English Standard Version
“Aaron shall present the bull as a sin offering for himself, and shall make atonement for himself and for his house. He shall kill the bull as a sin offering for himself.
King James Bible
And Aaron shall bring the bullock of the sin offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself:
American Standard Version
And Aaron shall present the bullock of the sin-offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself:
After these things are duly celebrated, he shall offer the calf, and praying for himself and for his own house, he shall immolate it:
English Revised Version
And Aaron shall present the bullock of the sin offering, which is for himself, and shall make atonement for himself, and for his house, and shall kill the bullock of the sin offering which is for himself:
Webster's Bible Translation
And Aaron shall bring the bullock of the sin-offering, which is for himself, and shall make an atonement for himself, and for his house, and shall kill the bullock of the sin-offering which is for himself:
Leviticus 16:11 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Only בּזאת, "with this," i.e., with the sacrifices, dress, purifications, and means of expiation mentioned afterwards, could he go into "the holy place," i.e., according to the more precise description in Leviticus 16:2, into the inmost division of the tabernacle, which is called Kodesh hakkadashim, "the holy of holies," in Exodus 26:33. He was to bring an ox (bullock) for a sin-offering and a ram for a burnt-offering, as a sacrifice for himself and his house (i.e., the priesthood, Leviticus 16:6), and two he-goats for a sin-offering and a ram for a burnt-offering, as a sacrifice for the congregation. For this purpose he was to put on, not the state-costume of the high priest, but a body-coat, drawers, girdle, and head-dress of white cloth (bad: see Exodus 28:42), having first bathed his body, and not merely his hands and feet, as he did for the ordinary service, to appear before Jehovah as entirely cleansed from the defilement of sin (see at Leviticus 8:6) and arrayed in clothes of holiness. The dress of white cloth was not the plain official dress of the ordinary priests, for the girdle of that dress was coloured (see at Exodus 28:39-40); and in that case the high priest would not have appeared in the perfect purity of his divinely appointed office as chief of the priesthood, but simply as the priest appointed for this day (v. Hoffmann). Nor did he officiate (as many of the Rabbins, and also C. a Lapide, Grotius, Rosenmller, and Knobel suppose) as a penitent praying humbly for the forgiveness of sin. For where in all the world have clear white clothes been worn either in mourning or as a penitential garment? The emphatic expression, "these are holy garments," is a sufficient proof that the pure white colour of all the clothes, even of the girdle, was intended as a representation of holiness. Although in Exodus 28:2, Exodus 28:4, etc., the official dress not only of Aaron, but of his sons also, that is to say, the priestly costume generally, is described as "holy garments," yet in the present chapter the word kodesh, "holy," is frequently used in an emphatic sense (for example, in Leviticus 16:2, Leviticus 16:3, Leviticus 16:16, of the most holy place of the dwelling), and by this predicate the dress is characterized as most holy. Moreover, it was in baddim ("linen") that the angel of Jehovah was clothed (Ezekiel 9:2-3, Ezekiel 9:11; Ezekiel 10:2, Ezekiel 10:6-7, and Daniel 10:5; Daniel 12:6-7), whose whole appearance, as described in Daniel 10:6, resembled the appearance of the glory of Jehovah, which Ezekiel saw in the vision of the four cherubim (ch. 1), and was almost exactly like the glory of Jesus Christ, which John saw in the Revelation (Revelation 1:13-15). The white material, therefore, of the dress which Aaron wore, when performing the highest act of expiation under the Old Testament, was a symbolical shadowing forth of the holiness and glory of the one perfect Mediator between God and man, who, being the radiation of the glory of God and the image of His nature, effected by Himself the perfect cleansing away of our sin, and who, as the true High Priest, being holy, innocent, unspotted, and separate from sinners, entered once by His own blood into the holy place not made with hands, namely, into heaven itself, to appear before the face of God for us, and obtain everlasting redemption (Hebrews 1:3; Hebrews 7:26; Hebrews 9:12, Hebrews 9:24).
Treasury of Scripture Knowledge
He has no need, like those high priests, to offer sacrifices daily, first for his own sins and then for those of the people, since he did this once for all when he offered up himself.
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.
He shall make atonement for the holy sanctuary, and he shall make atonement for the tent of meeting and for the altar, and he shall make atonement for the priests and for all the people of the assembly.
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