copyright © 1991, Joseph
Good, all rights reserved

Throughout the year one day
stands alone as the holiest of
days, Yom Kippur, the Day
of Atonement. On this day all holy
things culminated in an ancient
ceremony of G-d’s Temple. The
holiest land in the world is
Israel, and the holiest city
within Israel is Jerusalem. The
holiest place within Jerusalem is
the Temple and within the Temple
the holiest site is the Holy of
Holies. The holiest man in Israel
was the High Priest and the
holiest language, Hebrew. On Yom
Kippur all of these came
together in one focal point as the
High Priest entered into the Holy
of Holies and spoke the sacred
name of G-d in Hebrew. The context
of this entire ceremony teaches
much about the role of the Messiah
and of His second coming to earth.

The majority of these ceremonies
centered on the festivals found in
the twenty-third chapter of
Leviticus. The spring festivals
clearly show the Messiah in His
first coming and the fall
festivals teach on the second
coming. In the book, Rosh
HaShanah and the Messianic Kingdom
to Come, much was written of
the coronation of the Messiah and
His wedding on this day. The
resurrection of the dead and the
catching away of the righteous was
discussed. It was also explained
that Rosh HaShanah is
known as the Day of Judgment when
the three books are opened and the
court is seated.

Rosh HaShanah lasts for
two days, the first and second of
the Jewish month Tishri.
These two days, along with the
next eight, are known as the High
Holy Days and the Yamin Nora’im,
the Awesome Days. The last day of
the Yamin Nora’im is Yom
Kippur. Note that there are
seven days between Rosh
HaShanah and Yom Kippur.
These relate to the seven years of
trouble prophesied throughout the
scriptures. Most Christians know
this period as the “tribulation”
while to most Jews it is the Chevlai
shel Mashiach, the birthpains
of the Messiah. Even as Rosh
HaShanah is the beginning of
the birthpains, so is Yom
Kippur the conclusion. It is
on this day that many believe that
the Messiah will literally return
to earth where His foot will touch
down on the Mount of Olives, and
He will enter the Holy city once
again. In a future article some of
these proofs of His second coming
literally taking place on this day
will be explored. In this article
only the Temple ceremony of the
High Priest going into the Holy of
Holies and the ceremony of the two
goats will be discussed.

These particular ceremonies were
considered to be the most
important of the entire year. They
are described in detail in the
Tractate ‘Yoma’
of the Mishna. Even though they
are not conducted today due to the
destruction of the Temple, the
liturgy is still recited annually
during the Mussaf
(additional) service of the Day of
Atonement. The term Messiah, which
in Hebrew is Mashiach,
means the “anointed one.”
Possibly a more descriptive
definition might be “the
empowered one.” This
empowered one accomplished the
redemption of man and the earth.
In Israel kings, priests, and
prophets were anointed and each
played a part to teach of the
coming Messiah who epitomized in
one person all of these roles. The
Messiah is the King, the Prophet,
the High Priest. Every ceremony
from G-d that concerned the king
taught on the Messiah who would be
king. Likewise, the duties and
ceremonies of the High Priest did
the same.

The word Yoma, Aramaic
for ‘day,’ refers to
Yom Kippur in present-day
Jewish life. It had even greater
significance when the Temple stood
and the lengthy, involved ritual
performed by the High Priest
became the focal point of the
nation. Only on Yom Kippur
was the High Priest permitted to
enter the Holy of Holies and only
on Yom Kippur was the High
Priest required to perform
virtually the entire Temple
Service.

The week before Yom Kippur
the High Priest was taken from his
own house to live in his chambers
in the Temple. Another priest was
made ready as well in case he
should die or become Levitically
unfit for his duties. In order to
become accustomed to the ceremony,
he would perform repeatedly each
aspect that he would perform when
the day arrived. These drills
included sprinkling the blood,
burning the incense, and preparing
the seven-branched candlestick.
This was done to assure that no
mistake would be made when the day
actually arrived and the High
Priest alone was responsible for
the service. If he failed in his
course then disaster was feared
for the nation. In order to
accomplish this the elders of the
court were appointed to see to it
that the High Priest fully
understood and knew the meaning of
the service, otherwise they were
to instruct him in it.

On the morning of the ninth of
Tishri the High Priest
stood at the Nicanor gate.
Appointed priests then passed the
animals before him that would be
used for the sacrifices of Yom
Kippur. Toward sunset they
limited his meal so that he would
not fall asleep during the night.
He spent the entire night
presenting or listening to a
discussion of the Oral Torah and
reading or listening to portions
of the written Tanach, the
Hebrew scriptures.

Before dawn the Temple was
filled with people. With the first
streak of morning light they
spread a linen partition next to
the High Priest for privacy. He
removed his clothes, immersed
himself in a bath, and put on
eight golden garments. He then
washed his hands and feet and
performed all the principle parts
of the ordinary morning
sacrifices. Once finished, he went
to the roof of his chambers within
the Temple called the Beit
Haparvah, and washed his hands
and feet. He removed the eight
golden garments, immersed himself,
put on the four linen garments and
washed his hands and feet.

A bull owned by the High Priest
stood between the Temple porch and
the altar. The location of this
service of the slaying of the bull
is very critical in understanding
the eschatology of this festival.
During the entire year this is the
only service actually performed
between the porch and the altar.
The prophet Joel spoke of the
second coming of the Messiah in
relationship to this service.

“Blow
the Shofar in Zion, sanctify a
fast, call a solemn assembly.
Gather the people, sanctify a
fast, call a solemn assembly:
Gather the people, sanctify the
congregation, assemble the
elders, gather the children, and
those that suck the breasts: let
the bridegroom go forth of his
chamber, and the bride out of
her closet. Let the priests, the
ministers of the L-rd, weep
between the porch and the altar,
and let them say, Spare thy
people, 0 L-rd, and give not
thine heritage to reproach that
the heathen should rule over
them: wherefore should they say
among the people, Where is their
G-d?

Joel 2.1517

The fast declared in this
passage is Yom Kippur.
This is established because Yom
Kippur is the only one of the
festivals that is a fast. Another
clue is that it is called a Solemn
Festival. The festivals are
divided into two groups, the
joyous festivals and the solemn
festivals. Rosh HaShanah
and Yom Kippur are the
only solemn festivals. Also note
that the bridegroom is coming out
of the chamber, in Hebrew known as
the chedar which was the
wedding chamber, and the bride
from her closet, which in Hebrew
is the Chuppah, another
term for the wedding chamber. It
was mentioned before that the
wedding of the Messiah takes place
on Rosh HaShanah. It was
the custom to have a seven day
honeymoon known as the seven days
of the Chuppah. In Hebrew
the word for seven is shavuah
which can signify seven days or
seven years.

Therefore the honeymoon in
heaven between the Messiah and his
bride is simultaneous with the
birthpains or tribulation on
earth. The bridegroom, the
Messiah, and his bride, the
believers, come out of the Chuppah
at the end of the seven years of
tribulation. It is at this time
that He returns to earth. As He
and His bride come out of the Chuppah
and begin their return to earth
the priests on earth ministering
between the porch and the altar
are crying out to the L-rd. Their
cry is for Messiah to come and end
the persecution of the people by
the False Messiah and his cohorts.
This is a direct reference to His
return being on Yom Kippur.

Again the bull, referred to
earlier, is standing between the
porch and the altar. With its body
facing the south towards the altar
and face turned west in the
direction of the Holy of Holies
the High Priest approached and
laid both hands on the bull’s
head. He then confessed his sins
and those of his house:

“Ah, L-rd. I have committed
iniquity; I have transgressed; I
have sinned, I and my house. Oh,
then, L-rd, I entreat You, cover
over the iniquities, the
transgressions, and the sins which
I have committed, transgressed,
and sinned before You, I and my
house, even as it is written in
the Torah of Your servant Moses, ‘For
on that day will He cover over for
you to make you clean; from all
your transgressions before the
L-rd you shall be cleansed.’”

From the Yom Kippur Machzor

When the priests and the people
standing in the courtyard knew
that the name of the L-rd was
pronounced they bowed, prostrated
themselves, gave thanks, fell to
their faces and said, “Blessed
is the Name of the honor of His
kingdom forever and ever.”

In the preceding confession of
the High Priest the actual name of
G-d was used. At the time of
Yeshua only the High Priest was
allowed to mention this name out
loud and only during this ceremony
of Yom Kippur. The people
had not actually heard how the
High Priest pronounced the Holy
Name because of the distance
between himself and them. This day
was the only day during the year
that the High Priest or anyone
else ministered using His name.
This leads us to another prophecy
of the Messiah returning on Yom
Kippur.

Micah 5.4

After uttering the unmentionable
name of G-d in the first
confession over the bullock the
High Priest returned to the
Nicanor Gate where two identical
goats stood near an urn called “Calphi,”
in which were two golden lots. On
one lot was written “L’Adonai,”
which means “To the L-rd,”
and on the other “L’Azazel,”
which appears to mean “To the
Wilderness.” Dr. William
Gesenius in his classic lexicon of
the Hebrew language links the term
“Azazel” to a
demon.

Gesenius
Hebrew Lexicon, Pg. 616-617

The prophet Isaiah in his
prophecies concerning the
destruction of Babylon, indicates
that the wilderness itself was
considered as the habitation of
demons.

Isaiah
13.20-22

I is no wonder that Yeshua was
tempted by Satan in the
wilderness. Quite contrary to the
popular belief that both of these
goats represent the Messiah, one
goat to die and the other goat to
live having carried off the sins
of those that have repented, it is
seen that one goat is given to G-d
but the other goat represents
Satan.

At this point in the ceremony
the High Priest stood between the
two goats and drew the lots
simultaneously with both hands,
laying one on the head of each
goat. When placing the lot on
which “L”Adonai”
was written the High Priest
proclaimed that goat “to Adonai.”
Those who heard him responded by
blessing the Name as described
earlier. He tied a scarlet woolen
band on the horns of the goat
marked “L’Azazel.”
This goat was to be sent to the
desert and was, therefore, turned
to face the eastern gate.

The High Priest then returned to
his bull. He laid both his hands
on it again and made a confession
on behalf of all the priests. He
repeated exactly as he had said
the first time, except this time
he said, “I and my house, the
seed of Aaron, Thy holy people”
in the confession instead of “I
and my house.”

He killed the bull and quickly
received its blood in a vessel. He
handed the vessel of blood to
another priest to stir so that the
blood would not congeal before the
time to sprinkle it.

The procedure of bringing the
additional embers for Yom
Kippur was next. The High
Priest ascended the altar and
filled a golden shovel with
embers. He brought the shovel to a
point near the entrance of the
Temple porch and placed it on the
floor. As he stood before the
porch a priest brought him a large
empty vessel with a long handle, a
makhtah. Another priest
brought him a shovel called a kaf,
as well as a large amount of fine
incense. The High Priest filled
both hands with the incense and
placed it into the kaf.

With the golden shovel of embers
in his right hand and the kaf
of incense in his left, the High
Priest went into the Holy of
Holies. There is a misconception
that the High Priest wore bells at
the bottom of his garment and a
rope tied around his leg. This is
believed so that in the event of
error causing his death, the High
Priest could be removed without
anyone having to enter the Holy of
Holies. The bells supposedly were
for the purpose of informing
priests nearby that the High
Priest was fine. However, the
truth is that the bells were part
of the golden vestments that had
to be removed before the High
Priest could enter into the Holy
of Holies. The idea of a rope is
nowhere to be found in either the
scriptures or the Jewish
literature, and, in fact, goes
contrary to the very concept of
the priest entering the Holy of
Holies clothed only in the white
of purity. The High Priest was
extensively trained in the
ceremonies that he was conducting
and if tragedy did occur, his
assistant would take over the
completion of the rites. Within
the Temple during the time of
Yeshua, there was a double veil
separating the Holy Place from the
Holy of Holies. As the High Priest
walked between these two veils and
entered the Holy of Holies, the
aspect of coming before the throne
of G-d and His presence must have
been awesome.

In the Second Temple period
there was no Ark of the Covenant;
however, the ceremony was
conducted as if it was there. The
High Priest put the shovel of
embers down directly in front of
where the Ark of the Covenant once
sat. He filled his hands with the
incense and heaped it onto the hot
embers. He remained there until
the chamber was filled with
fragrant smoke. After leaving the
Holy of Holies he said a short
prayer for the welfare of the
people. It was as follows:

From the Yom
Kippur Machzor

The High Priest then left the
Holy Place and took the blood of
the bull from the priest who was
stirring it. He immediately
entered the Holy of Holies and
stood before the veil. He dipped
his finger into the blood and
sprinkled once upwards and seven
times downwards. The first
sprinkling was to be counted “one.”

For the second sprinkling, he
counted “one and one,”
for the third “one and two,”
and so on.

He left the Holy of Holies and
placed the vessel of bull’s
blood on a stand in front of the
veil. He then went to the front of
the Temple porch, where a priest
now brought the goat for Adonai,
making sure that the goat was
standing north of the Altar. He
killed it and quickly received its
blood. This goat would later be
burned outside the Temple with the
bull. He then went into the Holy
of Holies and sprinkled the blood
in front of where the Ark once
sat. Whereas in his first journey
into the Holy of Holies the High
Priest had sprinkled for himself,
his second journey was for the
cleansing of the nation. Several
Hebrew words are used in this
passage for sprinkling. All these
words derive from the word nazah,
which means ‘to sprinkle
or to spatter upon or at.’ A
derivative form of this word in a
future tense with apocalyptic
intent, y’zeh, means ‘to
sprinkle in the future,’ and
is found in one of the most
profound prophecies of the
scriptures concerning the second
coming of the Messiah.

Isaiah
52.13-15

This passage is one of the
strongest proofs for the Messiah
returning on Yom Kippur as
it is only on Yom Kippur
that there was a sprinkling of
this type. Also, here the Messiah
is seen as fulfilling the role of
the High Priest who has borne the
blood of the sacrifice of the L-rd
(His own) into the Holy of Holies.

Returning to the Temple service
the High Priest sprinkled the
blood in the same manner as he did
the bull’s blood. He then
left the room and put the blood of
the goat on a second stand in
front of the veil.

The High Priest then took the
blood of the bull and sprinkled in
front of the veil, following the
same outline as for sprinkling in
front of the Ark. He did likewise
with the blood of the goat. He
poured the blood of the bull into
the vessel that contained the goat’s
blood, and the mixture of the two
into that which had held the bull’s
blood, so as to thoroughly mix the
two. He sprinkled the mixture onto
each of the horns on the altar of
incense. He dipped his finger into
the vessel of blood before each
sprinkling. After clearing away
the ashes of the daily incense
from the golden altar, he
sprinkled the blood on it seven
times. The remaining blood was
poured onto the southwest base of
the brazen altar. Upon completion
of the sprinkling and pouring of
the blood, the High Priest went to
the east side of the courtyard
where the goat designated to the
wilderness stood. He pressed down
on the goat with his blood stained
hands covering the goat’s
head. He then confessed on behalf
of the entire nation the following
prayer.

“Ah, L-rd. They have
committed iniquity; they have
transgressed; they have sinned,
Your people, the house of
Israel. Oh, then, L-rd, cover
over, I entreat You, upon their
iniquities, their
transgressions, and their sins,
which they have wickedly
committed, transgressed, and
sinned before You, Your people
the house of Israel. As it is
written in the Torah of Your
servant Moses, ‘For on that
day shall it be covered over for
you, to make you clear; from all
your sins before the L-rd you
shall be cleansed.’

From the Yom
Kippur Machzor

The prostrate multitude
worshipped at the Name of the
L-rd; the High Priest would finish
the prayer by saying to them, “You
shall be cleansed.”

The High Priest then sent the
goat along with a priest who had
been prepared for the task through
Solomon’s porch, through the
Eastern Gate to the fierce desert,
to carry the sins of the nation to
the wilderness. The goat and his
escort, as well as the most
eminent men of Jerusalem, traveled
out the Eastern Gate of the Temple
and across a special bridge over
the Kidron Valley on a twelve mile
journey to a high ridge called
Mount Tzok or Mount Azazel.
From the beginning of the journey
until Mount Tzok there were ten
different stations or booths
called Sukkot along the
way. At each Sukkah the
escort was formally offered food
and drink, which he refused. On
approaching the tenth Sukkah
the prominent men of Jerusalem
halted and only the priest
assigned for the final leg made
the treacherous ascent up Mount
Tzok and pushed the goat
backwards off the cliff. Before
throwing the goat off the cliff,
the priest divided the band of
scarlet wool and tied one half to
a rock known as the rock of Chudo,
and the other half between the
horns. When the priest cast the
goat off the cliff, the goat was
torn into pieces by the sharp
rocks long before he ever hit
bottom.

It is recorded in the Talmud
that a great miracle occurred here
as the goat was cast to his death.
The scarlet colored cloth hanging
on the rock turned white, being a
fulfillment of a prophecy from
Isaiah.

Isaiah 1.18

When the cloth turned white the
priest signaled to the men in the
last Sukkah that the goat
was dead. They in turn passed the
signal by kerchiefs and flags from
Sukkah to Sukkah
until the news reached the Temple
mount. Crowds stood over the
Temple Gate where a white thread
was now suspended. The young
people of Jerusalem anxiously
waited on the hillsides of the
city for the good news and on its
arrival celebrated the event by
dancing, singing and rejoicing.

Earlier it had been mentioned
how Azazel stood for a
demon god. It is this ceremony of
the expulsion and death of the
Azazel goat that speaks
most of Yeshua’s coming. In
the century before Yeshua came,
there was an explosion of Jewish
writings concerning the coming of
the Messiah and the events of the
end times. The most popular of
these writings was The Book of
Enoch, which is even quoted in the
Epistle of Jude. In this book Azazel
is mentioned in relationship to
the coming of the Messiah.

“Then I looked and turned
to another face of the earth and
saw there a valley, deep and
burning with fire. And they were
bringing kings and potentates
and were throwing them into this
deep valley. And my eyes saw
there their chains while they
were making them into fetters of
immense weight. And I asked the
angel of peace, who was going
with me, saying, “For whom
are these imprisonment chains
being prepared? And he said unto
me, “These are being
prepared for the armies of Azazel,
in order that they may take them
and cast them into the abyss of
complete condemnation, and as
the L-rd of the Spirits has
commanded it, they shall cover
their jaws with rocky stones.
Then Michael, Raphael, Gabriel,
and Phanuel themselves shall
seize them on that great day of
judgement and cast them into the
furnace (of fire) that is
burning that day, so that the
L-rd of the Spirits may take
vengeance on them on account of
their oppressive deeds which
(they performed) as messengers
of Satan, leading astray those
who dwell upon the earth.”

I Enoch
54.1-6

“When I would give
consent so that they should be
seized by the hands of the
angels on the day of tribulation
and pain, already I would have
caused my punishment and my
wrath to abide upon them – my
punishment and my wrath, says
the L-rd of the Spirits. Kings,
potentates, dwellers upon the
earth: You would have to see my
Elect One, how he sits in the
throne of glory and judges Azazel
and all his company, and his
army, in the name of the L-rd of
the Spirits!”

I Enoch
55.3-4

In these passages Azazel
is seen as the False Messiah and
his armies or cohorts. The
scriptures state that the day the
Messiah returns, which will be a
Yom Kippur, the False
Messiah will be defeated and cast
into the Lake of Fire even as the
goat was cast to his destruction.
G-d had given this ceremony to
illustrate this and to prepare
people for the events of the
Messiah’s coming. As this day
arrives and these events take
place, all the world which has
rejoiced in G-d’s Messiah
will break forth in dancing and
song.

Until this news came, nothing
else could happen within the
Temple. As the people of Jerusalem
waited for the news of the
destruction of the goat, Azazel,
so will people in the future, at
Messiah’s coming, await the
news of the destruction of the
False Messiah. Azazel is
the epitome of evil and sin. With
his destruction, all of Jerusalem
will again rejoice even as
described by the prophet Jeremiah
in his prophecy of the second
coming.

Jeremiah
31.13-14

Now with the rejoicing in Azazel’s
death the High Priest moved
forward with the rest of the
ceremony. The High Priest removed
the innards of the bull and the
goat whose blood had been
sprinkled in the Holy of Holies
and placed them in a receptacle.
He twisted the bodies of the two
animals and four priests carried
the bodies out of Jerusalem on two
poles to a place called “The
place of the Ashes.”

The High Priest went into the
court of the Women and read
Leviticus 16:23, 27-32; and
recited by heart Numbers 29:7-l 1.

Leviticus
16.23, 27-32

And ye shall have on the
tenth day of this seventh month
an holy convocation; and ye
shall afflict your souls: ye
shall not do any work therein:
but ye shall offer a burnt
offering unto the L-rd for a
sweet savour; one young bullock,
one ram, and seven lambs of the
first year; they shall be unto
you without blemish: and their
meat offering shall be of flour
mingled with oil, three tenth
deals to a bullock, and two
tenth deals to one ram, a
several tenth deal for one lamb,
throughout the seven lambs: one
kid of the goats for a sins
offering; beside the sin
offering of atonement, and the
continual burnt offering, and
the meat offering of it, and
their drink offerings.

Numbers 29.7-
11

Following this recitation of
scripture a number of prayers were
pronounced by the High Priest.
Then he recites eight
benedictions: for the Torah; for
the (sacrificial) service; for the
thanksgiving; for the forgiving of
sins; for the Temple separately;
for Israel separately; for
Jerusalem separately; for the Kohanim
(priests) separately; and for
other matters of prayer.

The High Priest then returned to
the roof of the Beit Haparvah
and removed his linen garments,
immersed himself in the bath and
put on the golden garments. He
washed his hands and feet before
removing one set of garments and
after putting on the other.

Immediately, he went to the
north side of the altar, where he
offered up his ram and a ram of
the people as burnt offerings.
Next he performed all the
principle parts of the ordinary
evening sacrifices. He also burned
the innards previously removed
from the bull and goat.

The High Priest again returned
to the Beit Haparvah,
immersed himself in the bath and
changed to the linen garments. He
washed his hands and feet before
removing one set of garments and
after putting on another.

The High Priest returned to the
Holy of Holies to remove the kaf
and shovel. For the last time he
went to the Beit Haparvah,
removed his linen clothing,
immersed himself and put on the
eight golden garments. He washed
his hands and feet before removing
one set and after putting on
another. He put the linen garments
away never to be used again.

He repeated all that was done
for the daily ceremony in the
morning. He kindled the
seven-branched candlestick which
burned throughout the night. When
he completed the ceremony he
washed his hands and feet for the
tenth time. Then he changed back
into his regular clothing and
returned to his home.

Yom Kippur is so alive
with pictures and messages of the
coming of the Messiah that it
would take a book to develop them.
Its message of repentance and
purity before G-d is in a class by
itself in Biblical studies. Be
encouraged to examine this great
appointed time of G-d and learn
its worth. An ancient greeting
verbalized between Rosh
HaShanah and Yom Kippur
is extended to you: “May you
be sealed until the Day of
Redemption.”

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The Coming of The
Messiah & Yom Kippur

By Joseph Good

And He shall stand
and feed in the strength of the
L-rd, in the majesty of the Name
of the L-rd His G-d, and they
shall abide: for now shall He be
great unto the ends of the earth.

“By this name
is I suppose to be understood
originally some idol to be
appeased by sacrifice. I suppose
from the names of idols being
often applied to demons, this name
was used for that of an evil demon
inhabiting the wilderness, who had
to be appeased by sacrifices by
this very ancient and Gentile
rite. The name “Azazel”
is also used by the Arabs as that
of an evil demon.”

“It shall
never be inhabited, neither shall
it be dwelt in from generation to
generation: neither shall the
Arabian pitch tent there; neither
shall the shepherds make their
folds there. But wild beasts of
the desert shall lie there: and
their houses shall be full of
doleful creatures; and owls shall
dwell there, and satyrs shall
dance there. And the wild beasts
of the islands shall cry in their
desolate houses, and dragons in
their pleasant palaces: and her
time is near to come, and her days
shall not be prolonged.”

“May it please
You, 0 L-rd our G-d, and the G-d
of our fathers, that neither this
day nor during the year any
captivity come upon us. Yet, if
captivity befall us this day or
this year, let it be to a place
where the Torah is cultivated. May
it please You, 0 L-rd our G-d, and
the G-d of our fathers, that want
come not upon us, either this day
or this year. But if want visit us
this day or this year, let it be
due to the liberality of our
charitable deeds. May it please
You, 0 L-rd our G-d, and the G-d
of our fathers, that this year may
be a year of cheapness, of
fullness, of intercourse and
trade; a year with abundance of
rain, of sunshine, and of dew; one
in which Your people Israel shall
not require assistance one from
another. And as to Your people
Israel, may no enemy exalt himself
against them. May it please You, 0
L-rd our G-d, and the G-d of our
fathers, that the houses of the
men of Sharon may not become their
graves.”

“Behold, my
servant shall deal prudently, he
shall be exalted and extolled, and
be very high. As many were
astonished at thee; His visage was
so marred more than any man, and
His form more than the sons of
men; So shall He sprinkle (y’zeh)
many nations; the kings shall shut
their mouths at Him: for that
which had nor been told them they
shall see; and that which they had
nor heard shall they consider. ”

“Come now, and
let us reason together, saith the
L-rd: though your sins be as
scarlet, they shall be as white as
snow; though they be red like
crimson, they shall be as wool. ”

“Then shall
the virgin rejoice in the dance,
both young men and old together:
for I will turn their mourning
into joy, and will comfort them,
and make them rejoice from their
sorrow. And I will satiate the
soul of the priests with fatness,
and my people shall be satisfied
with my goodness, saith the L-rd.
”

“And Aaton
shall come into the tabernacle of
the congregation, and shall put
off the linen garments, which he
put on when he went into the holy
place, and shall leave them there:
. . . And the bullock for the sin
offering, and the goat for the sin
offering, whose blood was brought
in to make atonement in the holy
place, shall one carry forth
without the camp; and they shall
burn in the fire their skins, and
their flesh, and their dung. And
he that burneth them shall wash
his clothes, and bathe his flesh
in water, and afterward he shall
come into the camp. And this shall
be a statute for ever unto you:
that in the seventh month, on the
tenth day of the month, ye shall
afflict your souls, and do no work
at all, whether it be one of your
own country, or a stranger that
sojourneth among you: for on that
day shall the priest make an
atonement for you, to cleanse you,
that ye may be clean from all your
sins before the L-rd. It shall be
a Sabbath of rest unto you, and ye
shall afflict your souls, by a
statute for ever. And the priest,
whom he shall anoint, and whom he
shall consecrate to minister in
the priest’s office in his
father’s stead, shall make
the atonement, and shall put on
the linen clothes, even the holy
garments. ”