(2) **That he come not at all times.**—Moses is therefore to warn his brother Aaron, the high priest, that if he wishes to escape a similar fate, he is not to presume to enter the Holy of Holies except on one day of the year, the Day of Atonement. As Aaron here stands for all those who in future are to succeed him in the pontificate, so Moses, who teaches him his duty, stands for his successors who are hereafter to impart instruction to the high priests on these most solemn occasions. Hence during the second Temple the tuition and preparation of the high priest for his functions devolved upon the Sanhedrin, who prescribed most minute rules for his guidance. Seven days before the Day of Atonement he was separated from his wife, and lodged in a chamber in the Temple, lest he should contract defilement, which might unfit him for the performance of his pontifical duties. The elders or the representatives of the Sanhedrin read and expounded to him the ordinances contained in this chapter; which he had to practise in their [presence, so as to make sure that he could rightly perform all the ceremonies. This continued during the whole night previous to the Day of Atonement, when he was kept awake, so as to prevent any pollution arising from a dream or accident by night.
He read, in the silent hours of darkness, the Books of Job, Daniel, Ezra, and Chronicles; and if he was no scholar, and could not read, the elders read them to him. As it was deemed important that he should not fall asleep, the priests who surrounded him alternately snapped their fingers, and made him walk on the cold pavement of the court. When the chief of the thirteen priests who were appointed to perform the ordinary duties in connection with the service in the sanctuary had ascertained that the morning had dawned, that the ashes had been removed from the brazen altar, and that the time of the early sacrifice had arrived, the high priest was conducted to the baptistery, where he immersed his whole body in water.
**Into the holy place.**—This is here more minutely defined by “within the vail,” thus showing that the Holy of Holies is meant. In the succeeding portions of this chapter, however, the expression “holy” is used for “Holy of Holies” without this adjunct. (See Leviticus 16:3; Leviticus 16:16-17; Leviticus 16:20; Leviticus 16:27.)
**Before the mercy seat, which is upon the ark.**—Or, according to the accents of the received text, *nor come to the mercy seat, which, *&c. The present text exhibits the view of the Pharisees—that the high priest, though at some distance from the ark, is yet hid through the frankincense on the burning coals in the Holy of Holies itself (see Leviticus 16:12-13); whilst the Sadducees maintained that he must put it *on *the coals already in the court, because they deemed it improper to work in the presence of the Lord, and because the pontiff would otherwise see the ark. The Authorised Version, therefore, here, as elsewhere, follows the view of the Sadducees, and departs from the received accents, which are an essential part of the traditional text.
**For I will appear in the cloud.**—That is, because the Lord appeared over the mercy seat and between the cherubim in the bright luminous cloud which constituted the symbol of His Divine presence (see Exodus 25:22), therefore even the high priest must not approach it except on the occasion here prescribed. The Sadducees, however, render it, *only in the cloud of incense will I be seen on the cover, *that is, in the cloud arising from the burning incense which the high priest is to produce by fumigation before he enters the Holy of Holies, and which is to conceal the manifested Deity.
Charles John Ellicott (1819–1905). Public Domain.