Leviticus 16 26

Leviticus 16:26 kjv

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.

Leviticus 16:26 nkjv

And he who released the goat as the scapegoat shall wash his clothes and bathe his body in water, and afterward he may come into the camp.

Leviticus 16:26 niv

"The man who releases the goat as a scapegoat must wash his clothes and bathe himself with water; afterward he may come into the camp.

Leviticus 16:26 esv

And he who lets the goat go to Azazel shall wash his clothes and bathe his body in water, and afterward he may come into the camp.

Leviticus 16:26 nlt

"The man chosen to drive the scapegoat into the wilderness of Azazel must wash his clothes and bathe himself in water. Then he may return to the camp.

Leviticus 16 verses

Leviticus 16 26 Meaning

Leviticus 16:26 describes the necessary purification rites for the individual who takes the goat designated "for Azazel" (the "scapegoat") into the wilderness on the Day of Atonement. Even though this person is carrying out a divine command for the expiation of sins, their close contact with the sin-laden animal causes a temporary ritual defilement. To restore ritual purity and be permitted to re-enter the holy Israelite camp community, the person is commanded to thoroughly wash their clothes and bathe their entire body in water. This highlights the absolute holiness of God and the strict requirements for purity to dwell in His presence and participate in the covenant community, signifying that all association with sin must be cleansed.

Leviticus 16 26 Context

Leviticus chapter 16 delineates the meticulous rituals for Yom Kippur, the Day of Atonement, which was the holiest day in the Israelite liturgical year. This day served as a national atonement for all sins and impurities that had accumulated during the year, cleansing the tabernacle, the priests, and the entire congregation, thus making it possible for God to continue dwelling among His people.

The specific act described in verse 26 follows the confession of all the sins of Israel onto the head of the live goat (v. 21). This goat, now symbolically bearing the nation's iniquities, is led away into the uninhabited wilderness (v. 22) by a specially appointed individual. The wilderness setting symbolizes the complete removal and oblivion of the sins from the sight of God and His people. The necessity of purification for the person who carries out this task highlights the stringent purity demands in the presence of a holy God, demonstrating that even the act of dealing with concentrated sin, albeit to remove it, necessitates ritual cleansing before re-entering the sacred space of the camp where the Divine presence resided.

Historically, ancient Near Eastern cultures practiced various forms of ritual purity and symbolic expulsion of evil. However, Israel's Day of Atonement rituals, including the "goat for Azazel," were distinctively rooted in Yahweh's unique holiness and His covenant with Israel, focusing on expiation of moral sin rather than merely appeasing deities or averting misfortune. The strictness underscored God's absolute intolerance for sin within His dwelling place, thus differentiating Israel's worship from the pagan practices of their neighbors.

Leviticus 16 26 Word analysis

• "And he who releases": Hebrew: וְהַמְשַׁלֵּחַ (ve-ham'shallēaḥ). This active participle denotes "the one sending away" or "the one letting go." It specifically identifies the designated agent performing this unique ritual. This person, though acting obediently, incurs impurity due to handling the goat burdened with Israel’s sins.
• "the goat": Hebrew: אֶת-הַשָּׂעִיר (et-ha-sā'ir). Refers to the male goat specifically selected by lot "for Azazel." This animal embodies the concentrated defilement of the nation's sins, making contact with it symbolically hazardous to ritual purity.
• "for Azazel": Hebrew: לַעֲזָאזֵל (la-'ăzāzēl). This unique and highly debated term refers either to a "goat of complete dismissal" (emphasizing the carrying away of sins), a "rough, rugged place" in the wilderness (its destination), or the name of a wilderness-dwelling demonic entity. If the latter, it reinforces the total banishment of sin from the sphere of God's holy presence to an opposing realm or desolate place, asserting God's sovereignty even over such perceived forces. The implication is that the sins are cast away from God and His people, into utter oblivion or to a symbol of rebellion/desolation.
• "shall wash his clothes": Hebrew: יְכַבֵּס בְּגָדָיו (yekabēs bĕḡāḏāw). The verb kabas means to full or cleanse by vigorous washing. This is a common requirement for purifying garments touched by ritual defilement, signifying an external cleansing and a separation from impurity that may have clung to the person.
• "and bathe his body": Hebrew: וְרָחַץ בַּמַּיִם אֶת-בְּשָׂרוֹ (ve-rāḥaṣ ba-mayim et-bĕśārô). The verb raḥatz refers to washing the entire body. This denotes a personal, internal purification, completing the removal of ritual defilement from the individual, reflecting the need for holiness at all levels.
• "in water": Hebrew: בַּמַּיִם (ba-mayim). Simple, clean water is specified for this purification, symbolizing its universal accessibility and the fundamental principle of cleansing by natural means.
• "and afterward": Hebrew: וְאַחֲרֵי-כֵן (ve-'aḥarê-kēn). This adverbial phrase clearly dictates a sequential order: purification must precede re-entry into the sacred community.
• "he may come into the camp": Hebrew: יָבוֹא אֶל-הַמַּחֲנֶה (yāḇô' el-ha-maḥanê). The "camp" represents the community of Israel, implicitly a consecrated space because of God's Tabernacle dwelling within it. Re-entry signifies restoration to full ritual status and fellowship within the holy assembly.

Words-group by words-group analysis

• "And he who releases the goat for Azazel": This phrase highlights the vicarious nature of the Day of Atonement. A specific individual performs a necessary ritual, yet the very act of proximity to sin, albeit for its removal, renders one ceremonially unclean. It also emphasizes the absolute separation of the nation's confessed sins, transferring them utterly away from the holy community into an unhallowed sphere, symbolized by 'Azazel'.
• "shall wash his clothes and bathe his body in water": This dual purification signifies a complete and thorough cleansing from ritual impurity. The garments carry external defilement, while the body carries intrinsic contact-based defilement. The cleansing signifies God's demand for total purity from His people, even for those involved in handling ritual sin. This process prepared the Israelite mind to understand the deeper spiritual truth that sin contaminates and requires thorough purging before one can stand in God’s holy presence.
• "and afterward he may come into the camp": This underscores the purpose and outcome of the purification: reintegration into the consecrated communal life. The camp itself was considered holy due to God's presence, and ceremonial purity was paramount for all members. This sequence models how contact with sin requires atonement and purification before fellowship with a holy God and His people can be restored.

Leviticus 16 26 Bonus section

• Ritual versus Moral Purity: It is important to distinguish between ritual impurity and moral sin. The individual releasing the goat did not commit a moral sin; rather, they contracted a ceremonial defilement due to association with that which bore sin. This distinction helped the Israelites grasp the nuanced nature of defilement within their covenant with God.
• The Wilderness: The wilderness was seen as a place of desolation and uncleanness, often associated with wild, untamed forces and spirits. Sending the goat "for Azazel" into the wilderness symbolized the complete, irreversible removal of sins far from the habitable and consecrated community.
• Preparation for Christ: These exacting rituals, including the washing, laid the groundwork for understanding the concept of ultimate purification. They instilled in the Israelite consciousness the necessity of being "clean" to approach God, preparing them to comprehend the profound, once-for-all spiritual cleansing offered through the blood of Jesus, who bore our sins "outside the camp" (Heb 13:12) and provides genuine access to God's presence.

Leviticus 16 26 Commentary

Leviticus 16:26 provides a stark illustration of the defiling power of sin and the strict purity standards God established for His people in the Old Covenant. Even the agent carrying out the divine command to remove the nation's confessed sins on the Day of Atonement incurs ritual impurity by close association. This is not because the act itself is sinful, but because contact with the bearer of sin imparts uncleanness. The command to wash clothes and bathe in water, while a simple remedy compared to other purity rituals, underscores that no degree of proximity to sin can be tolerated in the holy presence of God without cleansing. This law teaches that everything touched by sin must be purged to maintain the sanctity of the covenant community where God resided. Ultimately, these physical purifications pointed to the greater spiritual cleansing needed, which is fulfilled only through the sacrifice of Jesus Christ, who perfectly atoned for sin, removing it entirely and providing a pathway to spiritual purity that allows true communion with a holy God.