And [Aaron] 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 Aaron shall offer his bullock of the sin offering, which is for himself, and make an atonement for himself, and for his house. And he shall take the two goats, and present them before the LORD at the door of the tabernacle of the congregation. And Aaron shall cast lots upon the two goats; one lot for the LORD, and the other lot for the scapegoat. And Aaron 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.

3, 4. How do we know that the Atonement Day scapegoat had a typical significance?

³ Modern translations render “the scapegoat” as ‘the goat for Azazel.’ The ancient Septuagint Version as made by Jews of Alexandria, Egypt, and as translated by Charles Thomson, speaks of the lot for this goat as “one lot, ‘For escape.’” Also: “to make atonement on it, so as to let it escape.” (Leviticus 16:8-10) The ancient Latin Vulgate renders it as “the emissary goat” (caper emissarius), which corresponds with “scapegoat.” Now this goat, which was a feature of the annual Atonement Day of ancient Israel, had a typical significance. It typified something good to come for mankind. In Hebrews 10:1 it is written: “The Law has a shadow of the good things to come.” And, speaking about the sacrificial victims of the Atonement Day, Hebrews 13:11-14 says: