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We shall say nothing of the typical relation it bears, to the grand expiation wrought under the gospel; that being out of our province.
It was to begin on the evening of the ninth day of the seventh month, and to laft till the evening of the tenth, during which time they were obliged to abstain from all labour and pleasure, and to continue in the work of mortification, under the penalty of being cut off from among their people. They were likewise to hold a folemn convocation, to confess their fins, and to offer a peculiar facrifice for them by fire 8.
The high-priest's office on this day was still more foTemn and awful. It was the only time in the whole year on which he was permitted to enter into the most holy place, under pain of sudden death from the LORD h; and therefore he was obliged to prepare himself for this grand ceremony in that extraordinary manner which was prefcribed by God himself, as follows : he was first of all to wash himself, not his hands and feet only, as at other times, but his whole body. The Talmud adds, that he was to abstain, during feven whole days, from all matrimonial commerce, and from every thing that might cause an accidental pollution, and thereby render him unfit for this duty i ; secondly, his mitre, breaft-plate, and other priestly ornaments, were to be fet aside on that day, and he only to appear cloathed in linen ; this garb consisted only in a linen mitre or cap, a coat, breeches, and a girdle. He was in the third place to offer, as soon as he came to the holy place, a young bullock for a fin, offering, and a ram for a þurnt-offering, for himself and his whole house, confeffing his and their fins over them. After this, he received from some of the heads of the affembly a couple of kids for a fin-offering, and a ram for a barnt-offering, for the whole congregation. Then were two goats set before the tabernacle, and the highpriest caft lots for them, which of the two should be facrificed on that day, and which fhould be sent away : and this latter was called Hazazel (U), or scape-goat.
He 6 Levit. xxiï. 27, & feqq.
b. Ibid, xvi. 2. | Vide præc. affirm. 209.
(U) We have here followed from Ty, a goat, and Six to our version, and the generality go, or to escape ; in which of commentators, who dérive they have followed the Septuathe word niy, Ghazazel, gint, who have rendered it
He then entered into the holy of holies, with his 'cenfer in one hand, and a large quantity of fine incenfe beaten
small * TOUTAIG, and the Latin that this scape-goat was sent, after them emiffarius (67): and, with its load of fins, to the it is certain, that the verb bin, devil ; in which notion he is azal, is often used in that followed by some others' (74), Sense in the Old Testament(68). who believe, that both the faHowever, from Mofes's words crificed goat, and the fcape (69), it Mould rather feem, one, were typical of CHRIST; that Azazel is the name of the and think the first to be figniplace, whither the goat was fecative of his death, and the led, for he says, that the man other of his being exposed to, who lets the goat go binty), and overcoming the power of lehazazel which last can. Satan, But as for us, we fhould not properly be rendered any rather prefer Mr. Le Clerc's other way than, to Hazazel; opinion, that Hazazel was a and in this fenfe most of the steep and cragged precipicex Jews, and some Chriftians, down which the goat was, have taken it (70); and some thrown : and this is not only of the former tell us, that more agreeable to the original, it is a mountain diftant about as we observed above, and to ninety furlongs, or about eleven the Jewish notion of its being a thousand paces, from Jerufalem rocky mountain; but the fame (71).
author has further proved is And here we cannot but take from the words of Mojes, that notice of a strange notion which it thould bear all their iniquities Spencer has taken into his head, 07719 px x, el bretz Geza, that this Hazazel was neither rab(75), which doth properly
the name of a place, nor of fignify, not only an uninhabited, the scape.goat, but of a devil, land, or a land of feparation, unto whom the goat was fent as our version renders it, but a by the messenger (72). He land that is cut off, or broken mentions one Mark, an arch- off from another, such as prekeretic, who pretended to have cipices are. It might also be
a demon of that name, by probably enough called Haza. whose affistance he performed zel, from its being inhabited wonders (73); and from this, only
, by goats, as Hottinger ob and some expressions which he ferved in his notes upon Good, found in fome cabbaliftical win. Le Clerc doth further writings, and in those of Juo confirm it by a new etylian the apoftate, he pretends, mor of the word Aranel,
(67) LXX. Aquil. Symmach. Theodoret. Bocbart. de animal. facr. Marfio. fecul. ix. Pagn. Yun. & al. (68) Vide Kimcb. in rad. Buxtorf. thes. in
(69) Levit. xvi. 25. (70) Munft. Ar. Mont. & al. (71) Targe maib. R. Saad. Gaon Kimcb. Šalimi Abmez. al. (72). Differti in birc, emissar. (73) Vide Epiphan, bares: 34.
(74) Turretiz. Cuces. Aliing, Meyer, al... (75) Lewit, xvi. 22. Vide Le Clerc in loc:
small in the other, that the smoke of it might fill the place, so as to cover the mercy-seat from fight : and as foon as he had set the censer upon the altar, he came out, and dipped his fingers into the blood of the bullock, which he had offered for himself, and went and sprinkleď it towards the mercy-feat eastward seven times. This done, he killed the goat for the people's fin-offering, and went and sprinkled the mercy-seat with the blood of it, as he had done with that of the bullock; and by these aspersions the tabernacle was purified from all the pollution it had contracted, by ftanding in the midst of that finful people. During all this ceremony, that is, till the folemn atonement had been made for the sins of the priests and people, neither priests, nor any person, were permitted to come, either within the tabernacle, or even into the courts of it.
As soon as these ablutions were ended, and the priests and people purified, the goat, whose lot it had been to escape (V), was brought to the high-priest, who laid his
which we shall not dwell upon, wooden lots, upon one of which Neither is it easy to guess, ei- were written the words, FOR ther what was done to the goat, THE LORD; and on the or what became of it, after it other, FOR AZAZ EL; and, was brought to the place ap- after he had fhaken them, he pointed. The Talmudifts, if put both his hands into the we may rely on them, affirm, urn, and brought up the lots, that it was thrown down a pre- the one in his right-hand, and cipice, and broken in pieces by the other in his left; and as the the fall. They add, that during goats stood on each side of him, 'the high-priesthood of Simon, their fate was determined by surnamed the Juft, which was the lot that came up in the fignalized by many remarkable hand next to them. They also tokens of the divine favour, afed to draw a good omen of the goat used to fall in pieces God's being pacified with before it had reached halfway to them; if the right-hand chancthe bottom ; but that, after his ed to draw the lot that was for days, it used to be caught and the Lord, as they say it hap. caten by the Saracens (76). pened all the time of the high
(V) How these lots were cast priest mentioned in the last doth not appear from Scripture. note, As for the rest of their What the antient Jews tell us customs, observed on that day, of it is, that there was an urn such as their mutual asking and brought unto the high-priest, granting forgiveness for past into which he threw two offences, making reftitution and
776) Mifoni tract. NDI', vide Maim, in 0171027 01.