Then, having bathed, he must robe himself in a special manner for the service of this day. He must lay aside the bright-coloured "garments for glory and beauty" which he wore on all other occasions, and put on, instead, a vesture of pure, unadorned white, like that of the ordinary priest; excepting only that for him, on this day, unlike them, the girdle also must be white. By this substitution of these garments for his ordinary brilliant robes was signified, not merely the absolute purity which the white linen symbolised, but especially also, by the absence of adornment, humiliation for sin. On this day he was thus made in outward appearance essentially like unto the other members of his house, for whose sin, together with his own, he was to make atonement. Thus washed and robed, wearing on his white turban the golden crown inscribed "Holiness to Jehovah" (Exod. xxviii. 38), he now took (vv. 3, 5-7), as a sin-offering for himself and for his house, a bullock; and for the congregation, "two he-goats for a sin offering;" with a ram for himself, and one for them, for a burnt offering. The two goats were set "before the Lord at the door of the tent of meeting." The bullock was the offering before prescribed for the sin-offering for the high priest (iv. 3), as being the most valuable of all sacrificial victims. For the choice of the goats many reasons have been given, none of which seem wholly satisfactory. Both of the goats are equally declared (ver. 5) to be "for a sin offering;" yet only one was to be slain. The ceremonial which followed is unique; it is without its like either in Mosaism or in heathenism. It was ordered (ver. 8): "Aaron shall cast lots upon the two goats; one lot for the Lord, and the other lot for Azazel;" an expression to which we shall shortly return. Only the goat on whom the lot fell for the Lord was to be slain.