Leviticus 9:15 · Bible study
Leviticus 9:15 Commentary: The People's Sin Offering 'Like the First'
Hebrew · 7 what the commentators say
Meaning in one sentence
Why the people's sin offering was offered exactly like Aaron's own, with blood not taken into the tabernacle.
Research Summary
- Meaning: Inauguration of public atonement: the people’s sin offering mirrors the priest’s offering, showing the shared need for purification.
- Key words: H7126 qarav (presented), H2403 chatta't (sin offering), H7223 rishon (first).
- Main debate: Why the blood was not brought into the tabernacle, is this an inaugural variation, or does it follow the standard lower-grade offering for a ruler/congregation?
- Theological theme: Atonement and mediation: both priest and people need purification before God.
- Best use: Typological preparation for Christ’s priestly work (Hebrews 9:11, 14; 2 Corinthians 5:21).
Translation Comparison
BSB Berean Standard Bible 2020
Aaron then presented the people’s offering. He took the male goat for the people’s sin offering, slaughtered it, and offered it for sin like the first one.
WEB World English Bible 2000
He presented the people’s offering, and took the goat of the sin offering which was for the people, and killed it, and offered it for sin, like the first.
KJV King James Version 1769
And he brought the people’s offering, and took the goat, which was the sin offering for the people, and slew it, and offered it for sin, as the first.
ASV American Standard Version 1901
And he presented the people’s oblation, and took the goat of the sin-offering which was for the people, and slew it, and offered it for sin, as the first.
YLT Young's Literal Translation 1898
And he bringeth near the offering of the people, and taketh the goat of the sin-offering which is for the people, and slaughtered it, and maketh it a sin-offering, like the first;
Darby Darby Bible 1890
And he presented the people's offering, and took the goat of the sin-offering which was for the people and slaughtered it, and offered it for sin, as the first.
Douay-Rheims Douay-Rheims Bible 1899
Then offering for the sin of the people, he slew the he goat: and expiating the altar,
Translations in other languages (10 available)
Ofreció también la ofrenda del pueblo, y tomó el macho cabrío que era para la expiación del pueblo, y degollólo, y lo ofreció por el pecado como el primero.
Ofereceu também a oferta do povo, e tomou o bode macho que era para a expiação do povo, e degolou-o, e o ofereceu pelo pecado como o primeiro.
Ensuite, il offrit le sacrifice du peuple. Il prit le bouc pour le sacrifice expiatoire du peuple, il l’ égorgea, et l’ offrit en expiation, comme la première victime.
Darnach brachte er herzu des Volks Opfer und nahm den Bock, das Sündopfer des Volks, und schlachtete ihn und machte ein Sündopfer daraus wie das vorige.
Daarna deed hij de offerande des volks toebrengen; en nam den bok des zondoffers, die voor het volk was, en slachtte hem, en bereidde hem ten zondoffer, gelijk het eerste.
Poi presentò l’offerta del popolo. Prese il capro destinato al sacrifizio per il peccato del popolo, lo scannò e l’offrì per il peccato, come la prima volta.
Potem sprawował ofiarę wszystkiego ludu, i wziął kozła na ofiarę za grzech ludu, którego zabił, i ofiarował go, jako i pierwszego.
И принес приношение от народа, и взял от народа козла за грех, и заколол его, и принес его в жертву за грех, как и прежнего.
他奉上 百姓 的供物， 把 那 給百姓 作贖罪祭 的公山羊 宰了，為罪獻上，和先獻的一樣；
And he made an offering for the people and took the goat of the sin-offering for the people and put it to death, offering it for sin, in the same way as the first.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Leviticus 9:15
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that Leviticus 9:15 describes the first public sin offering for the congregation after Aaron’s own offering. The phrase “as the first” (BSB: “like the first one”) means the people’s sin offering was performed in exactly the same way as Aaron’s sin offering in verses 8, 11. The blood was not brought into the tabernacle but applied to the horns of the altar of burnt offering (Keil and Delitzsch). Barnes notes this as the first complete series of sacrifices, ordered first for atonement, then consecration, then communion. Cambridge Bible points out that the blood being left out of the tabernacle raises the question answered in Leviticus 10:16, Aaron later justifies not eating the sin offering. The consensus: this offering establishes the proper sacrificial service for the congregation, not to expiate specific accumulated sins, but to inaugurate the people’s relationship with God through the newly ordained priesthood.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Inaugural interpretation: The offering is unique to this ceremony, not atoning for specific sins but consecrating the altar and establishing worship (Keil and Delitzsch).
- Standard communal sin offering: It follows the pattern for a ruler or community sin offering where blood is not taken inside (Leviticus 4:22–26).
- Simple parallel: The phrase “like the first” merely means the same procedure without deeper theological rationale (Matthew Henry).
What is clear: That Aaron offered the people’s sin offering using the same ritual pattern as his own, emphasizing the shared need for atonement before God.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Meaning of “like the first” | It means the same ritual procedure as Aaron’s sin offering (verses 8, 11). | Some see it as a standard pattern for all sin offerings of a common person; others see it as specific to this inaugural ceremony, where the blood is not taken inside the tabernacle (Keil and Delitzsch). |
| Blood application location | The blood was applied to the horns of the altar of burnt offering, not taken into the tabernacle. | Keil and Delitzsch argue this is because the offering was not for specific sins but to consecrate worship; others hold it simply follows Leviticus 4:22, 26 for a ruler or community offering. |
| Choice of a goat rather than a bull | The goat for the congregation contrasts with the calf for Aaron. | Some note that Leviticus 4:14 requires a bull for the whole congregation, suggesting this is a special case. Others see it as consistent with the command in Leviticus 9:3 for a goat. |
| Significance for Christology | Christians see this as a shadow of Christ’s atonement (Hebrews 9:12, 14). | Catholic and Orthodox traditions often see it as a type of the Eucharist; Protestant traditions emphasize the once-for-all finished work. All agree Christ is the fulfillment. |
Historical & Cultural Context
This verse belongs to the eighth day of the ordination ceremony (Leviticus 8, 9). The tabernacle had just been set up, and Aaron and his sons had spent seven days in consecration. On the eighth day, God commanded sacrifices for Aaron and for the people. Leviticus 9:15 shows Aaron carrying out the people’s sin offering. The goat was the animal specified in Leviticus 9:3.
For a sin offering of a common person, the blood was normally applied to the horns of the altar of burnt offering (Leviticus 4:25, 30). In contrast, the sin offering for the high priest required blood taken into the tabernacle (Leviticus 4:5, 7). Here, the people’s sin offering follows the “lower grade” procedure, but so does Aaron’s own sin offering in this inaugural service. Keil and Delitzsch explain that the purpose was not to atone for specific sins of the congregation but to place the congregation’s worship in proper relation to God. The children of Israel were present, watching their mediator act on their behalf. This was the first time Aaron functioned as high priest after his ordination, and the entire scene builds to the climactic appearance of God’s glory in verses 23, 24.
The phrase “like the first” underscores that the same grace and atonement were available to the people as to the priest, no one approaches God without sacrifice.
Textual Notes
The consulted sources note no significant textual variants for Leviticus 9:15. The verse is consistent across Hebrew manuscripts and ancient versions.
Reception History
Early church fathers such as Chrysostom and Augustine saw this verse as demonstrating that even the high priest needed cleansing, pointing to Christ as the sinless High Priest. Medieval interpreters used the order of sacrifices in the liturgy. Reformers like Calvin and Luther emphasized the insufficiency of repeated animal sacrifices, calling for one perfect sacrifice. Modern commentators focus on the structure of the inaugural service. Generations of Christians have read this as a preparation for the gospel, with the phrase “like the first” showing that priest and people stand on equal ground before God, both needing the same atonement.
Preaching This Verse
Three-point outline
- The order of atonement: priest first, then people. Aaron could not offer for others without first offering for himself.
- The equality of need: both priest and people required a sin offering. The phrase “as the first” shows the same rite applied to both.
- The inauguration of worship: this sin offering opened the way for burnt offerings and peace offerings, leading to God’s glory.
Five-point outline
- Presentation: Aaron brought the people’s offering to the altar.
- Taking: he took the goat that was the sin offering for the people.
- Killing: he slaughtered it.
- Offering: he made it a sin offering, performing the ritual.
- Comparison: it was done as the first, same procedure, same grace.
Illustration hooks
- A doctor who submits to treatment before prescribing it to patients. He does not ask them to undergo what he would not himself.
- A coach who demonstrates the exercise before expecting the team to do it. The leader goes first, showing the way.
Questions your congregation is asking
- Why did Aaron need a sin offering if he was the high priest?
- Why was a goat used for the people rather than a bull?
- What does “like the first” teach us about our approach to God?
Leading a Discussion
This verse shows the beginning of public worship in the tabernacle, highlighting the need for atonement before God’s presence. Aaron, the newly ordained high priest, offers a sin offering for the people in exactly the same way he offered one for himself. The question at the heart of this passage: why does the people’s offering mirror the priest’s, and what does that tell us about approaching God?
Discussion questions
- What actions does Aaron perform in this verse? List them carefully.
- Why is the phrase “like the first” significant? What does it tell you about the relationship between the priest’s sin offering and the people’s?
- In this passage, the blood of the sin offering is not taken into the tabernacle (compare Leviticus 4:5, 7). Why do you think that is? What does it reveal about the purpose of this particular offering?
- How does this verse show that both the priest and the people stand in need of atonement? What does that imply about human leadership?
- How does the sequence of sacrifices, sin offering, burnt offering, peace offering (Leviticus 9:15, 22), reflect the pattern of coming to God?
- What does this passage teach about the necessity of a mediator? How does Jesus Christ fulfill what Aaron could only picture?
- In what ways do we still need to acknowledge our sin before approaching God in worship today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 4:27 | “‘If anyone of the common people sins unwittingly, in doing any of the things which Yahweh has commanded not to be done, and is guilty, |
| Leviticus 4:31 | All its fat he shall take away, like the fat is taken away from the sacrifice of peace offerings; and the priest shall burn it on the altar for a pleasant aroma to Yahweh; and the priest shall make atonement for him, and he will be forgiven. |
| Leviticus 9:3 | You shall speak to the children of Israel, saying, ‘Take a male goat for a sin offering; and a calf and a lamb, both a year old, without defect, for a burnt offering; |
| Numbers 28:1 | Yahweh spoke to Moses, saying, |
| Numbers 28:29 | one tenth for every lamb of the seven lambs; |
| Isaiah 53:10 | Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He will prolong his days and Yahweh’s pleasure will prosper in his hand. |
| II Corinthians 5:21 | For him who knew no sin he made to be sin on our behalf, so that in him we might become the righteousness of God. |
| Titus 2:14 | who gave himself for us, that he might redeem us from all iniquity and purify for himself a people for his own possession, zealous for good works. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Barnes' Notes on the Bible Protestant 1832
Barnes highlights the deliberate sequence of the high priest's first complete series of offerings: atonement comes before surrender, and surrender before communion. The sin-offering clears the way, the burnt-offering dedicates the whole person to God, and only then does the peace-offering celebrate the fellowship granted to those made right with Him.
Cambridge Bible for Schools and Colleges Anglican 1880
(2) The offerings for the people (15 –21) d 15 . The Sin-Offering for the people is offered ‘as the first’ i.e. in the same way as Aaron’s Sin-Offering; the blood is not brought into the tabernacle, and the sacrifice is wholly consumed. This treatment gives rise to the question of Lev_10:16 .
Geneva Bible Notes Reformed 1599
The Geneva Note highlights that the priest offered the people's sin offering in the same way he offered his own. This shows that the same ritual and atonement applied equally to both priest and people, with no distinction in the ceremony.
Gill's Exposition of the Bible Baptist 1748
Gill notes that the priest offered his own sin offering first, then killed the people's goat for sin in exactly the same place and manner as his own. This deliberate sequence underscores that the priest needed atonement before he could act for the people.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch observe that the blood of the congregation's sin-offering was not brought into the holy place because its purpose was not to expiate specific unatoned sins but to establish the people's sacrificial service in its proper relation to the Lord. They also note that the fat portions called "the covering" include two parts, as specified in the general rule.
Lange's Commentary Reformed 1857
Lange highlights that Aaron's priesthood on the eighth day was still inchoate, not yet fully independent, which is why his sin offering was a bull calf rather than a full bull. The fire that came from the Lord to consume the sacrifices showed divine approval and
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry emphasizes that Aaron first offered sacrifice for his own sin before approaching God for the people. This order teaches that even the appointed priest must be personally cleansed before he can serve effectively. Every ritual detail was performed exactly as the Lord commanded Moses, showing the importance of precise obedience.