Hebrews 7:27 kjv

Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people's: for this he did once, when he offered up himself.

Hebrews 7:27 nkjv

who does not need daily, as those high priests, to offer up sacrifices, first for His own sins and then for the people's, for this He did once for all when He offered up Himself.

Hebrews 7:27 niv

Unlike the other high priests, he does not need to offer sacrifices day after day, first for his own sins, and then for the sins of the people. He sacrificed for their sins once for all when he offered himself.

Hebrews 7:27 esv

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.

Hebrews 7:27 nlt

Unlike those other high priests, he does not need to offer sacrifices every day. They did this for their own sins first and then for the sins of the people. But Jesus did this once for all when he offered himself as the sacrifice for the people's sins.

Hebrews 7 verses

Hebrews 7 27 Meaning

Hebrews 7:27 declares the ultimate superiority of Jesus Christ as the High Priest and His sacrifice, sharply contrasting Him with the Old Covenant high priests. Unlike human priests who were sinners and had to repeatedly offer sacrifices—first for their own sins and then for the people's—Jesus, being sinless, needed no such offering for Himself. His single act of self-sacrifice on the cross was sufficient and accomplished salvation "once for all," negating the need for any further or daily sacrifices.

Hebrews 7 27 Context

Hebrews chapter 7 elaborates on the superior priesthood of Jesus Christ according to the order of Melchizedek, demonstrating its superiority over the Levitical (Aaronic) priesthood. The preceding verses (Heb 7:20-25) highlight Christ's eternal, unchangeable priesthood established by an oath, which allows Him to save completely and intercede perpetually. Verse 27 serves as a crucial point of contrast, summarizing the core distinction regarding the sacrifices offered by the two priesthoods. The historical context for the original audience, who were Jewish believers facing pressure to return to Judaism, emphasizes the inadequacy and obsolescence of the Old Covenant system in light of Christ's completed work. The passage directly argues against the continuation of temple sacrifices as necessary for atonement.

Hebrews 7 27 Word analysis

• who does not need: The Greek "ὃς οὐκ ἔχει" (hos ouk echei), literally "who has not," conveys a complete absence of necessity. This directly challenges the requirements of the Levitical high priest, signifying Christ's perfect and sufficient nature.
• daily: The Greek "καθ’ ἡμέραν" (kath' hēmeran) emphasizes the continuous, day-by-day nature of the Old Covenant sacrifices (e.g., Ex 29:38-42). This perpetual offering underscored the inadequacy and temporary nature of these sacrifices, which could never truly perfect the worshiper (Heb 10:1-4).
• like those high priests: "ὥσπερ οἱ ἀρχιερεῖς ἐκεῖνοι" (hōsper hoi archiereis ekeinoi) makes a clear comparative point. The term "ἀρχιερεῖς" (archiereis) refers to the succession of Levitical high priests who served under the Mosaic Law. This comparison highlights their limitations due to human mortality and inherent sinfulness.
• to offer sacrifices: "ἀναφέρειν θυσίας" (anapherein thysias) refers to the priestly duty of bringing or offering up sacrificial victims, specifically for sin.
• first for His own sins: "πρῶτον ὑπὲρ τῶν ἰδίων ἁμαρτιῶν" (prōton hyper tōn idiōn hamartiōn). This is a critical distinction. Under the Mosaic Law, on the Day of Atonement (Yom Kippur), the high priest had to offer a sin offering for himself and his household before he could make atonement for the sins of the people (Lev 16:6, 11). This requirement revealed their own sinful nature and imperfection. Christ, uniquely, had no "own sins" for which to offer.
• and then for the sins of the people: "ἔπειτα τῶν τοῦ λαοῦ" (epeita tōn tou laou) follows the order of atonement established in the Law. After the high priest purified himself, he would then proceed to atone for the community.
• because: "τοῦτο γὰρ ἐποίησεν" (touto gar epoiēsen), meaning "for this he did," introduces the reason or basis for Christ's superior approach and completed work. It signals the foundational truth upon which the New Covenant stands.
• this He did once for all: "ἐφάπαξ" (ephapax) is a powerful, decisive term appearing five times in Hebrews. It means "once, no more; for all time; once and for all." This Greek word signifies absolute finality, irreversibility, and perfect sufficiency. It asserts that Christ's sacrifice needs no repetition and can never be improved upon or superseded.
• when He offered up Himself: "ἑαυτὸν ἀνενέγκας" (heauton anenenkas), literally "having offered up Himself." This signifies that Christ was not only the High Priest but also the perfect, unblemished sacrifice (Heb 9:14, 23-28). He voluntarily presented Himself as the atoning offering, an act unparalleled by any Levitical priest. This underscores the unique and profound nature of His atonement.

Words-group analysis:

• "who does not need daily... to offer sacrifices": This phrase highlights Christ's perfect righteousness. His nature fundamentally distinguishes Him from the Levitical priesthood. There is no imperfection or sin in Him requiring a purification offering.
• "first for His own sins and then for the sins of the people": This emphasizes the profound difference between the Old and New Covenant High Priests. The Levitical system underscored human inadequacy, while Christ's work emphasizes divine perfection and self-sufficiency. This phrase serves as a polemic against the idea that the New Covenant's mediator needs any prior self-atonement, directly addressing contemporary Jewish expectations of their priests.
• "because this He did once for all when He offered up Himself": This is the theological climax of the verse. It asserts the complete, finished, and efficacious nature of Christ's atonement. The self-offering of the Son of God is presented as the singular event that forever dealt with sin, securing eternal redemption for all who believe (Heb 9:12, 26).

Hebrews 7 27 Bonus section

• The argument in Hebrews 7 and 27 challenges a primary facet of the Jewish identity in the first century – the necessity of the temple and its sacrificial system. By demonstrating the absolute superiority and finality of Christ's offering, the author argues for moving beyond the old covenant and fully embracing the new.
• The "once for all" (ephapax) characteristic of Christ's sacrifice distinguishes Christianity from any religious system requiring continuous, repetitive, or ongoing sacrificial rituals for sin. It underscores that salvation is fully accomplished by Christ's work, not by human effort or repeated ceremonies.
• This verse underpins the concept of Christ's completed work, signifying that nothing more needs to be added for atonement. It speaks against concepts that imply a need for continued offerings or purification ceremonies as essential for salvation beyond faith in Christ.
• The sacrifice being "Himself" emphasizes both the personal, volitional aspect of Christ's act and the incomparable value of the offering. Only the sinless Son of God could perfectly satisfy divine justice and accomplish eternal redemption.

Hebrews 7 27 Commentary

Hebrews 7:27 presents a foundational truth of Christian theology: the complete and unrepeatable nature of Christ's atoning work. The contrast drawn with the Levitical priesthood is stark and purposeful. Human high priests, burdened by their own sin and mortality, served a temporary system that required unending cycles of sacrifices—for themselves, then for the people—which merely covered sins year after year without truly removing them. Christ, however, stands as the eternal and sinless High Priest (Heb 4:15). His perfection meant He had no need to atone for Himself. Instead, in an act of profound divine love and unparalleled humility, He "offered up Himself" on the cross. This single, voluntary, and perfect sacrifice of God's own Son served as the decisive "once for all" act that completely atoned for the sins of humanity. This finished work fully accomplished redemption, eternally purified those who believe (Heb 10:10, 14), and rendered all further animal sacrifices obsolete and powerless. The cross is therefore the culmination and perfection of all prior types and shadows in the Old Testament, providing ultimate and permanent access to God.