Goat.

GOAT. Lev 3:12. Goats were among the chief possessions of the Syrian Goat (After Tristam) wealthy in the early ages of the world. Gen 27:9; 1 Sam 25:2;2 Chr 17:11. Resembling the sheep in its general structure and appearance, it is covered with hair instead of wool, and is much more active, bold, and wandering in its habits. It feeds on bark and tender twigs, and its feet are formed for leaping and climbing among rocks and mountains. Its milk is valuable for food, Prov 27:27, the hair for manufactures of various kinds, Ex 25:4; Num 31:20; Heb 11:37, and the skin for vessels or bottles, Josh 9:4; Ps 119:83; Matt 9:17, and in modern times for leather. There are several species of goat in Palestine, but the common kind (Capra mambrica) has enormous hanging ears a foot long, often reaching lower than its nose and its stout recurved horns. Comp.Am 3:12. It was a clean animal by the Jewish law, Deut 14:4, and was much used in sacrifices. Lev 3:12; Num 15:27; Ezr 6:17. The peculiar qualities of goats occasion frequent figurative allusions to them. The boldness and strength of the leaders of the flocks are alluded to, Prov 30:31; Zech 10:3, and they are made to represent oppressors and wicked men generally. Eze 34:17; Eze 39:18; Matt 25:33. Goat, Wild (the climber). This animal is quite distinct from the domestic goat. The high hills of Palestine and Arabia are still a refuge for this very shy and wary creature, the ibex or mountain-goat (beden of the Arabs, Capra beden). Tristram says: "In the neighborhood of En-gedi, while encamped by the Dead Sea shore, we obtained several fine specimens, and very interesting it was to find this graceful creature by the very fountain to which it gave name (En-gedi — i.e. 'Fountain of the Kid'), and in the spot where it roamed of old while David wandered to escape the persecutions of Saul "upon the rocks of the wild goats. 1 Sam 24:2. The flesh of these animals is nearly of the flavor of venison. The Bedouins make bags or bottles of their skins and rings of their horns. When they are found among the rocks they usually elude the pursuit of the hunter, sometimes leaping even 20 feet, but in the plains they are often taken. Their habits are alluded to in Job 39:1; Ps 104:18. Goat, Scape, Lev 16:26, one of the two goats offered on the day of atonement. The ceremony which the high priest performed over the scape-goat is very mysterious and very significant. The priest laid his hands upon the head of the goat and confessed over it the sins of Israel. Lev 16:21. The animal was then let go and driven off into the uninhabited wilderness. The significance of this event is beyond dispute. It represents the culmination of the Mosaic sacrifice for sin, and is at the same time a most perfect representation of vicarious atonement. The iniquities of the nation were considered as having been transferred to the goat, the priest having put them upon its head. It was then driven off, in its uncleanness and pollution, to suffer for crimes it had not committed, in the desolate wilderness. This is a beautiful type of the atonement of Christ, upon whom was laid "the iniquity of us all,"who suffered for our redemption, Isa 53. "Scape-goat" is the A.V. translation of "Azazel." Lev 16:26. The old interpretation, which applied the word to the goat, is now abandoned, the best scholars agreeing in regarding it as expressive of the person to whom the goat was sent. It probably comes from a root, used in Arabic, but not in Hebrew, meaning to "separate." But who is the person? The best opinion is that "the devil" is meant. Both goats were parts of the same sin-offering, both belonged to Jehovah. Hence both were typical of the atonement of Christ. The goat that was slain made an atonement for the holy place. The goat that was sent away typified the removing of the guilt of the people. See the valuable and interesting excursus upon "Azazel" in Bible Commentary, Lev. 16.