Catholic Bible
Mosaico decorativo

Levítico, 4

1. kai elalhsen kurioV proV mwushn legwn

1. locutusque est Dominus ad Mosen dicens

2. lalhson proV touV uiouV israhl legwn yuch ean amarth enanti kuriou akousiwV apo twn prostagmatwn kuriou wn ou dei poiein kai poihsh en ti ap' autwn

2. loquere filiis Israël anima cum peccaverit per ignorantiam et de universis mandatis Domini quæ præcepit ut non fierent quippiam fecerit

3. ean men o arciereuV o kecrismenoV amarth tou ton laon amartein kai prosaxei peri thV amartiaV autou hV hmarten moscon ek bown amwmon tw kuriw peri thV amartiaV autou

3. si sacerdos qui est unctus peccaverit delinquere faciens populum offeret pro peccato suo vitulum inmaculatum Domino

4. kai prosaxei ton moscon para thn quran thV skhnhV tou marturiou enanti kuriou kai epiqhsei thn ceira autou epi thn kefalhn tou moscou enanti kuriou kai sfaxei ton moscon enwpion kuriou

4. et adducet illum ad ostium tabernaculi testimonii coram Domino ponetque manum super caput ejus et immolabit eum Domino

5. kai labwn o iereuV o cristoV o teteleiwmenoV taV ceiraV apo tou aimatoV tou moscou kai eisoisei auto epi thn skhnhn tou marturiou

5. hauriet quoque de sanguine vituli inferens illud in tabernaculum testimonii

6. kai bayei o iereuV ton daktulon eiV to aima kai prosranei apo tou aimatoV eptakiV enanti kuriou kata to katapetasma to agion

6. cumque intinxerit digitum in sanguinem asperget eo septies coram Domino contra velum sanctuarii

7. kai epiqhsei o iereuV apo tou aimatoV tou moscou epi ta kerata tou qusiasthriou tou qumiamatoV thV sunqesewV tou enantion kuriou o estin en th skhnh tou marturiou kai pan to aima tou moscou ekceei para thn basin tou qusiasthriou twn olokautwmatwn o estin para taV quraV thV skhnhV tou marturiou

7. ponetque de eodem sanguine super cornua altaris thymiamatis gratissimi Domino quod est in tabernaculo testimonii omnem autem reliquum sanguinem fundet in basim altaris holocausti in introitu tabernaculi

8. kai pan to stear tou moscou tou thV amartiaV perielei ap' autou to stear to katakalupton ta endosqia kai pan to stear to epi twn endosqiwn

8. et adipem vituli auferet pro peccato tam eum qui operit vitalia quam omnia quæ intrinsecus sunt

9. kai touV duo nefrouV kai to stear to ep' autwn o estin epi twn mhriwn kai ton lobon ton epi tou hpatoV sun toiV nefroiV perielei auto

9. duos renunculos et reticulum quod est super eos juxta ilia et adipem jecoris cum renunculis

10. on tropon afaireitai apo tou moscou tou thV qusiaV tou swthriou kai anoisei o iereuV epi to qusiasthrion thV karpwsewV

10. sicut aufertur de vitulo hostiæ pacificorum et adolebit ea super altare holocausti

11. kai to derma tou moscou kai pasan autou thn sarka sun th kefalh kai toiV akrwthrioiV kai th koilia kai th koprw

11. pellem vero et omnes carnes cum capite et pedibus et intestinis et fimo

12. kai exoisousin olon ton moscon exw thV parembolhV eiV topon kaqaron ou ekceousin thn spodian kai katakausousin auton epi xulwn en puri epi thV ekcusewV thV spodiaV kauqhsetai

12. et reliquo corpore efferet extra castra in locum mundum ubi cineres effundi solent incendetque ea super lignorum struem quæ in loco effusorum cinerum cremabuntur

13. ean de pasa sunagwgh israhl agnohsh akousiwV kai laqh rhma ex ofqalmwn thV sunagwghV kai poihswsin mian apo paswn twn entolwn kuriou h ou poihqhsetai kai plhmmelhswsin

13. quod si omnis turba Israël ignoraverit et per inperitiam fecerit quod contra mandatum Domini est

14. kai gnwsqh autoiV h amartia hn hmarton en auth kai prosaxei h sunagwgh moscon ek bown amwmon peri thV amartiaV kai prosaxei auton para taV quraV thV skhnhV tou marturiou

14. et postea intellexerit peccatum suum offeret vitulum pro peccato adducetque eum ad ostium tabernaculi

15. kai epiqhsousin oi presbuteroi thV sunagwghV taV ceiraV autwn epi thn kefalhn tou moscou enanti kuriou kai sfaxousin ton moscon enanti kuriou

15. et ponent seniores populi manus super caput ejus coram Domino immolatoque vitulo in conspectu Domini

16. kai eisoisei o iereuV o cristoV apo tou aimatoV tou moscou eiV thn skhnhn tou marturiou

16. inferet sacerdos qui unctus est de sanguine ejus in tabernaculum testimonii

17. kai bayei o iereuV ton daktulon apo tou aimatoV tou moscou kai ranei eptakiV enanti kuriou katenwpion tou katapetasmatoV tou agiou

17. tincto digito aspergens septies contra velum

18. kai apo tou aimatoV epiqhsei o iereuV epi ta kerata tou qusiasthriou twn qumiamatwn thV sunqesewV o estin enwpion kuriou o estin en th skhnh tou marturiou kai to pan aima ekceei proV thn basin tou qusiasthriou twn karpwsewn twn proV th qura thV skhnhV tou marturiou

18. ponetque de eodem sanguine in cornibus altaris quod est coram Domino in tabernaculo testimonii reliquum autem sanguinem fundet juxta basim altaris holocaustorum quod est in ostio tabernaculi testimonii

19. kai to pan stear perielei ap' autou kai anoisei epi to qusiasthrion

19. omnemque ejus adipem tollet et adolebit super altare

20. kai poihsei ton moscon on tropon epoihsen ton moscon ton thV amartiaV outwV poihqhsetai kai exilasetai peri autwn o iereuV kai afeqhsetai autoiV h amartia

20. sic faciens et de hoc vitulo quomodo fecit et prius et rogante pro eis sacerdote propitius erit Dominus

21. kai exoisousin ton moscon olon exw thV parembolhV kai katakausousin ton moscon on tropon katekausan ton moscon ton proteron amartia sunagwghV estin

21. ipsum autem vitulum efferet extra castra atque conburet sicut et priorem vitulum quia pro peccato est multitudinis

22. ean de o arcwn amarth kai poihsh mian apo paswn twn entolwn kuriou tou qeou autwn h ou poihqhsetai akousiwV kai amarth kai plhmmelhsh

22. si peccaverit princeps et fecerit unum e pluribus per ignorantiam quod Domini lege prohibetur

23. kai gnwsqh autw h amartia hn hmarten en auth kai prosoisei to dwron autou cimaron ex aigwn arsen amwmon

23. et postea intellexerit peccatum suum offeret hostiam Domino hircum de capris inmaculatum

24. kai epiqhsei thn ceira epi thn kefalhn tou cimarou kai sfaxousin auton en topw ou sfazousin ta olokautwmata enwpion kuriou amartia estin

24. ponetque manum suam super caput ejus cumque immolaverit eum in loco ubi solet mactari holocaustum coram Domino quia pro peccato est

25. kai epiqhsei o iereuV apo tou aimatoV tou thV amartiaV tw daktulw epi ta kerata tou qusiasthriou twn olokautwmatwn kai to pan aima autou ekceei para thn basin tou qusiasthriou twn olokautwmatwn

25. tinguet sacerdos digitum in sanguine hostiæ pro peccato tangens cornua altaris holocausti et reliquum fundens ad basim ejus

26. kai to pan stear autou anoisei epi to qusiasthrion wsper to stear qusiaV swthriou kai exilasetai peri autou o iereuV apo thV amartiaV autou kai afeqhsetai autw

26. adipem vero adolebit supra sicut in victimis pacificorum fieri solet rogabitque pro eo et pro peccato ejus ac dimittetur ei

27. ean de yuch mia amarth akousiwV ek tou laou thV ghV en tw poihsai mian apo paswn twn entolwn kuriou h ou poihqhsetai kai plhmmelhsh

27. quod si peccaverit anima per ignorantiam de populo terræ ut faciat quicquam ex his quæ Domini lege prohibentur atque delinquat

28. kai gnwsqh autw h amartia hn hmarten en auth kai oisei cimairan ex aigwn qhleian amwmon oisei peri thV amartiaV hV hmarten

28. et cognoverit peccatum suum offeret capram inmaculatam

29. kai epiqhsei thn ceira epi thn kefalhn tou amarthmatoV autou kai sfaxousin thn cimairan thn thV amartiaV en topw ou sfazousin ta olokautwmata

29. ponetque manum super caput hostiæ quæ pro peccato est et immolabit eam in loco holocausti

30. kai lhmyetai o iereuV apo tou aimatoV authV tw daktulw kai epiqhsei epi ta kerata tou qusiasthriou twn olokautwmatwn kai pan to aima authV ekceei para thn basin tou qusiasthriou

30. tolletque sacerdos de sanguine in digito suo et tangens cornua altaris holocausti reliquum fundet ad basim ejus

31. kai pan to stear perielei on tropon periaireitai stear apo qusiaV swthriou kai anoisei o iereuV epi to qusiasthrion eiV osmhn euwdiaV kuriw kai exilasetai peri autou o iereuV kai afeqhsetai autw

31. omnem autem auferens adipem sicut auferri solet de victimis pacificorum adolebit super altare in odorem suavitatis Domino rogabitque pro eo et dimittetur ei

32. ean de probaton prosenegkh to dwron autou eiV amartian qhlu amwmon prosoisei auto

32. sin autem de pecoribus obtulerit victimam pro peccato ovem scilicet inmaculatam

33. kai epiqhsei thn ceira epi thn kefalhn tou thV amartiaV kai sfaxousin auto en topw ou sfazousin ta olokautwmata

33. ponet manum super caput ejus et immolabit eam in loco ubi solent holocaustorum cædi hostiæ

34. kai labwn o iereuV apo tou aimatoV tou thV amartiaV tw daktulw epiqhsei epi ta kerata tou qusiasthriou thV olokautwsewV kai pan autou to aima ekceei para thn basin tou qusiasthriou thV olokautwsewV

34. sumetque sacerdos de sanguine ejus digito suo et tangens cornua altaris holocausti reliquum fundet ad basim ejus

35. kai pan autou to stear perielei on tropon periaireitai stear probatou ek thV qusiaV tou swthriou kai epiqhsei auto o iereuV epi to qusiasthrion epi to olokautwma kuriou kai exilasetai peri autou o iereuV peri thV amartiaV hV hmarten kai afeqhsetai autw

35. omnem quoque auferens adipem sicut auferri solet adeps arietis qui immolatur pro pacificis et cremabit super altare in incensum Domini rogabitque pro eo et pro peccato ejus et dimittetur illi



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Footnotes:

4:1-3 - God institutes the sin offering to atone for transgressions committed through ignorance. This offering reflects the seriousness of sin, even when unintentional, and the need for atonement (see also Hebrews 9:7 and 1 John 1:9).

4:4-7 - The priest was to sprinkle the blood of the sin offering before the veil of the sanctuary and on the altar of incense. This symbolizes God's intercession and forgiveness through the sacrifice (see also Hebrews 9:22 and Numbers 15:27-28).

4:13-15 - When the entire community sinned through ignorance, a sin offering was to be presented on behalf of all. This demonstrates collective responsibility and the importance of communal repentance (see also Nehemiah 9:2-3 and Daniel 9:20).

4:20-21 - After the sacrifice, the community's sin was forgiven, emphasizing God's mercy and the importance of sacrifice in restoring the covenant. This reflects Christ's role as our ultimate sacrifice (see also Isaiah 53:10-12 and Hebrews 10:12).

4:27-31 - Individuals who sinned through ignorance also needed to bring a sin offering, showing that God forgives both individual and collective sins through sacrifice (see also 1 John 2:1-2 and Leviticus 5:17-19).

Verses related to Levítico, 4:

Leviticus chapter 4 establishes the sin offering. How does God deal with unintentional transgressions? This crucial text details the procedures for atoning for sins committed through ignorance, whether by the high priest, the congregation, a leader, or an ordinary individual. The chapter emphasizes the gravity of sin, the need for confession, and the role of blood in purification. Leviticus 4 reveals divine provision for restoring broken fellowship. Study with us five biblical passages that elucidate the concept of atonement in biblical theology.

Hebrews 9:7: "But only the high priest entered the inner place, and that only once a year, and never without presenting the blood, which he offered for himself and for the sins that the people had committed through ignorance." - This verse directly references the sacrifices for involuntary sins described in Leviticus 4.

1 John 2:2: "He is the propitiation for our sins, and not for ours only, but also for the sins of the whole world." - John uses the language of propitiation, related to the sacrifices for sin in Leviticus 4, to describe the work of Christ.

Romans 3:25: "God offered him as a sacrifice for propitiation through faith, through his blood, demonstrating his righteousness. In his tolerance, he had left the sins previously committed unpunished;" - Paul also uses the language of propitiation, echoing the sin sacrifices of Leviticus 4.

Hebrews 5:2: "He is able to deal patiently with those who err through ignorance, for he himself is subject to weakness." - This verse reflects the concept of sins of ignorance addressed in Leviticus 4.

1 Peter 3:18: "For Christ also suffered for sins once for all, the righteous for the unrighteous, that He might bring us to God. He was killed in the body, but made alive by the Spirit," - Peter presents Christ's sacrifice as the final fulfillment of the sacrifices for sin described in Leviticus 4.

FAQ:

What was the sin offering in Leviticus 4?

A sin offering was offered when someone sinned unintentionally. The blood of the sacrificed animal was used to purify the altar and make atonement for the sinner. (Leviticus 4:1-35)

What was the role of the priest in the sin sacrifice?

The priest offered the blood of the sacrifice on the altar to make atonement for the sinner. He also burned parts of the animal and poured out the blood at the foot of the altar. (Leviticus 4:5-7)

Who needed to offer a sacrifice for sin?

Anyone, whether priest, leader, or community member, who sinned unintentionally had to offer a sacrifice of atonement. (Leviticus 4:3-27)

What was the significance of the blood in the sacrifice for sin?

Blood symbolized life and was poured out on the altar as a means of purification and atonement for sins committed. (Leviticus 4:6-7)

What happened to the rest of the sacrifice after the atonement?

After the sacrifice, the animal’s body was taken outside the camp and burned, demonstrating the complete removal of sin. (Leviticus 4:11-12)


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