In Leviticus 16 we read that the high priest performing the office of sacrifice 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;... and he shall take the two goats, and present them before the Lord at the door of the tabernacle of the congregation," and "cast lots upon the two goats; one lot for the Lord, and the other lot for the scapegoat;" and he "shall bring the goat upon which the Lord's lot fell, and offer him for a sin offering. 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."
The scapegoat is a proverbial animal in both sacred and profane history. There is scarcely a more common word in our language than "scapegoat." "I will not be made a scapegoat for you" is a frequent exclamation of anger or indignation. The scapegoat, in its allegorical character, has played an important part in human affairs in all ages. In its religious or sacrificial character it has had special significance.
The officiating high priest, in ancient times, placed his hands upon the goat's head, and confessing "all the iniquities of the children of Israel, and all their transgressions in all their sins," permitted the goat to escape into the wilderness. The animal was supposed to have borne away all the sins of the people of Israel, into a land not inhabited. Hence it was a scapegoat.
