Leviticus 4:27

Translation
King James Version
¶ And if any one of the common people sin through ignorance, while he doeth somewhat against any of the commandments of the LORD concerning things which ought not to be done, and be guilty;
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KJV (with Strong's)
And if any H259 one H5315 of the common H776 people H5971 sin H2398 through ignorance H7684, while he doeth H6213 somewhat against any H259 of the commandments H4687 of the LORD H3068 concerning things which ought not to be done H6213, and be guilty H816;
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Complete Jewish Bible
"'If an individual among the people commits a sin inadvertently, doing something against any of the mitzvot of ADONAI concerning things which should not be done, he is guilty.
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Berean Standard Bible
And if one of the common people sins unintentionally and does what is prohibited by any of the LORD’s commandments, he incurs guilt.
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American Standard Version
And if any one of the common people sin unwittingly, in doing any of the things which Jehovah hath commanded not to be done, and be guilty;
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World English Bible Messianic
“‘If anyone of the common people sins unwittingly, in doing any of the things which the LORD has commanded not to be done, and is guilty;
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Geneva Bible (1599)
Likewise if any of the people of ye lande shall sinne through ignoraunce in doing against any of the commandements of the Lord, which should not be done, and shall offend,
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Young's Literal Translation
`And if any person of the people of the land sin through ignorance, by his doing something against one of the commands of Jehovah regarding things which are not to be done, and hath been guilty--
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See also
Leviticus 4:2Numbers 15:27Leviticus 4:13Numbers 5:6Numbers 15:29Exodus 12:49Numbers 15:16
In the KJVVerse 2,823 of 31,102

Study This Verse

SUMMARY

Leviticus 4:27 meticulously details the divine provision for a common Israelite who commits an unintentional sin, underscoring God's absolute holiness which demands atonement even for unwitting transgressions. This verse reveals the pervasive nature of sin and the universal human need for a divinely appointed means of reconciliation, ensuring that every member of the covenant community, regardless of social standing, could find restoration and maintain fellowship with a holy God. It powerfully illustrates God's profound grace and mercy in providing a pathway for forgiveness and cleansing, even when an offense was committed without full knowledge or malicious intent.

CONTEXT

  • Literary Context: Leviticus 4:27 serves as the culminating provision in a series of specific sin offerings outlined in Leviticus chapter 4, which systematically addresses sins committed "through ignorance" or "unwittingly" (Hebrew: shagagah). The chapter begins with the sin of the high priest (Leviticus 4:3), progresses to the sin of the entire congregation (Leviticus 4:13), then to the sin of a ruler (Leviticus 4:22), and finally concludes with the common person. This structured progression emphasizes the comprehensive reach of God's law and the universal requirement for atonement, demonstrating that no individual or group, from the highest spiritual authority to the most ordinary citizen, was exempt from the need for a sin offering when a commandment was transgressed, even unintentionally. The placement of Leviticus 4:27 at the end of this hierarchical sequence underscores the universal application of these principles of guilt and divine provision within the covenant community.

  • Historical & Cultural Context: In ancient Israel, sin was understood not merely as a moral failing but as a profound breach of covenant with Yahweh and a defilement of the sacred space where His presence resided (the Tabernacle). The divinely instituted legal system of Israel meticulously distinguished between "high-handed" or defiant sins (which often carried severe penalties, including "cutting off" from the community, as seen in Numbers 15:30-31) and unintentional sins, or sins of ignorance, which are the focus of Leviticus chapter 4. The sacrificial system provided the divinely appointed means for addressing these unintentional transgressions, allowing individuals to be cleansed, purified, and restored to a right relationship with God and the community. This system profoundly highlighted the absolute holiness of God, before whom even an unwitting deviation from His standards rendered one "guilty" and necessitated a specific, costly act of atonement to maintain the purity of the covenant relationship and the sanctity of the community.

  • Key Themes: Leviticus 4:27 contributes significantly to several overarching themes within the book of Leviticus and the broader Pentateuch. Foremost is the theme of God's Holiness and Purity, emphasizing that God's character is utterly separate from sin, and therefore, His people must also strive for purity to dwell in His presence. Even unintentional sin defiles and requires purification. Another key theme is the Pervasiveness and Objective Nature of Sin, demonstrating that sin is not merely a subjective feeling of guilt but an objective violation of God's perfect law, incurring culpability regardless of intent. This underscores the universal human condition of sinfulness, as articulated later in Romans 3:23. Furthermore, the verse highlights God's Gracious Provision for Atonement, revealing His merciful character in establishing a means for forgiveness and restoration for His people, rather than immediate judgment. This provision, through the sacrificial system, foreshadows the ultimate and perfect atonement found in Christ, a theme central to the book of Hebrews. Finally, it reinforces the theme of Covenant Relationship and Community Purity, as the sin offerings were essential for maintaining the integrity of Israel's covenant with God and ensuring the holiness of the community in which God tabernacled.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Sin (Hebrew, châṭâʼ', H2398): This term (חָטָא, H2398) is a primitive root meaning "to miss." Figuratively and generally, it means to "sin," by inference, "to forfeit, lack, expiate, repent." It encompasses any deviation from God's standard, whether intentional or not, indicating a failure to hit the mark of divine righteousness. In this context, it emphasizes that even an unwitting act constitutes a transgression against God's holy law.
  • Ignorance (Hebrew, shᵉgâgâh', H7684): This noun (שְׁגָגָה, H7684) derives from a root meaning "to wander" or "to err." It specifically denotes "a mistake or inadvertent transgression; error, ignorance, at unawares; unwittingly." This term is crucial for distinguishing the nature of the offense in Leviticus 4, highlighting that the sin was committed without full knowledge, deliberate intent, or malicious rebellion against a known commandment.
  • Guilty (Hebrew, ʼâsham', H816): This verb (אָשֵׁם, H816) means "to be guilty; by implication to be punished or perish." It signifies incurring legal or moral liability, to be held responsible for an offense. In Leviticus 4:27, it declares that despite the lack of malicious intent, the common person is objectively "culpable" or "accountable" before God for the transgression, necessitating the prescribed atonement.

Verse Breakdown

  • "And if any one of the common people sin through ignorance": This opening clause precisely identifies the subject of the law as "any one of the common people" (עַם הָאָרֶץ, ʿam hāʾāreṣ, literally "people of the land"), clearly distinguishing them from the high priest, the entire congregation, or a ruler, who were addressed earlier in the chapter. The phrase "sin through ignorance" (בִּשְׁגָגָה, bishgāgāh) immediately qualifies the nature of the transgression, emphasizing its unintentional character and setting it apart from deliberate, high-handed rebellion. This highlights God's meticulous concern for all His people and His awareness of human fallibility.
  • "while he doeth [somewhat against] any of the commandments of the LORD [concerning things] which ought not to be done": This specifies the precise nature of the transgression: an active violation ("doeth [somewhat against]") of a negative commandment ("things which ought not to be done"). It clarifies that the sin is not an omission (failing to perform a commanded action) but an active doing of something forbidden, albeit unwittingly. The phrase "any of the commandments of the LORD" underscores the divine origin and absolute authority of the law, making any breach, intentional or not, a serious offense against God Himself and His perfect will.
  • "and be guilty": This concluding phrase declares the legal and spiritual status of the individual. Despite the unintentional nature of the sin, the person is declared "guilty" ('אָשֵׁם, ʾāshēm). This pronouncement of objective guilt necessitates the prescribed sin offering, demonstrating that even an unwitting violation of God's holy law created a barrier that required divine provision for reconciliation and cleansing. It underscores that God's standard of holiness is absolute, and sin, in any form, carries culpability.

Literary Devices

Leviticus 4:27, situated within its broader chapter, employs several significant literary devices that enhance its meaning and impact. The most prominent is Legal Formula, which characterizes the entire book of Leviticus. The precise, conditional language ("And if any one... sin... and be guilty") is typical of ancient Near Eastern legal codes, establishing clear parameters for transgression, culpability, and the prescribed remedy. This formulaic structure lends authority and clarity to the divine instructions. There is also a strong element of Categorization or Classification, as Leviticus chapter 4 systematically addresses different societal strata (high priest, congregation, ruler, common person) in descending order of social standing and responsibility. This demonstrates the universal applicability of the sin offering laws across all levels of Israelite society, emphasizing that no one is exempt from accountability before God. Finally, the Repetition of the concept of "sin through ignorance" (or "unwittingly") throughout Leviticus chapter 4 serves as a powerful rhetorical device. This reiteration emphasizes the pervasive nature of sin, the absolute holiness of God, and the meticulousness of His law, before whom no transgression, however minor or unintentional, could go unaddressed. These devices collectively contribute to the comprehensive scope, divine authority, and theological depth of God's instructions to Israel.

THEOLOGICAL AND THEMATIC CONNECTIONS

Leviticus 4:27 offers profound theological insights into God's character and the nature of sin. It reveals God's absolute holiness, demonstrating that even unintentional transgressions incur guilt before His righteous standard. This highlights the objective reality of sin as a violation of God's perfect law, irrespective of human awareness or intent, challenging any notion that ignorance negates culpability. Furthermore, it underscores the universal need for atonement, as every member of the covenant community, from the highest priest to the common person, required a divinely appointed sacrifice to rectify their standing. This gracious provision by God for unintentional sins speaks volumes about His mercy and His profound desire to maintain fellowship with His people, offering a pathway for cleansing and restoration rather than immediate condemnation. It meticulously sets the stage for a deeper understanding of the ultimate, perfect sacrifice that would fully and finally deal with the sin problem.

REFLECTION AND APPLICATION

Leviticus 4:27 serves as a profound and humbling reminder that God's standards are absolute and that sin, in all its forms—whether known or unknown, intentional or unintentional—creates a breach in our relationship with His perfect holiness. This ancient law should cultivate in us a deep humility and a profound awareness of our own fallibility and the pervasive nature of sin, prompting us to live with greater intentionality, vigilance, and sensitivity to God's revealed will. It challenges the modern tendency to excuse or downplay sins committed in ignorance, reminding us that our subjective awareness does not diminish the objective reality of our transgressions before God. This understanding should drive us to a greater, more profound appreciation for the comprehensive nature of Christ's atoning work, which covers all our sins—those we know and confess, and even those hidden faults or unwitting trespasses of which we are yet unaware. It calls us to regularly examine our hearts, seek God's wisdom through His Word, and rely completely on His boundless grace, knowing that even our best efforts can fall short of His glory, yet His provision for our cleansing and reconciliation is utterly complete and sufficient.

Questions for Reflection

  • How does Leviticus 4:27 challenge our modern understanding of sin, particularly "unintentional" transgressions, and what does it reveal about God's character?
  • In what ways does this verse highlight the absolute holiness of God and our constant, universal need for His grace and atonement?
  • How should the concept of "unintentional sin" prompt us to live with greater intentionality, humility, and a deeper reliance on God's Word in our daily lives?

FAQ

Does "sin through ignorance" mean God holds us accountable for sins we don't know we've committed?

Answer: Yes, Leviticus 4:27 clearly indicates that even sins committed "through ignorance" or "unwittingly" rendered an individual "guilty" before God and required atonement. This highlights God's absolute holiness and the objective nature of sin as a violation of His perfect standard, regardless of the individual's subjective awareness or intent. The purpose of the sin offering was to cleanse the individual and restore their standing within the covenant community, demonstrating that all breaches, known or unknown, needed divine remedy. This principle underscores the pervasive nature of sin and the universal need for God's gracious provision.

How does the sin offering for the common person differ from those for other societal groups in Leviticus 4?

Answer: In Leviticus chapter 4, the type of animal required for the sin offering varied according to the social status and responsibility of the one who sinned, reflecting the greater impact of sin from those in positions of authority. For the high priest (Leviticus 4:3) and the whole congregation (Leviticus 4:13), a bull was required, symbolizing a more significant sacrifice due to their greater responsibility and the broader implications of their sin. A ruler (Leviticus 4:22) was to bring a male goat without blemish. For a common person, Leviticus 4:27 specifies a female goat without blemish, or if that was not affordable, a lamb (Leviticus 4:32). This differentiation in the value of the offering underscored the hierarchical structure of Israelite society and the varying degrees of accountability, while still affirming the universal principle that all sin, regardless of perpetrator, required atonement.

CHRIST-CENTERED FULFILLMENT

Leviticus 4:27, with its gracious provision for the common person's unintentional sin, finds its ultimate, perfect, and eternally sufficient fulfillment in the person and work of Jesus Christ. The Old Testament sin offerings, including the prescribed female goat or lamb, were not ends in themselves but divinely appointed shadows pointing to the perfect, once-for-all sacrifice of the Lamb of God, who takes away the sin of the world. Unlike the Levitical system, which required repeated sacrifices for specific transgressions, Christ's singular offering on the cross atoned for all sin—known and unknown, intentional and unintentional, past, present, and future. His precious blood, infinitely more efficacious than that of bulls and goats, truly cleanses the conscience from dead works to serve the living God (Hebrews 9:14). He, who knew no sin, became our sin offering, bearing our guilt and the full penalty of our transgressions, so that in Him we might become the righteousness of God (2 Corinthians 5:21). Through His perfect obedience and sacrificial death, Christ fulfilled every demand of God's absolute holiness, providing a complete and eternal redemption that covers every sin, ensuring that all who believe in Him are fully reconciled and brought into an enduring covenant relationship with God, no longer needing to fear even their unknown trespasses, for the record of debt against us has been canceled and nailed to the cross (Colossians 2:13-14).

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Commentary on Leviticus 4 verses 27–35

I. Here is the law of the sin-offering for a common person, which differs from that for a ruler only in this, that a private person might bring either a kid or a lamb, a ruler only a kid; and that for a ruler must be a male, for the other a female: in all the circumstances of the management of the offering they agreed. Observe, 1. The case supposed: If any one of the common people sin through ignorance, Lev 4:27. The prophet supposes that they were not so likely as the great men to know the way of the Lord, and the judgment of their God (Jer 5:4), and yet, if they sin through ignorance, they must bring a sin-offering. Note, Even sins of ignorance need to be atoned for by sacrifice. To be able to plead, when we are charged with sin, that we did it ignorantly, and through the surprise of temptation, will not bring us off if we be not interested in that great plea, Christ hath died, and entitled to the benefit of that. We have all need to pray with David (and he was a ruler) to be cleansed from secret faults, the errors which we ourselves do not understand or are not aware of, Psa 19:12. 2. That the sins of ignorance committed by a single person, a common obscure person, did require a sacrifice; for, as the greatest are not above the censure, so the meanest are not below the cognizance of the divine justice. None of the common people, if offenders, were overlooked in a crowd. 3. That a sin-offering was not only admitted, but accepted, even from one of the common people, and an atonement made by it, Lev 4:31, Lev 4:35. Here rich and poor, prince and peasant, meet together; they are both alike welcome to Christ, and to an interest in his sacrifice, upon the same terms. See Job 34:19.

II. From all these laws concerning the sin-offerings we may learn, 1. To hate sin, and to watch against it. That is certainly a very bad thing to make atonement for which so many innocent and useful creatures must be slain and mangled thus. 2. To value Christ, the great and true sin-offering, whose blood cleanses from all sin, which it was not possible that the blood of bulls and of goats should take away. Now, if any man sin, Christ is the propitiation (Jo1 2:1, Jo1 2:2), not for Jews only, but for Gentiles. And perhaps there was some allusion to this law concerning sacrifices for sins of ignorance in that prayer of Christ's, just when he was offering up himself a sacrifice, Father, forgive them, for they know not what they do.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 27–35. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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