիկը եւ թէ՛ ձեր մէջ գտնուող օտարականը։
Եւ եղիցի ձեզ այն օրէն յաւիտենական, յամսեանն եւթներորդի ի տասն ամսոյն, լլկեսջիք զանձինս ձեր, եւ զամենայն գործ մի՛ գործիցէք. բնակն եւ պանդուխտն որ յեցեալ իցէ ի ձեզ:

16:29: Եւ եղիցի ձեզ այն՝ օրէ՛ն յաւիտենական։ Յամսեանն եւթներորդի ՚ի տասն ամսոյն, լլկեսջի՛ք զանձինս ձեր. եւ զամենայն գործ մի՛ գործիցէք. բնակն, եւ պանդուխտն որ եկեալ յեցեալ իցէ ՚ի ձեզ[1057]:
[1057] Այլք. Որ յեցեալ իցէ ՚ի ձեզ։ (30) Յաւուրն յայնմիկ։
29 Սա ձեզ համար յաւիտենական օրէնք թող լինի. Եօթներորդ ամսուայ տասներորդ օրը զրկանքի պիտի ենթարկէք ձեր մարմինը, այդ օրը ոչ մի գործ չպէտք է անէք: Դա վերաբերում է ե՛ւ տեղաբնակ իսրայէլացուն, ե՛ւ դրսից եկած ու ձեր մէջ բնակութիւն հաստատած պանդխտին:
29 Եւ այս ձեզի յաւիտենական կանոն ըլլայ, որ եօթներորդ ամսուն, ամսուան տասներորդ օրը ձեր անձերը պէտք է խոնարհեցնէք ու բնաւ գործ մը չգործէք, թէ՛ բնիկը եւ թէ՛ ձեր մէջ գտնուող օտարականը։
zohrab-1805▾ eastern-1994▾ western am▾
16:2929: И да будет сие для вас вечным постановлением: в седьмой месяц, в десятый [день] месяца смиряйте души ваши и никакого дела не делайте, ни туземец, ни пришлец, поселившийся между вами,
16:29 καὶ και and; even ἔσται ειμι be τοῦτο ουτος this; he ὑμῖν υμιν you νόμιμον νομιμος eternal; of ages ἐν εν in τῷ ο the μηνὶ μην.1 month τῷ ο the ἑβδόμῳ εβδομος seventh δεκάτῃ δεκατος tenth τοῦ ο the μηνὸς μην.1 month ταπεινώσατε ταπεινοω humble; bring low τὰς ο the ψυχὰς ψυχη soul ὑμῶν υμων your καὶ και and; even πᾶν πας all; every ἔργον εργον work οὐ ου not ποιήσετε ποιεω do; make ὁ ο the αὐτόχθων αυτοχθων and; even ὁ ο the προσήλυτος προσηλυτος proselyte ὁ ο the προσκείμενος προσκειμαι in ὑμῖν υμιν you
16:29 וְ wᵊ וְ and הָיְתָ֥ה hāyᵊṯˌā היה be לָכֶ֖ם lāḵˌem לְ to לְ lᵊ לְ to חֻקַּ֣ת ḥuqqˈaṯ חֻקָּה regulation עֹולָ֑ם ʕôlˈām עֹולָם eternity בַּ ba בְּ in † הַ the חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month הַ֠ ha הַ the שְּׁבִיעִי ššᵊvîʕˌî שְׁבִיעִי seventh בֶּֽ bˈe בְּ in † הַ the עָשֹׂ֨ור ʕāśˌôr עָשֹׂור a ten לַ la לְ to † הַ the חֹ֜דֶשׁ ḥˈōḏeš חֹדֶשׁ month תְּעַנּ֣וּ tᵊʕannˈû ענה be lowly אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹֽׁתֵיכֶ֗ם nafšˈōṯêḵˈem נֶפֶשׁ soul וְ wᵊ וְ and כָל־ ḵol- כֹּל whole מְלָאכָה֙ mᵊlāḵˌā מְלָאכָה work לֹ֣א lˈō לֹא not תַעֲשׂ֔וּ ṯaʕᵃśˈû עשׂה make הָֽ hˈā הַ the אֶזְרָ֔ח ʔezrˈāḥ אֶזְרָח native וְ wᵊ וְ and הַ ha הַ the גֵּ֖ר ggˌēr גֵּר sojourner הַ ha הַ the גָּ֥ר ggˌār גור dwell בְּ bᵊ בְּ in תֹוכְכֶֽם׃ ṯôḵᵊḵˈem תָּוֶךְ midst
16:29. eritque hoc vobis legitimum sempiternum mense septimo decima die mensis adfligetis animas vestras nullumque facietis opus sive indigena sive advena qui peregrinatur inter vosAnd this shall be to you an everlasting ordinance. The seventh month, the tenth day of the month, you shall afflict your souls, and shall do no work, whether it be one of your own country, or a stranger that sojourneth among you.
29. And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the homeborn, or the stranger that sojourneth among you:
And [this] shall be a statute for ever unto you: [that] in the seventh month, on the tenth [day] of the month, ye shall afflict your souls, and do no work at all, [whether it be] one of your own country, or a stranger that sojourneth among you:

29: И да будет сие для вас вечным постановлением: в седьмой месяц, в десятый [день] месяца смиряйте души ваши и никакого дела не делайте, ни туземец, ни пришлец, поселившийся между вами,
16:29
καὶ και and; even
ἔσται ειμι be
τοῦτο ουτος this; he
ὑμῖν υμιν you
νόμιμον νομιμος eternal; of ages
ἐν εν in
τῷ ο the
μηνὶ μην.1 month
τῷ ο the
ἑβδόμῳ εβδομος seventh
δεκάτῃ δεκατος tenth
τοῦ ο the
μηνὸς μην.1 month
ταπεινώσατε ταπεινοω humble; bring low
τὰς ο the
ψυχὰς ψυχη soul
ὑμῶν υμων your
καὶ και and; even
πᾶν πας all; every
ἔργον εργον work
οὐ ου not
ποιήσετε ποιεω do; make
ὁ ο the
αὐτόχθων αυτοχθων and; even
ὁ ο the
προσήλυτος προσηλυτος proselyte
ὁ ο the
προσκείμενος προσκειμαι in
ὑμῖν υμιν you
16:29
וְ wᵊ וְ and
הָיְתָ֥ה hāyᵊṯˌā היה be
לָכֶ֖ם lāḵˌem לְ to
לְ lᵊ לְ to
חֻקַּ֣ת ḥuqqˈaṯ חֻקָּה regulation
עֹולָ֑ם ʕôlˈām עֹולָם eternity
בַּ ba בְּ in
† הַ the
חֹ֣דֶשׁ ḥˈōḏeš חֹדֶשׁ month
הַ֠ ha הַ the
שְּׁבִיעִי ššᵊvîʕˌî שְׁבִיעִי seventh
בֶּֽ bˈe בְּ in
† הַ the
עָשֹׂ֨ור ʕāśˌôr עָשֹׂור a ten
לַ la לְ to
† הַ the
חֹ֜דֶשׁ ḥˈōḏeš חֹדֶשׁ month
תְּעַנּ֣וּ tᵊʕannˈû ענה be lowly
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹֽׁתֵיכֶ֗ם nafšˈōṯêḵˈem נֶפֶשׁ soul
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
מְלָאכָה֙ mᵊlāḵˌā מְלָאכָה work
לֹ֣א lˈō לֹא not
תַעֲשׂ֔וּ ṯaʕᵃśˈû עשׂה make
הָֽ hˈā הַ the
אֶזְרָ֔ח ʔezrˈāḥ אֶזְרָח native
וְ wᵊ וְ and
הַ ha הַ the
גֵּ֖ר ggˌēr גֵּר sojourner
הַ ha הַ the
גָּ֥ר ggˌār גור dwell
בְּ bᵊ בְּ in
תֹוכְכֶֽם׃ ṯôḵᵊḵˈem תָּוֶךְ midst
16:29. eritque hoc vobis legitimum sempiternum mense septimo decima die mensis adfligetis animas vestras nullumque facietis opus sive indigena sive advena qui peregrinatur inter vos
And this shall be to you an everlasting ordinance. The seventh month, the tenth day of the month, you shall afflict your souls, and shall do no work, whether it be one of your own country, or a stranger that sojourneth among you.
29. And it shall be a statute for ever unto you: in the seventh month, on the tenth day of the month, ye shall afflict your souls, and shall do no manner of work, the homeborn, or the stranger that sojourneth among you:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29-31: Указание общего характера и значения дня очищения: это вместе и пост («смиряйте» души ваши: гл. anah — технический термин для духовно-телесных упражнений поста, Ис LVIII:3, 5, 10; отсюда в позднейшем иудействе «taannith», пост, — название целого трактата в 2-м т. Талмуда), и величайший покой. «День сей наименовал Моисей субботою суббот, как именуется святое святых, потому и праздник сей гораздо досточестнее субботы, а покорением души назвал пост» (блаж. Феодорит, вопр. 22: на Лев.). Исключительный пост этого единственного в Ветхом Завете дня может быть приравнен к посту великого пятка.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
29 And this shall be a statute for ever unto you: that in the seventh month, on the tenth day of the month, ye shall afflict your souls, and do no work at all, whether it be one of your own country, or a stranger that sojourneth among you: 30 For on that day shall the priest make an atonement for you, to cleanse you, that ye may be clean from all your sins before the LORD. 31 It shall be a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever. 32 And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, even the holy garments: 33 And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation. 34 And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the LORD commanded Moses.
I. We have here some additional directions in reference to this great solemnity, particularly,
1. The day appointed for this solemnity. It must be observed yearly on the tenth day of the seventh month, v. 29. The seventh had been reckoned the first month, till God appointed that the month in which the children of Israel came out of Egypt should thenceforward be accounted and called the first month. Some have fancied that this tenth day of the seventh month was the day of the year on which our first parents fell, and that it was kept as a fast in remembrance of their fall. Dr. Lightfoot computes that this was the day on which Moses came the last time down from the mount, when he brought with him the renewed tables, and the assurances of God's being reconciled to Israel, and his face shone: that day must be a day of atonement throughout their generations; for the remembrance of God's forgiving them their sin about the golden calf might encourage them to hope that, upon their repentance, he would forgive them all trespasses.
2. The duty of the people on this day. (1.) They must rest from all their labours: It shall be a sabbath of rest, v. 31. The work of the day was itself enough, and a good day's work if it was done well; therefore they must do no other work at all. The work of humiliation for sin requires such a close application of mind, and such a fixed engagement of the whole man, as will not allow us to turn aside to any other work. The day of atonement seems to be that sabbath spoken of by the prophet (Isa. lviii. 13), for it is the same with the fast spoken of in the verses before. (2.) They must afflict their souls. They must refrain from all bodily refreshments and delights, in token of inward humiliation and contrition of soul for their sins. They all fasted on this day from food (except the sick and children), and laid aside their ornaments, and did not anoint themselves, as Daniel, ch. x. 3, 12. David chastened his soul with fasting, Ps. xxxv. 13. And it signified the mortifying of sin and turning from it, loosing the bands of wickedness, Isa. lviii. 6, 7. The Jewish doctors advised that they should not on that day read those portions of scripture which were proper to affect them with delight and joy, because it was a day to afflict their souls.
3. The perpetuity of this institution: It shall be a statute for ever, v. 29, 34. It must not be intermitted any year, nor ever let fall till that constitution should be dissolved, and the type should be superseded by the antitype. As long as we are continually sinning, we must be continually repenting, and receiving the atonement. The law of afflicting our souls for sin is a statute for ever, which will continue in force till we arrive where all tears, even those of repentance, will be wiped from our eyes. The apostle observes it as an evidence of the insufficiency of the legal sacrifices to take away sin, and purge the conscience from it, that in them there was a remembrance made of sin every year, upon the day of atonement, Heb. x. 1-3. The annual repetition of the sacrifices showed that there was in them only a faint and feeble effort towards making atonement; it could be done effectually only by the offering up of the body of Christ once for all, and that once was sufficient; that sacrifice needed not to be repeated.
II. Let us see what there was of gospel in all this.
1. Here are typified the two great gospel privileges of the remission of sin and access to God, both which we owe to the mediation of our Lord Jesus. Here then let us see,
(1.) The expiation of guilt which Christ made for us. He is himself both the maker and the matter of the atonement; for he is, [1.] The priest, the high priest, that makes reconciliation for the sins of the people, Heb. ii. 17. He, and he only, is par negotio--fit for the work and worthy of the honour: he is appointed by the Father to do it, who sanctified him, and sent him into the world for this purpose, that God might in him reconcile the world to himself. He undertook it, and for our sakes sanctified himself, and set himself apart for it, John xvii. 19. The high priest's frequently bathing himself on this day, and performing the service of it in fine linen clean and white, signified the holiness of the Lord Jesus, his perfect freedom from all sin, and his being beautified and adorned with all grace. No man was to be with the high priest when he made atonement (v. 17); for our Lord Jesus was to tread the wine-press alone, and of the people there must be none with him (Isa. lxiii. 3); therefore, when he entered upon his sufferings, all his disciples forsook him and fled, for it any of them had been taken and put to death with him it would have looked as if they had assisted in making the atonement; none but thieves, concerning whom there could be no such suspicion, must suffer with him. And observe what the extent of the atonement was which the high priest made: it was for the holy sanctuary, for the tabernacle, for the altar, for the priests, and for all the people, v. 33. Christ's satisfaction is that which atones for the sins both of ministers and people, the iniquities of our holy (and our unholy) things; the title we have to the privileges of ordinances, our comfort in them, and benefit by them, are all owing to the atonement Christ made. But, whereas the atonement which the high priest made pertained only to the congregation of Israel, Christ is the propitiation, not for their sins only, that are Jews, but for the sins of the whole Gentile world. And in this also Christ infinitely excelled Aaron, that Aaron needed to offer sacrifice for his own sin first, of which he was to make confession upon the head of his sin-offering; but our Lord Jesus had no sin of his own to answer for. Such a high priest became us, Heb. vii. 26. And therefore, when he was baptized in Jordan, whereas others stood in the water confessing their sins (Matt. iii. 6), he went up straightway out of the water (v. 16), having no sins to confess. [2.] As he is the high priest, so he is the sacrifice with which atonement is made; for he is all in all in our reconciliation to God. Thus he was prefigured by the two goats, which both made one offering: the slain goat was a type of Christ dying for our sins, the scape-goat a type of Christ rising again for our justification. It was directed by lot, the disposal whereof was of the Lord, which goat should be slain; for Christ was delivered by the determinate counsel and foreknowledge of God. First, The atonement is said to be completed by putting the sins of Israel upon the head of the goat. They deserved to have been abandoned and sent into a land of forgetfulness, but that punishment was here transferred to the goat that bore their sins, with reference to which God is said to have laid upon our Lord Jesus (the substance of all these shadows) the iniquity of us all (Isa. liii. 6), and he is said to have borne our sins, even the punishment of them, in his own body upon the tree, 1 Pet. ii. 24. Thus was he made sin for us, that is, a sacrifice for sin, 2 Cor. v. 21. He suffered and died, not only for our good, but in our stead, and was forsaken, and seemed to be forgotten for a time, that we might not be forsaken and forgotten for ever. Some learned men have computed that our Lord Jesus was baptized of John in Jordan upon the tenth day of the seventh month, which was the very day of atonement. Then he entered upon his office as Mediator, and was immediately driven of the Spirit into the wilderness, a land not inhabited. Secondly, The consequence of this was that all the iniquities of Israel were carried into a land of forgetfulness. Thus Christ, the Lamb of God, takes away the sin the of world, by taking it upon himself, John i. 29. And, when God forgives sin, he is said to remember it no more (Heb. viii. 12), to cast it behind his back (Isa. xxxviii. 17), into the depths of the sea (Mic. vii. 19), and to separate it as far as the east is from the west, Ps. ciii. 12.
(2.) The entrance into heaven which Christ made for us is here typified by the high priest's entrance into the most holy place. This the apostle has expounded (Heb. ix. 7, &c.), and he shows, [1.] That heaven is the holiest of all, but not of that building, and that the way into it by faith, hope, and prayer, through a Mediator, was not then so clearly manifested as it is to us now by the gospel. [2.] That Christ our high priest entered into heaven at his ascension once for all, and as a public person, in the name of all his spiritual Israel, and through the veil of his flesh, which was rent for that purpose, Heb. x. 20. [3.] That he entered by his own blood (Heb. ix. 12), taking with him to heaven the virtues of the sacrifice he offered on earth, and so sprinkling his blood, as it were, before the mercy-seat, where it speaks better things than the blood of bulls and goats could do. Hence he is said to appear in the midst of the throne as a lamb that had been slain, Rev. v. 6. And, though he had no sin of his own to expiate, yet it was by his own merit that he obtained for himself a restoration to his own ancient glory (John xvii. 4, 5), as well as an eternal redemption for us, Heb. ix. 12. [4.] The high priest in the holy place burned incense, which typified the intercession that Christ ever lives to make for us within the veil, in virtue of his satisfaction. And we could not expect to live, no, not before the mercy-seat, if it were not covered with the cloud of this incense. Mere mercy itself will not save us, without the interposition of a Mediator. The intercession of Christ is there set forth before God as incense, as this incense. And as the high priest interceded for himself first, then for his household, and then for all Israel, so our Lord Jesus, in the 17th of St. John (which was a specimen of the intercession he makes in heaven), recommended himself first to his Father, then his disciples who were his household, and then all that should believe on him through their word, as all Israel; and, having thus adverted to the uses and intentions of his offering, he was immediately seized and crucified, pursuant to these intentions. [5.] Herein the entry Christ made far exceeded Aaron's, that Aaron could not gain admission, no, not for his own sons, into the most holy place; but our Lord Jesus has consecrated for us also a new and living way into the holiest, so that we also have boldness to enter, Heb. x. 19, 20. [6.] The high priest was to come out again, but our Lord Jesus ever lives, making intercession, and always appears in the presence of God for us, whither as the forerunner he has for us entered, and where as agent he continues for us to reside.
2. Here are likewise typified the two great gospel duties of faith and repentance, by which we are qualified for the atonement, and come to be entitled to the benefit of it. (1.) By faith we must put our hands upon the head of the offering, relying on Christ as the Lord our Righteousness, pleading his satisfaction as that which was alone able to atone for our sins and procure us a pardon. "Thou shalt answer, Lord, for me. This is all I have to say for myself, Christ has died, yea, rather has risen again; to his grace and government I entirely submit myself, and in him I receive the atonement," Rom. v. 11. (2.) By repentance we must afflict our souls; not only fasting for a time from the delights of the body, but inwardly sorrowing for our sins, and living a life of self-denial and mortification. We must also make a penitent confession of sin, and this with an eye to Christ, whom we have pierced, and mourning because of him; and with a hand of faith upon the atonement, assuring ourselves that, if we confess our sins, God is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.
Lastly, In the year of jubilee, the trumpet which proclaimed the liberty was ordered to be sounded in the close of the day of atonement, ch. xxv. 9. For the remission of our debt, release from our bondage, and our return to our inheritance, are all owing to the mediation and intercession of Jesus Christ. By the atonement we obtain rest for our souls, and all the glorious liberties of the children of God.
Adam Clarke: Commentary on the Bible - 1831
16:29: The seventh month, on the tenth day of the month - The commandment of fasting, and sanctifying this tenth day, is again repeated Lev 23:27-32; but in the last verse it is called the ninth day at even, because the Jewish day began with the evening. The sacrifices which the day of atonement should have more than other days, are mentioned Num 29:7-11; and the jubilee which was celebrated every fiftieth year was solemnly proclaimed by sound of trumpet on this tenth day, Lev 25:8, Lev 25:9. A shadow, says Mr. Ainsworth, of that acceptable year of the Lord, the year of freedom, which Christ has proclaimed by the trumpet of his Gospel, Luk 4:18-21; Co2 6:2. This seventh month was Tisri, and answers to a part of our September and October. It was the seventh of the sacred and the first month of the civil year.
The great day of atonement, and the sacrifices, rites, and ceremonies prescribed for it, were commanded to be solemnized by the Jews through the whole of their dispensation, and as long as God should acknowledge them for his people: yet in the present day scarcely a shadow of these things remains; there is no longer a scape-goat, nor a goat for sacrifice, provided by them in any place. They are sinners, and they are without an atonement. How strange it is that they do not see that the essence of their religion is gone, and that consequently God has thrown them entirely out of covenant with himself! The true expiation, the Christ crucified, they refuse to receive, and are consequently without temple, altar, scape-goat, atonement, or any means of salvation! The state of the Gentile world is bad, but that of the Jews is doubly deplorable. Their total excision excepted, wrath is come upon them to the uttermost. What a proof is this of the truth of the predictions in their own law, and of those in the Gospel of Christ! Who, with the Jews and the Bible before his eyes, can doubt the truth of that Bible as a Divine revelation? Had this people been extinct, we might have doubted whether there were ever a people on the earth that acknowledged such a law, or observed such ordinances; but the people, their law, and their prophets are still in being, and all proclaim what God has wrought, and that he has now ceased to work among them, because they have refused to receive and profit by the great atonement; and yet he preserves them alive, and in a state of complete separation from all the people of the earth in all places of their dispersion! How powerfully does the preservation of the Jews as a distinct people bear testimony at once to the truth of their own law which they acknowledge, and the Gospel of Christ which they reject!
2. But while the Jews sit in thick darkness, because of the veil that is on their hearts, though the light of the glory of God is shining all around them, but not into them because of their unbelief; in what state are those who profess to see their unbelief and obstinacy, acknowledge the truth of the New Testament, and yet are living without an atonement applied to their souls for the removal of their iniquities, transgressions, and sins? These are also in the gall of bitterness, and bond of iniquity. An all-sufficient Savior held out in the New Testament, can do them no more good than a scape-goat and day of atonement described in the law can do the Jews. As well may a man imagine that the word bread can nourish his body, as that the name Christ can save his soul. Both must be received and applied in order that the man may live.
3. The Jews prepared themselves to get benefit from this most solemn ordinance by the deepest humiliations. According to their canons, they were obliged to abstain from all meat and drink - from the bath - from anointing themselves - to go barefoot - and to be in a state of perfect continency. He who is likely to get benefit for his soul through the redemption that is in Christ, must humble himself under the mighty hand of God, confess his iniquity, abstain from every appearance of evil, and believe on him who died for his offenses, and rose again for his justification. The soul that seeks not shall not find, even under the Gospel of Christ.
Albert Barnes: Notes on the Bible - 1834
16:29: Seventh month, on the tenth day - The month Ethanim or Tisri, as being the seventh in the Sacred year, has been called the sabbatical month. On the first day was celebrated the Feast of Trumpets Lev 23:24, the tenth day was the Day of Atonement, and on the fourteenth day the Feast of tabernacles commenced (Lev 23:24 note; Exo 23:16).
Afflict your souls - The old term for fasting; but its meaning evidently embraces, not only abstinence from food, but that penitence and humiliation which give scope and purpose to the outward act of fasting. The Day of Atonement was the only public fast commanded by the Law of Moses. See further directions in Lev 23:27-32. On fasts observed in later times, see Zac 8:19, and margin reference.
A stranger that sojourneth among you - Rather, the foreigner who dwelleth among you. See Exo 20:10 note. The meaning is, one of foreign blood, who dwelt with the Israelites, had abjured false gods, and had become familiarly known to his neighbors, e. g. the Kenites (Jdg 4:11, etc.); the Gibeonites jos 9; and a considerable portion of the "mixed multitude" (compare Exo 12:38, Exo 12:48). As the foreigner had the blessing and protection of the Law he was bound to obey its statutes.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:29: in the seventh: Lev 23:27-32; Exo 30:10; Num 29:7; Kg1 8:2; Ezr 3:1
shall afflict: Psa 35:13, Psa 69:10; Isa 58:3, Isa 58:5; Dan 10:3, Dan 10:12; Co1 11:31; Co2 7:10, Co2 7:11
do no: Lev 23:3, Lev 23:7, Lev 23:8, Lev 23:21, Lev 23:28, Lev 23:36; Exo 12:16, Exo 20:10; Isa 58:13; Heb 4:10
Carl Friedrich Keil and Franz Delitzsch
16:29
General directions for the yearly celebration of the day of atonement. - It was to be kept on the tenth day of the seventh month, as an "everlasting statute" (see at Ex 12:14). On that day the Israelites were to "afflict their souls," i.e., to fast, according to Lev 23:32, from the evening of the 9th till the evening of the 10th day. Every kind of work was to be suspended as on the Sabbath (Ex 20:10), by both natives and foreigners (see Ex 12:49), because this day was a high Sabbath (Ex 31:15). Both fasting and sabbatical rest are enjoined again in Lev 23:27. and Num 29:7, on pain of death. The fasting commanded for this day, the only fasting prescribed in the law, is most intimately connected with the signification of the feast of atonement. If the general atonement made on this day was not to pass into a dead formal service, the people must necessarily enter in spirit into the signification of the act of expiation, prepare their souls for it with penitential feelings, and manifest this penitential state by abstinence from the ordinary enjoyments of life. To "afflict (bow, humble) the soul," by restraining the earthly appetites, which have their seat in the soul, is the early Mosaic expression for fasting (צוּם). The latter word came first of all into use in the time of the Judges (Judg 20:26; 1Kings 7:6; cf. Ps 35:13 : "I afflicted my soul with fasting"). "By bowing his soul the Israelite was to place himself in an inward relation to the sacrifice, whose soul was given for his soul; and by this state of mind, answering to the outward proceedings of the day, he was to appropriate the fruit of it to himself, namely, the reconciliation of his soul, which passed through the animal's death" (Baumgarten).
Geneva 1599
16:29 And [this] shall be a statute for ever unto you: [that] in the (i) seventh month, on the tenth [day] of the month, ye shall (k) afflict your souls, and do no work at all, [whether it be] one of your own country, or a stranger that sojourneth among you:
(i) Which was Tisri, part September and part October.
(k) Meaning, by abstinence and fasting, (Num 29:7).
John Gill
16:29 And this shall be a statute for ever unto you,.... As long as the Aaronic priesthood was in being, and the Levitical dispensation lasted, until: the true Messiah came and put an end to all these rites and ceremonies; until that time this service was to be performed by the high priest in succession every year:
that in the seventh month; the month Tisri, as the Targum of Jonathan explains it, which answers to part of our September, and was the seventh month from the month Abib or Nisan, answering to part of our March; which was appointed the first month, upon the Israelites coming out of Egypt in that month, and for that reason; otherwise this seventh month, or Tisri, was the first month of the year before, and, indeed, continued to be so notwithstanding, with respect to things civil:
on the tenth day of the month; on which day, the Jews say (w), Moses descended from the mount the second time, with the tables of the law, and the tidings of forgiveness of the sin of the calf; wherefore this day is thought to be appointed a day of affliction and humiliation for that and all other sins, and for the atonement of them, and on this day the jubilee trumpet was blown, Lev 25:9,
ye shall afflict your souls; not only by humiliation of the heart for sin, and by repentance of it, and by turning from their evil ways, but by corporeal fasting, which is chiefly meant by the affliction of their souls; so the Targum of Jonathan explains it, by abstaining from eating and from drinking, and from the use of baths, and from anointing, and from the use of shoes, and of the marriage bed; and so it is said in the Misnah (x), on the day of atonement, eating and drinking, and washing, and anointing, and putting on of the shoes, and the use of the bed, are forbidden; whoever eats the quantity of a gross date with its kernels, or drinks a mouthful (as much as he can hold in his jaws), is guilty: they do not afflict children on the day of atonement, but they train them up a year or two before, that they may be inured to the command; hence this day, in Acts 27:9 is called "the fast":
and do no work at all; no bodily work, for it was in that respect a sabbath, as it is afterwards called; the Jewish canon is, he that ate and did any work was guilty of two sins, or was obliged to two sin offerings (y):
whether it be one of your own country, or a stranger that sojourneth among you; whether a native of the land of Israel, that was born there, and of parents who were Israelites, or one that was a proselyte to the Jewish religion, a proselyte of righteousness, as Ben Gersom interprets it; this law concerning fasting and abstinence from all servile work on the day of atonement was binding on the one as on the other,
(w) Seder Olam Rabba, c. 6. p. 19. (x) Misn. Yoma, c. 8. sect. 1, 2, 4. (y) Ibid. sect. 3.
John Wesley
16:29 The seventh month - Answering part to our September and part to our October; when they had gathered in all their fruits, and were most at leisure for God's service: This time God chose for this and other feasts, herein graciously condescending to men's necessities and conveniences. This feast began in the evening of the ninth day, and continued till the evening of the tenth. Your souls - Yourselves, both your bodies, by abstinence from food and other delights, and your minds by grief for former sins, which though bitter, yet is voluntary in all true penitents, who are therefore here said to afflict themselves, or to be active in the work.
Robert Jamieson, A. R. Fausset and David Brown
16:29 this shall be a statute for ever unto you, that in the seventh month ye shall afflict your souls--This day of annual expiation for all the sins, irreverences, and impurities of all classes in Israel during the previous year, was to be observed as a solemn fast, in which "they were to afflict their souls"; it was reckoned a sabbath, kept as a season of "holy convocation," or, assembling for religious purposes. All persons who performed any labor were subject to the penalty of death [Ex 31:14-15; Ex 35:2]. It took place on the tenth day of the seventh month, corresponding to our third of October; and this chapter, together with Lev 23:27-32, as containing special allusion to the observances of the day, was publicly read. The rehearsal of these passages appointing the solemn ceremonial was very appropriate, and the details of the successive parts of it (above all the spectacle of the public departure of the scapegoat under the care of its leader) must have produced salutary impressions both of sin and of duty that would not be soon effaced.
16:3016:30: Զի յաւուր յա՛յնմիկ լինիցի քաւութիւն վասն ձեր, առ ՚ի սրբելոյ զձեզ յամենայն մեղաց ձերոց առաջի Տեառն. եւ սրբեսջի՛ք,
30 Այդ օրը ձեզ համար մեղքերի քաւութեան օր պիտի լինի, որպէսզի Տիրոջ առաջ մաքրուէք ձեր գործած բոլոր մեղքերից. արդարեւ պիտի մաքրուէք,
30 Քանզի այն օրը քահանան ձեզի քաւութիւն պիտի կատարէ ձեզ մաքրելու համար, որպէս զի ձեր բոլոր մեղքերէն մաքրուիք Տէրոջը առջեւ։
Զի յաւուրն յայնմիկ լինիցի քաւութիւն վասն ձեր` առ ի սրբելոյ զձեզ յամենայն մեղաց ձերոց առաջի Տեառն. եւ սրբեսջիք:

16:30: Զի յաւուր յա՛յնմիկ լինիցի քաւութիւն վասն ձեր, առ ՚ի սրբելոյ զձեզ յամենայն մեղաց ձերոց առաջի Տեառն. եւ սրբեսջի՛ք,
30 Այդ օրը ձեզ համար մեղքերի քաւութեան օր պիտի լինի, որպէսզի Տիրոջ առաջ մաքրուէք ձեր գործած բոլոր մեղքերից. արդարեւ պիտի մաքրուէք,
30 Քանզի այն օրը քահանան ձեզի քաւութիւն պիտի կատարէ ձեզ մաքրելու համար, որպէս զի ձեր բոլոր մեղքերէն մաքրուիք Տէրոջը առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:3030: ибо в сей день очищают вас, чтобы сделать вас чистыми от всех грехов ваших, чтобы вы были чисты пред лицем Господним;
16:30 ἐν εν in γὰρ γαρ for τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he ἐξιλάσεται εξιλασκομαι about; around ὑμῶν υμων your καθαρίσαι καθαριζω cleanse ὑμᾶς υμας you ἀπὸ απο from; away πασῶν πας all; every τῶν ο the ἁμαρτιῶν αμαρτια sin; fault ὑμῶν υμων your ἔναντι εναντι next to; in the presence of κυρίου κυριος lord; master καὶ και and; even καθαρισθήσεσθε καθαριζω cleanse
16:30 כִּֽי־ kˈî- כִּי that בַ va בְּ in † הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּ֛ה zzˈeh זֶה this יְכַפֵּ֥ר yᵊḵappˌēr כפר cover עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon לְ lᵊ לְ to טַהֵ֣ר ṭahˈēr טהר be clean אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker] מִ mi מִן from כֹּל֙ kkˌōl כֹּל whole חַטֹּ֣אתֵיכֶ֔ם ḥaṭṭˈōṯêḵˈem חַטָּאת sin לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH תִּטְהָֽרוּ׃ tiṭhˈārû טהר be clean
16:30. in hac die expiatio erit vestri atque mundatio ab omnibus peccatis vestris coram Domino mundabiminiUpon this day shall be the expiation for you, and the cleansing from all your sins. You shall be cleansed before the Lord.
30. for on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD.
For on that day shall [the priest] make an atonement for you, to cleanse you, [that] ye may be clean from all your sins before the LORD:

30: ибо в сей день очищают вас, чтобы сделать вас чистыми от всех грехов ваших, чтобы вы были чисты пред лицем Господним;
16:30
ἐν εν in
γὰρ γαρ for
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
ἐξιλάσεται εξιλασκομαι about; around
ὑμῶν υμων your
καθαρίσαι καθαριζω cleanse
ὑμᾶς υμας you
ἀπὸ απο from; away
πασῶν πας all; every
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
ὑμῶν υμων your
ἔναντι εναντι next to; in the presence of
κυρίου κυριος lord; master
καὶ και and; even
καθαρισθήσεσθε καθαριζω cleanse
16:30
כִּֽי־ kˈî- כִּי that
בַ va בְּ in
† הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּ֛ה zzˈeh זֶה this
יְכַפֵּ֥ר yᵊḵappˌēr כפר cover
עֲלֵיכֶ֖ם ʕᵃlêḵˌem עַל upon
לְ lᵊ לְ to
טַהֵ֣ר ṭahˈēr טהר be clean
אֶתְכֶ֑ם ʔeṯᵊḵˈem אֵת [object marker]
מִ mi מִן from
כֹּל֙ kkˌōl כֹּל whole
חַטֹּ֣אתֵיכֶ֔ם ḥaṭṭˈōṯêḵˈem חַטָּאת sin
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
תִּטְהָֽרוּ׃ tiṭhˈārû טהר be clean
16:30. in hac die expiatio erit vestri atque mundatio ab omnibus peccatis vestris coram Domino mundabimini
Upon this day shall be the expiation for you, and the cleansing from all your sins. You shall be cleansed before the Lord.
30. for on this day shall atonement be made for you, to cleanse you; from all your sins shall ye be clean before the LORD.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:30: Psa 51:2, Psa 51:7, Psa 51:10; Jer 33:8; Eze 36:25-27; Eph 5:26; Tit 2:14; Heb 9:13, Heb 9:14, Heb 10:1, Heb 10:2; Jo1 1:7-9
John Gill
16:30 For on that day shall the priest make an atonement for you to cleanse you,.... By offering the sin offering for them; typical of the sacrifice of Christ, whose soul was made an offering for sin whereby atonement is made for it, and whose blood cleanses from all sin. Though the word "priest" is not in the text, it is rightly supplied, as it is by Aben Ezra, for by no other could, a sacrifice be offered, or atonement made; and on the day of atonement only by the high priest, who was a type of Christ our high priest, who has by his sacrifice made reconciliation for sin, and by himself has purged from it:
that ye may be clean from all your sins before the Lord; which is a general phrase, as Aben Ezra observes, and may be understood of sins of ignorance and presumption; as Christ by his blood and sacrifice has cleansed all his people from all their sins of every sort, so that they stand pure and clean, unblamable and unreproveable, before the throne of God, and in his sight; see Col 1:22.
16:3116:31: զի շաբաթ շաբաթուց է։ Եւ եղիցի ձեզ այն հանգի՛ստ. եւ լլկեսջի՛ք զանձինս ձեր, զի օրէն յաւիտենակա՛ն է յազգս ձեր[1058]։ [1058] Այլք. Այն ՚ի հանգիստ... յաւիտենական է։ (32) Եւ քաւեսցէ։
31 որովհետեւ դա շաբաթների Շաբաթ է: Սա ձեզ համար պիտի լինի հանգստեան օր, եւ դուք զրկանքի պիտի ենթարկէք ձեր մարմինները: Դա յաւիտենական օրէնք է:
31 Այն՝ ձեզի հանգստութեան շաբաթ պիտի ըլլայ եւ յաւիտենական կանոնով մը պիտի խոնարհեցնէք ձեր անձերը։
Զի շաբաթ շաբաթուց է, եւ եղիցի ձեզ այն ի հանգիստ. եւ լլկեսջիք զանձինս ձեր, զի օրէն յաւիտենական է:

16:31: զի շաբաթ շաբաթուց է։ Եւ եղիցի ձեզ այն հանգի՛ստ. եւ լլկեսջի՛ք զանձինս ձեր, զի օրէն յաւիտենակա՛ն է յազգս ձեր[1058]։
[1058] Այլք. Այն ՚ի հանգիստ... յաւիտենական է։ (32) Եւ քաւեսցէ։
31 որովհետեւ դա շաբաթների Շաբաթ է: Սա ձեզ համար պիտի լինի հանգստեան օր, եւ դուք զրկանքի պիտի ենթարկէք ձեր մարմինները: Դա յաւիտենական օրէնք է:
31 Այն՝ ձեզի հանգստութեան շաբաթ պիտի ըլլայ եւ յաւիտենական կանոնով մը պիտի խոնարհեցնէք ձեր անձերը։
zohrab-1805▾ eastern-1994▾ western am▾
16:3131: это суббота покоя для вас, смиряйте души ваши: это постановление вечное.
16:31 σάββατα σαββατον Sabbath; week σαββάτων σαββατον Sabbath; week ἀνάπαυσις αναπαυσις respite; relief αὕτη ουτος this; he ἔσται ειμι be ὑμῖν υμιν you καὶ και and; even ταπεινώσετε ταπεινοω humble; bring low τὰς ο the ψυχὰς ψυχη soul ὑμῶν υμων your νόμιμον νομιμος eternal; of ages
16:31 שַׁבַּ֨ת šabbˌaṯ שַׁבָּת sabbath שַׁבָּתֹ֥ון šabbāṯˌôn שַׁבָּתֹון sabbatical feast הִיא֙ hî הִיא she לָכֶ֔ם lāḵˈem לְ to וְ wᵊ וְ and עִנִּיתֶ֖ם ʕinnîṯˌem ענה be lowly אֶת־ ʔeṯ- אֵת [object marker] נַפְשֹׁתֵיכֶ֑ם nafšōṯêḵˈem נֶפֶשׁ soul חֻקַּ֖ת ḥuqqˌaṯ חֻקָּה regulation עֹולָֽם׃ ʕôlˈām עֹולָם eternity
16:31. sabbatum enim requietionis est et adfligetis animas vestras religione perpetuaFor it is a sabbath of rest: and you shall afflict your souls by a perpetual religion.
31. It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it is a statute for ever.
It [shall be] a sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever:

31: это суббота покоя для вас, смиряйте души ваши: это постановление вечное.
16:31
σάββατα σαββατον Sabbath; week
σαββάτων σαββατον Sabbath; week
ἀνάπαυσις αναπαυσις respite; relief
αὕτη ουτος this; he
ἔσται ειμι be
ὑμῖν υμιν you
καὶ και and; even
ταπεινώσετε ταπεινοω humble; bring low
τὰς ο the
ψυχὰς ψυχη soul
ὑμῶν υμων your
νόμιμον νομιμος eternal; of ages
16:31
שַׁבַּ֨ת šabbˌaṯ שַׁבָּת sabbath
שַׁבָּתֹ֥ון šabbāṯˌôn שַׁבָּתֹון sabbatical feast
הִיא֙ hî הִיא she
לָכֶ֔ם lāḵˈem לְ to
וְ wᵊ וְ and
עִנִּיתֶ֖ם ʕinnîṯˌem ענה be lowly
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֹׁתֵיכֶ֑ם nafšōṯêḵˈem נֶפֶשׁ soul
חֻקַּ֖ת ḥuqqˌaṯ חֻקָּה regulation
עֹולָֽם׃ ʕôlˈām עֹולָם eternity
16:31. sabbatum enim requietionis est et adfligetis animas vestras religione perpetua
For it is a sabbath of rest: and you shall afflict your souls by a perpetual religion.
31. It is a sabbath of solemn rest unto you, and ye shall afflict your souls; it is a statute for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:31: Lev 23:32, Lev 25:4; Exo 31:15, Exo 35:2
Geneva 1599
16:31 It [shall be] a (l) sabbath of rest unto you, and ye shall afflict your souls, by a statute for ever.
(l) Or a rest which you shall keep most diligently.
John Gill
16:31 It shall be a sabbath of rest unto you,.... From all servile work, as before observed; typical of a cessation from the performance of sinful works, at least from a sinful course of life, and from a dependence on works of righteousness, when a man is brought to believe in Christ, and in the atonement which he has made, see Heb 4:3,
and ye shall afflict your souls by a statute for ever: as long as the ceremonial law, and its statutes and ordinances lasted, which were to be until the time of reformation; and till that time came, once a year, on the day of atonement, they were to keep a severe fast, here called an afflicting of their souls; and in this respect this day differed from the seventh day sabbath, which was rather a festival than a fast, and is what led some of the Heathen writers (z) into that this take, that the Jews fasted on the sabbath day. The time of Christ's sufferings, and of his being a sacrifice for the sins of his people, was a time of great affliction to his disciples; then it was the children of the bridegroom fasted, he being taken from them; and true humiliation for sin, and repentance of it, are occasioned and influenced by a view of a suffering Saviour, and atonement by him; and this may denote also, that such that believe in Christ, and in his atonement, must expect afflictions and troubles in this world,
(z) Martial. l. 4. Epigram. 4. Justin. e Trogo, l. 36. Suetonius in Vita Octav. Aug. c. 76.
John Wesley
16:31 A sabbath - Observed as a sabbath - day from all servile works, and diligent attendance upon God's worship.
16:3216:32: Եւ քաւեսցէ՛ քահանայն զոր օծանիցեն, եւ զորոյ կատարիցեն զձեռս նորա քահանայանա՛լ յետ հօր իւրոյ. եւ զգեցցի զպատմուճանն կտաւի զպատմուճանն սո՛ւրբ.
32 Մեղքերի քաւութիւն կարող է տալ այն քահանան, որին օծել են եւ որին իր հօրից յետոյ քահանայագործելու կարո՛ղ կը համարեն: Նա կը հագնի կտաւէ պատմուճանը՝ սուրբ պատմուճանը,
32 Եւ իր հօրը տեղը քահանայութիւն ընելու համար օծուած ու օրհնուած քահանան քաւութիւն պիտի ընէ եւ հագնի կտաւէ հանդերձներ, այսինքն սուրբ հանդերձներ
Եւ քաւեսցէ քահանայն զոր օծանիցեն, եւ զորոյ կատարիցեն զձեռս նորա քահանայանալ յետ հօր իւրոյ, եւ զգեցցի զպատմուճանն կտաւի` պատմուճան սուրբ:

16:32: Եւ քաւեսցէ՛ քահանայն զոր օծանիցեն, եւ զորոյ կատարիցեն զձեռս նորա քահանայանա՛լ յետ հօր իւրոյ. եւ զգեցցի զպատմուճանն կտաւի զպատմուճանն սո՛ւրբ.
32 Մեղքերի քաւութիւն կարող է տալ այն քահանան, որին օծել են եւ որին իր հօրից յետոյ քահանայագործելու կարո՛ղ կը համարեն: Նա կը հագնի կտաւէ պատմուճանը՝ սուրբ պատմուճանը,
32 Եւ իր հօրը տեղը քահանայութիւն ընելու համար օծուած ու օրհնուած քահանան քաւութիւն պիտի ընէ եւ հագնի կտաւէ հանդերձներ, այսինքն սուրբ հանդերձներ
zohrab-1805▾ eastern-1994▾ western am▾
16:3232: Очищать же должен священник, который помазан и который посвящен, чтобы священнодействовать ему вместо отца своего: и наденет он льняные одежды, одежды священные,
16:32 ἐξιλάσεται εξιλασκομαι the ἱερεύς ιερευς priest ὃν ος who; what ἂν αν perhaps; ever χρίσωσιν χριω anoint αὐτὸν αυτος he; him καὶ και and; even ὃν ος who; what ἂν αν perhaps; ever τελειώσουσιν τελειοω complete; accomplish τὰς ο the χεῖρας χειρ hand αὐτοῦ αυτος he; him ἱερατεύειν ιερατευω do sacred duty; priest μετὰ μετα with; amid τὸν ο the πατέρα πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἐνδύσεται ενδυω dress in; wear τὴν ο the στολὴν στολη robe τὴν ο the λινῆν λινους robe ἁγίαν αγιος holy
16:32 וְ wᵊ וְ and כִפֶּ֨ר ḵippˌer כפר cover הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] יִמְשַׁ֣ח yimšˈaḥ משׁח smear אֹתֹ֗ו ʔōṯˈô אֵת [object marker] וַ wa וְ and אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative] יְמַלֵּא֙ yᵊmallˌē מלא be full אֶת־ ʔeṯ- אֵת [object marker] יָדֹ֔ו yāḏˈô יָד hand לְ lᵊ לְ to כַהֵ֖ן ḵahˌēn כהן act as priest תַּ֣חַת tˈaḥaṯ תַּחַת under part אָבִ֑יו ʔāvˈiʸw אָב father וְ wᵊ וְ and לָבַ֛שׁ lāvˈaš לבשׁ cloth אֶת־ ʔeṯ- אֵת [object marker] בִּגְדֵ֥י biḡᵊḏˌê בֶּגֶד garment הַ ha הַ the בָּ֖ד bbˌāḏ בַּד linen, part, stave בִּגְדֵ֥י biḡᵊḏˌê בֶּגֶד garment הַ ha הַ the קֹּֽדֶשׁ׃ qqˈōḏeš קֹדֶשׁ holiness
16:32. expiabit autem sacerdos qui unctus fuerit et cuius initiatae manus ut sacerdotio fungatur pro patre suo indueturque stola linea et vestibus sanctisAnd the priest that is anointed, and whose hands are consecrated to do the office of the priesthood in his father's stead, shall make atonement. And he shall be vested with the linen robe and the holy vestments.
32. And the priest, who shall be anointed and who shall be consecrated to be priest in his father’s stead, shall make the atonement, and shall put on the linen garments, even the holy garments:
And the priest, whom he shall anoint, and whom he shall consecrate to minister in the priest' s office in his father' s stead, shall make the atonement, and shall put on the linen clothes, [even] the holy garments:

32: Очищать же должен священник, который помазан и который посвящен, чтобы священнодействовать ему вместо отца своего: и наденет он льняные одежды, одежды священные,
16:32
ἐξιλάσεται εξιλασκομαι the
ἱερεύς ιερευς priest
ὃν ος who; what
ἂν αν perhaps; ever
χρίσωσιν χριω anoint
αὐτὸν αυτος he; him
καὶ και and; even
ὃν ος who; what
ἂν αν perhaps; ever
τελειώσουσιν τελειοω complete; accomplish
τὰς ο the
χεῖρας χειρ hand
αὐτοῦ αυτος he; him
ἱερατεύειν ιερατευω do sacred duty; priest
μετὰ μετα with; amid
τὸν ο the
πατέρα πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἐνδύσεται ενδυω dress in; wear
τὴν ο the
στολὴν στολη robe
τὴν ο the
λινῆν λινους robe
ἁγίαν αγιος holy
16:32
וְ wᵊ וְ and
כִפֶּ֨ר ḵippˌer כפר cover
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
יִמְשַׁ֣ח yimšˈaḥ משׁח smear
אֹתֹ֗ו ʔōṯˈô אֵת [object marker]
וַ wa וְ and
אֲשֶׁ֤ר ʔᵃšˈer אֲשֶׁר [relative]
יְמַלֵּא֙ yᵊmallˌē מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
יָדֹ֔ו yāḏˈô יָד hand
לְ lᵊ לְ to
כַהֵ֖ן ḵahˌēn כהן act as priest
תַּ֣חַת tˈaḥaṯ תַּחַת under part
אָבִ֑יו ʔāvˈiʸw אָב father
וְ wᵊ וְ and
לָבַ֛שׁ lāvˈaš לבשׁ cloth
אֶת־ ʔeṯ- אֵת [object marker]
בִּגְדֵ֥י biḡᵊḏˌê בֶּגֶד garment
הַ ha הַ the
בָּ֖ד bbˌāḏ בַּד linen, part, stave
בִּגְדֵ֥י biḡᵊḏˌê בֶּגֶד garment
הַ ha הַ the
קֹּֽדֶשׁ׃ qqˈōḏeš קֹדֶשׁ holiness
16:32. expiabit autem sacerdos qui unctus fuerit et cuius initiatae manus ut sacerdotio fungatur pro patre suo indueturque stola linea et vestibus sanctis
And the priest that is anointed, and whose hands are consecrated to do the office of the priesthood in his father's stead, shall make atonement. And he shall be vested with the linen robe and the holy vestments.
32. And the priest, who shall be anointed and who shall be consecrated to be priest in his father’s stead, shall make the atonement, and shall put on the linen garments, even the holy garments:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ gnv▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-34: Кратко и обще повторяется сущность и значение дня очищения, и нарочито отмечается, что все священнодействия для очищения должен совершать только первосвященник, бывший в священнослужении дня очищения, особенно во вхождении его во святое святых, типом вечного, божественного Первосвященника — Христа, Который, «единожды претерпев спасительное страдание, взошел на небо, вечное искупление обретый» (блаж. Феодорит; ср. Евр IX:7, 11, 12).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:32: the priest: Lev 4:3, Lev 4:5, Lev 4:16
consecrate: Heb. fill his hand, Exo 29:9 *marg.
to minister: Exo 29:29, Exo 29:30; Num 20:26-28
put on the linen: Lev 16:4
Carl Friedrich Keil and Franz Delitzsch
16:32
In the future, the priest who was anointed and set apart for the duty of the priesthood in his father's stead, i.e., the existing high priest, was to perform the act of expiation in the manner prescribed, and that "once a year." The yearly repetition of the general atonement showed that the sacrifices of the law were not sufficient to make the servant of God perfect according to this own conscience. And this imperfection of the expiation, made with the blood of bullocks and goats, could not fail to awaken a longing for the perfect sacrifice of the eternal High Priest, who has obtained eternal redemption by entering once, through His own blood, into the holiest of all (Heb 9:7-12). And just as this was effected negatively, so by the fact that the high priest entered on this day into the holiest of all, as the representative of the whole congregation, and there, before the throne of God, completed its reconciliation with Him, was the necessity exhibited in a positive manner for the true reconciliation of man, and his introduction into a perfect and abiding fellowship with Him, and the eventual realization of this by the blood of the Son of God, our eternal High Priest and Mediator, prophetically foreshadowed. The closing words in Lev 16:34, "and he (i.e., Aaron, to whom Moses was to communicate the instructions of God concerning the feast of atonement, Lev 16:2) did as the Lord commanded Moses," are anticipatory in their character, like Ex 12:50. For the law in question could not be carried out till the seventh month of the current year, that is to say, as we find from a comparison of Num 10:11 with Ex 40:17, not till after the departure of Israel from Sinai.
Geneva 1599
16:32 And the priest, (m) whom he shall anoint, and whom he shall consecrate to minister in the priest's office in his father's stead, shall make the atonement, and shall put on the linen clothes, [even] the holy garments:
(m) Whom the priest shall anoint by God's commandment to succeed in his father's place.
John Gill
16:32 And the priest whom he shall anoint,.... Whom God shall anoint, or shall be anointed, that shall succeed in the high priesthood, as Aaron's sons did, the eldest of them, and none but such were anointed:
and whom he shall consecrate; or fill his hands, by putting the sacrifices into them; See Gill on Ex 28:41 andSee Gill on Ex 29:9, Ex 29:24; by which, and by anointing him, and clothing him with the priestly garments, he was consecrated and installed into his office, in order
to minister in the priest's office, in his father's stead: a son of an high priest was always preferred to any other, and to him it of right belonged to succeed his father in his office: and such an one, thus consecrated,
shall make the atonement; on this day of atonement; not a common priest, but the high priest only; so Jarchi observes, this expiation of the day of atonement was not right but by an high priest; for the whole section is said concerning Aaron, and therefore it must needs be said of an high priest that comes after him, that should be as he was:
and shall put on the linen clothes, even the holy garments: that is, on the day of atonement; in which clothes all the service peculiar to that day, as it was done by Aaron, so it was to be done by all his successors.
John Wesley
16:32 He - The high - priest, who was to anoint his successor.
16:3316:33: եւ քաւեսցէ՛ զսրբութիւն սրբութեանցն. եւ զխորանն վկայութեան, եւ զսեղանն. եւ քաւեսցէ՛ վասն քահանայիցն, եւ վասն ամենայն ժողովրդեանն քաւեսցէ։
33 կը սրբագործի սրբութիւնների սրբութիւնը, վկայութեան խորանն ու զոհասեղանը, քաւութիւն կը տայ քահանաներին եւ ամբողջ իսրայէլացի ժողովրդին:
33 Եւ սուրբ տեղին համար քաւութիւն պիտի ընէ եւ վկայութեան խորանին համար ու սեղանին համար քաւութիւն ընէ եւ քահանաներուն ու բոլոր ժողովուրդին համար քաւութիւն ընէ։
եւ քաւեսցէ զսրբութիւն սրբութեանցն, եւ զխորանն վկայութեան եւ զսեղանն. եւ քաւեսցէ վասն քահանայիցն, եւ վասն ամենայն ժողովրդեանն քաւեսցէ:

16:33: եւ քաւեսցէ՛ զսրբութիւն սրբութեանցն. եւ զխորանն վկայութեան, եւ զսեղանն. եւ քաւեսցէ՛ վասն քահանայիցն, եւ վասն ամենայն ժողովրդեանն քաւեսցէ։
33 կը սրբագործի սրբութիւնների սրբութիւնը, վկայութեան խորանն ու զոհասեղանը, քաւութիւն կը տայ քահանաներին եւ ամբողջ իսրայէլացի ժողովրդին:
33 Եւ սուրբ տեղին համար քաւութիւն պիտի ընէ եւ վկայութեան խորանին համար ու սեղանին համար քաւութիւն ընէ եւ քահանաներուն ու բոլոր ժողովուրդին համար քաւութիւն ընէ։
zohrab-1805▾ eastern-1994▾ western am▾
16:3333: и очистит Святое-святых и скинию собрания, и жертвенник очистит, и священников и весь народ общества очистит.
16:33 καὶ και and; even ἐξιλάσεται εξιλασκομαι the ἅγιον αγιος holy τοῦ ο the ἁγίου αγιος holy καὶ και and; even τὴν ο the σκηνὴν σκηνη tent τοῦ ο the μαρτυρίου μαρτυριον evidence; testimony καὶ και and; even τὸ ο the θυσιαστήριον θυσιαστηριον altar ἐξιλάσεται εξιλασκομαι and; even περὶ περι about; around τῶν ο the ἱερέων ιερευς priest καὶ και and; even περὶ περι about; around πάσης πας all; every συναγωγῆς συναγωγη gathering ἐξιλάσεται εξιλασκομαι atone for; appease
16:33 וְ wᵊ וְ and כִפֶּר֙ ḵippˌer כפר cover אֶת־ ʔeṯ- אֵת [object marker] מִקְדַּ֣שׁ miqdˈaš מִקְדָּשׁ sanctuary הַ ha הַ the קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] אֹ֧הֶל ʔˈōhel אֹהֶל tent מֹועֵ֛ד môʕˈēḏ מֹועֵד appointment וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar יְכַפֵּ֑ר yᵊḵappˈēr כפר cover וְ wᵊ וְ and עַ֧ל ʕˈal עַל upon הַ ha הַ the כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest וְ wᵊ וְ and עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole עַ֥ם ʕˌam עַם people הַ ha הַ the קָּהָ֖ל qqāhˌāl קָהָל assembly יְכַפֵּֽר׃ yᵊḵappˈēr כפר cover
16:33. et expiabit sanctuarium et tabernaculum testimonii atque altare sacerdotes quoque et universum populumAnd he shall expiate the sanctuary and the tabernacle of the testimony and the altar: the priest also and all the people.
33. and 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.
And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation:

33: и очистит Святое-святых и скинию собрания, и жертвенник очистит, и священников и весь народ общества очистит.
16:33
καὶ και and; even
ἐξιλάσεται εξιλασκομαι the
ἅγιον αγιος holy
τοῦ ο the
ἁγίου αγιος holy
καὶ και and; even
τὴν ο the
σκηνὴν σκηνη tent
τοῦ ο the
μαρτυρίου μαρτυριον evidence; testimony
καὶ και and; even
τὸ ο the
θυσιαστήριον θυσιαστηριον altar
ἐξιλάσεται εξιλασκομαι and; even
περὶ περι about; around
τῶν ο the
ἱερέων ιερευς priest
καὶ και and; even
περὶ περι about; around
πάσης πας all; every
συναγωγῆς συναγωγη gathering
ἐξιλάσεται εξιλασκομαι atone for; appease
16:33
וְ wᵊ וְ and
כִפֶּר֙ ḵippˌer כפר cover
אֶת־ ʔeṯ- אֵת [object marker]
מִקְדַּ֣שׁ miqdˈaš מִקְדָּשׁ sanctuary
הַ ha הַ the
קֹּ֔דֶשׁ qqˈōḏeš קֹדֶשׁ holiness
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
אֹ֧הֶל ʔˈōhel אֹהֶל tent
מֹועֵ֛ד môʕˈēḏ מֹועֵד appointment
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מִּזְבֵּ֖חַ mmizbˌēₐḥ מִזְבֵּחַ altar
יְכַפֵּ֑ר yᵊḵappˈēr כפר cover
וְ wᵊ וְ and
עַ֧ל ʕˈal עַל upon
הַ ha הַ the
כֹּהֲנִ֛ים kkōhᵃnˈîm כֹּהֵן priest
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
עַ֥ם ʕˌam עַם people
הַ ha הַ the
קָּהָ֖ל qqāhˌāl קָהָל assembly
יְכַפֵּֽר׃ yᵊḵappˈēr כפר cover
16:33. et expiabit sanctuarium et tabernaculum testimonii atque altare sacerdotes quoque et universum populum
And he shall expiate the sanctuary and the tabernacle of the testimony and the altar: the priest also and all the people.
33. and 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
16:33: A summary of what was done on the day of atonement.
The day was intended as an occasion for expressing more completely than could be done in the ordinary sacrifices the spiritual truth of atonement, with a fuller acknowledgment of the sinfulness and weakness of man and of the corruptible nature of all earthly things, even of those most solemnly consecrated and devoted to the service of God. It belonged to its observances especially to set forth, by the entrance of the high priest into the holy of holies, that atonement could only he effected before the throne of Yahweh Himself (compare Mat 9:6; Mar 2:7-10; Heb 4:16, etc.); and, by the goat sent into the wilderness, that the sins atoned for were not only forgiven, but carried wholly away. See Lev 16:22 note. The rites were a solemn gathering up of all other rites of atonement, so as to make them point more expressively to the Revelation to come of God's gracious purpose to man in sending His Son to be delivered for our offences, and to rise again for our justification; to be our great high priest foRev_er after the order of Melchisedec, and to enter for us within the veil Rom 4:25; Heb 6:20. The Day of Atonement expanded the meaning of every sin-offering, in the same way as the services for Good Friday and Ash Wednesday expand the meaning of our litany days throughout the year, and Easter Day, that of our Sundays.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:33: Lev 16:6, Lev 16:16, Lev 16:18, Lev 16:19, Lev 16:24; Exo 20:25, Exo 20:26
John Gill
16:33 And he shall make an atonement for the holy sanctuary,.... The holy of holies, just in the same manner as Aaron had done, Lev 16:16,
and he shall make an atonement for the tabernacle of the congregation; the court of the tabernacle, and the holy place, and all in them, as Aaron did, in the places referred
and for the altar; see Lev 16:18,
and he shall make an atonement for the priests; for himself and for his family, and for all the priests, as Aaron did by his bullock of the sin offering, Lev 16:6,
and for all the people of the congregation of Israel; the whole body of the Israelites, and with them the Levites, as Aben Ezra observes, for they are not called priests; indeed every priest was a Levite, but not every Levite a priest; wherefore these were included not among the priests, but in the congregation of Israel. These several atonements, according to Ben Gersom, were separate and distinct, and did not hinder one another, or interfere with one another.
16:3416:34: Եւ եղիցի ձեզ այն՝ օրէն յաւիտենական քաւե՛լ վասն որդւոցն Իսրայէլի յամենայն մեղաց նոցա։ մի՛ անգամ ՚ի տարւոջ առնիցի. որպէս հրամայեաց Տէր Մովսիսի։
34 Իսրայէլի որդիների գործած բոլոր մեղքերի քաւութեան համար սա յաւիտենական օրէնք թող լինի ձեզ”»: Այդ արարողութիւնը տարին մէկ անգամ թող կատարուի, ինչպէս Տէրը հրամայեց Մովսէսին:
34 Եւ ասիկա ձեզի յաւիտենական կանոն ըլլայ Իսրայէլի որդիներուն համար իրենց բոլոր մեղքերուն քաւութիւն ընելու՝ տարին անգամ մը»։ Եւ Մովսէս Տէրոջը պատուիրածին պէս ըրաւ։
Եւ եղիցի ձեզ այն օրէն յաւիտենական` քաւել վասն որդւոցն Իսրայելի յամենայն մեղաց նոցա մի անգամ [286]ի տարւոջ առնիցի,`` որպէս հրամայեաց Տէր Մովսիսի:

16:34: Եւ եղիցի ձեզ այն՝ օրէն յաւիտենական քաւե՛լ վասն որդւոցն Իսրայէլի յամենայն մեղաց նոցա։ մի՛ անգամ ՚ի տարւոջ առնիցի. որպէս հրամայեաց Տէր Մովսիսի։
34 Իսրայէլի որդիների գործած բոլոր մեղքերի քաւութեան համար սա յաւիտենական օրէնք թող լինի ձեզ”»: Այդ արարողութիւնը տարին մէկ անգամ թող կատարուի, ինչպէս Տէրը հրամայեց Մովսէսին:
34 Եւ ասիկա ձեզի յաւիտենական կանոն ըլլայ Իսրայէլի որդիներուն համար իրենց բոլոր մեղքերուն քաւութիւն ընելու՝ տարին անգամ մը»։ Եւ Մովսէս Տէրոջը պատուիրածին պէս ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
16:3434: И да будет сие для вас вечным постановлением: очищать сынов Израилевых от всех грехов их однажды в году. И сделал он так, как повелел Господь Моисею.
16:34 καὶ και and; even ἔσται ειμι be τοῦτο ουτος this; he ὑμῖν υμιν you νόμιμον νομιμος eternal; of ages ἐξιλάσκεσθαι εξιλασκομαι about; around τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἀπὸ απο from; away πασῶν πας all; every τῶν ο the ἁμαρτιῶν αμαρτια sin; fault αὐτῶν αυτος he; him ἅπαξ απαξ once τοῦ ο the ἐνιαυτοῦ ενιαυτος cycle; period ποιηθήσεται ποιεω do; make καθάπερ καθαπερ exactly as συνέταξεν συντασσω coordinate; arrange κύριος κυριος lord; master τῷ ο the Μωυσῇ μωσευς Mōseus; Mosefs
16:34 וְ wᵊ וְ and הָֽיְתָה־ hˈāyᵊṯā- היה be זֹּ֨את zzˌōṯ זֹאת this לָכֶ֜ם lāḵˈem לְ to לְ lᵊ לְ to חֻקַּ֣ת ḥuqqˈaṯ חֻקָּה regulation עֹולָ֗ם ʕôlˈām עֹולָם eternity לְ lᵊ לְ to כַפֵּ֞ר ḵappˈēr כפר cover עַל־ ʕal- עַל upon בְּנֵ֤י bᵊnˈê בֵּן son יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel מִ mi מִן from כָּל־ kkol- כֹּל whole חַטֹּאתָ֔ם ḥaṭṭōṯˈām חַטָּאת sin אַחַ֖ת ʔaḥˌaṯ אֶחָד one בַּ ba בְּ in † הַ the שָּׁנָ֑ה ššānˈā שָׁנָה year וַ wa וְ and יַּ֕עַשׂ yyˈaʕaś עשׂה make כַּ ka כְּ as אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative] צִוָּ֥ה ṣiwwˌā צוה command יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH אֶת־ ʔeṯ- אֵת [object marker] מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
16:34. eritque hoc vobis legitimum sempiternum ut oretis pro filiis Israhel et pro cunctis peccatis eorum semel in anno fecit igitur sicut praeceperat Dominus MosiAnd this shall be an ordinance for ever, that you pray for the children of Israel, and for all their sins once a year. He did therefore as the Lord had commanded Moses.
34. And this shall be an everlasting statute unto you, to make atonement for the children of Israel because of all their sins once in the year. And he did as the LORD commanded Moses.
And this shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the LORD commanded Moses:

34: И да будет сие для вас вечным постановлением: очищать сынов Израилевых от всех грехов их однажды в году. И сделал он так, как повелел Господь Моисею.
16:34
καὶ και and; even
ἔσται ειμι be
τοῦτο ουτος this; he
ὑμῖν υμιν you
νόμιμον νομιμος eternal; of ages
ἐξιλάσκεσθαι εξιλασκομαι about; around
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἀπὸ απο from; away
πασῶν πας all; every
τῶν ο the
ἁμαρτιῶν αμαρτια sin; fault
αὐτῶν αυτος he; him
ἅπαξ απαξ once
τοῦ ο the
ἐνιαυτοῦ ενιαυτος cycle; period
ποιηθήσεται ποιεω do; make
καθάπερ καθαπερ exactly as
συνέταξεν συντασσω coordinate; arrange
κύριος κυριος lord; master
τῷ ο the
Μωυσῇ μωσευς Mōseus; Mosefs
16:34
וְ wᵊ וְ and
הָֽיְתָה־ hˈāyᵊṯā- היה be
זֹּ֨את zzˌōṯ זֹאת this
לָכֶ֜ם lāḵˈem לְ to
לְ lᵊ לְ to
חֻקַּ֣ת ḥuqqˈaṯ חֻקָּה regulation
עֹולָ֗ם ʕôlˈām עֹולָם eternity
לְ lᵊ לְ to
כַפֵּ֞ר ḵappˈēr כפר cover
עַל־ ʕal- עַל upon
בְּנֵ֤י bᵊnˈê בֵּן son
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
מִ mi מִן from
כָּל־ kkol- כֹּל whole
חַטֹּאתָ֔ם ḥaṭṭōṯˈām חַטָּאת sin
אַחַ֖ת ʔaḥˌaṯ אֶחָד one
בַּ ba בְּ in
† הַ the
שָּׁנָ֑ה ššānˈā שָׁנָה year
וַ wa וְ and
יַּ֕עַשׂ yyˈaʕaś עשׂה make
כַּ ka כְּ as
אֲשֶׁ֛ר ʔᵃšˈer אֲשֶׁר [relative]
צִוָּ֥ה ṣiwwˌā צוה command
יְהוָ֖ה [yᵊhwˌāh] יְהוָה YHWH
אֶת־ ʔeṯ- אֵת [object marker]
מֹשֶֽׁה׃ פ mōšˈeh . f מֹשֶׁה Moses
16:34. eritque hoc vobis legitimum sempiternum ut oretis pro filiis Israhel et pro cunctis peccatis eorum semel in anno fecit igitur sicut praeceperat Dominus Mosi
And this shall be an ordinance for ever, that you pray for the children of Israel, and for all their sins once a year. He did therefore as the Lord had commanded Moses.
34. And this shall be an everlasting statute unto you, to make atonement for the children of Israel because of all their sins once in the year. And he did as the LORD commanded Moses.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
16:34: an everlasting: Lev 23:31; Num 29:7
once a year: Exo 30:10; Heb 9:7, Heb 9:25, Heb 10:3, Heb 10:14
John Gill
16:34 And this shall be an everlasting statute unto you,.... Which is the third time of its being observed, see Lev 16:29, to show that this was a law of considerable moment, and to be taken notice of, and strictly and closely kept by the priests, to whom these words are directed, and on whom the chief service of the day lay:
to make atonement for the children of Israel for all their sins once a year; namely, on the tenth day of the seventh month, or Tisri, as before directed:
and he did as the Lord commanded Moses; that is, Aaron did, as the Targum of Jonathan, Aben Ezra, and Ben Gersom supply it; when the day of atonement came, as Jarchi expresses it, he did according to this order, to fulfil the decree of the king, even the King of kings; whose will it was that such a day should be yearly observed, and such and such rules performed in it; so very significant of Christ, and of the atonement to be made by him, and which has been made.
John Wesley
16:34 This shall be an everlasting statute - By which were typified the two great gospel privileges; remission of sins, and access to God, both which we owe to the mediation of the Lord Jesus.