Word Studies¶
Question¶
What does the scapegoat represent on the Day of Atonement?
G12 — abyssos¶
Source: D:/Bible/bible-studies/word-studies/G12-abyssos.md
Occurrences: 9
Greek 'bottomless pit/abyss'; in the NT a confining prison for demonic powers and the sealed prison of Satan (Rev 20:1,3). LXX renders Hebrew tehom (the deep) 30x.
Semantic categories: prison of demonic powers, bottomless pit of Revelation, primeval deep
Key verses: Rev 20:1, Rev 20:3, Luke 8:31
Relevance: The Rev 20 confinement-place for Satan. Structurally analogous to the scapegoat's erets gezerah destination, BUT lexically distinct: abyssos (deep/pit) is NOT the wilderness (midbar/eremos). A calibration LIMIT on the correspondence.
G1210 — deo¶
Source: D:/Bible/bible-studies/word-studies/G1210-deo.md
Occurrences: 49
Greek 'to bind' (physical restraint, imprisonment, binding/loosing). Domain: imprison, fasten. Antonym luo (loose).
Semantic categories: physical binding/restraint, captivity/imprisonment, binding/loosing
Key verses: Rev 20:2, Matt 12:29
Relevance: Rev 20:2 'bound (edesen) him a thousand years' — Satan is BOUND ALIVE, not killed, paralleling the live goat which is sent alive and not slain. Confinement-not-destruction feature of the correspondence.
G2435 — hilasterion¶
Source: D:/Bible/bible-studies/word-studies/G2435-hilasterion.md
Occurrences: 2
Greek neuter noun 'means of propitiation / mercy-seat.' LXX renders kapporeth (mercy-seat). Rom 3:25 = 'a propitiation'; Heb 9:5 = 'mercyseat.'
Semantic categories: means of propitiation set forth by God, mercy seat / Ark cover
Key verses: Rom 3:25, Heb 9:5
Relevance: Bridges Christ to the mercy-seat/LORD's-goat BLOOD side of the DOA rite (Rom 3:25 'through faith in his blood'). Guards the redemptive control: Christ is the blood-propitiation, occupying the atoning role, not the scapegoat.
H235 — azal¶
Occurrences: 6
Hebrew primitive root 'to go away, disappear' (fail, gad about, be gone/spent). Fresh lookup — no library entry.
Semantic categories: go away / disappear
Key verses: Deut 32:36, 1 Sam 9:7, Prov 20:14
Relevance: The proposed second etymological component of azazel (ez 'goat' + azal 'go away' = 'goat of departure'). Supports the DESCRIPTIVE/common-noun reading of the WORD Azazel, in tension with the BHSA PropN parse — feeds the material_subtype axis.
H1486 — gowral¶
Source: D:/Bible/bible-studies/word-studies/H1486-gowral.md
Occurrences: 90
Hebrew 'lot' (a pebble used for casting lots); figuratively an allotted portion/destiny determined by lot. Heavy in Joshua (land allotment) and lot-casting to discern divine will.
Semantic categories: casting lots to determine divine will, land allotment, allotted portion/destiny
Key verses: Lev 16:8, Prov 16:33, Josh 18:10
Relevance: The mechanism of Lev 16:8: Aaron casts lots (goral) on the two goats, one la-YHWH, one la-azazel. The lot ASSIGNS the goats' divergent fates; its divine-will framing is background to the la-YHWH // la-azazel parallelism debate.
H1509 — gezerah¶
Source: D:/Bible/bible-studies/word-studies/H1509-gzerah.md
Occurrences: 1
gezerah (H1509) is a hapax legomenon (Lev 16:22 only), a feminine noun from the root gazar (H1504, 'cut off / divide / separate'). It denotes a land characterized by separation from settled habitation — KJV 'a land not inhabited.' The phrase erets gezerah ('land of separation/cutting-off') names the scapegoat's terminal destination. No LXX alignment was returned for it.
Semantic categories: separated / cut-off land
Key verses: Lev 16:22
Relevance: erets gezerah fixes the scapegoat's destination as a place of SEPARATION/cutting-off from the community — the removal terminus. Its root (gazar, to cut off/separate) reinforces that the scapegoat rite EXPELS sin to a place of severance, the antithesis of the Godward, acceptance-securing direction of Christ's anaphero (Heb 9:28) and the priest's Godward nasa (Exo 28:38). The destination noun itself encodes removal/severance, not offering, confirming the wilderness-ward direction of the scapegoat's bearing.
H1818 — dam¶
Source: D:/Bible/bible-studies/word-studies/H1818-dam.md
Occurrences: 391
Hebrew 'blood' (life-force; sacrificial blood; bloodshed/guilt). Dominant in Leviticus; blood = life (Lev 17:11,14), the medium of atonement.
Semantic categories: blood of sacrifice (cultic), blood as life-force, murder/bloodshed, covenant blood
Key verses: Lev 17:11, Lev 16:14, Lev 16:15
Relevance: The medium of atonement (Lev 17:11 'the blood maketh an atonement'). The LORD's goat sheds blood (16:15); the live goat sheds NONE. With Heb 9:22 ('no blood, no remission'), dam is the control distinguishing the blood-propitiation (slain goat) from the bloodless disposal (live goat).
H2077 — zebach¶
Source: D:/Bible/bible-studies/word-studies/H2077-zebach.md
Occurrences: 166
Hebrew 'sacrifice / slaughtered offering' (the victim or the act), from zabach 'to slaughter/sacrifice.' The core sacrificial-offering noun.
Semantic categories: peace/fellowship sacrifice, general sacrifice, idolatrous sacrifice
Key verses: Lev 17:7, Gen 31:54, Exo 12:27
Relevance: The sacrificial vocabulary NEGATIVE CONTROL. zabach/zebach is the verb/noun for 'sacrifice TO' a being — used of the se'irim in Lev 17:7 but NEVER of the live goat in Lev 16 (parser-confirmed: zero zabach tokens in Lev 16). The live goat is shalach-ed/nasa-ed, never zabach-ed: it is a disposal vehicle, not a sacrifice.
H2403 — chattaah¶
Source: D:/Bible/bible-studies/word-studies/H2403-chattaah.md
Occurrences: 306
chattaah/chattat (H2403, feminine noun, from chata H2398 'to miss a mark, to sin') carries a dual semantic weight: both the moral OFFENSE (~42% of KJV renderings, 'sin/sins') and its ritual REMEDY, the SIN OFFERING (~43% of renderings, 'sin offering'). 270 unique verses / 306 tokens across 25 books, heavily concentrated in Leviticus (66x, 24% of all occurrences) and Numbers (42x) — the sacrificial-law books. Also names corporate/national sin (prophets), penalty/punishment (Lev 26 covenant curses), and appears in confession/forgiveness contexts (the Exo 34:7 triad chattaah + pesha + avon). Common collocations: asah 'do/offer' (57x), the root chata (51x), olah 'burnt offering' (47x), avon (43x, the sin-triad), sair 'he-goat' (41x, the sin-offering animal), kaphar 'make atonement' (38x). Its overwhelming LXX equivalent is hamartia G266 (242 co-occurrences, PMI 31.95).
Semantic categories: sin as moral offense, sin offering (ritual), corporate/national sin, sin triad member, sin as personal moral offense, sin offering (ritual sacrifice), corporate / national sin, sin, punishment, and exile, confession, forgiveness, and cleansing
Key verses: Lev 16:5, Lev 16:9, Lev 16:15, Lev 16:21, Gen 4:7, Lev 4:3, Exo 34:7, Lev 4:29
Relevance: chattat (H2403) is the term Lev 16:5 uses when the two goats are taken 'for a sin offering' — the linchpin of the Christ-view's 'one sin offering' argument (both goats share the chattat designation, therefore share a unified Christ-typology). The word study shows chattat's DUAL sense (offense AND the sacrificial offering) and, decisively for this chunk, that it is applied in Lev 16 to BOTH the slain goat (16:9, 15, the killed 'goat of the sin offering') AND, in 16:27, to the two BLOOD-BEARING carcasses (par ha-chattat + se'ir ha-chattat) burned outside the camp. This is the Hebrew source-word that becomes hamartia in Heb 9:26 / 13:11. The shared chattat label establishes that both goats belong to one sin-offering complex, but the label itself does not settle whether the two goats share one FUNCTION or divide labor (one slain for blood-atonement, one sent to remove) — chattat names the category, while the verbs (shachat vs. shalach/nasa) and the blood/no-blood contrast distinguish the roles. Note 16:27's 'outside the camp' carcass-disposal attaches to the chattat animals whose blood entered the sanctuary — i.e., the slain ones, matching Heb 13:11's 'beasts whose blood is brought into the sanctuary for sin.'
H2891 — taher¶
Source: D:/Bible/bible-studies/word-studies/H2891-taher.md
Occurrences: 115
Hebrew 'to be/make clean, cleanse, purify' (Levitical purity system; also divine/eschatological cleansing). Piel = actively cleanse; Qal = be clean.
Semantic categories: Levitical cleansing of persons, cleansing of objects/sacred spaces, divine spiritual cleansing
Key verses: Lev 16:30, Lev 16:19
Relevance: 16:30 the Day's purpose: kaphar 'to cleanse (letaher) you.' The Day CLEANSES the sanctuary and people (kaphar->taher), rather than pronouncing individual forgiveness (salach, absent from Lev 16) — evidence the live-goat rite is disposal within a purgation framework, not a remission transaction.
H3034 — yadah¶
Source: D:/Bible/bible-studies/word-studies/H3034-yadah.md
Occurrences: 136
Hebrew verb; Hiphil = praise/give thanks (dominant), Hithpael = confess (sins). Denominative from yad (hand). Confession sense clusters in penitential-liturgical texts.
Semantic categories: praise/thanksgiving (Hiphil), confession of sin (Hithpael), communal confession
Key verses: Lev 16:21, Lev 5:5, Num 5:7
Relevance: 16:21 hitvaddah (Hithpael) — Aaron CONFESSES the sin-triad over the live goat's head. The confession is the speech-act by which sin is verbally transferred onto the goat, paired with the natan al-rosh imputation gesture. Mode of sin-transfer: imputation onto a recipient, not voluntary self-offering.
H3615 — kalah¶
Source: D:/Bible/bible-studies/word-studies/H3615-kalah.md
Occurrences: 258
Hebrew 'to complete, finish, bring to an end' (Piel transitive; Qal intransitive; also 'consume/destroy' in judgment). LXX synteleo.
Semantic categories: completion of a task, 'made an end of...', divine judgment/consumption
Key verses: Lev 16:20, Gen 2:1, Gen 2:2
Relevance: 16:20 vekhillah (Piel) mi-kapper: blood-atonement is FINISHED/COMPLETED before the live goat is brought. The completion marker establishing 'propitiation precedes elimination' — the live-goat rite is a distinct TERMINAL phase, sequenced after atonement, not part of it.
H3722 — kaphar¶
Source: D:/Bible/bible-studies/word-studies/H3722-kaphar.md
Occurrences: 130
Hebrew 'to cover, atone, expiate, purge, appease, reconcile.' The central cultic atonement verb; spans blood-propitiation, purging/removal of sin, and appeasement. Dominant in Leviticus.
Semantic categories: ritual atonement through sacrifice, purging/removal of sin, appeasement, divine forgiveness
Key verses: Lev 16:10, Lev 16:16, Lev 16:17, Lev 16:18, Lev 17:11
Relevance: The Lev 16:10 CRUX verb. kaphar spans blood-propitiation AND non-blood purging, so the bare verb cannot settle the crux; the PREPOSITION does. lekapper ALAV (16:10) = 'atone OVER/upon it' (kipper-al), the same construction applied to the altar (16:18) and holy place (16:16) — objects acted upon — not the ba'ad beneficiary construction (16:17). So atonement is made OVER the goat, not BY it.
H3725 — kippur¶
Source: D:/Bible/bible-studies/word-studies/H3725-kippur.md
Occurrences: 7
Hebrew 'atonement/expiation' (plurale tantum kippurim); the noun in Yom HaKippurim (Day of Atonement). Confined to Pentateuchal ritual law.
Semantic categories: the annual Day of Atonement, altar/tabernacle consecration, festival calendar offering
Key verses: Lev 23:27, Lev 23:28, Num 29:11
Relevance: Names the DAY itself (yom hakippurim). Establishes the annual, corporate expiation-event framework within which the two-goat rite operates (Lev 23:27-32; Num 29:7-11).
H5414 — nathan¶
Source: D:/Bible/bible-studies/word-studies/H5414-nathan.md
Occurrences: 2285
Hebrew 'to give, put, place, set, appoint' — a general transfer verb from agent to recipient, one of the most frequent OT verbs.
Semantic categories: material transfer, land-grant/covenant, delivering into hand, placement/installation
Key verses: Lev 16:8, Lev 16:21
Relevance: 16:21 venatan otam al-rosh ha-sa'ir ('and he shall PUT them upon the head of the goat') = the imputation gesture. natan is transfer-of-custody, not altar-presentation (contrast qarab/alah, the sacrificial offering verbs). Sin is PLACED ON the goat — imputation onto a bearer, not a sacrifice.
H5545 — calach¶
Source: D:/Bible/bible-studies/word-studies/H5545-calach.md
Occurrences: 49
Hebrew 'to forgive/pardon' (God the exclusive subject). Sacrificial formula: kaphar (atone) -> nislach (be forgiven). Concentrated in Leviticus and temple-dedication prayers.
Semantic categories: sacrificial forgiveness formula, intercession/petition for forgiveness, divine declaration of forgiveness
Key verses: Lev 4:20, Num 14:20, Jer 31:34
Relevance: salach is CONSPICUOUSLY ABSENT from Lev 16. The daily rite yields forgiveness (Lev 4:20 kaphar->salach); the Day yields cleansing (16:30 kaphar->taher). The absence of individual forgiveness-language confirms the live-goat rite is disposal within a sanctuary-purgation, not a pardon transaction.
H5771 — avon¶
Source: D:/Bible/bible-studies/word-studies/H5771-avon.md
Occurrences: 234
Hebrew 'iniquity, guilt, or punishment of iniquity' (moral crookedness and its consequences). The nasa avon ('bear iniquity') formula appears 37x.
Semantic categories: moral iniquity, guilt/culpable state, punishment/consequence, bearing iniquity
Key verses: Lev 16:21, Lev 16:22, Isa 53:6, Exo 34:7
Relevance: First member of the confessed sin-triad (16:21) and the object of the goat's bearing (16:22 nasa avon 'bear iniquities'). The nasa-avon formula is register-neutral (divine/priestly/removal); direction decides the referent — the scapegoat bears avon wilderness-ward (removal).
H5795 — ez¶
Source: D:/Bible/bible-studies/word-studies/H5795-ez.md
Occurrences: 74
Hebrew 'she-goat / goat (generic species term)'; masculine plural izzim for goats as a class. The goat species from which sin offerings are selected. Root of the ez+azal etymology of azazel.
Semantic categories: sacrificial animal (sin offering), Passover/festival offerings, goat-hair material
Key verses: Lev 16:5, Gen 15:9, Exo 12:5
Relevance: Both DOA goats are of the ez species (Lev 16:5 'two kids of the goats'). The proposed first component of azazel (ez 'goat' + azal 'go away' = 'goat of departure') — feeds the descriptive/common-noun reading on the material_subtype axis.
H5799 — azazel¶
Source: D:/Bible/bible-studies/word-studies/H5799-azazel.md
Occurrences: 4
Hebrew near-hapax (4 tokens, all Lev 16); KJV/LXX (apopompaios) treat it descriptively ('scapegoat/one sent away'), while the etymology ez+azal yields 'goat of departure / complete removal.' Modern translations transliterate as a proper name. NOTE TENSION: the library entry leans descriptive; the BHSA parses PropN.ms.Abs.
Semantic categories: the lot designation (one of two fates), the living goat sent away, ritual defilement of the handler
Key verses: Lev 16:8, Lev 16:10, Lev 16:26
Relevance: THE central disputed term; material_subtype axis. Parser-CONFIRMED PropN.ms.Abs at each token, and la-YHWH // la-azazel share the identical lamed construction (16:8) — PRESSURING a personal/proper-name reading. But the descriptive etymology (ez+azal), KJV/LXX descriptive rendering, and the same lamed marking a DESTINATION in 16:10 (la-azazel ha-midbarah) keep the common-noun reading live. The text UNDERDETERMINES the lexical class; the FUNCTIONAL conclusion (removal after completed atonement; not Christ) holds independently.
H5975 — amad¶
Source: D:/Bible/bible-studies/word-studies/H5975-amad.md
Occurrences: 597
Hebrew 'to stand' (posture, service, endurance; Hiphil 'cause to stand/station/appoint'). The 'stand before' idiom marks service/presence. Hophal = be made to stand.
Semantic categories: physical standing, standing before (service/presence), standing up of kings/kingdoms, cause to stand (Hiphil)
Key verses: Lev 16:10, Zec 3:1, Dan 8:22
Relevance: 16:10 yaomad (Hophal of amad, 'is made to stand / is presented') marks the live goat as PASSIVE — it is stood before the LORD, acted upon, not acting. Reinforces the grammatical-object reading: the goat is a terminus of a disposal act, not a co-propitiator.
H6261 — ittiy¶
Source: D:/Bible/bible-studies/word-studies/H6261-ittiy.md
Occurrences: 1
Hebrew hapax 'fit/ready/timely' (ish itti = 'fit man'), from the time/readiness root. Occurs only in Lev 16:21, modifying the man who leads the goat away.
Semantic categories: timely / ready / suitable
Key verses: Lev 16:21
Relevance: The nameless functional agent who dispatches the live goat: an ish itti ('fit/ready man'), NOT a priestly title. A designated, anonymous handler — structurally analogous to the nameless angel with the key in Rev 20:1 (functional agent of removal).
H6588 — pesha¶
Source: D:/Bible/bible-studies/word-studies/H6588-pesha.md
Occurrences: 95
Hebrew 'transgression / rebellion' (breaking away from just authority), from pasha 'to rebel.' Willful defection, distinct from missing-the-mark. Member of the sin triad.
Semantic categories: prophetic indictment of nations, covenant violation, personal confession, bearing/blotting transgression
Key verses: Lev 16:21, Lev 16:16, Exo 34:7
Relevance: Second member of the confessed sin-triad (16:21 kol pish'eihem 'all their transgressions'). The willful-rebellion term; with avon and chattat forms the comprehensive inventory of sin confessed over and transferred onto the live goat.
H7819 — shachat¶
Source: D:/Bible/bible-studies/word-studies/H7819-shachat.md
Occurrences: 93
Hebrew 'to slaughter/kill' (sacrificial or violent), the specific throat-cutting slaughter verb. Massively concentrated in Leviticus sacrificial legislation. LXX sphazo.
Semantic categories: sacrificial slaughter, Passover slaughter, purification-ritual slaughter, killing of persons
Key verses: Lev 16:15, Lev 1:5, Lev 4:24
Relevance: 16:15 shachat governs the LORD's goat (the slaughter that yields atoning blood). The live goat is NEVER shachat (parser-confirmed: 16:10,21,22 use yaomad/shalach/nasa). The mutually-exclusive verb-sets: one goat is slaughtered (blood-propitiation), one is sent alive (removal).
H7971 — shalach¶
Source: D:/Bible/bible-studies/word-studies/H7971-shalach.md
Occurrences: 1113
Hebrew 'to send (away), let go, release, dismiss.' Piel = 'send away/release' (the scapegoat and Exodus-release sense). Non-sacrificial dispatch verb.
Semantic categories: dispatching persons on a mission, releasing/letting go (Piel), sending away the scapegoat, God sending judgment
Key verses: Lev 16:10, Lev 16:21, Lev 16:22, Lev 14:7
Relevance: The governing verb of the live goat: shilach (Piel) 'send away' (16:10,21,22). A non-sacrificial DISPATCH — the same Piel used for releasing the living bird (Lev 14:7) and freeing slaves. The goat is SENT, not offered; this is the removal/disposal register, not sacrifice.
H8163 — saiyr¶
Source: D:/Bible/bible-studies/word-studies/H8163-saiyr.md
Occurrences: 73
Hebrew 'he-goat / hairy one'; by extension a goat-demon/satyr of desolate places ('devils' Lev 17:7; 'satyrs' Isa 13:21; 34:14). Both DOA goats are sa'ir. Dominant sense = sacrificial he-goat.
Semantic categories: sacrificial he-goat (sin offering), Day of Atonement goats, hairy/shaggy (Esau), demons/false-worship objects, creatures of desolation
Key verses: Lev 16:5, Lev 16:8, Lev 17:7, Isa 13:21
Relevance: Both DOA goats are sa'ir (16:5,8). The SAME word denotes the goat-demons (se'irim) sacrificed to in Lev 17:7. This lexical bridge is invoked in the demon-destination reading; but note the sa'ir of Lev 16 is a literal goat that is SENT (shalach), while the se'irim of 17:7 are beings SACRIFICED to (zabach) — different syntax, different referents.
H5375 — nasa¶
Source: D:/Bible/bible-studies/word-studies/H5375-nasa.md
Occurrences: 759
nasa (H5375), a primitive root, means to lift, carry, bear, take, or forgive — an unusually broad verb (607 unique verses, 759 tokens, 37 books). Its moral/legal sense 'bear iniquity/sin' (nasa avon/chet) can mean either to suffer/carry the consequence of guilt (Gen 4:13; Lev 5:1,17) OR, when God is subject, to lift guilt off = forgive/pardon (Exo 34:7; Psa 32:5; Mic 7:18). It also serves priestly bearing (Exo 28:38; Lev 10:17) and substitutionary bearing (Isa 53:12). The verb is semantically neutral as to direction: it names the act of taking up a load, not where the load goes. Its primary LXX Greek equivalent is airo (G142) — 164x co-occurrence, PMI score 24.47 in the alignment data.
Semantic categories: bear iniquity / bear consequence (moral-legal), forgive / pardon (divine, lift guilt off), priestly bearing God-ward for acceptance, substitutionary sin-bearing, physical carrying / transport, lift up / exalt
Key verses: Lev 16:22, Exo 28:38, Exo 34:7, Isa 53:11, Isa 53:12, Lev 5:1, Gen 4:13
Relevance: The pivot of focus area 5. nasa governs the scapegoat's sin-bearing in Lev 16:22, but the same verb governs divine forgiveness (Exo 34:7), priestly acceptance-bearing (Exo 28:38), and the Servant's redemptive bearing (Isa 53:11-12). Because nasa is register-neutral, it cannot by itself make the scapegoat a Christ-figure: the DIRECTION of the bearing (wilderness-ward removal vs. God-ward priestly/redemptive) decides the referent. The scapegoat carries sin AWAY to a solitary land; Christ (and the priest) bear it TOWARD God.
G142 — airo¶
Source: D:/Bible/bible-studies/word-studies/G142-airo.md
Occurrences: 110
airo (G142) is a primary Greek verb 'to lift up; by implication to take up or away' (98 unique NT verses, 110 tagged tokens). It ranges over physical lifting/bearing up (Matt 4:6; Mark 2:3), picking up objects, the 'take up the cross' discipleship sayings, removal/taking away (Col 2:14; Matt 21:43), and the hostile 'Away with!' cry (Luke 23:18; John 19:15). Only two NT uses make SIN the object: John 1:29 and 1 John 3:5 — the Lamb 'taketh away' sin. airo is the primary LXX rendering of Hebrew nasa (H5375; 165 co-occurrences, PMI-score 24.51), inheriting nasa's dual 'bear' and 'take away' range.
Semantic categories: physical lifting / bearing up, picking up / gathering objects, take up one's cross (discipleship), removal / taking away, taking away sin, hostile 'Away with!' cry, lifting voice / eyes / hand
Key verses: John 1:29, 1 John 3:5, Col 2:14, Matt 4:6
Relevance: airo is the Greek verb behind the Lamb's sin-removal (John 1:29). It is the standard LXX equivalent of the scapegoat's Hebrew verb nasa (H5375), yet the NT applies it to Christ as the LAMB (amnos) whose death takes sin away, never to a goat sent to a wilderness. This shows the sin-removal continuity (nasa -> airo) runs through Christ's sacrificial/Godward channel (John 1:29), not through the scapegoat's eliminative wilderness-ward dispatch. The shared verb underscores that direction, not vocabulary, distinguishes the two.
G399 — anaphero¶
Source: D:/Bible/bible-studies/word-studies/G399-anaphero.md
Occurrences: 12
anaphero (G399) is a compound of phero ('bear, carry') + ana ('up'): 'to bear/carry up, to offer up' (9 unique verses, 12 tagged tokens). Three senses: (1) literal upward motion (leading up a mountain, Matt 17:1; carried up into heaven, Luke 24:51); (2) offering up a sacrifice to God (Heb 7:27; 13:15; James 2:21; 1 Pet 2:5); (3) bearing/carrying sins — only Heb 9:28 and 1 Pet 2:24. Its dominant collocations are thysia (sacrifice, G2378) and hamartia (sins, G266); its Hebrew-source PMI rows are altar/burnt-offering vocabulary (olah H5930, alah H5927, qatar H6999, mizbeach H4196, zebach H2077, cheleb, nichoach). The 'ana-' prefix and sacrificial semantics fix its direction as UPWARD / God-ward.
Semantic categories: carry or lead upward (literal spatial motion), offer up a sacrifice to God, bear or carry sins (Godward, sacrificial)
Key verses: Heb 9:28, 1 Pet 2:24, Heb 7:27, Heb 13:15, 1 Pet 2:5
Relevance: anaphero is the verb the NT uses for Christ's sin-bearing (Heb 9:28; 1 Pet 2:24). Its lexical DNA is sacrificial and directional: 'bear UP / offer up' to God at the altar. This is the decisive contrast for focus area 5 — Christ bears sin God-ward (ana-, upward, to God), whereas the scapegoat bears sin (nasa) wilderness-ward to erets gezerah, a land of separation (Lev 16:22). Same act of bearing sin, opposite direction. The NT never uses anaphero (or any goat-sending) to describe the scapegoat's function, keeping Christ's sin-bearing firmly in the priestly/sacrificial/Godward register and foreclosing the scapegoat = Christ identification.
H4057 — midbar¶
Source: D:/Bible/bible-studies/word-studies/H4057-midbar.md
Occurrences: 279
midbar (H4057) is 'wilderness, desert, open pasture-country where flocks are driven' (279 tokens, 257 verses, 27 books). Beyond neutral terrain it carries connotations of solitude/withdrawal (1 Kgs 19:4; Hos 2:14) and desolation/uninhabited waste (Isa 14:17; Ezek 19:13; Joel 1:19). Its dominant LXX equivalent is eremos (G2048; 231 co-occurrences). In Lev 16:22 the scapegoat is let go 'in the wilderness' (ba-midbar), the destination region for the removed sin.
Semantic categories: open country / desert region, Exodus route and camp setting, direction or boundary marker, solitude / refuge / withdrawal, desolation / uninhabited condition, rare speech / mouth sense
Key verses: Lev 16:22, Isa 14:17, 1 Kgs 19:4, Joel 1:19
Relevance: midbar names the DIRECTION of the scapegoat's bearing: wilderness-ward, away from the camp and sanctuary into desolate, uninhabited country. This is the spatial fact that, set against Christ's Godward anaphero (Heb 9:28), makes 'direction decides the referent' concrete. The scapegoat's sin goes OUT to the wilderness/solitary waste; Christ's sin-bearing goes UP to God. The desolation/uninhabited connotation (paired with erets gezerah, H1509, in the same verse) marks the destination as removal-into-desolation, not an altar.
G266 — hamartia¶
Source: D:/Bible/bible-studies/word-studies/G266-hamartia.md
Occurrences: 174
hamartia (G266, feminine noun, from hamartano G264 'to miss the mark') is the workhorse NT word for 'sin,' rendered in the KJV almost entirely as a form of 'sin' (~72% 'sin'/'sins' plus prepositional forms). ~173 NT occurrences, densest in 1 John, Romans (Rom 5-8 the single densest treatment, sin as an enslaving power), and Hebrews. Its semantic range spans concrete act (Matt 1:21 'save his people from their sins'), state of guilt/liability (John 9:41; Rom 3:9), sin as ruling personified power (Rom 5:12-6:23), the cultic 'sin offering' category echoing the LXX (peri hamartias = the LXX sin-offering formula, Rom 8:3; Heb 10 cluster; Heb 13:11), sin as defined/characterized (1 John 3:4 'sin is the transgression of the law'), and sin as the object of Christ's redemptive removal (John 1:29 'taketh away the sin'; Heb 9:26 'put away sin'; 1 Pet 2:24; 1 John 1:7). In the LXX it is the overwhelming equivalent for Hebrew chattat/chattaah (H2403; 242 co-occurrences, PMI 5.82), collapsing the Hebrew sin-triad (chattat/avon/pesha) into one Greek word and carrying the double 'sin + sin-offering' sense of chattat.
Semantic categories: sin as concrete act / transgression, sin as guilt / state of liability, sin as ruling personified power (Pauline), sin as cultic category / sin offering, sin defined / characterized, sin removed / atoned / cleansed
Key verses: Matt 1:21, John 1:29, Rom 8:3, Heb 9:26, Heb 13:11, 1 Pet 2:24, 1 John 3:4
Relevance: G266 hamartia is the exact word behind Christ's sin-removal in this chunk's Christ-view proof-texts: Heb 9:26 'to put away sin (eis athetesin tes HAMARTIAS) by the sacrifice of himself' and Heb 13:11 'whose blood is brought into the sanctuary... for sin (peri HAMARTIAS).' Two features matter for the identity question. (1) In both texts hamartia sits in the SACRIFICIAL/BLOOD register: Heb 9:26 pairs it with thysia ('sacrifice of himself'); Heb 13:11 with blood brought into the sanctuary (the LXX peri hamartias sin-offering idiom). This keeps Christ's sin-dealing in the slain-offering/priestly stream, matching the LORD's-lot goat, not the bloodless live goat. (2) hamartia is the standard LXX rendering of chattat (H2403), the very word Lev 16:5 uses for the 'one sin offering' of the two goats — so the Greek NT 'sin/sin-offering' vocabulary bridges directly back to Lev 16's chattat. The Christ-view legitimately uses these hamartia texts to anchor Christ's sin-'putting-away'; the same evidence shows that putting-away is sacrificial and God-ward (Heb 9:24-26), which is the LORD's-goat register.
H8549 — tamiym¶
Source: D:/Bible/bible-studies/word-studies/H8549-tamiym.md
Occurrences: 91
tamiym (H8549, adjective) means 'complete, entire, sound' — literally, figuratively, or morally. 85 unique OT verses / 91 tokens. KJV renders it 'without blemish' (43.5%, the dominant sacrificial sense), 'perfect' (15.3%, moral integrity), 'upright,' 'without spot,' 'whole,' 'sincerely,' 'sound,' 'undefiled.' Concentrated in Leviticus (21x) and Numbers (17x) for sacrificial animals (the 'without blemish' offering formula, Exo 12:5; Lev 1:3; Num 6:14), and in poetic/wisdom books for moral uprightness (Noah 'perfect,' Gen 6:9; Deut 18:13 'perfect with the LORD'). Collocations cluster around offering vocabulary: YHWH (34x), ram (24x), lamb (24x), 'of the first year' (23x), bullock (21x), qarab 'offer/bring near' (19x), olah 'burnt offering' (18x), chattat 'sin offering' (10x). Its primary LXX/NT adjectival bridge is amomos G299 ('without blemish/blameless'; 61 co-occurrences, PMI 7.84).
Semantic categories: sacrificial wholeness / without blemish, moral integrity / uprightness, whole / complete state, sincerity / truthfulness in conduct
Key verses: Exo 12:5, Lev 1:3, Lev 22:21, Num 6:14, Gen 6:9, Deut 18:13
Relevance: tamiym (H8549) is the 'blemish-free' term the Christ-view invokes (via Lev 22:20-21) to argue the Lev 16 goats, being unblemished sacrificial animals, prefigure the sinless Christ — and to EXCLUDE Satan from the scapegoat referent (Satan being morally blemished). In Lev 22:21 tamiym (Adj.ms.Abs) is predicated of the acceptable offering ('it shall be perfect [tamiym] to be accepted'), with the negated mum ('blemish') as its foil (22:20-21). The word study confirms tamiym's dual range — physical 'without blemish' for sacrificial animals AND moral 'perfect' for persons — which is precisely the pivot the Christ-view's argument leans on. Two limits the analysis must weigh: (1) the tamiym requirement in Lev 22 governs animals OFFERED as sacrifices (qarab / zevach), and its native context in 22:20-21 is peace/vow/freewill offerings, not the Day of Atonement; (2) Lev 16 never predicates tamiym (or mum) of either goat — so the 'blemish-free' inference for the live goat is drawn from the general sacrificial rule, not from an explicit Lev 16 statement. The word thus fairly grounds the Christ-view's physical-perfection premise for sacrificial animals, while the leap from 'unblemished animal' to 'therefore excludes a morally-blemished referent' is an added typological inference, not a lexical entailment of tamiym.