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originally posted by: randomuser2034
I felt as if this was probably the most significant chapter in my reading up to this point. As the Day of Atonement has to do with the day the High Priest was to offer a bull as a sacrifice for himself and his house, and then a goat for the sacrifices of the sins of the people. One day a year, on the 10th day of the 7th month of the year on the Jewish calendar. It was then and only then when the High Priest alone was allowed to enter into the Most Holy to offer up the blood to atone for the unintentional sins of the people in front of the proprietary covering. This is also where we get the word "scapegoat." For two goats were to be drawn close and lots cast over them. One was to be offered as a sin offering, and the other the priests were to lay their hands on its head and confess the sins of the people and then send it away into the wilderness, Azazel.
Ancient Greeks practiced scapegoating rituals in exceptional times based on the belief that the repudiation of one or two individuals would save the whole community.[16][17] Scapegoating was practiced with different rituals across ancient Greece for different reasons but was mainly used during extraordinary circumstances such as famine, drought, or plague.[16][17] The scapegoat would usually be an individual of lower society such as a criminal, slave, or poor person and was referred to as the pharmakos, katharma or peripsima.[16][17]
There is a dichotomy, however, in the individuals used as scapegoats in mythical tales and the ones used in the actual rituals. In mythical tales, it was stressed that someone of high importance had to be sacrificed if the whole society were to benefit from the aversion of catastrophe (usually a king or the king's children).[16][17] However, since no king or person of importance would be willing to sacrifice himself or his children, the scapegoat in actual rituals would be someone of lower society who would be given value through special treatment such as fine clothes and dining before the sacrificial ceremony.[16]
Sacrificial ceremonies varied across Greece depending on the festival and type of catastrophe. In Abdera, for example, a poor man was feasted and led around the walls of the city once before being chased out with stones.[16] In Massilia, a poor man was feasted for a year and then cast out of the city in order to stop a plague.[16] The scholia refer to the pharmakos being killed, but many scholars reject this and argue that the earliest evidence (the fragments of the iambic satirist Hipponax) show the pharmakos being only stoned, beaten, and driven from the community.
"Therefore, it was necessary for the typical representations of the things in the heavens to be cleansed by these means, but the heavenly things require far better sacrifices."-Hebrews 9:23.
originally posted by: glend
"Therefore, it was necessary for the typical representations of the things in the heavens to be cleansed by these means, but the heavenly things require far better sacrifices."-Hebrews 9:23.
Yet in Isaiah 1:11–31 it states ...
11 What to me is the multitude of your sacrifices says the LORD;
I have had enough of burnt offerings of rams and the fat of well-fed beasts;
I do not delight in the blood of bulls, or of lambs, or of goats.
12 When you come to appear before me, who has required of you this trampling of my courts?
13 Bring no more vain offerings; incense is an abomination to me.
New moon and Sabbath and the calling of convocations
I cannot endure iniquity and solemn assembly.
14 Your new moons and your appointed feasts my soul hates;
they have become a burden to me; I am weary of bearing them.
15 When you spread out your hands, I will hide my eyes from you;
even though you make many prayers, I will not listen; your hands are full of blood.
16 Wash yourselves; make yourselves clean; remove the evil of your deeds from before my eyes;
cease to do evil.
17 Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow’s cause.
18 Come now, let us reason together, says the LORD: though your sins are like scarlet they shall be as white as snow;
though they are red like crimson, they shall become like wool.
19 If you are willing and obedient, you shall eat the good of the land;
20 but if you refuse and rebel, you shall be eaten by the sword, for the mouth of the LORD has spoken.