Commentari biblici

THE DAY OF ATONEMENT

The regulations for the observance of an annual rite of expiation follow appropriately after the laws of purification contained in chs. 11–15.

1. On the introductory clauses see App. I (d), pp. 163 ff.

The ritual to be observed (1–28)

2. into the holy place within the veil] the veil (pârôketh), which separates the ‘holy place’ from the ‘most holy’ (here called ‘the holy place within …’), cp. Exodus 26:31-33.

the mercy-seat] Heb. kappôreth, here and in Leviticus 16:13-15, a solid gold plate of the same size as the top of the ark (2½ by 1½ cubits), to which the two cherubim were fixed, as described in Exodus 25:17-21. It was the place where the Lord appeared (Leviticus 16:2); from which He gave His commands (see note on Leviticus 1:1); the most holy spot in the most holy place, the ‘footstool’ of the Lord who sitteth enthroned upon the cherubim (1 Chronicles 28:2; Psalm 99:5, cp. Leviticus 16:1; Psalm 132:7, cp. Leviticus 16:5). The Heb. word is formed from kipper, to make propitiation, and means that which propitiates. The Gk. ἱλαστήριον exactly corresponds, and from the Vulg. propitiatorium the word ‘propitiatorie’ was used in Wiclif’s translation. This word is the best English equivalent for the Heb., and indicates the nature of the solemn rite performed within the veil on the Day of Atonement. As ‘oratory’ is the place of ‘oration’ or prayer, so ‘propitiatory’ in the sense of ‘place of propitiation’ would fitly express the Heb. word which is rendered in EVV by ‘mercy-seat.’ See note on Exodus 25:17 (C.B.); Art. Mercy-seat in Enc. Bib.; and Art. Tabernacle in HDB. iv. 665 a. The mercy-seat is described as ‘upon the testimony’ in Leviticus 16:13. ‘The testimony’ is the name given to the two tables on which the Ten Words were written, so called because they contain the ‘testimony’ or witness of God’s will for man. See note on Exodus 25:16, and Intr. to Pent. App. II. pp. 221 f.

that he die not] Here and in Leviticus 16:13 there is reference to the penalty attending breach of the rules to be observed in the service of the sanctuary. A general warning is given in Leviticus 22:9 to the priests who keep the charge of the Lord, ‘lest they bear sin for it, and die therein, if they profane it.’ The expression in the text is found in Exodus 28:35 with reference to putting on the robe of the ephod with the bells on its skirt when going in unto the holy place; in Exodus 28:43 the same penalty is threatened for omitting to wear the linen breeches; in Exodus 30:20 for omitting to wash before entering the holy place; in 8:35 in connexion with the ceremonial prescribed at the inauguration of the priesthood; also in Exodus 10:6-7; Exodus 10:9, Numbers 4:19 (of the Kohathites, cp. Leviticus 16:15; Leviticus 16:20), Numbers 17:10, Numbers 18:3; Numbers 18:32, Numbers 35:12. The variety of the offences for which the penalty of death is threatened in these passages should be noticed. The expression ‘that he die not’ is used generally in connexion with infringement of rules by priests, Levites, and people, and its use here does not imply any reference to the story of Nadab and Abihu.

3. Herewith] with the offerings and ceremonies set forth in what follows.

4. The linen garments here mentioned are the garments described in Exodus 28:39-43. Cp. Leviticus 16:23-24.

5. The two he-goats are described as one Sin-Offering.

6, 7. The animals for the Sin-Offerings are presented ‘before the Lord.’ The verb in Leviticus 16:7, ‘and set them,’ is different from that in Leviticus 16:6, ‘and Aaron shall present’; after the lots are cast, Aaron ‘presents’ the goat ‘upon which the lot fell for the Lord’ (Leviticus 16:9). No distinction is made in A.V.

8. for Azazel] for the scapegoat, A.V. For this peculiar feature of the Day of Atonement see Appendix V, pp. 185 ff.