And he shall make an atonement for the holy sanctuary, and he shall make an atonement for the tabernacle of the congregation, and for the altar, and he shall make an atonement for the priests, and for all the people of the congregation.

And he shall expiate the sanctuary and the tabernacle of the testimony and the altar, the priest also and all the people.

And he shall make atonement for the holy sanctuary; and for the tent of meeting, and for the altar shall he make atonement; and for the priests, and for the whole people of the congregation shall he make atonement.

and he hath made atonement for the holy sanctuary; and for the tent of meeting, even for the altar he doth make atonement; yea, for the priests, and for all the people of the assembly he maketh atonement.

And he will make the holy place and the Tent of meeting and the altar free from sin; he will take away sin from the priests and from all the people.

And he shall make atonement for the most holy place, and he shall make atonement for the tent of meeting and for the altar; and he shall make atonement for the priests and for all the people of the assembly.

Et expiabit sanctuarium sanctitatis et tabernaculum conventionis, altare quoqne expiabit et sacerdotes, et cunctum populum congregationis expiabit.

A summary of what was done on the day of atonement.
The day was intended as an occasion for expressing more completely than could be done in the ordinary sacrifices the spiritual truth of atonement, with a fuller acknowledgment of the sinfulness and weakness of man and of the corruptible nature of all earthly things, even of those most solemnly consecrated and devoted to the service of God. It belonged to its observances especially to set forth, by the entrance of the high priest into the holy of holies, that atonement could only he effected before the throne of Yahweh Himself (compare Matthew 9:6; Mark 2:7-10; Hebrews 4:16, etc.); and, by the goat sent into the wilderness, that the sins atoned for were not only forgiven, but carried wholly away. See Leviticus 16:22 note. The rites were a solemn gathering up of all other rites of atonement, so as to make them point more expressively to the revelation to come of God's gracious purpose to man in sending His Son to be delivered for our offences, and to rise again for our justification; to be our great high priest forever after the order of Melchisedec, and to enter for us within the veil Romans 4:25; Hebrews 6:20. The Day of Atonement expanded the meaning of every sin-offering, in the same way as the services for Good Friday and Ash Wednesday expand the meaning of our litany days throughout the year, and Easter Day, that of our Sundays.

And he shall make an atonement for the holy sanctuary,.... The holy of holies, just in the same manner as Aaron had done, Leviticus 16:16,
and he shall make an atonement for the tabernacle of the congregation; the court of the tabernacle, and the holy place, and all in them, as Aaron did, in the places referred
and for the altar; see Leviticus 16:18,
and he shall make an atonement for the priests; for himself and for his family, and for all the priests, as Aaron did by his bullock of the sin offering, Leviticus 16:6,
and for all the people of the congregation of Israel; the whole body of the Israelites, and with them the Levites, as Aben Ezra observes, for they are not called priests; indeed every priest was a Levite, but not every Levite a priest; wherefore these were included not among the priests, but in the congregation of Israel. These several atonements, according to Ben Gersom, were separate and distinct, and did not hinder one another, or interfere with one another.