SEV Biblia, Chapter 16:10
Mas el macho cabrío, sobre el cual cayere la suerte por Azazel, lo presentará vivo delante del SEÑOR, para hacer la reconciliación sobre él, para enviarlo a Azazel al desierto.
Clarke's Bible Commentary - Leviticus 16:10
Verse 10. To be the scape-goat] lzaz[ azazel, from z[ az, a goat, and lza 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 periyhma, observes that it was a custom to devote a man annually to death for the safety of the people, with these words, periyhma hmwn genou, 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 Heb. 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 ShekÅh'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 the note on "chap. i. 4".
John Gill's Bible Commentary
Ver. 10. But the goat on which the lot fell to be the scapegoat , etc.] 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, ( Leviticus 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, ( Leviticus 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 ( Leviticus 16:8); where this word is first mentioned, which will fall on ( Leviticus 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 f552 , among the ancients; and of the moderns, Cocceius f553 , Witsius f554 , and Spencer f555 , 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 ( Leviticus 16:21,22); 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, ( Leviticus 16:21,26); 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 f556 , 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.
Matthew Henry Commentary
Verses 1-14 - Without entering into particulars of the sacrifices on the great day of atonement, we may notice that it was to be a statute for ever, til that dispensation be at an end. As long as we are continually sinning we continually need the atonement. The law of afflicting our souls for sin, is a statue 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 a proof that the sacrifices could not take awa sin, and cleanse the conscience from it, that in them there was remembrance made of sin every year, upon the day of atonement, He 10:1, 3. The repeating the sacrifices, showed there was in them but feeble effort toward making atonement; this could be done only by offering up the body of Christ once for all; and that sacrifice neede not to be repeated. (Le 16:15-34)
Original Hebrew
והשׂעיר 8163 אשׁר 834 עלה 5927 עליו 5921 הגורל 1486 לעזאזל 5799 יעמד 5975 חי 2416 לפני 6440 יהוה 3068 לכפר 3722 עליו 5921 לשׁלח 7971 אתו 853 לעזאזל 5799 המדברה׃ 4057
