"... Hebrews singles out the high priest’s entry with blood into the Holy of Holies as the rite’s definitive moment: that which uniquely makes Yom Kippur what it is. Apart from the single mention of the burning of animal corpses, Hebrews’ depiction of Yom Kippur focuses exclusively on the high priest’s entrance with blood into the inner sanctum. Hebrews never explicitly mentions the slaughter of the animals (Leviticus 16:11, 15), the application of blood to the outer altar (Leviticus 16:18–19), the people’s self-abasement (Leviticus 16:29, 31), or any element of the so-called scapegoat rite (Leviticus 16:20–22). The high priest’s entry to the Holy of Holies, his passing behind the veil, occupies virtually Hebrews’ entire vision of the rite (6:19–20; 9:3; compare 10:20). Following from this focus on the high priest’s entry with blood is our second point, that Hebrews describes the high priest’s inner-sanctum blood manipulation as an “offering.” Again, we read in 9:7, “Into the second [tent] only the high priest enters, once a year, not without blood, which he offers (ὁ ̀ προσφέρει) for himself and for the sins-in-ignorance of the people” (9:7). In 9:7 blood is the material offered, and it is offered in the Holy of Holies. In LXX depictions of Yom Kippur, blood is brought into the Holy of Holies (εἰσφέρω, Leviticus 16:15) and sprinkled on the mercy seat (ῥαίνω, Leviticus 16:14), but it is never “offered.” And no other ancient description of Yom Kippur labels the high priest’s inner-sanctum blood manipulation an “offering.” In other words, Hebrews’ choice to describe this act as “offering” is both unusual and deliberate ..."