goat Summary and Overview

(1.) Heb. 'ez, the she-goat (Gen. 15:9; 30:35; 31:38). This Hebrew word is also used for the he-goat (Ex. 12:5; Lev. 4:23; Num. 28:15), and to denote a kid (Gen. 38:17, 20). Hence it may be regarded as the generic name of the animal as domesticated. It literally means "strength," and points to the superior strength of the goat as compared with the sheep. (2.) Heb. 'attud, only in plural; rendered "rams" (Gen. 31:10,12); he-goats (Num. 7:17-88; Isa. 1:11); goats (Deut. 32:14; Ps. 50:13). They were used in sacrifice (Ps. 66:15). This word is used metaphorically for princes or chiefs in Isa. 14:9, and in Zech. 10:3 as leaders. (Compare Jer. 50:8.) (3.) Heb. gedi, properly a kid. Its flesh was a delicacy among the Hebrews (Gen. 27:9, 14, 17; Judg. 6:19). (4.) Heb. sa'ir, meaning the "shaggy," a hairy goat, a he-goat (2 Chr. 29:23); "a goat" (Lev. 4:24); "satyr" (Isa. 13:21); "devils" (Lev. 17:7). It is the goat of the sin-offering (Lev. 9:3, 15; 10:16). (5.) Heb. tsaphir, a he-goat of the goats (2 Chr. 29:21). In Dan. 8:5, 8 it is used as a symbol of the Macedonian empire. (6.) Heb. tayish, a "striker" or "butter," rendered "he-goat" (Gen. 30:35; 32:14). (7.) Heb. 'azazel (q.v.), the "scapegoat" (Lev. 16:8, 10,26). (8.) There are two Hebrew words used to denote the undomesticated goat:, "Yael", only in plural mountain goats (1 Sam. 24:2; Job 39:1; Ps.104:18). It is derived from a word meaning "to climb." It is the ibex, which abounded in the mountainous parts of Moab. And "'akko", only in Deut. 14:5, the wild goat. Goats are mentioned in the New Testament in Matt. 25:32,33; Heb. 9:12,13, 19; 10:4. They represent oppressors and wicked men (Ezek. 34:17; 39:18; Matt. 25:33). Several varieties of the goat were familiar to the Hebrews. They had an important place in their rural economy on account of the milk they afforded and the excellency of the flesh of the kid. They formed an important part of pastoral wealth (Gen. 31:10, 12;32:14; 1 Sam. 25:2).

There appear to be two or three varieties of the common goat, Hircus agagrus, at present bred in Israel and Syria, but whether they are identical with those which were reared by the ancient Hebrews it is not possible to say. The most marked varieties are the Syrian goat(Capra mammorica, Linn.) and the Angora goat (Capra angorensis, Linn.), with fine long hair. As to the "wild goats," #1Sa 24:2; Job 39:1; Ps 104:18| it is not at all improbable that some species of ibex is denoted.

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. 1. 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. 2. 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.

1. Wild goat, yeliym, the ibex of ancient Moab. 2. The goat deer, or else gazelle, aqow. 3. The atuwd, "he goat", the leader of the flock; hence the chief ones of the earth, leaders in mighty wickedness; the ram represents headstrong wantonness and offensive lust (Isaiah 14:9; Zechariah 10:3; compare Matthew 25:32-33; Ezekiel 34:17). As the word "shepherds" describes what they ought to have been, so "he goats" what they were; heading the flock, they were foremost in sin, so they shall be foremost in punishment. In Song of Solomon 4:1 the hair of the bride is said to be "as a flock of goats that appear from mount Gilead," alluding to the fine silky hair of some breeds of goat, the angora and others. Amos (Amos 3:12) speaks of a shepherd "taking out of the mouth of the lion a piece of an ear," alluding to the long pendulous ears of the Syrian breed. In Proverbs 30:31 a he goat is mentioned as one of the "four things comely in going," in allusion to the stately march of the leader of the flock. 4. Sair, the goat of the sin-offering (Leviticus 9:3), "the rough hairy goat" (Daniel 8:21). Sa'ir is used of devils (Leviticus 17:7), "the evil spirits of the desert" (Isaiah 13:21; Isaiah 34:14). 5. Azazeel, "the scape-goat" (Leviticus 16:8; Leviticus 16:10; Leviticus 16:26 margin) frontATONEMENT, DAY OF.) The "he goat" represented Graeco-Macedonia; Caranus, the first king of Macedon, was in legend led by goats to Edessa, his capital, which he named "the goat city." The one-horned goat is on coins of Archclaus king of Macedon, and a pilaster of Persepolis. So Daniel 8:5.