36 Every day you are to prepare a bull for a purification offering for atonement. You are to purify the altar by making atonement for it, and you are to anoint it to set it apart as holy. 37 For seven days you are to make atonement for the altar and set it apart as holy. Then the altar will be most holy. Anything that touches the altar will be holy. 38 “Now this is what you are to prepare on the altar every day continually: two lambs a year old. 39 The first lamb you are to prepare in the morning, and the second lamb you are to prepare around sundown. 40 With the first lamb offer a tenth of an ephah of fine flour mixed with a fourth of a hin of oil from pressed olives, and a fourth of a hin of wine as a drink offering.
9 then he says, “Here I am: I have come to do your will.” He does away with the first to establish the second. 10 By his will we have been made holy through the offering of the body of Jesus Christ once for all. 11 And every priest stands day after day serving and offering the same sacrifices again and again—sacrifices that can never take away sins. 12 But when this priest had offered one sacrifice for sins for all time, he sat down at the right hand of God, 13 where he is now waiting until his enemies are made a footstool for his feet.
Notes and References
"... So far, the author has only lightly woven strands of priestly discourse into his sermon. From Hebrews 4:14 to 10:18 (interrupted by topics of wisdom discourse in Hebrews 5:11—6:20), priestly discourse becomes the prominent weave. The author recontextualizes the phrase from Exodus 4:16 and 18:19 in Hebrews 5:1 within his definition of the high priest's activity, recalling Moses, the paradigmatic mediator appointed by God. He refers to the high priests' practice of making a sin offering for themselves in addition to the sin offerings for the people (see Leviticus 9:7; 16:6, 15-16) in order to establish one inherent flaw in the priestly system that Jesus would overcome. The author develops the topic Of the priests' sacrifices for their own sins prior to their mediation once more in Hebrews 7:27, generalizing there from the Day of Atonement rite, where it is explicit, to the 'daily' rites of the tamid (Exodus 29:38—45), drawing perhaps on the tradition that the grain offering that accompanied the burnt offerings was a sin offering for the priests. These references to sin offerings introduce a point of contrast between Jesus (Hebrews 4:15) and the other available priestly mediators whose work is legitimated by the scriptural tradition: both offer the gift of 'sympathetic' mediation (2:14—18, 4:15—16, 5:1—3), but Jesus attained sympathy for his clients without falling prey to the same weakness ..."
DeSilva, David A. The Invention and Argumentative Function of Priestly Discourse in the Epistle to the Hebrews (pp. 295-323) Bulletin for Biblical Research 16.2, 2006