Leviticus 9:7

KJV

And Moses said unto Aaron, Go unto the altar, and offer thy sin offering, and thy burnt offering, and make an atonement for thyself, and for the people: and offer the offering of the people, and make an atonement for them; as the LORD commanded.

KJV (with Strong's)

And Moses {H4872} said {H559} unto Aaron {H175}, Go {H7126} unto the altar {H4196}, and offer {H6213} thy sin offering {H2403}, and thy burnt offering {H5930}, and make an atonement {H3722} for thyself, and for the people {H5971}: and offer {H6213} the offering {H7133} of the people {H5971}, and make an atonement {H3722} for them; as the LORD {H3068} commanded {H6680}.

Complete Jewish Bible

Moshe told Aharon, "Approach the altar, offer your sin offering and burnt offering, and make atonement for yourself and the people. Then present the offering of the people and make atonement for them, as ADONAI ordered."

Berean Standard Bible

Then Moses said to Aaron, “Approach the altar and sacrifice your sin offering and your burnt offering to make atonement for yourself and for the people. And sacrifice the people’s offering to make atonement for them, as the LORD has commanded.”

American Standard Version

And Moses said unto Aaron, Draw near unto the altar, and offer thy sin-offering, and thy burnt-offering, and make atonement for thyself, and for the people; and offer the oblation of the people, and make atonement for them; as Jehovah commanded.

Commentary

### SUMMARY
Leviticus 9:7 marks the pivotal moment of Aaron's public inauguration as High Priest, where Moses, acting under divine command, instructs him to initiate his sacred duties. This verse precisely outlines Aaron's foundational responsibility to offer both a sin offering and a burnt offering, first for his own purification and atonement, and then for the people, thereby establishing the necessary reconciliation and access to God's presence, all in strict adherence to the Lord's explicit instructions.

### CONTEXT
* **Literary Context:** This verse is strategically placed at the culmination of the eight-day ordination ceremony for Aaron and his sons, meticulously detailed across [Leviticus 8](/leviticus/8 "Leviticus 8 - The Ordination of Aaron and His Sons") and [Leviticus 9](/leviticus/9 "Leviticus 9 - Aaron's First Offerings"). [Leviticus 8](/leviticus/8 "Leviticus 8 - The Consecration of Aaron and His Sons") describes their anointing, consecration, and initial sacrifices, setting them apart for their holy office. [Leviticus 9](/leviticus/9 "Leviticus 9 - Aaron's Inaugural Offerings") then records the eighth and final day, which serves as the public inauguration of Aaron's high priestly ministry. Moses' directive in [Leviticus 9:7](/leviticus/9-7 "Leviticus 9:7 - Moses Commands Aaron to Offer Sacrifices") directly precedes Aaron's performance of these inaugural sacrifices, which spectacularly culminates in the divine manifestation of fire consuming the offerings and the glory of the LORD appearing to the people ([Leviticus 9:23-24](/leviticus/9-23-24 "Leviticus 9:23-24 - The Glory of the LORD Appears")). The immediate preceding verses ([Leviticus 9:1-6](/leviticus/9-1-6 "Leviticus 9:1-6 - Preparations for Aaron's First Offerings")) detail Moses' initial instructions regarding the specific animals to be brought for the offerings, underscoring the purpose: to enable the glory of the LORD to appear to His people.

* **Historical & Cultural Context:** The events of [Leviticus 9](/leviticus/9 "Leviticus 9 - Aaron's Inaugural Offerings") unfold at the Tabernacle, the divinely ordained portable sanctuary symbolizing God's dwelling presence among Israel. The establishment of the priesthood and the intricate sacrificial system was absolutely paramount for maintaining a holy relationship between a holy God and His chosen, yet inherently sinful, people. While ancient Near Eastern cultures often featured priests as intermediaries, Israel's priesthood was unique in its direct divine institution and the rigorous demands for ritual and moral purity. The explicit requirement for Aaron, the newly consecrated High Priest, to first offer sacrifices for himself before he could mediate for the people was a stark and profound reminder of universal human sinfulness, even for those divinely appointed to the most sacred offices. This requirement stood in sharp contrast to pagan practices, where priests might be perceived as inherently pure or even divine. The specific offerings—the sin offering (chaṭṭâʼâh) and the burnt offering (ʻôlâh)—were not merely symbolic gestures but divinely prescribed means of dealing with the defilement of sin and expressing complete devotion, designed to cleanse and reconcile the worshiper to God, thereby granting access to His holy presence. This entire system was a foundational component of the covenant relationship established at [Mount Sinai](/exodus/19 "Exodus 19 - Israel at Mount Sinai").

* **Key Themes:** [Leviticus 9:7](/leviticus/9-7 "Leviticus 9:7 - Moses Commands Aaron to Offer Sacrifices") contributes significantly to several overarching themes within Leviticus and the broader Pentateuch. Foremost is the **Holiness of God** and the absolute necessity of **Atonement**. The verse underscores that a holy God cannot dwell among an unholy people without a divinely provided means of reconciliation. This leads to the theme of **Mediation**, as Aaron is appointed as the human intermediary, though his own need for atonement highlights the limitations of human mediation. The emphasis on "as the LORD commanded" reinforces the theme of **Divine Command and Obedience**, asserting that acceptable worship and service must strictly adhere to God's revealed will. Furthermore, the provisional and repetitive nature of these sacrifices, especially Aaron's need for personal atonement, subtly introduces the theme of the **Provisional Nature of the Old Covenant**, foreshadowing the need for a perfect, once-for-all sacrifice and a superior High Priest, a theme extensively developed in the New Testament, particularly in [Hebrews](/hebrews/1 "Hebrews 1 - The Superiority of Christ").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Aaron (Hebrew, _ʼAhărôwn'_):** The brother of Moses, divinely chosen and consecrated as the first High Priest of Israel. His prominent role in this verse signifies the inauguration of the Levitical priesthood, a central institution for Israel's worship and relationship with God. The command given to him here establishes the foundational duties of his office.
* **Atonement (Hebrew, _kâphar'_):** This verb is central to the sacrificial system, meaning "to cover," "to purge," "to make propitiation," or "to make reconciliation." In the context of the sin offering, it signifies an act that definitively deals with sin, not by merely hiding it, but by neutralizing its guilt and consequence in God's sight. The goal is to restore a right relationship between God and the sinner, allowing for the continuation of fellowship. It implies a covering that makes the unholy acceptable to the Holy God, though not a permanent removal of sin in the ultimate sense.
* **Sin Offering (Hebrew, _chaṭṭâʼâh'_):** Literally meaning "sin" or "purification offering." This sacrifice was primarily concerned with cleansing from ritual impurity and atoning for unintentional sins committed against God's holy standards, whether known or unknown. It addressed the defilement that sin brought into the community and before God, making the worshiper and the sanctuary fit for God's presence. Its purpose was to purify and remove the barrier of sin.
* **Burnt Offering (Hebrew, _ʻôlâh'_):** Derived from a root meaning "to go up" or "to ascend," because the entire animal (except for the hide) was consumed by fire on the altar, ascending as a "soothing aroma" to the LORD. This offering was not primarily for sin but symbolized complete dedication, devotion, and surrender to God. It was an act of worship, expressing the worshiper's desire for full communion and acceptance by God, often made in conjunction with a sin offering to signify a purified and consecrated approach.

#### Verse Breakdown
* **"And Moses said unto Aaron, Go unto the altar":** This phrase initiates the divine command, highlighting Moses' indispensable role as God's primary mediator and the conduit through whom divine instructions are conveyed to the newly established priesthood. Aaron's immediate compliance is implied, signifying his acceptance of his weighty new priestly duties and the divine authority that undergirds them. The "altar" specifically refers to the bronze altar of burnt offering, the central place of sacrifice in the Tabernacle courtyard, emphasizing the sacrificial nature of his inaugural ministry.
* **"and offer thy sin offering, and thy burnt offering":** Moses explicitly specifies the two distinct types of sacrifices Aaron must perform. The prescribed order is profoundly significant: the sin offering for purification and expiation of guilt first, followed by the burnt offering for complete dedication and worship. This sequence underscores a fundamental theological principle: cleansing from sin (atonement) must necessarily precede acceptable worship and full devotion to God.
* **"and make an atonement for thyself, and for the people":** This clause reveals the dual purpose and the two primary beneficiaries of Aaron's initial offerings. First, atonement is required for Aaron himself, serving as a stark acknowledgment of his own inherent human sinfulness, despite his divine appointment to the highest priestly office. This emphasizes that no human, not even the High Priest, is inherently pure enough to stand before a holy God without prior purification. Second, atonement is made for "the people," signifying Aaron's mediatorial role on behalf of the entire Israelite community, bridging the gap between a holy God and a sinful nation.
* **"and offer the offering of the people, and make an atonement for them":** This reiterates and expands upon the second part of the previous clause, emphasizing that Aaron is to offer the specific sacrifices brought *by* the people (as instructed in [Leviticus 9:3-4](/leviticus/9-3-4 "Leviticus 9:3-4 - The People's Offerings")) and to make atonement *for* them with these particular offerings. It reinforces the critical idea that even the people's offerings require priestly mediation for their efficacy and for the desired reconciliation with God.
* **"as the LORD commanded":** This concluding phrase serves as an authoritative divine seal, underscoring the absolute divine origin and the non-negotiable necessity of these rituals. It unequivocally removes any notion of human invention or discretion, firmly establishing that the entire sacrificial system and the intricate priestly duties are not arbitrary human traditions but are direct, immutable commands from YHWH (Hebrew, _Yᵉhôvâh'_), essential for maintaining the covenant relationship and facilitating access to His holy presence.

#### Literary Devices
The primary literary device at play in [Leviticus 9:7](/leviticus/9-7 "Leviticus 9:7 - Moses Commands Aaron to Offer Sacrifices") is **Command/Instruction**. The entire verse is framed as a series of direct imperatives from Moses to Aaron ("Go," "offer," "make an atonement"), clearly outlining the actions that must be performed. This highlights the authoritative nature of the divine law and the hierarchical structure of the Mosaic covenant, where God communicates His will through Moses, who then authoritatively instructs Aaron. There is also a clear instance of **Repetition** in the phrase "make an atonement for thyself, and for the people" and then "make an atonement for them." This repetition serves to emphasize the critical importance of atonement as the central purpose of the sacrifices, and to clearly delineate the two distinct beneficiaries: Aaron himself and the entire community. Furthermore, the verse implicitly employs **Typology**, as Aaron's role as High Priest and the necessity of his self-purification, followed by his mediation for the people, foreshadows the inherent limitations of the Old Covenant priesthood and points forward to the need for a perfect, sinless High Priest who would not need to offer sacrifices for Himself.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Leviticus 9:7 profoundly illustrates the foundational theological principles of sin, atonement, and the absolute necessity of mediation. It underscores God's absolute holiness, demanding that sin be dealt with comprehensively before humanity can approach Him. The explicit requirement for Aaron to atone for himself before he could atone for the people reveals the inherent limitation and imperfection of the Old Covenant priesthood; even the divinely chosen mediator was himself a sinner in need of grace. This system, though divinely ordained and efficacious for its time, was by its very nature temporary and preparatory, pointing to a greater, more perfect reality yet to come. It teaches us that access to God is not automatic or based on human merit but requires a divinely appointed means of reconciliation, a truth that finds its ultimate fulfillment in Christ.

* [Hebrews 7:27](/hebrews/7-27 "Hebrews 7:27 - Christ's Superior Sacrifice")
* [Hebrews 9:22](/hebrews/9-22 "Hebrews 9:22 - Without the Shedding of Blood")
* [Romans 3:23-25](/romans/3-23-25 "Romans 3:23-25 - All Have Sinned and Are Justified by Grace")

### REFLECTION AND APPLICATION
Leviticus 9:7, though rooted in ancient sacrificial rituals, offers profound and enduring truths for contemporary believers. It serves as a powerful reminder of the pervasive nature of sin, affecting even those called to sacred service, and the absolute necessity of atonement for reconciliation with a holy God. We are called to recognize our own inherent need for purification and forgiveness before we can effectively serve, worship, or approach God. This verse also highlights the foundational principle of divine command and obedience; true worship and effective ministry always flow from humble adherence to God's revealed will, not from human innovation or preference. For us today, this translates into living lives characterized by ongoing repentance and submission, acknowledging that our access to God is not based on our own merit or efforts but entirely on a divinely provided means. It should prompt us to humble ourselves, confess our sins regularly, and rely completely on the perfect and sufficient provision God has made for our atonement through His Son.

#### Questions for Reflection
* **How does Aaron's need to offer a sin offering for himself challenge our assumptions about human purity or self-sufficiency in approaching a holy God?**
* **In what ways does the emphasis on "as the LORD commanded" inform our understanding of obedience and acceptable worship in our lives today?**
* **How does the sequence of sin offering before burnt offering (purification before dedication) apply to our own spiritual journey and our approach to God in prayer and service?**

### FAQ
**Why did Aaron, as the newly consecrated High Priest, need to offer sacrifices for himself?**

Answer: Aaron, despite being divinely chosen and consecrated for the sacred office of High Priest, was still a human being, inherently sinful by nature. The explicit requirement for him to offer a sin offering for himself ([Leviticus 9:7](/leviticus/9-7 "Leviticus 9:7 - Moses Commands Aaron to Offer Sacrifices")) underscored the universal truth that all humanity, without exception, is fallen and in need of atonement. This ritual served to purify him from his own sin and ritual impurity, making him ceremonially clean and morally fit to mediate between a holy God and a sinful people. It also highlighted the inherent limitations of the Old Covenant priesthood, which consisted of imperfect men who themselves needed forgiveness before they could offer it for others ([Hebrews 7:27-28](/hebrews/7-27-28 "Hebrews 7:27-28 - Christ's Superior Priesthood")).

**What was the difference between the "sin offering" and the "burnt offering" in this context?**

Answer: The "sin offering" (Hebrew, _chaṭṭâʼâh'_) was primarily for atonement for unintentional sins and for cleansing from ritual impurity, addressing the defilement that separated the worshiper from God's holy presence. Its purpose was to "purge" or "purify" the individual and the sanctuary. The "burnt offering" (Hebrew, _ʻôlâh'_) was a sacrifice of complete dedication and devotion to God. The entire animal (except the hide) was consumed by fire on the altar, symbolizing the worshiper's total surrender and commitment to God. While the sin offering dealt with the barrier of sin, the burnt offering expressed the desire for full communion and acceptance, demonstrating a purified and consecrated approach to God. The sequence in [Leviticus 9:7](/leviticus/9-7 "Leviticus 9:7 - Moses Commands Aaron to Offer Sacrifices") (sin offering then burnt offering) is crucial: purification must precede full dedication and acceptable worship.

### CHRIST-CENTERED FULFILLMENT
Leviticus 9:7, with its profound emphasis on the High Priest's personal need for atonement and the temporary, repetitive nature of the animal sacrifices, serves as a powerful **type** pointing directly to Jesus Christ. Aaron, as the earthly high priest, was a shadow and foreshadowing of the ultimate, perfect High Priest to come. Unlike Aaron, who had to offer sacrifices daily, "first for his own sins and then for those of the people" ([Hebrews 7:27](/hebrews/7-27 "Hebrews 7:27 - Christ's Superior Sacrifice")), Jesus Christ was "holy, innocent, unstained, separated from sinners, and exalted above the heavens" ([Hebrews 7:26](/hebrews/7-26 "Hebrews 7:26 - The Perfection of Christ")). He had no sin of His own for which to atone, making His priesthood infinitely superior. His one-time, perfect sacrifice on the cross, as the [Lamb of God who takes away the sin of the world](/john/1-29 "John 1:29 - Jesus, the Lamb of God"), provided a complete and eternal atonement for all who believe ([Hebrews 9:12](/hebrews/9-12 "Hebrews 9:12 - Christ's Eternal Redemption")). The temporary "covering" (Hebrew, _kâphar'_) provided by the Levitical system found its ultimate "removal" of sin in Christ's shed blood ([Hebrews 10:4](/hebrews/10-4 "Hebrews 10:4 - The Inadequacy of Animal Sacrifices") and [Hebrews 10:10-14](/hebrews/10-10-14 "Hebrews 10:10-14 - Christ's Once-for-All Sacrifice")). Thus, Aaron's imperfect and provisional mediation highlights the absolute sufficiency and perfection of Christ's singular act of mediation, allowing us to "draw near with a true heart in full assurance of faith" into the very presence of God ([Hebrews 10:22](/hebrews/10-22 "Hebrews 10:22 - Drawing Near to God")).

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Hebrews 5:3

And by reason hereof he ought, as for the people, so also for himself, to offer for sins.

Hebrews 5:1

¶ For every high priest taken from among men is ordained for men in things [pertaining] to God, that he may offer both gifts and sacrifices for sins:

Leviticus 4:3

If the priest that is anointed do sin according to the sin of the people; then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the LORD for a sin offering.

Hebrews 9:7

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:

Leviticus 4:16

And the priest that is anointed shall bring of the bullock's blood to the tabernacle of the congregation:

Leviticus 4:20

And he shall do with the bullock as he did with the bullock for a sin offering, so shall he do with this: and the priest shall make an atonement for them, and it shall be forgiven them.

Leviticus 8:34

As he hath done this day, [so] the LORD hath commanded to do, to make an atonement for you.