SEV Biblia, Chapter 4:3
si el sacerdote ungido pecare, según el pecado del pueblo, ofrecerá por su pecado que habrá cometido, un novillo sin tacha para expiación.
Clarke's Bible Commentary - Leviticus 4:3
Verse 3. If the priest that is anointed] Meaning, most probably, the high priest. According to the sin of the people; for although he had greater advantages than the people could have, in being more conversant with the law of God, and his lips should understand and preserve knowledge, yet it was possible even for him, in that time in which the word of God had not been fully revealed, to transgress through ignorance; and his transgression might have the very worst tendency, because the people might be thereby led into sin. Hence several critics understand this passage in this way, and translate it thus: If the anointed priest shall lead the people to sin; or, literally, if the anointed priest shall sin to the sin of the people; that is, so as to cause the people to transgress, the shepherd going astray, and the sheep following after him.
John Gill's Bible Commentary
Ver. 3. If the priest that is anointed do sin , etc.] That is, the high priest, as the Targums of Onkelos and Jonathan, and the Septuagint version, render it; who in after times was only anointed, though at first Aaron’s sons were anointed with him; so an high priest is described in ( Leviticus 21:10) and such an one was liable to sin, and often did; which shows not only that the greatest and best of men are not without sin, but proves what the apostle observes, that the law made men high priests which had infirmity, even sinful infirmities, who needed to offer for themselves as well as for the people; by which it appeared that perfection could not be had by the Levitical priesthood, and that it was proper it should cease, and another priesthood take place, ( Hebrews 7:11,12,18,19,27,28): according to the sin of the people ; committing the like sins of error and ignorance as the common people, to which he was liable as they; or “to make the people guilty”; as the margin reads; to which agrees the Septuagint version, “so that the people sin”; and the Vulgate Latin version, “making the people to sin”; either by his doctrine or example, and both through ignorance, heedlessness, and inadvertency: the Targum of Jonathan is, “when he offers the offering of sin for the people, not according to its manner” or rite; as if his sin lay in erring while he was offering; but be it in which way it may, whether by any unadvised inadvertent action of his own, or ignorant instruction of the people, so causing them to err, or any ignorance or mistake in offering the sacrifices of the people: then let him bring for the sin which he has sinned ; in either way: a young bullock ; not an ox which was three years old, nor a calf which was but of one year, but a bullock which was of two years; so Maimonides f87 observes, that wherever it is said a calf, that is a young one of the first year, but a bullock it is a young one of the second year: as are men’s characters, so are the aggravations of their sins, and sacrifices were proportioned thereunto; the high priest was obliged to bring the same offering as the whole congregation did in a like case; (see Leviticus 4:13,14) without blemish ; a type of the sacrifice of Christ offered up without spot to God, as it follows; unto the Lord ; against whom sin is committed, and therefore sacrifice both in the type and antitype must be brought and offered up to him, by whom it is accepted, and to whom it is of a sweetsmelling savour, namely, the unblemished sacrifice of Christ: for a sin offering ; or “for sin”: the sin offering is called sin itself, and so is Christ the antitype of it, ( 2 Corinthians 5:21) Christ is most holy in himself, had no sin in him, nor knew any, nor were any committed by him; yet he appeared in the likeness of sinful flesh, took the place of sinners, and was their substitute, had all their sins laid upon him, and was by imputation made sin itself, and became an offering for it, and so fully answered the type of the sin offering.
Matthew Henry Commentary
Verses 1-12 - Burnt-offerings, meat-offerings, and peace-offerings, had been offere before the giving of the law upon mount Sinai; and in these the patriarchs had respect to sin, to make atonement for it. But the Jew were now put into a way of making atonement for sin, more particularl by sacrifice, as a shadow of good things to come; yet the substance in Christ, and that one offering of himself, by which he put away sin. The sins for which the sin-offerings were appointed are supposed to be ope acts. They are supposed to be sins of commission, things which ough not to have been done. Omissions are sins, and must come into judgment yet what had been omitted at one time, might be done at another; but sin committed was past recall. They are supposed to be sins committe through ignorance. The law begins with the case of the anointed priest It is evident that God never had any infallible priest in his churc upon earth, when even the high priest was liable to fall into sins of ignorance. All pretensions to act without error are sure marks of Antichrist. The beast was to be carried without the camp, and ther burned to ashes. This was a sign of the duty of repentance, which is the putting away sin as a detestable thing, which our soul hates. The sin-offering is called sin. What they did to that, we must do to ou sins; the body of sin must be destroyed, Ro 6:6. The apostle applie the carrying this sacrifice without the camp to Christ, Heb 13:11-13.
Original Hebrew
אם 518 הכהן 3548 המשׁיח 4899 יחטא 2398 לאשׁמת 819 העם 5971 והקריב 7126 על 5921 חטאתו 2403 אשׁר 834 חטא 2398 פר 6499 בן 1121 בקר 1241 תמים 8549 ליהוה 3068 לחטאת׃ 2403
