in Arabiam vergens, gignit _fruticem quem gossypion_ vocant; _vestes inde sacerdotibus_ Ægypti gratissimæ.” Page 306.—_He hurled the goat down._] It does not appear that the goat was to be thrown from the rock for the purpose of destroying it, but to be turned into the wilderness, (Jos. Ant. iii. 10. 3.) as an emblem of the sin of the people, pardoned and removed from sight. This is the obvious etymology of the name עו אול, _caper abitus_, or _scape goat_, as our translation renders it. The desert of Zuk appears to have no existence but in Rabbinical geography. Page 307.—_His meil._] The meil (מעיל)of the high-priest was worn immediately over his linen vest or tunic, and had bells and pomegranates round the borders; it had no sleeves, and sat close round the neck. The dress of the ordinary priests and the high-priest is described by Josephus, (Ant. iii. 7.) who also unfolds the spiritual meaning of every part. Page 314.—_The Feast of Tabernacles._]—The law for its observance is found Exod. xxiii. 16. (where it is called “the feast of ingathering at the end of the year.”) Lev. xxiii. 33-43. Deut. xvi. 16. Jos. Ant. iv. 8. 12. It was one of the greatest of all the Jewish festivals. Jos. Ant. viii. 4, The treatise entitled _Succah_ in the Mishna, (Surenh. ii. 259.) contains the traditions of the Rabbins. See Lightfoot, i. 974. Reland, p. 477. It was at once a memorial of the wandering in the desert, and a thanksgiving for the close of harvest. The Jews, both in ancient and modern times, (Jos. Ant. iii. 10. xiii. 13. 5.) have interpreted the command in Lev. xxiii. 40. “And ye shall take unto you the boughs of _goodly trees_,” to mean branches of the citron. They make them into a bundle with the other boughs there mentioned, though it is probable that the goodly trees are pointed out as the materials of which the booths were to be constructed. Comp. Nehem, viii. 18. The Samaritans (Basnage, History of the Jews, vii. c. 26.) and the Karaite Jews (Reland, 485.) appear to understand the words of the law in this sense. Page 317.—_Drawing of water from Siloah._] This was evidently practised in our Saviour’s time; who, according to his usual custom of making passing events subservient to purposes of instruction, “cried in the temple on the last the great day of the feast, If any man thirst, let him come unto me and drink.” John vii. 37. Which words, according to the Evangelist, referred to the effusion of the Holy Spirit. It is probable that the custom originally alluded to the rain: for, according to the Mishna, they began to pray for rain after the Feast of Tabernacles, and continued to do so till the Passover. Surenhus. ii. 356. It is doubtful whether the drawing the water were performed, as here represented, on every day of the festival: from the Evangelist we should rather conclude that it was only on the last. The Rabbinical traditions are discordant.