Hebrews 9:7
Verse (Click for Chapter)
New International Version
But only the high priest entered the inner room, and that only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance.

New Living Translation
But only the high priest ever entered the Most Holy Place, and only once a year. And he always offered blood for his own sins and for the sins the people had committed in ignorance.

English Standard Version
but into the second only the high priest goes, and he but once a year, and not without taking blood, which he offers for himself and for the unintentional sins of the people.

Berean Study Bible
But only the high priest entered the inner room, and then only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance.

Berean Literal Bible
But only the high priest enters into the second, once in the year, not without blood, which he offers for himself and the sins of ignorance of the people.

New American Standard Bible
but into the second, only the high priest enters once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance.

King James Bible
But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

Holman Christian Standard Bible
But the high priest alone enters the second room, and he does that only once a year, and never without blood, which he offers for himself and for the sins of the people committed in ignorance.

International Standard Version
But only the high priest went into the second part, and then only once a year, and never without blood, which he offered for himself and for the sins committed by the people in ignorance.

NET Bible
But only the high priest enters once a year into the inner tent, and not without blood that he offers for himself and for the sins of the people committed in ignorance.

New Heart English Bible
but into the second the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people.

Aramaic Bible in Plain English
But The High Priest would enter the inner Tabernacle once a year by himself with blood, which he was offering in the place of his soul and in the place of the evil doing of the people.

GOD'S WORD® Translation
But only the chief priest went into the second part of the tent. Once a year he entered and brought blood that he offered for himself and for the things that the people did wrong unintentionally.

New American Standard 1977
but into the second only the high priest enters, once a year, not without taking blood, which he offers for himself and for the sins of the people committed in ignorance.

Jubilee Bible 2000
But into the second the high priest went alone once every year, not without blood, which he offered for his own ignorance, and for that of the people:

King James 2000 Bible
But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

American King James Version
But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

American Standard Version
but into the second the high priest alone, once in the year, not without blood, which he offereth for himself, and for the errors of the people:

Douay-Rheims Bible
But into the second, the high priest alone, once a year: not without blood, which he offereth for his own, and the people's ignorance:

Darby Bible Translation
but into the second, the high priest only, once a year, not without blood, which he offers for himself and for the errors of the people:

English Revised Version
but into the second the high priest alone, once in the year, not without blood, which he offereth for himself, and for the errors of the people:

Webster's Bible Translation
But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

Weymouth New Testament
But into the second, the High Priest goes only on one day of the year, and goes alone, taking with him blood, which he offers on his own behalf and on account of the sins which the people have ignorantly committed.

World English Bible
but into the second the high priest alone, once in the year, not without blood, which he offers for himself, and for the errors of the people.

Young's Literal Translation
and into the second, once in the year, only the chief priest, not apart from blood, which he doth offer for himself and the errors of the people,
Study Bible
The Earthly Tabernacle
6When everything had been prepared in this way, the priests entered regularly into the outer room to perform their sacred duties. 7But only the high priest entered the inner room, and then only once a year, and never without blood, which he offered for himself and for the sins the people had committed in ignorance. 8By this arrangement the Holy Spirit was showing that the way into the Most Holy Place had not yet been disclosed as long as the first tabernacle was still standing.…
Cross References
Exodus 30:10
"Aaron shall make atonement on its horns once a year; he shall make atonement on it with the blood of the sin offering of atonement once a year throughout your generations. It is most holy to the LORD."

Leviticus 16:2
The LORD said to Moses: "Tell your brother Aaron that he shall not enter at any time into the holy place inside the veil, before the mercy seat which is on the ark, or he will die; for I will appear in the cloud over the mercy seat.

Leviticus 16:3
"Aaron shall enter the holy place with this: with a bull for a sin offering and a ram for a burnt offering.

Leviticus 16:11
"Then Aaron shall offer the bull of the sin offering which is for himself and make atonement for himself and for his household, and he shall slaughter the bull of the sin offering which is for himself.

Leviticus 16:12
"He shall take a firepan full of coals of fire from upon the altar before the LORD and two handfuls of finely ground sweet incense, and bring it inside the veil.

Leviticus 16:14
"Moreover, he shall take some of the blood of the bull and sprinkle it with his finger on the mercy seat on the east side; also in front of the mercy seat he shall sprinkle some of the blood with his finger seven times.

Leviticus 16:15
"Then he shall slaughter the goat of the sin offering which is for the people, and bring its blood inside the veil and do with its blood as he did with the blood of the bull, and sprinkle it on the mercy seat and in front of the mercy seat.

Leviticus 16:34
"Now you shall have this as a permanent statute, to make atonement for the sons of Israel for all their sins once every year." And just as the LORD had commanded Moses, so he did.

Numbers 15:25
'Then the priest shall make atonement for all the congregation of the sons of Israel, and they will be forgiven; for it was an error, and they have brought their offering, an offering by fire to the LORD, and their sin offering before the LORD, for their error.

Ephesians 4:18
They are darkened in their understanding and alienated from the life of God because of the ignorance that is in them due to the hardness of their hearts.
Treasury of Scripture

But into the second went the high priest alone once every year, not without blood, which he offered for himself, and for the errors of the people:

into.

Hebrews 9:24,25 For Christ is not entered into the holy places made with hands, which …

Exodus 30:10 And Aaron shall make an atonement on the horns of it once in a year …

Leviticus 16:2-20,34 And the LORD said to Moses, Speak to Aaron your brother…

not.

Hebrews 5:3 And by reason hereof he ought, as for the people, so also for himself, …

Hebrews 7:27 Who needs not daily, as those high priests, to offer up sacrifice, …

Hebrews 10:19,20 Having therefore, brothers, boldness to enter into the holiest by …

errors.

Leviticus 5:18 And he shall bring a ram without blemish out of the flock, with your …

2 Samuel 6:7 And the anger of the LORD was kindled against Uzzah; and God smote …

2 Chronicles 33:9 So Manasseh made Judah and the inhabitants of Jerusalem to err, and …

Psalm 19:12 Who can understand his errors? cleanse you me from secret faults.

Psalm 95:10 Forty years long was I grieved with this generation, and said, It …

Isaiah 3:12 As for my people, children are their oppressors, and women rule over …

Isaiah 9:16 For the leaders of this people cause them to err; and they that are …

Isaiah 28:7 But they also have erred through wine, and through strong drink are …

Isaiah 29:14 Therefore, behold, I will proceed to do a marvelous work among this …

Hosea 4:12 My people ask counsel at their stocks, and their staff declares to …

Amos 2:14 Therefore the flight shall perish from the swift, and the strong …

(7) Went . . . offered.--Rather, entereth . . . offereth.

Errors.--Literally, ignorances. (See Hebrews 5:2-3; Hebrews 7:27.) By "once in the year" we must of course understand on one day of the year, viz., the tenth day of Tisri. On that day, according to Leviticus 16, it was the duty of the high priest to enter the Holy of Holies twice: (1) with the incense and with the blood of the bullock, his own sin-offering (Leviticus 16:12-14); (2) with the blood of the same bullock and that of the goat, the sin-offering for the people (Hebrews 9:15-19). In the ritual described in the tract "Joma" of the Talmud, he is said to enter four times; the first ministration being separated into its two parts (offering incense, sprinkling the blood of the bullock), and a fourth entering (to bring out the censer) being added.

Verses 7, 8. - But into the second the high priest alone, once in the year, not without blood, which he offereth for himself and for the errors (literally, ignorances; cf. ver. 2) of the people. For the ceremonies on the Day of Atonement, see Leviticus 16. They may be summarized, in their main characteristics, thus:

(1) The high priest brought to the door of the tabernacle a bullock as a sin offering for himself, and two goats as a sin offering for the people; also a ram as a burnt offering for himself, and a ram as a burnt offering for the people.

(2) After washing and arraying himself in white linen garments (not the ordinary official dress), he cast lots on the two goats which were for the people's sin offering - one lot being "for the LORD," the other "for Azazel;" that on which the former lot fell being for sacrifice, the other to be set free.

(3) He sacrificed his own sin offering, entered the holy place with the blood thereof, filled a censer with burning coals from the golden altar, went with it within the veil, sprinkling incense on the coals, "that the cloud of the incense may cover the mercy-seat, that he die not;" took also the blood within the veil, and sprinkled the mercy-seat therewith.

(4) He returned outside the tabernacle, sacrificed the people's sin offering, i.e. the goat that was "for the LORD," entered the holy place with its blood, and proceeded as before; sprinkling also the altar of incense, as well as the mercy-seat, with the blood of both sacrifices, to "hallow it from the uncleanness of the children of Israel."

(5) He again returned outside the tabernacle, laid his hands on the head of the goat "for Azazel," confessing over him "all the iniquities of the children of Israel, putting them on the head of the goat," and sent him away to the wilderness, where he was to be let go.

(6) He again entered the tabernacle, where he put off his linen garments, and left them there, and then, after washing again, and putting on his ordinary official dress, sacrificed his own and the people's burnt offering.

(7) The bodies of the two sin offerings (the bullock and the slain goat) were taken outside the camp, and there entirely consumed by fire. The points in this ceremonial here especially noted are:

(1) That the entrance within the veil was only "once in the year," i.e. on one only day in the year; for on that day the high priest entered more than once. The meaning is that ordinarily, except on that single day, approach to the innermost shrine was closed to all.

(2) That even on that day the high priest alone entered; neither the people, nor even the priesthood generally, ever had approach to the holiest of all.

(3) That even he could not enter "without blood;" neither the daily sacrifices nor all the ordinary ceremonial of the Law availed for his access: he must take with him the blood of special sin offerings, or he still could not enter and live.

(4) This blood he offered "for himself and for the ignorances of the people;" for himself, since he too was "compassed with infirmity," and required atonement (ver. 2), and also for the people's ignorances. There is a significance in this word. It was not the sins done with a high hand that had to be atoned for on that day; these were either visited by "cutting off," or atoned for in ways appointed for the purpose: it was the less definite and undetected sinfulness, infecting the whole community, and remaining after all ceremonial cleansing, so as to debar them from coming "boldly to the throne of grace," that was yearly kept in remembrance on the Day of Atonement. Hence before even the high priest could enter and not die, the mercy-seat over "the testimony" which was within the ark must be enveloped with the cloud of incense and sprinkled with the blood which "covereth sin" (the verb translated "make atonement for" means properly "cover"). The sin was still not taken away, only "covered" for the time; for the holy of holies after the ceremony remained closed as before, and the same rites had to be repeated at each yearly entrance. All that was expressed was an ever-recurring need of atonement, not yet effected truly, though symbolically prefigured. The Holy Ghost this signifying, that the way into the holiest of all (so the A.V., giving the idea correctly, though the expression is simply τῶν ἁγίων, which might denote only the holy place, as in ver. 2, if we there read ἅγια and not ἁγία, but is used for the holy of holies in vers. 24, 25, and for its heavenly antitype in ver. 13. This last, as typified in the earthly sanctuary, is what is intended here) hath not yet been made manifest, while as the first tabernacle is yet standing (or rather, has standing (ἐχούσης στάσιν); has a place in the symbolical representation). The "first tabernacle" here spoken of certainly does not mean the earthly one as opposed to the heavenly, but what the expression denotes throughout the chapter, the holy place in distinction from the holy of holies. How, then, is the continued existence of this a sign that the way to the heavenly holy of holies has not yet been made manifest? Obviously because it intervenes between the congregation and the holy of holies of the earthly tabernacle, debarring all approach to the latter, and even hiding it from their view. This debarring intervention signifies that there is no approach for them as yet to what the holy of holies symbolizes. Further, the ordinary ministry of the priests themselves did not extend beyond this "first tabernacle:" this alone was the sphere of the services which they accomplished daily; and so the very fact of its existing for this purpose expressed that even their mediation was not availing for access to the inner mercy-seat. And that this was so is intimated with peculiar significance by the direction that, when the high priest alone entered within the veil, none even of them should be in the holy place at all, so as to see beyond it: "And there shall be no man in the tabernacle of the congregation when he goeth in to make an atonement in the holy place" (Leviticus 16:17). Though this is not expressed in so many words in Leviticus 16:2 only it is said that "Aaron came not at all times into the holy place within the vail"; yet it is the constant and generally received sense of the Jewish writers, in agreement with the apostle here, that the high priest went into the holy of holies but once a year (q), on the day of atonement, which was on the tenth of the month Tisri, and answers to part of September; not but that he went in more than once on that day, for he went in no less than four times (r); the first time he went in to offer incense; the second time with the blood of the bullock, to sprinkle it; the third time with the blood of the goat; and the fourth time to bring out the censer (s); and if he entered a fifth time, they say he was worthy of death; wherefore Philo the Jew (t) seems to be mistaken when he affirms that, if he went in three or four times on the same day, he suffered death, nor was there any pardon for him; and as it was but one day in a year he might enter, so when he did, no other man, either Israelite or priest, might go in along with him; he went in alone without any attendance: the Jews say (u), that a cord or thong was bound to the feet of the high priest when he went into the holy of holies, that if he died there, the rest might be able to draw him out; for it was not lawful for another priest to go in, no, not an high priest, none besides him on the day of atonement. Pausanias (w) makes mention of a temple of Minerva into which the priests entered once every year; which very likely was observed in imitation of this custom of the Jewish high priest; who in it was a type of Christ, and of his entrance into heaven, and of his constant and continued intercession there:

not without blood; for he went in with the blood of the bullock and the blood of the goat; which was typical of the blood of Christ, by which he entered in once into the holy place, into heaven, when he had obtained eternal redemption by it, Hebrews 9:12 which he offered for himself and for the errors of the people; the bullock was offered by the high priest for himself and his family; and the goat for the sins of the people of Israel, even all their iniquities, transgressions, and sins, Leviticus 16:11, but Christ the antitype having no sin, had no need to offer for himself, only for the sins of the people; See Gill on Hebrews 7:27.

(q) T. Hieros. Yoma, fol. 42. 4. & 43. 1. Bab. Pesachim, fol. 86. 1.((r) Bemidbar Rabba, sect 7. fol. 188. 4. Maimon. Biath Hamikdash, c. 2. sect. 3. Moses Kotsensis Mitzvot Tora, pr. neg. 303. (s) Maimon. & Bartenora in Misna Celim, c. 1. sect. 9. (t) De Legatione ad Caium, p. 1035. (u) Zohar in Lev. fol. 43. 3. & Imre Binah in ib. (w) Arcadica, sive l. 8. p. 531. 7. once every year—the tenth day of the seventh month. He entered within the veil on that day twice at least. Thus "once" means here on the one occasion only. The two, or possibly more, entrances on that one day were regarded as parts of the one whole.

not without blood—(Heb 8:3).

offered—Greek, "offers."

errors—Greek, "ignorances": "inadvertent errors." They might have known, as the law was clearly promulged, and they were bound to study it; so that their ignorance was culpable (compare Ac 3:17; Eph 4:18; 1Pe 1:14). Though one's ignorance may mitigate one's punishment (Lu 12:48), it does not wholly exempt from punishment.9:6-10 The apostle goes on to speak of the Old Testament services. Christ, having undertaken to be our High Priest, could not enter into heaven till he had shed his blood for us; and none of us can enter, either into God's gracious presence here, or his glorious presence hereafter, but by the blood of Jesus. Sins are errors, great errors, both in judgment and practice; and who can understand all his errors? They leave guilt upon the conscience, not to be washed away but by the blood of Christ. We must plead this blood on earth, while he is pleading it for us in heaven. A few believers, under the Divine teaching, saw something of the way of access to God, of communion with him, and of admission into heaven through the promised Redeemer, but the Israelites in general looked no further than the outward forms. These could not take away the defilement or dominion of sin. They could neither discharge the debts, nor resolve the doubts, of him who did the service. Gospel times are, and should be, times of reformation, of clearer light as to all things needful to be known, and of greater love, causing us to bear ill-will to none, but good-will to all. We have greater freedom, both of spirit and speech, in the gospel, and greater obligations to a more holy living.
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