When and how the high priest must enter into the sanctuary. The feast of expiation.
VVhen and how the high Priest must enter into the Sanctuarie. 14. How he shal expiate (or reconcile) the same, 16. and the Tabernacle, 18. and the Altar. 20. How he shal offer a ••ue goate, and send him into the wildernes. 29. And al must celebrate the feast of expiation, or clensing from sinnes.
1And the Lord spoke to Moses, after the death of the two sons of Aaron when they were slain upon their offering strange fire:E il Signore parlò a Mosè dopo la morte de' due figliuoli d'Aronne, allorché per aver offerto un fuoco estraneo furono uccisi:AND our Lord spake to Moyses, after the death of the two sonnes of Aaron, when they were slaine offering strange fire:Locutusque est Dominus ad Moysen post mortem duorum filiorum Aaron, quando offerentes ignem alienum interfecti sunt: 2And he commanded him, saying: Speak to Aaron thy brother, that he enter not at all into the sanctuary, which is within the veil before the propitiatory, with which the ark is covered, lest he die, (for I will appear in a cloud over the oracle),E gli fe' comando, e disse: Di' ad Aronne tuo fratello, ch'ei non in ogni tempo dee entrare nel santuario, che è di là dal velo dinanzi al propiziatorio, che cuopre l'arca, affinché egli non muoia (perocché nella nuvola io mi farò vedere sopra l'oracolo)and he commanded him, saying: Speake to Aaron thy brother, that he enter not at al times into the Sanctuarie, that is within the veile before the propitiatorie, wherwith the arke is couered, lest he die (for in a cloude wil I appeare ouer the oracle)et præcepit ei, dicens: Loquere ad Aaron fratrem tuum, ne omni tempore ingrediatur sanctuarium, quod est intra velum coram propitiatorio quo tegitur arca, ut non moriatur (quia in nube apparebo super oraculum), 3Unless he first do these things. He shall offer a calf for sin, and a ram for a holocaust.E se prima non avrà fatto queste cose, offerirà un vitello per il peccato, e un ariete in olocausto.vnlesse he doe these thinges before: He shal offer a calfe for sinne, and a ramme for an holocaust.nisi hæc ante fecerit: vitulum pro peccato offeret, et arietem in holocaustum. 4He shall be vested with a linen tunick: he shall cover his nakedness with linen breeches: he shall be girded with a linen girdle, and he shall put a linen mitre upon his head. For these are holy vestments: all which he shall put on, after he is washed.Si vestirà della tonaca di lino, e delle brache di lino intorno ai fianchi: si cingerà con cintura di lino: si metterà sul capo la tiara di lino: perocché queste sono le vesti sante; delle quali tutte si ammanterà dopo di essersi lavato.He shal be reuested with a linnen tunike, he shal hide his priuities with linnen femoralles: he shal be girded with a linnen girdle, a linnen mitre shal he put vpon his head: for these are holie vestmentes: withal which, when he is washed, he shal be reuested.Tunica linea vestietur, feminalibus lineis verenda celabit: accingetur zona linea, cidarim lineam imponet capiti: hæc enim vestimenta sunt sancta: quibus cunctis, cum lotus fuerit, induetur.
5And he shall receive from the whole multitude of the children of Israel two buck goats for sin, and one ram for a holocaust.E gli saran presentati da tutto il popolo de' figliuoli d'Israele due capri per il peccato, e un ariete in olocausto.And he shal receiue of the whole multitude of the children of Israel two bucke goates for sinne, and one ramme for an holocaust.Suscipietque ab universa multitudine filiorum Israël duos hircos pro peccato, et unum arietem in holocaustum. 6And when he hath offered the cattle and prayed for himself and for his own house:E dopo che avrà offerto il vitello, e avrà fatta orazione per sé, e per la sua casa,And when he hath offered the calfe, and praied for him self, and for his owne house,Cumque obtulerit vitulum, et oraverit pro se et pro domo sua, 7He shall make the two buck goats to stand before the Lord in the door of the tabernacle of the testimony.Presenterà i due capri dinanzi al Signore alla porta del tabernacolo del testimonio:he shal make the two bucke goates to stand before the Lord in the dore of the tabernacle of testimostimonie:duos hircos stare faciet coram Domino in ostio tabernaculi testimonii: 8And casting lots upon them both, one to be offered to the Lord, and the other to be the emissary goat:E tirate le sorti per vedere qual de' due debba essere del Signore, e quale il capro emissario:and casting lottes vpon both, one for the Lord, & an other for the goate of dismission:mittensque super utrumque sortem, unam Domino, alteram capro emissario: 9That whose lot fell to be offered to the Lord, he shall offer for sin.Offerirà per il peccato quello, cui è toccato d'essere del Signore:that, whose lotte fel to the Lord, he shal offer for sinne:cujus exierit sors Domino, offeret illum pro peccato: 10But that whose lot was to be the emissary goat, he shall present before the Lord, that he may pour prayers upon him, and let him go into the wilderness.Quello poi, cui è toccato d'essere il capro emissario, (il sacerdote) lo presenterà vivo dinanzi al Signore per fare sopra di esso le preghiere, e scacciarlo nel deserto.but that, whose lotte was to be the goate of dismission, he shal set aliue before the Lord, that he may poure out prayers vpon him, and dismisse him into the wildernesse.cujus autem in caprum emissarium, statuet eum vivum coram Domino, ut fundat preces super eo, et emittat eum in solitudinem. 11After these things are duly celebrated, he shall offer the calf: and praying for himself and for his own house, he shall immolate it.Fatte queste cose secondo il rito, offerirà il vitello, e fatta orazione per sé, e per la sua casa, lo immolerà:After that these thinges be ̄BCH 143-476 duly celebtated, he shal offer the calfe, and praying for him self and for his house, he shal immolate it:His rite celebratis, offeret vitulum, et rogans pro se, et pro domo sua, immolabit eum:
12And taking the censer, which he hath filled with the burning coals of the altar, and taking up with his hands the compounded perfume for incense, he shall go in within the veil into the holy place:E preso il turibolo, e riempiutolo di carbone acceso dell'altare, e preso colla mano il timiama composto per l'incensazione, passerà oltre il velo nel Santo de' santi:and taking the thurible, which he hath filled of the burning coales of the altar, and taking vp with his hand of the compounded persume for incense, he shal goe in beyond the veile into the Holie place:assumptoque thuribulo, quod de prunis altaris impleverit, et hauriens manu compositum thymiama in incensum, ultra velum intrabit in sancta: 13That when the perfumes are put upon the fire, the cloud and vapour thereof may cover the oracle, which is over the testimony, and he may not die.Così avvenendo, che posti sul fuoco i profumi, il fumo, e il vapore di essi coprirà l'oracolo, che sta sopra il testimonio, onde quegli non morrà.that when the incense is put vpon the fire, the cloude therof and the vapour may couer the oracle, which is ouer the testimonie, and he die not.ut, positis super ignem aromatibus, nebula eorum et vapor operiat oraculum quod est supra testimonium, et non moriatur. 14He shall take also of the blood of the calf, and sprinkle with his finger seven times towards the propitiatory to the east.Prenderà eziandio del sangue del vitello, e col dito ne farà sette volte l'aspersione verso il propiziatorio all'oriente.He shal take also of the bloud of the calfe, and sprinckle with his finger seuen times against the propitiatorie to the east.Tollet quoque de sanguine vituli, et asperget digito septies contra propitiatorium ad orientem. 15And when he hath killed the buck goat for the sin of the people, he shall carry in the blood thereof within the veil, as he was commanded to do with the blood of the calf, that he may sprinkle it over against the oracle:E immolato il capro per il peccato del popolo, porterà il sangue di esso dentro del velo, conforme è stato prescritto del sangue del vitello, per farne aspersione verso l'oracolo,And when he hath killed the bucke goate for the sinne of the people, he shal carie in the bloud therof within the veile, as hath bene commanded of the bloud of the calfe, that he may sprinckle it against the oracle,Cumque mactaverit hircum pro peccato populi, inferet sanguinem ejus intra velum, sicut præceptum est de sanguine vituli, ut aspergat e regione oraculi,
16And may expiate the sanctuary from the uncleanness of the children of Israel, and from their transgressions, and all their sins. According to this rite shall he do to the tabernacle of the testimony, which is fixed among them in the midst of the filth of their habitation.Ed espiare il santuario dalle immondezze de' figliuoli d'Israele, e dalle loro prevaricazioni, e da tutti i peccati. Tale è il rito, che egli osserverà riguardo al tabernacolo del testimonio eretto tra di loro in mezzo alle immondezze delle loro abitazioni.and expiate the Sanctuarie from the vncleannesse of the children of Israel, and from their preuarications, and al their sinnes. According to this rite shal he doe to the tabernacle of testimonie, which is fixed among them in the middest of the filth of their habitation.et expiet sanctuarium ab immunditiis filiorum Israël, et a prævaricationibus eorum, cunctisque peccatis. Juxta hunc ritum faciet tabernaculo testimonii, quod fixum est inter eos, in medio sordium habitationis eorum. 17Let no man be in the tabernacle when the high priest goeth into the sanctuary, to pray for himself and his house, and for the whole congregation of Israel, until he come out.Non vi sarà anima nel tabernacolo, quando entrerà il pontefice nel Santo de' santi a orare per sé, per la sua casa, e per tutta la società d'Israele, fino a tanto che ei siane uscito.Let no man be in the tabernacle when the high priest goeth into the Sanctuarie, to pray for him self and for his house, & for the whole assemblie of Israel, vntil he come forth.Nullus hominum sit in tabernaculo, quando pontifex sanctuarium ingreditur, ut roget pro se, et pro domo sua, et pro universo cœtu Israël, donec egrediatur. 18And when he is come out to the altar that is before the Lord, let him pray for himself: and taking the blood of the calf, and of the buck goat, let him pour it upon the horns thereof round about.E quando egli sarà venuto all'altare, che è dinanzi al Signore, faccia orazione per sé; e preso del sangue del vitello e del capro lo versi sui corni dell'altare tutto all'intorno:And when he is come forth to the altar that is before the Lord, let him pray for him self, and taking the bloud of the calfe, and of the bucke goate, let him poure it vpon the hornes therof round about:Cum autem exierit ad altare quod coram Domino est, oret pro se, et sumptum sanguinem vituli atque hirci fundat super cornua ejus per gyrum: 19And sprinkling with his finger seven times, let him expiate, and sanctify it from the uncleanness of the children of Israel.E fatta col dito sette volte l'aspersione, lo purifichi, e lo mondi dalle impurità de' figliuoli d'Israele.and sprinckling with his finger seuen times, let him expiate, and sanctifie it from the vncleannesse of the children of Israel.aspergensque digito septies, expiet, et sanctificet illud ab immunditiis filiorum Israël.
20After he hath cleaned the sanctuary, and the tabernacle, and the altar, then let him offer the living goat.E purificato che avrà il santuario, e il tabernacolo, e l'altare, allora presenti il capro vivo:After he hath clensed the Sanctuarie, and the tabernacle, and the altar, then let him offer the liue goate:Postquam emundaverit sanctuarium, et tabernaculum, et altare, tunc offerat hircum viventem: 21And putting both hands upon his head, let him confess all the iniquities of the children of Israel, and all their offences and sins. And praying that they may light on its head, he shall turn him out by a man ready for it, into the desert.E poste sul capo di lui ambe le mani, confessi tutte le iniquità de' figliuoli d'Israele, e tutti i loro delitti, e peccati: i quali scaricando sulla testa del capro per mezzo di un uomo a ciò destinato, lo manderà nel deserto.and putting both handes vpon his head, let him confesse al the iniquiries of the children of Israel, and al their offences and sinnes: which praying to light on his head, he shal send him forth by a man ready therto, into the desert.et posita utraque manu super caput ejus, confiteatur omnes iniquitates filiorum Israël, et universa delicta atque peccata eorum: quæ imprecans capiti ejus, emittet illum per hominem paratum, in desertum. 22And when the goat hath carried all their iniquities into an uninhabited land, and shall be let go into the desert:E quando il capro avrà portate tutte le loro iniquità nella solitudine, e sarà lasciato libero nel deserto,And when the goat hath caried al their iniquities into the solitarie ground, and shal be let goe into the desert,Cumque portaverit hircus omnes iniquitates eorum in terram solitariam, et dimissus fuerit in deserto, 23Aaron shall return into the tabernacle of the testimony, and putting off the vestments, which he had on him before when he entered into the sanctuary, and leaving them there,Tornerà Aronne nel tabernacolo del testimonio, e deposte le vesti, delle quali era ammantato, allorché entrò nel santuario, e ivi lasciatele,Aaron shal returne into the tabernacle of testimonie, and putting of the vestiments, which he had on him before when he entred into the Sanctuarie, and leauing them there,revertetur Aaron in tabernaculum testimonii, et depositis vestibus, quibus prius indutus erat, cum intraret sanctuarium, relictisque ibi, 24He shall wash his flesh in the holy place, and shall put on his own garments. And after that he is come out and hath offered his own holocaust, and that of the people, he shall pray both for himself, and for the people.Si laverà la persona nel luogo santo, e ripiglierà le sue vesti. E dopo che uscito fuora avrà offerto l'olocausto suo, e del popolo, farà orazione tanto per sé, come pel popolo:he shal wash his flesh in a holie place, and shal be clothed with his owne garments. And after that he hath gone forth and offered his owne holocaust, and the peoples, he shal pray as wel for him self, as for the people:lavabit carnem suam in loco sancto, indueturque vestibus suis. Et postquam egressus obtulerit holocaustum suum, ac plebis, rogabit tam pro se quam pro populo:
25And the fat that is offered for sins, he shall burn on the altar.E farà bruciare sull'altare il grasso offerto per il peccato.and the fatte, that is offered for sinnes, he shal burne vpon the altar.et adipem, qui oblatus est pro peccatis, adolebit super altare. 26But he that hath let go the emissary goat, shall wash his clothes, and his body with water, and so shall enter into the camp.Quegli poi, che avrà condotto via il capro emissario, laverà le sue vesti, e il corpo nell'acqua, e poi tornerà agli alloggiamenti.but he, that hath let goe the goate of dismission, shal wash his clothes, and bodie with water, and so shal enter into the campe.Ille vero, qui dimiserit caprum emissarium, lavabit vestimenta sua, et corpus aqua, et sic ingredietur in castra. 27But the calf and the buck goat, that were sacrificed for sin, and whose blood was carried into the sanctuary, to accomplish the atonement, they shall carry forth without the camp, and shall burn with fire: their skins and their flesh, and their dung.Il vitello poi, e il capro, che furono immolati per il peccato, e il sangue de' quali fu portato nel santuario per fare l'espiazione, si porteranno fuori degli alloggiamenti, e si bruceranno col fuoco tanto le pelli, come le carni loro, e gli escrementi:But the calfe & the bucke goate, that were immolated for sinne, and whose bloud was caried into the Sanctuarie, to accomplish the expiation, they shal carie forth without the campe, and shal burne with fire aswel the skinnes as their flesh, and the dung:Vitulum autem, et hircum, qui pro peccato fuerant immolati, et quorum sanguis illatus est in sanctuarium, ut expiatio compleretur, asportabunt foras castra, et comburent igni tam pelles quam carnes eorum, ac fimum: 28And whosoever burneth them shall wash his clothes, and flesh with water: and so shall enter into the camp.E chiunque gli avrà bruciati, laverà le sue vesti, e la persona nell'acqua, e fatto questo tornerà agli alloggiamenti.and whosoeuer burneth them, shal wash his clothes, and his flesh with water, and so shal enter into the campe.et quicumque combusserit ea, lavabit vestimenta sua et carnem aqua, et sic ingredietur in castra. 29And this shall be to you an everlasting ordinance. The seventh month, the tenth day of the month, you shall afflict your souls, and shall do no work, whether it be one of your own country, or a stranger that sojourneth among you.Questa sarà per voi legge sempiterna. Il settimo mese ai dieci del mese umilierete le anime vostre, e non lavorerete né voi, né gli stranieri domiciliati tra voi.And this shal be to you an euerlasting ordinance: The seuenth moneth, the tenth day of the moneth you shal afflict your soules, and no worke shal you doe, whether he be of the same countrie, or a stranger that soiourneth among you.Eritque vobis hoc legitimum sempiternum: mense septimo, decima die mensis, affligetis animas vestras, nullumque opus facietis, sive indigena, sive advena qui peregrinatur inter vos.
30Upon this day shall be the expiation for you, and the cleansing from all your sins. You shall be cleansed before the Lord.In questo giorno si farà la vostra espiazione, e purificazione da tutti i peccati vostri: ne sarete mondati dinanzi al Signore:Vpon this day shal be the expiation of you, and clensing from al your sinnes: before the Lord you shal be clensen.In hac die expiatio erit vestri, atque mundatio ab omnibus peccatis vestris: coram Domino mundabimini. 31For it is a sabbath of rest: and you shall afflict your souls by a perpetual religion.Perocché questo è il sabato de' sabati, e voi umilierete le anime vostre con tal culto religioso ed eterno.for it is a sabath of rest, and you shal afflict your soules by a perpetual religion.Sabbatum enim requietionis est, et affligetis animas vestras religione perpetua. 32And the priest that is anointed, and whose hands are consecrated to do the office of the priesthood in his father’s stead, shall make atonement. And he shall be vested with the linen robe and the holy vestments.La espiazione sarà fatta dal sacerdote, che sarà stato unto, e le mani del quale saranno state consacrate per esercitare il sacerdozio in luogo del padre suo, ed ei sarà vestito della veste di lino, e delle vestimenta sante.And the priest shal expiate, that is annoynted, and whose handes are consecrated to do the function of priesthood for his father: and he shal be reuested with the linnen stole and the holie vestments,Expiabit autem sacerdos, qui unctus fuerit, et cujus manus initiatæ sunt ut sacerdotio fungatur pro patre suo: indueturque stola linea et vestibus sanctis, 33And he shall expiate the sanctuary and the tabernacle of the testimony and the altar: the priest also and all the people.Ed egli espierà il santuario, e il tabernacolo del testimonio e l'altare, ed anche i sacerdoti, e tutto il popolo.and he shal expiate the Sanctuarie and the tabernecle of testimonie and the altar, the priestes also and al the people.et expiabit sanctuarium et tabernaculum testimonii atque altare, sacerdotes quoque et universum populum. 34And this shall be an ordinance for ever, that you pray for the children of Israel, and for all their sins once a year. He did therefore as the Lord had commanded Moses.E legge sempiterna sarà per voi di pregare pe' figliuoli d'Israele, e per tutti i loro peccati una volta l'anno. Fece adunque Mosè come avea comandato il Signore.And this shal be an ordinance for euer, that you pray for the children of Israel, and for al their sinnes once in a yeare. He did therfore as our Lord had commanded Moyses.Eritque vobis hoc legitimum sempiternum, ut oretis pro filiis Israël, et pro cunctis peccatis eorum semel in anno. Fecit igitur sicut præceperat Dominus Moysi.
16:1
Year of the World 2514.
16:2
Challoner
Enter not. No one but the high priest, and he but once a year, could enter into the sanctuary: to signify that no one could enter into the sanctuary of heaven till Christ our high priest opened it by his passion, Hebrews 10:8. (Challoner)
When the tabernacle was to be removed, and when he had to consult the Lord, he might also enter, arrayed in his pontifical attire. If the high priest was prevented by any legal uncleanness, the next priest was substituted to perform his office. (Josephus, [Antiquities?] 17:8.) Adjutor vicarius propter cognationem ei datus est.
16:4
Calmet
Washed. On this day the high priest appeared in linen clothes, like one of the inferior priests, without the jewels; though Josephus (Jewish Wars 5:15,) asserts the contrary. (Calmet)
Tirinus
This was a feast of sorrow and of penance. (Tirinus)
Haydock
Perhaps he put on his more costly attire before he entered the holy of holies, ver. 23, 24. (Haydock)
16:6
Calmet
Calf, or young bull, which Aaron offered for himself and all the family of Levi, to expiate the sins which they might have committed during the year. If their sins were voluntary, they were obliged also to have perfect charity and contrition. The ram was offered for the sins of the people. Moses speaks of the red heifer, (Numbers xix.) which was also offered, out of the camp, for the people. This solemn day was to be kept by all as a rigid "fast from meat, drink, washing, anointing, wearing shoes, or using marriage." This is the idea which the Oriental nations generally have of a fast. They commence at midnight, and end with the following sun-set; after which they eat what they think proper. (Calmet)
Morinus
On the day of expiation, the Jews made a tenfold confession of their sins. (Morinus, poenit. 2:22.)
16:8
The emissary-goat: caper emissarius; in Greek, apopompaios; in Hebrew, Hazazel. The goat to go off, or as some translate it, the scape-goat. This goat, on whose head the high priest was ordered to pour forth prayers, and to make a general confession of the sins of the people, laying them all, as it were, on his head; and after that to send him away into the wilderness, to be devoured by wild beasts, was a figure of our Saviour, charged with all our sins, in his passion.
16:11
After....celebrated. These words are not in the Hebrew.
16:12
Calmet
Censer, which resembled one of our chalices; without any chains, etc., Apocalypse 5:8. (Calmet)
16:13
The cloud,
Challoner
The blood, etc. This is to teach us, that if we would go into the sanctuary of God, we must take with us the incense of prayer, and the blood, that is, the passion of Christ. Where also note, that the high priest, before he went into the holy of holies, was to wash his whole body; and then to put on white linen garments; to signify the purity and chastity with which we are to approach to God. (Challoner)
Calmet
The Septuagint call this goat apopompaion, "the averter of evils, or the one sent away." Hazazel is taken by Spencer Julian, the apostate, (ap. St. Cyril. 9. and ep. 39,) to mean the devil; as if the goat was sent or sacrificed to him, which is very foolish. (Calmet)
Rabbins
East. That is, the forepart of the mercy-seat, which was not to be touched with the blood, (Menochius) no more than the veil. (Rabbins)
16:15
Menochius
Oracle. He probably took this blood at the same time with that of the calf, Hebrews 9:7. (Menochius)
Drusius
Though some Rabbins assert, the high priest entered the holy of holies four times on that day. (Drusius)
Calmet
Pausanias tells us, that the temples of Dindymenes and Orcus were opened only once a year. (Calmet)
16:16
Haydock
Filth. God deigned to have his tabernacle in the midst of the camp, where so many sins, and marks of disrespect, as well as legal uncleannesses, were found. (Haydock)
Theodoret
Sin so defileth the soul, that the most holy place is contaminated thereby. (Theodoret, q. 22.)
16:17
Calmet
Out. Even the other priests were excluded from the tabernacle. The high priest placed incense on the censer as soon as he entered within the veil, and prayed for all blessings, in few words, that the people might not be uneasy, fearing lest something had befallen him. This was the form: "Be pleased to grant, O Lord our God, that this year may be warm and rainy, that the sovereign power may abide in the house of Juda, that thy people may not be deprived of any of the necessaries of life; and hear not the petitions of travellers," (which are commonly vain and selfish) of "of sinners," as others translate. (Calmet)
Haydock
Those who were forbidden to be present on this occasion, might have made the same objections as Protestants do against the law of the Church, which prescribes a language not commonly understood by all, in the administration of her sacraments. Have either any reason to be offended? (Haydock)
16:18
Let him pray for himself. Hebrew, "he shall expiate or purify it," the altar of incense. Josephus says he also sprinkled with blood the great altar of holocausts, ver. 20. (Antiquities 3:10.)
16:22
Desert, to be devoured by wild beasts, (Menochius) or hurled down a precipice.
16:24
Flesh, which was, in some sort, defiled by touching the goat.
Garments, belonging to his office.
Calmet
Come out of the holy of holies. (Calmet)
Menochius
The remainder of the day was spent in joy. The priest washed himself, as a sign that he had obtained pardon. (Menochius)
16:26
Outram
Camp. This was always required of those who had burnt the bodies of the victims out of the camp, as ver. 28, and Numbers 19:7. (Outram)
In some of the sacrifices for sin, the priests might eat part of the flesh. But here all was consumed, as the victim was offered for the sins of all.
16:29
Calmet
Tenth. Beginning on the evening of the ninth Tisri, which corresponds with part of our September and October, and is the first month of the civil year, Leviticus 33:32. Afflict, by a rigid abstinence from all that might give delight to the body. Children of seven years old begin to join in this mortification. Boys of 13, and girls of 11 years old complete, were obliged to fast. See ver. 6. The Samaritans pray all the day, and give no food even to infants during the 24 hours. (Calmet)
Haydock
Moses was the first who shewed them the example; and this was the only day which he prescribed to be kept as a fast. The Jews afterwards appointed many more. (Haydock)
Buxtorf
Maimonides says, this festival was instituted in memory of the descent of Moses from Mount Sinai the third time, when he came to announce to the people that God had pardoned their idolatry. Usher thinks it was in memory of Adam's fall. The Jews still observe it in some degree. As they are not allowed to sacrifice, they kill a white cock, and the women a hen, on the 9th at evening. Those with child kill both. They confess their sins, receive 39 lashes, ask pardon of those whom they have offended, and generally spend the fore part of this month in acts of piety and of penance. (Buxtorf, Syn. 20.)
Stranger; a proselyte of justice, such as were bound to observe the law.
16:31
Calmet
Of rest. Hebrew, "of sabbaths;" that is, a day of most perfect rest; so that even meat is not allowed to be dressed on it, as it is on other festivals, Leviticus 23:27. (Calmet)
16:2
16:2
Only once in the yeare the high priest, and no other, entred into Sancl• 〈…〉 v. 34. signifying that heauen was not open to anie Sainct, before Christs passion: Heb. 9. v. 8.
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Praying that al their sinnes may be remitted.
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Sinnes do so defile the soule that the very holiest of al places is accounnted as contaminate therby. Theodo. •. 22. in Leuit. 〈◊〉 sine.
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God so remitteth sinnes to those that are truly peninitent, as that which is caried into a wildernes and neuer returneth.
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Besides particular sacrifices for euerie oues sinnes, once in the yeare was instituted a general expiatiō of al.
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St Jerome † AD 420 Against Jovinianus 2.10
… Why did the tribe of Levi receive no portion in the land, but have the Lord for their portion? And how is it that of the priests and Levites, themselves, the
St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.12
… and there He put the man whom He had formed : and when he had transgressed His command He expelled him and made him to dwell over against the delights of Paradise , which clearly is the West. So, then, we worship God seeking and striving after our old fatherland. Moreover the tent of Moses had its veil and mercy seat
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Tertullian † AD 220 The Five Books Against Marcion 3.7
… afterwards He was stripped of His first filthy raiment, and adorned with the priestly robe and mitre, and a pure diadem; in other words, with the glory and honour of His second advent. If I may offer, moreover, an interpretation of the two goats which were presented on “the great day of atonement,”
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Tertullian † AD 220 Five Books in Reply to Marcion 4
As barren; fruitless both; (of whom the Lord
Origen † AD 254 Origen De Principiis 3.2.1
… and afterwards, also, who he is that is called the destroying angel, as well as he who in the book of Leviticus is called Apopompæus, i.e., Averter, regarding whom Scripture says, “One lot for the Lord, and one lot for Apopompæus, i.e., the Averter.”
Origen † AD 254 Origen Against Celsus 6.43
… and her example is said to have been followed also by the man. And, further, who else could the destroying angel mentioned in the Exodus of Moses be, than he who was the author of destruction to them that obeyed him, and did not withstand his wicked deeds, nor struggle against them? Moreover (the goat), which in the book of Leviticus
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St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.12
… and there He put the man whom He had formed : and when he had transgressed His command He expelled him and made him to dwell over against the delights of Paradise , which clearly is the West. So, then, we worship God seeking and striving after our old fatherland. Moreover the tent of Moses
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Tertullian † AD 220 On Fasting 2
… as when, in Leviticus, the Lord enjoins upon Moses the tenth day of the seventh month (as) a day of atonement, saying, “Holy shall be to you the day, and ye shall vex your souls; and every soul which shall not have been vexed in that day shall be exterminated from his people.”
Origen † AD 254 Origen Against Celsus 8.23
… It would be too long for us at present to show why we are required by the law of God to keep its festivals by eating “the bread of affliction,” or “unleavened with bitter herbs,” or why it says, “Humble your souls,”
St Jerome † AD 420 Against Jovinianus 2.10
… When thou seest the naked cover him, and hide not thyself from thine own flesh.” He did not therefore reject fasting, but showed what He would have it to be: for that bodily hunger is not pleasing to God which is made null and void by strife, and plunder, and lust. If God does not desire fasting, how is it that in
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St John of Damascus † AD 749 An Exact Exposition of the Orthodox Faith 4.23
… And what will they say about Daniel? Did he not spend three weeks without food ? And again, did not all Israel circumcise the child on the Sabbath, if it happened to be the eighth day after birth ? And do they not hold the great fast which the law enjoins if it falls on the Sabbath
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St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 2.94
… nor might the anointing oil nor the compounded incense be imitated; nor might anyone enter the temple who was not in the most minute particular pure in both soul and body; so far was the Holy of holies removed from presumptuous access, that it might be entered by one man only once a year;
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1. THE LORD SPOKE TO MOSES, AFTER THE DEATH OF THE TWO SONS OF AARON, that is to say, immediately after the death and slaughter of the young priests, God ordained these things concerning the feast of Expiation, so that by this example and punishment He might make the priests more cautious thereafter in executing their office, and the law which He here established. You may ask, when and why was this feast of Expiation instituted? The Hebrews, whom Lyra and St. Thomas follow, II II, Question CII, article 4, to 10, and Ribera, book V On the Temple, chapter XI, think that this feast was instituted in memory of the remission of idolatry, by which the Jews had cast the golden calf, Exodus XXXII, 4, and therefore it is celebrated on the tenth day of September, because on that day Moses descended from Sinai, bearing the second tablets of the law, and announcing to the people the remission of sin, and that God was now placated toward them: for they think that Moses was three times in the mountain for 40 days, so that altogether he was with God there for 120 days, and remained in the mountain until the tenth day of the seventh month; for Moses ascended into the mountain on the seventh day of the third month, as I said at Exodus XXIV, 12, and Exodus XXXII, 19: from there count 120 days, you will arrive at the tenth day of the seventh month. But this opinion rests on a false foundation: for first, Moses was not three times, but only twice in the mountain for 40 days, namely once before the first tablets, and secondly before the second, as I showed at Exodus XXXIV, 28. The same will be more evident from Deuteronomy IX, 25. Second, because long after Moses descended from the mountain, and the remission of sin was promulgated (which happened in the first year of the exodus from Egypt, on the 28th day of the fifth month, as I showed at Exodus XXXIV, 28), the sons of Aaron were slain, namely after the tabernacle was already built, at the beginning of the second year; but the institution of this feast happened after the slaying of these sons, as is said here. Therefore, since the tabernacle was erected, and Aaron and his sons were consecrated as priests on the first day of the first month, in the second year of the exodus of the Hebrews from Egypt, as is evident from Exodus XL, 12 and 15, from there on the eighth day the sons of Aaron were slain, offering strange fire, as is evident from Leviticus X, 1, compared with chapter IX, verse 1; but God instituted this feast immediately after the slaying of these sons, as is said here: hence it follows that God instituted this feast of Expiation about the ninth day of the first month, and commanded that it be celebrated on the tenth day of the seventh month. I answer therefore first: The occasion of the institution of this feast was the sin of irreverence, committed in the tabernacle by the sons of Aaron, offering strange fire, as is here intimated. For to guard against that, and to establish and inculcate reverence for the tabernacle and sacred things, God here commands that the High Priest enter the Holy of Holies not more than once in a year, to expiate the tabernacle, and that not except with the greatest reverence and with many rites and sacrifices going before. I answer secondly: The cause of the feast was, that by it there might be made a general expiation of all sins, committed throughout the whole year both by priests and by the people; just as among Christians on the feast of Easter there is made a common expiation of all, by confession enjoined upon all: of which matter this feast of Expiation was a most clear symbol and figure, concerning which more at verse 29. Note: The Jews did not celebrate this feast during the whole time of 40 years, in which they wandered in the desert; for after the dedication of the tabernacle, no sacrifices were any longer offered by them in the desert, which nevertheless are here commanded to be offered on this feast.
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2. THAT HE ENTER NOT AT ALL TIMES INTO THE SANCTUARY WHICH IS WITHIN THE VEIL, namely into the holier part of the tabernacle, which is separated from the interior by a veil, and is called the Holy of Holies. From verses 2, 19 and 33, and more clearly from the epistle to the Hebrews IX, 7, it is gathered that only once in the year, namely on the tenth day of the seventh month at the feast of Expiation, was it permitted to the High Priest to enter the Holy of Holies, and that not except with incense and with the sacrifices that precede, which are prescribed here; so that in this way reverence and religion toward the place and toward God dwelling there might be impressed both upon the High Priest and upon the people. Some are of the opinion that what is sanctioned here, namely that no one except the High Priest should enter the Holy of Holies, and that only once in the year at the feast of Expiation, should be limited to the solemn entrance, by which the divine rite was to be solemnly performed in the Holy of Holies; for after that time it was permitted to those who were distinguished by holiness to enter the Holy of Holies. For thus St. James entered it, as Epiphanius testifies, heresy 78, and Hegesippus, book V, and from him Eusebius, book II of the History, chapter XXIII. Thus our Christopher of Castro holds in the History of the Mother of God, chapter III, page 123, and adds that the Blessed Virgin was presented in the temple and dwelt there, or at least prayed in the Holy of Holies. For Evodius, successor of St. Peter in the see of Antioch, asserts this expressly, in Nicephorus, book II, chapter XXIII, and Germanus, Patriarch of Constantinople, in his oration On the Offering of Mary. There are added Andrew of Crete, On the Dormition of the Mother of God, and Gregory, Archbishop of Nicomedia, in his oration On the Offering of Mary, who say that the Blessed Virgin dwelt in the inner sanctuaries or innermost parts of the temple. But this limitation seems to be an excessive relaxation of the law; for the law expressly says and sanctions that the High Priest (much less any other priest or Jew) should never enter the Holy of Holies except when about to perform sacred rites in it, to expiate it on the day of expiation. Whence Abulensis at this place expressly teaches that it was permitted to no one at all except the High Priest to enter the Holy of Holies, except for Moses alone, who was above the High Priest, as being the lawgiver and leader of the people. For he by the command of God entered the Holy of Holies to consult the oracle of God in doubtful matters, and there he heard God responding to him on each matter from the mercy seat, as is evident from Numbers VII, 79. Secondly, because virgins devoted to God, among whom the Blessed Virgin Mother of God dwelt, lived in the court at the entrance of the tabernacle, as is evident from Exodus XXXVIII, 8, and I Kings II, 22. Who therefore would say that all of them dwelt or prayed in the Holy of Holies? The same seems to be said of the Blessed Virgin, especially since at that time her holiness and dignity were secret and unknown, namely that she was to be the mother of God; and she herself, hiding her holiness through humility, made herself equal to the other virgins, indeed submitted herself to them, according to that: "He hath regarded the humility of his handmaid." Concerning what should be thought of St. James entering the Holy of Holies, I have said in the preface to his epistle. The Fathers who say that the Blessed Virgin dwelt in the inner sanctuaries or in the Holy of Holies, all except one, Germanus, who speaks too clearly of the Holy of Holies strictly taken, seem to understand by inner sanctuaries and Holy of Holies the sanctuary or temple; for this is called the Holy of Holies, that is in Hebrew phrase the most holy, a comparison being made with profane houses and places. Therefore the Blessed Virgin dwelt in the Holy of Holies, that is in the temple, which was most holy, namely in the court: for this was the temple of the laity; and in it was an inner chamber, that is a more intimate and remote dwelling, in which dwelt virgins devoted to God and the temple. Or certainly it is called the Holy of Holies because the dwellings adjoining it were turned toward it or attached to it, just as even now dwellings annexed to the temple are reckoned by the name of the temple. For those praying in the temple, especially the sacred virgins, looked upon God sitting in the Holy of Holies. Allegorically, Christ was signified here as about to enter the Holy of Holies with his blood, and to open heaven. Thus the Apostle, Hebrews IX, 12. Once in the year Christ entered there; for the year in this legal sacrifice expresses the course and circuit of all times. Thus Radulphus. Tropologically, in the person of the High Priest, the whole Church of the elect with its head Christ is designated; for we too who live enter the Holy of Holies, namely heaven, not yet in reality, but through hope, merit, desire and contemplation: the cloud signifies the humanity of Christ, or the profundity of the divine vision. Thus Radulphus.
Because I will appear in a cloud over the oracle Over the mercy seat. Note: In the Holy of Holies, both of the tabernacle and of the temple, there was no window, no lamp or light, and this was for the reverence of such great mysteries which were in the Holy of Holies, which God therefore wished to be seen by no one, not even by the high priest. Hence, because when the high priest entered it and opened the doors or curtains, some light from the lamps which burned in the Holy Place, or from the rays of the sun diffused through these doors into the Holy of Holies, for this reason God commanded that to obscure it, the high priest should burn incense, and that a smoky cloud be brought upon the whole place, so that he could see nothing, so that the cloud of incense might veil the sight of the Holy things which the high priest's entrance had revealed, as Origen says; and especially so that the high priest might not see the body of the angel, speaking with him in place of God from the mercy seat or oracle. For although it is not certain, yet it is sufficiently probable that the angel speaking thus assumed a human body as well as a voice; and this is proved first, because these words signify this: "I will appear in a cloud over the oracle," that is, Out of a thick cloud I will form for myself a body, and I will assume it and place it between the Cherubim over the ark, so that from the mercy seat I may answer and give forth oracles: for this reason in turn I wish that body to be covered as it were by the smoke of incense, so that through it as through a veil I may appear and speak. Secondly, because it is more natural that a human voice should proceed from a human body than from pure air. Thirdly, because Ezekiel, cap. I, saw God in human form sitting upon the chariot of the Cherubim; and something similar, indeed the same, was true of the Cherubim of the ark of Moses, as I said there. Fourthly, because God wished the high priest to enter the Holy of Holies with incense, so that by its smoke he might cover this body of his, so that it could not be seen by the high priest: for to conceal the voice of God speaking, there was no need of smoke; for a voice is not seen, but heard, and God wished this voice of his to be heard. Fifthly, because for this reason it is said in Daniel III, 55, that God sits upon the Cherubim in the mercy seat, and speaks from there (for to speak is the function of a mouth and human body; for no one sits and speaks except a man), Exod. XXV, 22; Numer. VII, 89; namely, because this body, assumed by God, that is by the angel of God sustaining the person of God, sat in the mercy seat, so that the ark was the footstool of his feet, Psalm XCVIII, 5. This is the opinion of Abulensis, Quaest. XXII in Exod., Vilalpando, lib. IV De Templo, cap. XXXIV, and others. However, Cajetan holds the contrary opinion, namely that God did not assume a body here, but appeared only through the cloud and smoke of incense: "To be seen," he says, "God in a cloud over the mercy seat, is for him to be represented in the cloud of incense over the mercy seat."
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3. UNLESS HE SHALL HAVE DONE THESE THINGS FIRST, HE SHALL OFFER A CALF FOR SIN, AND A RAM FOR A HOLOCAUST. — "First, etc. he shall offer," partly by immolating, as the calf for sin: for he must bring its blood into the Holy of Holies; partly by presenting to God, as the ram: for this ram was not immolated before, but after the high priest's entrance into the Holy of Holies, and again after his exit, it was immolated as a holocaust. A CALF FOR SIN. The high priest offered this calf for his own sins and those of his household, committed throughout the year knowingly or unknowingly, as is clear from verse 6; for for the sins of the people he did not offer a calf, but a goat, as is clear from verses 7 and 15. Allegorically, Christ offered the calf, that is himself for his sins, that is ours, which he himself transferred to himself to be expiated: he prayed for himself and his household, that is for the Apostles and all believers, John XVII, verse 9. He also offered the goat, that is the penance of his people. Thus Radulphus.
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4. HE SHALL BE CLOTHED WITH A LINEN TUNIC, WITH LINEN BREECHES, etc., namely breeches, covering both thighs, or the thigh. Note: The high priest on this feast of Expiation did not use the precious garments proper to him, and the pontifical vestments, such as the tiara, the hyacinthine tunic, the ephod, the rational and the girdle; but only the common vestments of the lesser priests: because he was supplicating for pardon of sins both his own and those of the people, and this feast was not one of joy, but of sorrow, penance and affliction: hence after the expiation was completed, about to offer holocausts, only then did he assume the pontifical vestments. We see something similar already on the day of Parasceve, of which this feast was a type; for the Church is stripped; the priest, indeed even the Bishop, is clothed only in the albs of deacons, when he performs the office of the Passion: which completed, to complete the sacrifice of the Mass, he puts on his own and more precious vestments, namely sacerdotal or pontifical.
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5. HE SHALL RECEIVE FROM THE WHOLE MULTITUDE OF THE CHILDREN OF ISRAEL TWO GOATS FOR SIN, this is the victim for the sins of the whole people, committed throughout the year knowingly or unknowingly. You will say: Hebr. IX, 7, it is said that the high priest offered these only for his own ignorance and that of the people; therefore not for sins committed knowingly. I answer: Ignorance there, as also elsewhere often, signifies every sin; for, as the Wise Man says, Proverb. XIV, 22, and Aristotle, III Ethic.: "Every sinner is ignorant, because he is imprudent."
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6. For his house, for his whole family of all the priests and Levites: for these are not contained under the name of people, but belong to the house of the high priest.
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8 and 9. AND CASTING LOTS UPON BOTH (Upon both goats together) A LOT, ONE FOR THE LORD, AND THE OTHER FOR THE SCAPEGOAT: WHICHEVER LOT SHALL COME OUT FOR THE LORD, HE SHALL OFFER IT FOR SIN. — Over the people's goats such a lot is commanded here to be cast, so that the high priest takes two, for example, tablets, inscribes the name of God on one, the name of the scapegoat on the other, then mixes both or hides them in an urn or in his bosom, and draws out one from there, and places it upon one goat, the other truly upon the other; whichever tablet of God shall have been placed upon it, this one is sacrificed to God for the sin of the people; the other truly, to which the tablet of the scapegoat fell, is let go free. Hence the Jews fable that God on this day of expiation sits, so as to distribute lots to each man, and whatever is to happen to each throughout the whole year, he arranges and establishes. Whence some of them pour the blood of a bird or beast over the heads of those whom they love, so that they might propitiate God for them, namely so that God, if on that day he judges and decrees that their blood is to be shed, might accept in its place the blood of this beast. The Abulensian relates and refutes this. For it savors of gentile superstition; for the Gentiles had lucky and unlucky days, auspicious and inauspicious: these they avoided, those they sought. Thus Lucullus, about to fight with Tigranes on the day before the nones of October, which day was unlucky because on that day the Cimbri had destroyed the forces of Caepio, when someone was saying that the Romans abhorred and feared this day: "Let us fight therefore," said he, "strenuously today, so that we might make this day also lucky and joyful for the Romans instead of unlucky and sad." Thus it came to pass; for with only five Romans lost, he slew more than one hundred thousand of the enemy: Plutarch is witness in his Life of Lucullus. Allegorically, the goat for sin signifies Christ suffering and dying on the cross; the scapegoat signifies the divinity of Christ, which in the passion could not suffer, and remained free: thus Theodoret, Isychius, and Cyril in book IX Against Julian, before the middle; or, as Procopius says, the scapegoat signifies the soul and spirit of Christ, which escaped free from death, and on the third day rose in a glorious body. Secondly, the goat for sin signifies Christ sacrificed; the scapegoat signifies the human race, which through the death of Christ was freed from death and manumitted: thus Cyril in the same place. Thirdly, more distinctly and more aptly for tropological interpretation, Origen and Bede here, and St. Jerome (or whoever is the author: for he seems to have been ignorant of Greek and Hebrew, and consequently not to be Jerome) in chapter XV of Mark, by the goat for sin understand Christ adjudged to death; by the scapegoat Barabbas (whence also Rupert by these two goats takes Christ, and by Barabbas prefigures Antichrist), who was let go free as into a wilderness, bearing the sins of the people crying out and saying: "Crucify, crucify." Tropologically, the goat for sin are the elect and those to be saved; the scapegoat are the reprobate and those to be damned; the lot is divine reprobation and predestination, by which God leads the elect by most certain paths to eternal life, of which it is said in Psalm XXX: "In thee have I hoped, O Lord, I said: Thou art my God, in thy hands are my lots," that is to say, To whose lot I am I do not yet know, yet I know that this is in thy power, that my lot should come out to thee, and that thou shouldst transfer me to the part of thy elect. For the goat of God does not remain a goat, but is slain for God; thus the penitent slay their vices, and exchange their life, and so all the Saints and elect are mortified for God all the day, indeed are even slain, as the Martyrs, so that they may rise pure and glorious: the other truly remains a scapegoat, and as a goat is let go into solitude, that is into the land of darkness, where there is no order, but utter desolation, namely into hell, so that there it may be torn by beasts, that is by demons. Thus Radulphus and Bede. Evil therefore did the Gentiles say that this lot was fate, which imposed necessity upon all things and actions of men. "Fate," says Chrysippus in Gellius, book VI, chapter 11, "is a certain eternal and inevitable series of things, and a chain rolling itself and entangling itself through eternal orders of consequence, from which it is fitted and connected." And Seneca in Oedipus: We are driven by the Fates, yield to the Fates. Anxious cares cannot change the threads of fate spun; Whatever we suffer, mortal race, Whatever we do, comes from on high. And Solon said that "fate brings to mortals both evils and goods together." But Holy Scripture teaches otherwise, namely that goods indeed arise from the grace of God, but with the cooperation of free will: evils truly, such as sins, hardening, etc., and consequently reprobation and damnation themselves, arise from the evil will of man, which God permits and ordains for just punishment.
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10. AND HE WHOSE LOT IT IS TO BE THE SCAPEGOAT, SHALL SET HIM ALIVE BEFORE THE LORD, THAT HE MAY POUR PRAYERS UPON HIM, AND SEND HIM AWAY INTO THE WILDERNESS. — This is another goat or he-goat, namely the scapegoat, or one sent into the wilderness, so that as it were he might carry away with himself the sins of the people, which the priest had imprecated upon him, and as it were imposed upon his head. Note: For scapegoat, in Hebrew it is עזאזל Azazel, which first, the more recent Rabbis, whom Vatablus and Oleaster followed, think to be the name of a mountain, into which this goat was led, and from which it was cast down. The Jews add that a red thread or cord was tied to the horn of this goat, which would have turned white if God had forgiven the sins of the people; but if not, it remained red. Whence the man leading the goat into the wilderness, when he saw this change of color in the thread, immediately blew the horn: then others arranged in order all the way to Jerusalem, similarly sounded the trumpet, so that all the people of the land might know that their sins had been forgiven them. Oleaster relates this fable. Secondly, R. Abraham thinks Azazel signifies a demon, because it is strong. Whence what we have as scapegoat, in Hebrew is לעזאזל laazazel, which R. Abraham translates, for the strong, as if to say: The high priest shall set this second goat, and it shall stand before the Lord, so that he himself might free the people from the strong one, that is from the devil: thus also the Valentinians with Irenaeus, lib. I, cap. XII, posit Azazel to be the name of a demon. Julian the Apostate held the same view, whom Cyril refutes, lib. IX Against him. Hence also Cornelius Agrippa, a notable magician, lib. II Of Occult Philosophy, asserts Azazel to be the name of one of those demons who preside over the elements, and who devote their works more to magicians and witches: he also relates that the same is the king of the south, and is called Amaymon from the Cabala of the Hebrews, or rather he trifles. Thus also Reuchlin, lib. III Of the Art of Cabala, relates that Azazel rules most widely in the army of Satan. It is credible that from these fictions of the Jews and heretics, some demon afterwards assumed this name Azazel, so as to confirm magicians and witches in this their error: whence also to them it appears in the form of a goat, and by them in the same form is adored; and it can happen that this goat is likewise called by them Azazel. For from of old demons have assumed the form of a goat, because this animal is lustful and proud, is evident from the fact that they themselves in Scripture are called שעירים seirim, that is hairy and hirsute like a goat, as among others our Delrio noted, On Magic lib. II, Question XXVII, sect. 3. Thus we read in the Lives of the Fathers, lib. VI, tom. II, numer. 12, that Julian the Apostate the Emperor had as his emissary the demon Azazel, or scapegoat, whom he himself sent from Persia into the West, so that he might bring back some answer to him from there; and when the demon had come to the place where the monk Publius dwelt, he stood there for ten days immobile, because that monk was continually praying, and thus was hindering his passage. The demon therefore returned, and being asked by Julian: Why did you delay? He answered: The monk Publius hindered my passage, and so I return with the matter unaccomplished. Julian, being indignant, threatened Publius; but within a few days he was killed by God's will. Thirdly, others translate Azazel as a thing of expulsion, namely of divine vengeance, that is expiatory; for such was this goat. But I say the goat Azazel, in Hebrew is the same as the goat going away, or the scapegoat: thus indeed our translator renders it, and the Septuagint, who call it ἀποπομπαῖον χίμαρον. Whence also Symmachus and Aquila translate it, the goat which is sent into the wilderness, as Theodoret testifies. For it is composed of עז ez, that is goat, and אזל azal, that is went away, was taken away; the goat is called ez, because it bears a hardened forehead with horns, from the root עזז azaz, that is hardened; strengthened; moreover the letter lamed is prefixed to azazel, so as to signify the distinction and boundary of the lot, and it is the same as the preposition for; for the lot of one goat was ladonai, that is for the Lord, so that namely it should be sacrificed to him; but of the other it was laazazel, that is for the scapegoat, so that namely it should be sent forth as an expiation of the people into the desert. Concerning this goat therefore it is said: "He shall set (the priest) him before the Lord, so that he may pour prayers upon him," so that namely he may confess his sins and those of the people, and may beseech God that he transfer them into the goat. Whence in Hebrew it is to make expiation in him, that is through him. These things are said by prolepsis: for the sending forth of this goat took place after the expiation of the Holy of Holies was completed, after the priest had returned from there, as is evident from verses 22 and 21. This scapegoat therefore was as it were an anathema, a cleansing and an expiation of the people, to whom the people through the high priest imposed all their sins, so that he, burdened with them, might carry them away outside the camp into the wilderness: just as the Romans and Greeks in time of common plague or pestilence chose expiatory men, and by killing them devoted them to the gods to avert disaster: such an expiation was Curtius, who threw himself headlong into the chasm of the city. Concerning which matter I have said more at I Cor. IV, 43. Hence also among the Gentiles there were gods ἀποπομπαῖοι, ἀλεξίκακοι, ἀποτροπαῖοι, λύσιοι, φύξιοι, that is, emissaries, repellers of evils, averters, solvers, putters to flight of evils; hence also were called apotropaic rites, which were performed to gods repelling and averting evils, concerning which Giraldus, Syntag. 1.
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11. HE SHALL OFFER A CALF. — This was not the red heifer of which Num. XIX; for that one was immolated outside the camp, for the sin of the people, but this one in the tabernacle, for the sins of the priests.
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12. AND HAVING TAKEN THE CENSER, AND HAVING DRAWN WITH HIS HAND COMPOUNDED INCENSE, — "compounded" from stacte, onycha, galbanum and frankincense, as was prescribed in Exodus XXX, 34 and 35.
12 and 13. HE SHALL ENTER INTO THE HOLY OF HOLIES (into the Holy of Holies, which is called in the plural Sancta, for emphasis: for it was most holy), THAT HAVING PUT THE AROMATICS UPON THE FIRE, THE CLOUD OF THEM AND THE VAPOR MAY COVER THE ORACLE, WHICH IS ABOVE THE TESTIMONY (that is, above the ark, in which is the testimony, that is, the law or the tables of the law, as I said at Exodus XXV, 21), AND HE SHALL NOT DIE. — Because if he shall not burn the incense, which by its smoke may cover the oracle or the mercy seat, and that body assumed by me residing in it, he shall die, because he presumed to see it. Censers are the hearts of Christ and the Saints; fire is the Holy Spirit; incense are virtues; the smoke is the prayers of the Saints, Apoc. VIII, 4. Therefore, when Aaron is commanded to fill the censer from the fire of the altar, it prefigures the power of Christ, who the human mind, which he assumed for us, shining with the gold of justice, he inflamed with the torches of spiritual love; in like manner those who are Christ's, they also place fire in their censers, and burn incense: because conceiving virtues from divine love, they extend their desires to the beatitude of heavenly promises, but still with sorrow and in a riddle. Whence a cloud is said to ascend from them here, which at some time a flame will follow, when they shall see them face to face: and these find life, and escape death, says Radulphus. Beautifully St. Ambrose explaining that verse of Ps. CXVIII, Thy word is exceedingly kindled, and thy servant hath loved it: "Whom, he says, the Lord hath sprinkled with fire in the new testament, who might inflame the secret affections of minds with the ardor of divine knowledge, who might burn the vapor of faith and devotion, who might kindle the desire of virtue. Heated by this fire Jeremiah says: And there was a burning fire in my bones: Heated by this fire of heavenly words Cleophas and that other, who together with the Lord had made the journey from Jerusalem to the castle, were saying: Was not our heart burning within us, when he opened to us the Scriptures?" And again: "Strong as death is love, hard as hell is emulation. A hard zeal, which no allurement of this life conquers. Hard as hell, through which we die to sin, that we may live to God." And St. Chrysostom, homil. 52 in Acts: "Whoever, he says, shall be seized by the fire of Christ, such a one would be as a man dwelling alone upon the earth. So much does glory and ignominy matter to him not at all. Temptations moreover he so despises, and scourges and prisons, as if he suffered them in another's body, or as if he possessed an adamantine body. But those things which are pleasant in this life, he so laughs at, and does not feel like we ourselves dead bodies. And just as flies do not fall into the midst of flame, but flee, so affections do not dare to approach those men."
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14. HE SHALL ALSO TAKE OF THE BLOOD OF THE CALF, AND SPRINKLE IT WITH HIS FINGER SEVEN TIMES TOWARDS THE MERCY SEAT, — towards the mercy seat (for the blood here did not touch or reach the mercy seat itself, as Abulensis rightly observed). The reason was, not that the mercy seat had sinned, but that it itself seemed to be polluted and contaminated by the sins of the people, in whose midst it was, committed throughout the whole year; therefore, in order that this pollution might be taken away, the priest and the people who had given cause for the pollution, gave the blood of the goat and the calf as their own blood, of which they were also guilty as to death. But this expiation was made, not at the altar of holocausts, because that was sufficiently expiated by daily sacrifices; but at the altar of incense, and in the Holy of Holies: which two things represented, as it were, the most holy things, especially God, who was offended and had to be appeased. TOWARDS THE EAST, — that is, towards the front part of the mercy seat, which first met the one entering; for that part, with respect to the back, was towards the East, just as the Holy of Holies consequently was towards the West. Whence, speaking absolutely, the priest made expiation in that position in which the Jews prayed, namely turned towards the West, that is turned towards the Holy of Holies, which was towards the West; yet it is said here that he makes expiation "towards or rather against the East," not of the world, but of the mercy seat, that is, against or towards the front part of the mercy seat: for this looked towards the East, and was turned towards it. Thus Cajetan, Abulensis, Vatable. Allegorically, the blood is sprinkled here seven times against the mercy seat, so that it may signify that by the blood and death of Christ, with divine propitiation interceding, the sevenfold grace of Christ is conferred on the faithful, by which they may enter heaven: thus it is sprinkled towards the East, that is towards Christ, who brought us the light of justice, so that now changed we may hear that word of the Apostle, Ephesians V: "You were heretofore darkness, but now light in the Lord." Thus Radulphus.
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15. AND WHEN HE SHALL HAVE SLAIN THE GOAT FOR THE SIN OF THE PEOPLE, HE SHALL BRING HIS BLOOD WITHIN THE VEIL, — namely within the Holy of Holies; "he shall bring," namely together with the blood of the calf, of which verses 11 and 14: otherwise indeed the high priest would have had to enter the Holy of Holies twice on the same day, when it was permitted to him only once, as is evident from Hebrews IX, 7. Allegorically, Christ through the blood of the calf, that is of himself, and through the blood of the goat, that is, through the mortification and penance of the people, expiates the sanctuary, not as if it were unclean in itself, but so that it may signify the sanctification of the future life to be acquired by present contrition, says Radulphus.
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17. LET NO MAN BE IN THE TABERNACLE, WHEN THE HIGH PRIEST ENTERS THE SANCTUARY. — "In the tabernacle," that is, in the front part of the tabernacle, which is called the Holy Place: for into the Holy of Holies, it was never permitted for anyone except the high priest to enter. It is commanded here therefore, that none of the other priests be in the Holy Place, at the time when the high priest enters the Holy of Holies, and this is for the reverence of the majesty of God, and lest the other priests in the Holy Place be able to hear God speaking from the Holy of Holies to the high priest. Allegorically, all the disciples of Christ in his passion (by which he entered into the Holy of Holies, namely into heaven) withdrew from him and fled; again, scarcely any of the others then took care for his own salvation. Thus Isychius and Radulphus. Note: The tabernacle signifies the whole sanctuary, consisting of the Holy Place and the Holy of Holies; yet by synecdoche it now signifies one part, now the other; for the individual parts are sometimes called the tabernacle; hence the tabernacle is taken in four ways: first, for the court of the tabernacle, and the tabernacle itself; second, for the whole tabernacle, excluding the court; third, for the Holy Place, as it is taken here; fourth, for the Holy of Holies, as it is taken in verse 16 preceding. Thus Abulensis.
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18. And when he shall come out to the altar (of incense) WHICH IS BEFORE THE LORD (the mercy seat, in which the Lord dwells), LET HIM PRAY FOR HIMSELF, — and for all the people, as has been said before: for this was one common expiation for all. Thus Abulensis.
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20. After he shall have cleansed the sanctuary (the Holy of Holies) AND THE TABERNACLE,—that is, the Holy Place, which is expiated by this, that the altar of incense which is situated in it is expiated, by the rite which has already been prescribed in the preceding verse. Tropologically, the Holy of Holies signified heaven; the Holy Place, perfect men of this life: whence the altar of incense, which was in the Holy Place, signified Saints devoted to contemplation and heavenly things; the court signified the common life of the laity, as I said on Exodus XXVI, at the beginning. The court therefore was expiated daily, because on the altar of holocausts, which was in the court, sacrifice was offered daily: for the imperfect, on account of frequent falls, have need of frequent and almost continuous penance. But the Holy Place was expiated once a year, because perfect men, although they appear to live without fault, nevertheless ought not to depart from this life without penance, as St. Augustine taught and showed by his example, as witnessed by Possidius in his Life, and St. Fulgentius, whose voice in sickness was this: "Lord, grant me patience here now, and forgiveness hereafter." The Holy of Holies finally was expiated, because heaven is opened by penance. Thus nearly Radulphus. This is what Abbot Menas said among John Moschus in the Spiritual Meadow, cap. CLIX: "Every monk ought to do penance, both young and old, that they may deserve to enjoy eternal life with glory and praise: the young indeed, because in the flower of age, when concupiscence burns, they have put their neck under the yoke of chastity; the old truly, because they have been able to transfer to better things the anticipation of evils which had become habitual to them over many times."
20 and 21. Then let him offer the living goat, and LAYING BOTH HIS HANDS UPON HIS HEAD, LET HIM CONFESS ALL THE INIQUITIES OF THE CHILDREN OF ISRAEL, AND ALL THEIR TRANSGRESSIONS AND SINS: AND PRAYING FOR THEM UPON HIS HEAD, LET HIM SEND HIM AWAY BY A MAN READY, INTO THE DESERT.—This is the scapegoat, upon which the priest imprecated the sins of the people not as guilt (for this cannot be done), but as penalty passing from the people into the goat; penalty, I say, by which God was accustomed here to afflict him temporally in common for the sins: for otherwise the full penalties due to each sinner individually would remain and abide to be paid, either here, or in Purgatory, or in hell, and this ceremony took nothing away from them. Thus Abulensis. The Jews hand down, or rather fabricate, that the pontiff on this day also poured forth other prayers, and first besought good and happy times; secondly, that the scepter should not be taken away from the tribe of Judah; thirdly, that no one should lack in the people; fourthly, that God should not hear the foolish prayers of particular men, which are harmful to the common good, as those who depart wish for and ask for fair weather, when perhaps rain is more fitting for the land and the common good. Oleaster relates these things.
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21. BY A MAN READY.—In Hebrew it is, he shall send him away by the hand of a man עתי itti, that is, of the time, namely prepared for this at this time. Thus the Septuagint, the Chaldean and Our version. Oleaster translated it otherwise, By a man of the time, he says, that is by an old man, or one who had spent much time in solitude.
INTO THE DESERT,—where this scapegoat is devoured by wild beasts, and thus as an expiation, pays the penalties due to the sins of the people, and transferred into itself. Thus also the Gentiles sacrificed a goat to Pan, god of shepherds who dwell in deserts, which was driven to a cave, in which Pan himself was thought to dwell, as Lucian teaches. Tropologically, the priest confesses the sins of the people upon the head of the scapegoat, because the elect ought to confess that they too by nature were children of wrath, and worthy to suffer like things, had not grace come to their aid: and thus they sing forever the mercies of the Lord, and say: "The mercies of the Lord, because we are not consumed;" and: "Unless the Lord of hosts had left us a seed, we should have been as Sodom." Again the pontiff imprecated the sins of the people upon the head of the goat, because Christ prays that the wrath of divine indignation, to which even the elect were subject, being absolved to them through grace, may be turned back upon the head of the reprobate alone, not that they should suffer anything beyond their desert, but that they alone bear the common guilt. The man leading this goat into the wilderness is likewise Christ, who on the day of judgment will say to the reprobate: "Depart, ye cursed, into everlasting fire—" Thus Radulphus. Miserable and horrible will be the lot of these; for as the flesh of all corpses is food for worms, so the life of the damned will be food for death, and that eternally. Again, as an ox grazes grass in the meadows, not by tearing it up from the root, where its life is, but by cropping and cutting it bit by bit: so a soul placed in those infinite punishments, without the consumption of its own substance, is torn apart as it were by a perpetual vulture's bite, but is not consumed.
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22, 23 and 24. AND WHEN THE GOAT SHALL HAVE CARRIED ALL THEIR INIQUITIES INTO A DESERT LAND, HE SHALL LET HIM GO, AND AARON SHALL RETURN INTO THE TABERNACLE (he who sent forth the goat was outside it: for he was at the door of the tabernacle), and having put off his garments shall wash his flesh (his whole body, so that this washing may be a symbol of cleanliness obtained through the expiation now completed) IN THE HOLY PLACE (in the court of the tabernacle, namely at the brazen laver near the door of the tabernacle, from which he had to go out from the Holy Place; for on this feast day the high priest undressed and dressed himself in the Holy Place), AND SHALL PUT ON HIS GARMENTS — the pontifical ones; for henceforth this solemnity was joyful, and already with the expiation completed the signs of mourning had passed. Whence festive holocausts were to be offered, and the high priest had to minister here and offer them; but the high priest could not minister unless in pontifical vestments; he had therefore first to put on the common garments of priests, which he had taken off to wash himself, and over them to put on his own vestments, namely those proper to the high priest. Tropologically, Christ, after he shall have sent the damned into the eternal solitudes of hell, shall return into the tabernacle, that is heaven; he shall put off his garments, because he will not appear in the corruption of flesh, but he shall wash it, that is he shall show it clean from every wound and contagion of his passion; and he shall put on his garments, that is he shall show himself clothed in the stole of immortality due to him to the elect; he shall offer a holocaust, that is he shall give all the praise and glory of his redemption to God, and shall offer all the elect to God, when in the heavens nothing mortal shall remain in the flesh, nor anything culpable in their spirit, but all shall be occupied with divine praises; he shall pray for himself and his, that is he shall make manifest the merit of his prayer, as much as it shall have profited either himself or his friends; he shall burn the fat of the victim for sin, because then his voluntary death, in which he laid down his soul for his elect friends, seeing such fruit and such a people and such glory of the elect, shall produce ineffable joy. Thus Radulphus.
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26. BUT HE THAT LET GO THE SCAPEGOAT, SHALL WASH HIS CLOTHES AND HIS BODY WITH WATER, AND SO SHALL ENTER INTO THE CAMP. — "Shall wash," namely to wash away the legal uncleanness, which he contracted from the contact with the goat laden with so many sins, according to the imprecation of the high priest and the estimation of the people.
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27 and 28. BUT THE BULLOCK AND THE GOAT THAT WERE SLAIN FOR SIN, AND WHOSE BLOOD WAS BROUGHT INTO THE SANCTUARY, THEY SHALL CARRY FORTH WITHOUT THE CAMP, AND SHALL BURN THEM WITH FIRE, BOTH THEIR SKINS AND THEIR FLESH AND THEIR DUNG (for the reason stated cap. IV, vers. 12); AND WHOSOEVER SHALL BURN THEM, SHALL WASH HIS CLOTHES AND HIS FLESH WITH WATER: — "Whosoever," namely from the people; for it was the high priest's alone to slay the bullock and the goat, to shed the blood and sprinkle it: for these were priestly functions; which being completed, someone from the people carried the flesh, skin and dung of the bullock and goat outside the camp, and there burned them to ashes. Allegorically, the dung and skin of the bullock is the ignominy of the cross of Christ; these are burned outside the camp, because Christ suffered outside the city, and extended the fruit and glory of his cross outside Judaea to the Gentiles: whence also the goat for sin is burned there, so that Christ outside the Synagogue among the Gentiles, and glorified by the penance and conversion of the Gentiles, may be signified; whosoever therefore shall have burned it, that is shall have believed in him burned and roasted on the cross, let him wash himself, that is let him sanctify himself, so that he may deserve entrance into the heavenly camp, says Radulphus.
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29. YOU SHALL AFFLICT (The Hebrew תענו teaunu can also be translated humiliate) YOUR SOULS,—both by fasting and by other modes of mortifying the flesh. Josephus relates, lib. III, cap. X, that on this day of expiation the Jews were accustomed to fast until evening. Secondly, Abulensis in Levit. XXIII, Quaest. XXII, from the fact that it is said here: "You shall afflict your souls," collected that on this day all pleasure was forbidden to the Jews; whence thirdly, the Jews relate, and are said still to observe, that on the same day they were to abstain from drink, from wives, from baths, and moreover to cast off their shoes; indeed on this day individuals specifically confess their sins, and inflict upon themselves blows and stripes for them, as I myself have heard from them. For this was a day of penance for obtaining expiation, as among us is Lent and Good Friday. Hence, that I may briefly embrace all the mystical senses of this place, allegorically this feast of Expiation signified the expiation of the sacrifice of the cross of Christ. Tropologically, it signified the cleansing of souls, both daily and particular, and annual and common to all at Passover. Hear Origen here, homil. 33: "O wonderful festival, a feast day is called the affliction of the soul. See therefore if you wish to celebrate a feast day; if you wish God to rejoice over you, afflict your soul and humble it; do not permit it to fulfill its desires, nor allow it to wander in wantonness; for when the soul has been afflicted and humbled in the sight of the Lord, then God becomes propitious to it, and then there comes to it He whom God appointed as propitiation, Christ Jesus, its Lord and Redeemer." For contrition expiates and sanctifies the soul; but this is acquired through meditation on the last things and of a twofold sort, of which in vers. 8. Thus Abba Ammon in the Lives of the Fathers, lib. V, tit. On Contrition, when asked to speak a word of edification: "Think," he said, "as if you were a guilty person in prison, and say to yourself: Woe is me, how shall I be able to stand before the tribunal of Christ, and how shall I be able to render an account of my deeds? If you always meditate thus, you will be able to be saved." And Abba Elias: "I," he said, "fear three things: the first, when my soul is about to depart from my body; the second, when I am about to meet God; the third, when sentence is about to be pronounced against me." Theophilus the Archbishop, when dying, said: "Blessed are you, Abba Arsenius, because you always kept this hour before your eyes." Abba Agathon, when dying, remained motionless for three days with his eyes open; but the brothers struck him, saying: Abba, where are you? and he answered: "I stand in the sight of divine judgment." They say to him: And do you fear? And he said: "Meanwhile I have labored with such virtue as I could in keeping the commandments of God; but I am a man, and I do not know whether my works have pleased the Lord." The brothers say to him: And do you not trust in your works, that they are according to God? And the old man said: "I do not presume, unless I come before God; for otherwise are the judgments of God, otherwise those of men." Ibid. cap. XI On Sobriety. Abba Evagrius said: "Always remember your end, and do not forget eternal judgment, and there will be no sin in your soul." Ibid. A certain notable Abba living rigidly in the desert, when asked: "How do you endure this labor?" answered: "All the labor of my time, which I endure here, is not worthy to be compared to one day of the torments which are prepared for sinners in the future age." Ibid. cap. VII On Patience. Another old man said: "In every matter let a man reprove his soul, saying to it: Remember, because you must meet God." Ibid. lib. VII, cap. XXI. Anagogically, this feast signified the expiation of the whole world, and the separation of the elect from the reprobate to be made on the day of judgment.
29. AND THIS SHALL BE AN ORDINANCE PERPETUAL TO YOU,—that is to say, This law shall be perpetual to you and always to be observed. 29 and 30. In the seventh month, on the tenth day of the month, YOU SHALL AFFLICT YOUR SOULS. IN THIS DAY SHALL BE EXPIATION FOR YOU.—Hence and from vers. 32, it is clear that this feast of Expiation and its ceremonies were performed on the tenth day of the seventh month; when namely the Jews, having already gathered their fruits, had leisure to attend to God, to expiate themselves, and to give thanks to God. Whence almost the entire seventh month was festive and sacred, as appears in Levit. XXIII. Hence allegorically, the seventh month is the time of grace, in which the seven spirits of God were sent into all the earth, Apocal. V; in which Christ entered the eternal sanctuary, drawing all ages after him, as Radulphus says. Note: The feast of Expiation began from the evening of the ninth day and lasted until the evening of the tenth day of the seventh month, as appears in Levit. XXIII, 32. For the Jews celebrated their feasts from evening to evening; but this expiation was made through the high priest, who expiated not only the people, but also himself and the other priests, indeed even the temple and the Holy of Holies, as appears in vers. 33.
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31. For it is a sabbath of rest. — In Hebrew it is, sabbath of sabbath, or rest of rest, that is to say, the greatest rest is to be observed and practiced by you on this day; for these two were the most solemn feasts for the Jews: first, the sabbath; second, this day of expiation. Whence neither in them was it lawful to prepare food, which however was permitted for other feasts, as will be evident in chapter XXIII, verse 27.
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32. THE PRIEST WHO SHALL BE ANOINTED, — that is to say, who shall have been consecrated as pontiff through the anointing of his head and hands; for by this anointing he is initiated and consecrated.
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34. THAT YOU MAY PRAY. — You, O pontiffs, henceforth to follow; for only the pontiffs were able to make expiation and to pray solemnly on this day. MOSES THEREFORE DID AS THE LORD HAD COMMANDED MOSES. — "Moses," that is to himself, is a Hebraism. Moreover "did," not by celebrating the feast of Expiation, as Lyra wishes: for this was to be celebrated in the seventh month; but these things were done in the first month, as I showed at the beginning of the chapter: "did" therefore, that is, Moses promulgated to the people this law of God concerning the feast of Expiation, to be observed in its time, namely in the seventh month, in Chanaan; for God had commanded this to him, verse 2.
Machine translation from the Latin, not reviewed.
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v. 4 « Locutusque est Dominus ad Moysen post mortem duorum filiorum Aaron, quando offerentes [ignem alienum] tnterfecti sunt », — Hebr. : quando appropinquaverunt coram. Iahve et etc. teret eum d altare accedere, et quo supplicationum rita propitium faceret Deum, uti ne in ea ipse incurreret, in quae incurrerant filii sul, incaute Bi inconvenienter accedentes m altare Dei » (0Or.) —
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v. 9 « et praecepit ei dicens : Loquere ad. Aaron fratrem tuum, ne omni tempore ingrediatur sanctuarium, quod est intra velum » nz»z | (Ex. 26,31 sqq.), ergo velum interius, sanctum sanctorum separans a sancto, « coram propitiatorio, quo tegitur arca, ut non moriatur », sicut filii sui (Ca?.), « quia in nube apparebo super oraculum ». Potissima ratio est Dei praesentis reverentia, qui non est pro hominis lupraesens adsit, irreligiosis peccatum non impunitum dimittet (Bonfr.). « Nubes », inquit Ians., « non videtur esse fumus solus thymiamatis, sed vera nubes, quae oraculum implebat et propter obscuritatem sancti sanctorum , maxime accedente fumo thymiamatis, distincte videri non poterat ». Putat, eam. nubem (cf. Ex. 13,21; 19,9. 16; 24,15 sq.; 33,9 sq.; 34,5; 40,32 sqq.) in sancto sanctorum tiae. At eiusmodi permanentis miraculi adstruendi non est sufficiens ratio. Unde cum Syr. plerique nubem interpretantur eandem atque v. 13, e combustione thymiamatis subortam. Neque cum Bonfr. asserendum est, in hac nube apparere consuevisse formam aliquam humanam indistinctam , divinae praesentiae indicem, cum eliam eiusmodi permanentis portenti asserendi sufficiens ratio non perspiciatur. Illum combusti thymiamatis vaporem voluit Deus esse suae specialis praesentiae indicem, ita ut, quoties is adolente pontifice ascenderet, toties Deus specialem largiretur praesentiam, preces benignius exaudiens etc. Ita suam manifestabat praesentiam et apparebat. Arg. — Pontifex vestes simplicis sacerdotis indutus duas victimas pro peccato offert, hircum pro Azazel in desertum dimittit. Qui ritus v. 6-10 compendio, v. 11-22 fusius describitur. Postea pontifex lotus suasque vestes indutusholocaustum offert v. 23-25. Specialia quaedam in his sacrificiis observanda v. 26-28 traduntur. v. 3 Hebr. absolute incipit : In. his ingrediatur Aaron in. sanctuarium, ubi nN2 opponitur praecedenti nv 522. Ergo : non omni tempore ingredietur, sed tum solum quando habuerit etc. In lege v. 29. 3^ accuratius etiam tempus limitatur —
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v. 3 « nis? haec ante fecerit : vitulum pro peccato » suo (v. 6) « offeret, et arietem in holocaustum ». Induebatur vero ea occasione pontifex primum (cf. v. 23 sq.) non pontificales vestes pretiosas (Ca?.), sed cultu minorum sacerdotum incedebat (Men.), « quod esset moeroris dies et afflictionis, quod ad expiationis officium attinebat » (Sa).
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v. & « Tunica linea » — Hebr. habet vp, memor fortasse distinctionis inter vspn *3a2 et "wn "732 (Ex. 31,10; 35,19; 39,1. 11), quam perobscuram esse monebamus — « vestietur, feminalibus lineis verenda. celabit, accingetur zona linea, cidarim lineam imponet [capiti]. Haec enim vestimenta sunt sancta , sua », v. Y « duos hircos stare faciet coram Domino, in ostio tabernaculi testimonti »,
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v. 8 « mittensque super utrumque sortem » , de qua videas, quae ad 1 Reg. 10,20 sqq. dicebamus, « unam Domino et alteram capro emissario »,
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v. 9 « cuius exierit sors Domino, offeret illum pro peccato » ,
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v. 10 « cuius autem in caprum emissarium, statuet eum vivum coram Domino, ut fundat preces super eo, et emitlat eum in solitudinem ». . Solemnis hic de Azazel disputatio. Primum textus lustremus. v. 8, sicut hircus unus tribuitur 05, ita alter tribuitur SN y». Alter hie v. 10 dimittitur NS nmuTaen ad Azazelem in desertum ; v. 21 ín desertum; v. 22 353 VON ow, in terram determinatam (cf. Iob 22,28 vocisque in lingua chald. significationem) im desertum. Iam tres potissimum vocis )NSY in medium proferuntur expositiones. Prima expositio est personalis : v. 8 nq refertur ad personam, ergo item »y Ny. Argumentum, si solus v. 8 spectetur, rem suadet, non tamen evincit. Attende quoexpressiones duabus tesseris, per quas sors definiretur, inscriptas. Ita duae illae similis construelionis expressiones referentur proxime ad duas inscriptiones omnino persona. Praeterea constructio manet omnino plana, etsi oy supponatur non ad personam referri. Finge regem rempublicam aliquam bello opprimere conantem. Ruunt in proelium milites, hi « Pro rege », illi « Pro libertate » conclamantes. An non est plana sententia? an sequitur, libertatem esse personam? — $i ex illis interpretibus quaeras, quam ipsi personam intelligant, cacodaemonem inquiunt alicubi in deserto sedes habere creditum. At hypothesis haec nullam habet archaeologicam probabilitatem. Nullibi in Pentateucho vel etiam in tóto V. T. cacodaemon nomine Azazel commemoratur; neque apud populos Hebraeorum aífines talis superstitionis ullum reperitur vestigium. Non suffieit generalis assertio, Arabes, imo Hebraeos (IS. 13,21; 34,14; Baruch 4,35; Tob. 8,3; Matth. 12,43; Luc. 11,24; Apoc. 18,2) deserta daemonibus pro sedibus attribuisse. Apud ipsos Rabbinos ita sera et rara habetur daemonis Azazel mentio, ut non ex antiqua traditione derivata, sed e nostro textu conficta merito censeatur. Idem dicendum de superstitione quorumdam Gnos- (icorum (Iren. c. haer. I. 15; M. 7. 628. 1474 et Epiphan. Haer. 34,11; M. 41. 605) et Iuliani (Cyrill. Alex. c. Iulian. IX; M. 76. 960 sqq.). Uno autem ore antiqui scriptores sacri contra hoc figmentum insurgunt : Theodoret., Cyrill., Hesych., Proc. Uterfierent superstitionis. Quam obiectionem ut infirment, recentiores aliqui supponunt, agi de superstitione aliqua antiquissima, praemosaica, cuius Moysis aequales significationem iam ienoraverint. Suppositio est gratuita, eiusmodi obsoleta superstitio ceteris facilius abolescebatur, facile certe explicatione aliqua divinitus addita cor- Altera expositio est etymologica , ONG v derivans ab 5Y capra seu hircus, et OSN ire, ergo hircus abiens. « Quod omnes urgere solent, ;3y capram significare, non hircum, non ita certum. est» (Ges. in Thes.). Huic derivationi accensendae sunt Vulg. caper emissarius, LXX &norounatoc, Symm. vodyog ánspyÓusvoc vel dotígsvos. Sed ex- emissarium? Unde expressionem omisit Vulg., LXX vertunt cic t7|v àxozoyz)jy ( n. Hinc Rabbini expositioni etymologieae copulavere localem , ut DSNTY, nomen a caàpro eunte seu emisso petitum, evaserit nomen montis alicuius non longe a monte Sinai dissiti, quo caper emitteretur (cf. Critiei Sacri) Adverte v. 22 caprum emitti in terram determinatam, et quidem in desertum; ubi loco inm terram determinatam exspectes utique expresssionem OSNTUS. Dicas ergo ND reapse nomen fuisse, incertae utique derivationis, montis vel tractus a monte Sinai parum dissiti, quo caper ille, quamdiu Hebraei ib. versarentur, dimitteretur; cumque oTN3y5 inscriptum esset uni duarum tesserarum, quae singulis annis hac in re adhiberentur, etiam postquam Hebraei a monte Sinai discessissent, perseverasse expressiones unam Azazeli et mittere Azazelum, in desertum; tamen, quo expressionum sensus magis claresceret, v. 22 pro osNy5 scriptum esse in terram determinatam. Ergo, ubicumque Hebraei expiationis die castra haberent, determinabatur locus, qui primi illius oTNSY partes susciperet, imo nomen gestaret, quoque caper ille emitteretur. ut asseratur Azazel esse non daemonis cuiusdam, sed ipsius Dei antiquum aliquod brevique penitus obsoletum nomen. Cf. Syr. ONTSY, lectionem unius apud Kemnic. codicis ONSNSY; item Levy ad nomen OST referentem veterem quamdam fabulam, comparantem nomen osN3SY nomini 5sesTy, Ergo nomen primitus fuerit oNTTY, « Deus fortis », nomen secundum quorumdam etymologiam idem cum nomine El Schaddai. Deo solo quidem nomine Iahve invocato sacrificium offerebatur (v. 11), at eur non ad eundem antiquo aliquo nomine appellatum dimitteretur caper? Fortasse hic quoque Moyses antiquum aliquem ritum novae religioni adaptabat. Ritus eo certe aevo ortus est, quo populus non desertum incolebat, sed fertilia arva prope desertum aliquod. Hircus, qui immolabatur, utique erat typus Christi : Hebr. 9,11 sqq. Hircum emissarium typum agnoscere non cogeris. Et Theodoret. quidem in duobus hircis adumbratas credidit duas Christi naturas, Proc. in deserto coelum, Rup. in hirco emissario antichristum, Cf. Cyrill. Alex. ep. 41; M. 77. 204 sqq. — Apte Theodoret. eum hircum emissum comparat avi 14,7 in purificatione leprosi dimissae. v. 6-10 totus sacrifiei ritus breviario desceribebatur; iam v. 11-114 sacrificium vituli, v. 15-19 sacrificium hirel, v. 20 sqq. emissio capri emissarii fusius describuntur. H?s rite celebratis inito v. 11 infelicius Vulg. supplevit. Praeterea narrationis inversionem /azs. in eo cernit, quod primum v. 11 vitulus immolatus narretur eiusque sanguis in sancta sanctorum illatus , dein v. 15 hireus immolatus eiusque similiter illatus sanguis, cum tamen secundum Hebr. 9,7 « semel in anno » tantum pontifex sancta sanctorum sit ingressus. At apostoli expressio non est ita mechanice interpretanda : « semel in anno » ingreditur, qui unicae solemnitatis occasione ingreditur. An pontifex ante ingressum in sancta sanctorum thymiama iam imponebat prunis? an « semel» ingrediens et thuribulum et duo vasa sanguinem vituli et hirci v. A4 « [His rite. celebratis], offeret vitulum », qui est pro se, « et rogans pro se et pro domo sua, immolabit eum »;
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v. 19. « assumptoque thuribulo » (cf. Ex. 25,38 et Calm. h. 1), « quod de prunis altaris umplevertt, et hauriens manu », seu verius manibus, « compositum thymiama [in] incensum » (cf. Ex. 25,6), « ultra velum intrabit [in sancta] » sanctorum , — a/tare, quod est ante Dominum , existimabat Bonfr. solum intelligi posse altare thymiamatis. Melius reliqui intelillud vere etiam erat ante Dominum (cf. v. 18), cum, quae in illo immolabantur, coram Domino 1,5 immolarentur (Dillm.) —
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v. 13 « ut positis super ignem aromatibus , nebula eorum |et vapor] operiat oraculum , quod est supra lestimonium , et non moriatur » « ob neglectas sacras ceremonias » (Men.). v. 1* « Tollet quoque de sanguine vituli, Quia v. 5 dicitur pontifex agere cum sanguine hirci, sicut egerat cum sanguine vituli , sequitur v. 14 map n2 '39 oy expressius idem edicere, atque v. 15 r2» ov : aspergebat sanguinem super faciem propitiatorii orientem versus, i. e. « contra faciem eius orientalem, quae oceurrebat statim in ingressu et obversa erat pontifici tendenti recta versus occidentem. Pontifex enim eo situ corporis aspergebat versus propitiatorium , sicut Iudaei orabant, facie sc. conversa in occidentem. Tametsi aliqui perperam putent, pontificem ingressum in sancta sanctorum praetergressum fuisse. arcam et, vertendo se versus orientem, aspersisse propitiatorium » (Ilanms.). n2» 25 v. 14 sq. edicit, pontificem non latus solum propitiatorii obversum , sed humum quoque ante propitiatorium aspersisse.
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v. 15 « Cumque mactaverit hircum pro peccato popult , inferet sanguinem eius intra velum, sicut. praeceptum est de sanguine vituli, ut aspergat e regione oraculi », Hebr. super propttiatorium et ante propitiatorium,
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v. 45 « et ezpiet sanctuarium » , quod veluti pollutum habetur hominum peccatis (Ca?.), « ab mmmunditiis filiorum Israel » legalibus (Ca?.), contra leges de mundis et immundis contractis, « et a praevaricationibus eorum », gravioribus peccatis non mere legalibus, « cunctisque peccatis ». Sed loco ultimae copulae Hebr. habet 5 (cf. v. 91; itemque 5,3; Ex. 28,38), ergo peccata duas priores naevorum classes resumit et complectitur. « Juxta hunc rivocatur, « quod. fixum est » — ovn, quod habitat, ab eadem radice atque 1273 Ex. 26,1 etc. — « Znter eos in medio sordium [habitationis] eorum », « inter illos impuros et contaminatos » (Vaf.). Vide, quomodo impurorum societas vel propinquitas contaminet coram Deo; ceterum erant omnia illa peccata hominum, qui ad illud sanctuarium convenirent adoratum , ad illud pertinerent, quandoque etiam in illo legalis defectus rei invenirentur.
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v. 17 « Nullus hominum » , « quibus alioqui permissus est in tabernaculum aditus, uti sacerdotes et levitae » (Caé£m.), « stt in tabernaculo , quando [pontifez| sanctuarium Israel, donec egrediatur ». « Praecepti ratio erat, tum ad reverentiam Dei, qui in sanetis sanctorum quasi residebat, excitandam ; tum ne quis reducto per pontificem velo provocaretur ad inspiciendum ea, quae illic erant » (Sy/v.).
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v. 18 « Cum autem exierit ad altare, quod coram Domino est, oret pro se, et sumptum sangwinem vituli atque hirci fundat super cornua eius per gyrum »,
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v. 19 « aspergensque digito septies exptet et. sanctificet illud ab àmmunditüs filiorum Israel ». v. 18 exierit refertur ad. v. 15 enferet : sicut sanctuarii interioris expiatio constat imprimis sanguine asperso versus propitiatorium, ita reliqui tabernaculi expiatio potissimum | constat eiusdem sanguinis aspersione a//ari holocaustorum facta.
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v. 90 « Postquam emundaverit sanctuarium et tabernaculum et super caput eius, confiteatur omnes iniquitates filiorum Israel et unzversa delicta [atque] » (cf. v. 16) « peccata eorum; quae imprecans » , Hebr. imponens, « capiti eius emittet 2llum per hominem paratum in desertum » , « ubi devoretur a feris, et hoc modo peccatis debitas poenas in ipsum translatas luat » (Men.). Neque tamen solae poenae (Bonfr.) hirco imponuntur, sed ea ipsa, quae modo pontifex confessus fuerat, peccata. Ad quaestionem vero, quomodo hircus portare potuerit peccata, vere respondet Sa, portasse, quatenus fuerit figura Christi. "AzaE Aeyoóysvov "ny derivant ab ny, ?s qui tempore opportuno adest : qui si adsit fortuito, vertes cum lectione LXX »xoapiuov; si e condiceto, cum Vu/g. LXX Chald. paratus. Prius praeplacet : ad hoc retur laicus.
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v. 292 « Cumque portaverit hircus » super se « omnes tniquitates eorum in. terram solitariam », seu verius determinatam, ad hoc designatam (v. supra), « e£ dimissus fuerit in deserto », perperam hunc versum Vw/g. dependentem fecit a sequenti : pontifex sane v. 23 non exspectabat, donec ille homo hircum dimisisset :
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v. 23 « revertetur Aaron » ab ostio atrii (Bonfr.), quo hircum laico traditurus processerat, « in labernaculum testimonii, et depositis vestibus » lineis (v. 5), « quibus prius indutus erat , cum intraret sanctuarium , reliclisque ibi » , v. 9h « lavabit carnem suam in loco sancto » , sane potissimum ob attactum caprum emissarium , « endueturque vestibus suis » pontificalibus sacris , dibus in sacrificiis POPHODIUR semper uteba- Breviter subiicitur, quid agendum supersit pontifici, quid viro qui quam egressus » de loco sacro, ubi lavabatur et vestiebatur, ad altare « obtulerit holocaustum suum ac plebis », duos sc. arietes v. 3. 5, lavabit vestimenta sua et corpus aqua », eum contactu eius capri contahircum, qui pro peccato fuerant tmmolati, et quorum sanguis illatus est in sanctuarium, ut ezpiatio [compleretur| », excepto adipe
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v. 25, « asportabunt foras castra, et combwurent igni tam pelles , quam carnes lavabit vestimenta sua et carnem aqua , et sic ingredietur in castra ». Quem ritum Ca/m. censet non improbabiliter in omnibus sacrificiis pro peccato esse observatum.
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v. 29 « Erttque vobis hoc legitimum sempiternum », lex usque duratura, quamdiu expiatio indicetur. At certum est, non mere internum afflictionis genus die observari consuevisse (cf. Act. 27,9) : PAilo, de vita Moysis IH. - EU "AC MBEROLBOUM. 05 E Hebr.in emundationem omnium etc. : « coram Domino mundabimini » E Cum secus coram Domino ea dicantur fieri, quae prope sanctuarium fiant, sensus verborum h. l. videtur esse is, ut iubeantur Hebraei eo die ad sanctuarium convenire; eiusmodi mandatum nondum erat datum, certissime tamen a Deo intendebatur. Duas alias significationes suggerit Tos/. : ut coram Domino idem h. 1. sonet atque « ante propitiatorium », sed minus apte specialior hie sensus redderetur ea expressione, quae secus nihil edieat nisi « prope sanctuarium », « ante velum »; et ut coram Domino idem sit atque « vere », at non magis vere, atque ceteris ceremoniis, hoe expiationis ritu mundabantur Hebraei. Fita v. 31 « Sabbatum. [enün| requiettonis est » vobis, « et affligetis animas vestras » leiunio « a vespera usque ad vesperam » (23,32) « religione perpetua ».
Arg. — Indicitur solemnitati dies fixus, ieiunium, requies sabbatica, conventus sacer. Solus pontifex expiationem peraget, vestes simplicium sacerdotum indutus. | Una est brevis haec pericope, quae formula « Erit vobis lex perculeatur legis finis : cof. 11,47; 13,59; 15,57; 15,31.
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v. 32 « Expiabit autem sacerdos, qui unctus fuerit, et. cutus manus initiatae sunt, ut sacerdotio fungatur. pro patre suo », ergo pontifex (cf. 1,3. 16). Non alius quam pontifex expiationem peraget, et quidem ut iam v. ^4 dicebatur, vestibus lineis humilioribus indutus : « /ndueturque stola (inea », seu potius vestibus linels, « et vestibus sanctis ». Copulam praeter Vulg. Syr. ignorant omnes. E v. 23 sq. colligitur, expiationem peregisse pontificem vestibus lineis indutum, necnisi pro sequente holocausto assumpsisse vestes pontificales seu sacras. Textus noster primitus de solis utique vestibus | lineis agebat, illud vestes sacras fortasse mendose in textum irrepsit.
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v. 83 « Et ezpiabit sanctuarium et. tabernaculum testimonii atque altare, sacerdotes quoque et universum populum ».
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v. 3& « Eritque vobis hoc legitimum sempiternum , ut oretis », seu verius ad expitandum, « pro filis Israel |et] pro peccatis eorum semel in anno. Fecit igitur » Mosi »; festum quotannis observari coeptum est. Loco « Haec est thora » énseribitur huie legi formula synonyma | « Hie est sermo, quem mandavit lahve ». Singulae paragraphi v. 3. 8... 10. 13 ordiuntur formula *ww 5wov? n'ai vow vow (ef. cap. 13; 15), cul tribus extremis textibus additur moxn3 ^an "3n yo*. Desinunt in imprecationem v. 9. 10. 1^. 16 : « peribit de populo suo », vel similia. Lex solemniori orditur alloquio : « Loquere Aaron et filiis eius et cunctis filiis Israel », quod item 292,18 legitur, quando post leges aliquas ad solos Aaronitas directas oratio redit ad leges toti populo imponendas enarrandas. Cf. dicenda ad 21,954. Nulla autem earum elausularum, quas 11,4 sq. notabamus et inde a cap. 18 frequenter offendemus, huie capiti adscribitur. Non est illud pars sequentis Thorae Sanctitatis. Ipsa /ex principalis est brevissima : agit ea v. 3-7 de mactationibus, elauditurque formula « legitimum sempiternum hoe erit illis in genepraecise tempore in deserto nata sit haec lex : sc. Hebraeorum plures, Aegyptiorum sacris superstitiose addicti, eas mactationes, quas non ante tabernaculi ostium peragebant, faciebant in honorem nv, i. e. numinum hircorum formam indutorum. Porro huic legi v. 3-7, adhibita alloquii divini forma truncata (« Et ad ipsos dices »), adscribuntur appendices tres, veluti canones tres capitulo alicuius concilii oecumenici subiecti, quae v. 9. 10. 1'^ (cf. v. 4) in clausulam huius fere formae desinunt : « interibit de populo suo ». Eae non solos spectant Israelitas, sed alienigenas item intra eorum fines degentes, et sanciunt 1) v. 8 sq. intra eos fines holocaustum alii quam lIahve offerre nefas esse, 9) v. 10 sanguinem non esse comedendum, 3) v. 13 sq. sanguinem animalium mundorum, qui sacrifieis nequeant adhiberi, in terram esse effundendum. Versui 10 rursum v. 11 sq. adscribitur ratio non comedendi sanguinis, eademque v. 1* repetitur. Tandem toti documento v. 3-1^ vel, si dicere mavis, duabus extremis appendicibus accedit appendicula v. 15 sq. describens purificationem hominis, qui carnem comedisset animalis non rite mactati. Si quaeris, cur haec de mactationibus lex h. I. inseratur, aliam rationem equidem non invenio, nisi brevi post tempus 16,1 descriptum a Deo haec praecepta esse edita; et si quaeris, cur eo praecise tempore sint edita, suggeram eo praecise tempore fuisse necessaria, quod Israelitae liberius tum superstitione delinquerent in mactando et sanguinem comederent. Hoc alterum reapse videtur constanter fuisse reprehendendum : cf. 3,17; 7,26 sq.; 19,206; Deut. 19,16. 23; 15,23. Quaeres praeterea, utrum novam hane legem Moyses ediderit, an prius exsistentem nomine lahve tantummodo promulgaverit. Vetitum comedendi sanguinis editum est tempore diluvii, sed videtur plurimum esse neglectum , ut necesse habuerit Moyses vetiti rationem v. 11 sq. 14 bis inculeare. Legem, ut omnes mactationes essent sacrae, fortasse ipse primus introduxit, quo superstitionem reprimeret (v. 7). Si lex ante ipsum exstabat, plurimum utique negligebatur. Eam h. ]. Moyses potissimum intendebat, reliqua appendieum loco subiiciebat. Arg. — Boves, oves, caprae non alibi quam ante ostium tabernaculi, non alio ritu nisi hostiarum pacificarum mactentur. Quae lex ad advenas non extenditur. 17,1-7 cum Aug. plerique intelligunt de illis solis bobus, ovibus et capris, quae j pro sacrificiis mactabantur; aiuntque illud prohiberi, ne eiusmodi sacrificia ubilibet locorum, a non sacerdotibus, daemonibus offerrentur. At cur non eadem lex ad sa- . - crificia turturum vel columbarum extenditur? Appellant v. 5, ubi illa animalia im- | molanda praescribuntur ritu hostiarum pacificarum ; haud credendum censent eo ritu immolata esse, quotquot animalia pro cibo mactarentur. Provocant ad Deut. 12,15 sq., ubi animalia pro cibo mactari permittuntur in urbibus, sanguine non altari illito, — - sed in terram effuso. Sed haee permissio illico v. 20 sq. restringitur ad tempus, S quando Deus dilataverit terminos populi, et ad loca a sanctuario remota. Quare e Deut. illud potius efficitur, ante terrae sanctae ingressum reapse omnia illa animalia ad sanctuarium fuisse mactanda. Igitur Theodoret., Calm. censent, 17,1-7 referri ad quaslibet boum, ovium, caprarum mactationes, eorum sc. animalium, quae pro hostiis item pacificis offerri poterant. Haec semper erant mactanda ritu sacro, adeps | : Deo adolenda (3,16), pectuseulum et armus concedenda sacerdoti (7,31 sq.) : hineque de omni mactatione dicitur v. 5 « immolent eas hostias pacificas Domino ». Recordare, hostias pacificas vix non totas a laicis comedi consuevisse, neque grave fuisse de singulis animalibus mactandis adipem tribuere Deo et pauca quaedam lautiora. permittere sacerdotibus. Crediderim Hebraeorum ante Moysen eum fuisse morem, ut, quotquot mactarentur pecora, mactarentur ritu pacificorum (cf. Gen. 31,54; Ex. 18,12); at irrepsisse abusum ut quilibet, etiam non sacerdotes, mactarent ubilibet, ino daemonibus. Hos abusus h. l. Deus per Moysen praescindit, moremque ad antiquam revocat puritatem. Qui facile retineri poterat, quamdiu Hebraei in deserto E circa tabernaculum collecti perseverarent : at terram sanctam ingressis concedenda necessario erat indulgentia aliqua, quam Deut. 12 promulgat. Cf. 1 Reg. 14,32 sqq. | Ilud tamen cum Deut. pugnare aliqui censent, quod Lev. 17,7 lex omnis macd tationis ritu sacro peragendae dicatur fore « legitimum sempiternum illis et posteris : eorum ». Haec verba adscribuntur appendiculae v. 7 ambigique potest, an ad legem v. 3-6 referantur. Quo etiam concesso, ius est legislatori mutandae non legis solum, — — sed etiam durationis legi primum praestitutae. Tandem non ipsa prior lex revocad tur, sed eius aliqua indulgentia seu dispensatio conceditur : dispensatio vero, sive i ; particularis sive generalis, maxime si pro definito tempore certisque circumstantiis " concedatur, minime tollit ipsam legem. Quod Deut. 12,15. 20 esus carnium profanus. E concedatur, prodit exstitisse tum legem aliquam illum prohibentem, sc. Lev. 17; " pro iis, qui prope sanctuarium incoluerint v. 21, nulla dispensatio conceditur. Si-- d mul Deut. omnino supponit et tuetur, unicum dari sanctuarium et altare. Cf. Hoo- 1 nacker p. 42 sqq. b Cap. XVI
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Ark (of the Covenant), Ark of the Testimony
… Moses would have acted similarly with regard to God. Yahweh was "enthroned upon the cherubim" (I Sam. 4:4, etc.) of the propitiatory, and more precisely on the space between their wings, where he appeared "in the cloud" (Lev. 16:2), and spoke to Moses (Ex. 25:22) and to others. …
Propitiatory (Heb. Happōreth, Septuagint Ἐναστήρων)
… The Septuagint, which in Ex. 25:17 brings out the adjectival force of ἱλαστήριον (ἱλαστήριον ἐπίθεμα), then habitually uses it as a neuter noun (ibid. 25:18-24; 31:7; 35:12; 38:5-8; Lev. 16:2, 13 ff.; Num. 7:89 etc.).
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Besides the supreme direction of worship, the most important special function of the pontiff was the annual expiation (v.) of kippūr (Lev. 16:3-34): after sacrificing a young bull for his own sin, he entered "beyond the veil" and in the "holy of holies" incensed and smeared the "mercy seat" on the ark of the covenant with the …
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SCAPEGOAT. - One of the principal rites prescribed by Moses for the great day of atonement (v.; cf. also Lev. 16:5-26 and the treatise of the Mishnah Yoma). …
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numerous exegetes, Catholic and rationalist, who however disagree about the meaning of the destination of the c. "to 'āzā'zēl". Lev. 16, 6 seems to support this explanation: for it is said there that in casting lots over the two goats, one was "for Jahweh", the other "for 'āzā'zēl": now the opposition between Jahweh and …
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… In the morning two goats offered by the Israelite community were chosen by lot: one to be sacrificed to Yahweh, the other as the scapegoat, that is, destined to be driven out into the desert (Lev. 16:8: "one lot for Yahweh, the other for 'ăzā'zēl"). …
… In Lev. 17:7 it is strictly forbidden to sacrifice to the iē'irīm (Vulg. daemones); in Lev. 16:8-10 'Azā'zēl, connected with the iē'irīm, is an evil spirit opposed to Yahweh. …
… The essentially perverse being was 'Azā'zēl, conceived as a demon of the desert, upon whom every guilt of Israel was laid in the annual rite of atonement (Lev. 16:8-22). The biblical S. is an entity without analogies in other religions. …
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Propitiatory (Heb. Happōreth, Septuagint Ἐναστήρων)
On the day of expiation the high priest sprinkled the propitiatory first with the blood of a young bull, then with that of a goat (Lev. 16:11-15). The importance attached to the propitiatory is also suggested by the expression bēth hākhappōreth ("house of the propitiatory"; I Chron. 28:11), to indicate the Holy of Holies. …
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… The horror of impurity could explain their celibacy (cf. Lev. 16, 16-18), although Josephus gives as its reason the disparagement of woman, considered an unfaithful spouse (Bell. …
16:20
… established with regard to the Levites: "Cumque levitae fuerint coram Domino, ponent filii Israel manus super eos"; or of the victims for sacrifice: Ex. 29:10-11: "Imponent Aaron et filii eius manus super caput vituli, et mactabis cum in conspectu Domini"; Lev. 16:20-21, for the sacrifice of the scapegoat it is prescribed: "Offerat hircum viventem, et posita utraque manu super caput eius, confiteatur omnes iniquitates filiorum Israel"; other examples …
16:21
… The high priest, having completed the rites inside the Sanctuary, laid his hands on the head of the goat that remained alive, "confessing over it all the iniquities and all the sins of the Israelites" (Lev. 16:21; cf. the formula in Yoma, VI, 2). By this act it was intended to transfer onto the animal the sins of all the people, so that, having become laden with sins and almost the personification …
… filiorum Israel"; other examples ibid. 1:4; 3:2; 4:4, 24, 29, 33; 8:14, 18, 22; 16:21; Num. 8:12; II Par. 29:23 etc. This laying on of hands upon the victim, according to the nature of the sacrifice, was performed either by the high priest (cf. Lev. 16:21), or by ordinary priests (cf. ibid. 4:4; 8:14, 18, 22), or by the Levites (cf. Num. 8:12), or by the elders of the people (cf. Lev. 4:15), or by the whole assembly present (cf. …
16:22
… this act it was intended to transfer onto the animal the sins of all the people, so that, having become laden with sins and almost the personification of sin, it might be made to disappear and with it the sins of the people might likewise disappear (cf. Lev. 16:22).
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.