Глава 5

1–13. Some particular types of sins that are cleansed by the sacrifice of sin. 14–19. Offering of guilt. Lev.5:1. If anyone sins by hearing the voice of the curse and being a witness, or seeing, or knowing, but not declaring it, then he will bear the sin. Lev.5:2. Or if he touches something unclean, or the carcass of an unclean beast, or the carcass of unclean cattle, or the carcass of an unclean creeping thing, but did not know it, then he is unclean and guilty. Lev.5:3. Or if he touches human uncleanness, any uncleanness that causes defilement, and he did not know it, but later finds out, then he is guilty. Lev.5:4. Or if someone recklessly swears with his mouth to do something good or bad, any matter that people foolishly swear, and he did not know it, but later finds out, then he is guilty of it. Lev.5:5. If he is guilty of any of these things, and confesses what he has done wrong, 3 cases of sinful action are indicated; 1) refusal to testify to the truth in known criminal cases - concealment or concealment of someone else’s crime; 2) desecration by corpse uncleanness or other (Lev.5:2–3) and 3) thoughtless, reckless oath (Lev.5:4–5). In all these cases, if a sinful or defiling action at the time of its commission was not recognized as such, and was recognized in its quality only later (in cases of obviously known, necessitated defilements, not sacrifices were required, but cleansing - washing, Lev. 11-15), a sacrifice for sin was offered, after proper confession of the sin committed on the part of the perpetrator. Lev.5:6. then let him bring to the Lord for the sin he has committed a trespass offering from the flock, a sheep or a goat, for the sin, and the priest will cleanse him from his sin. Heb. the term ascham, guilt, is also a technical term for guilt offering (see Lev. 5, etc.), just as chattath also means both sin and sin offering. In this place we are talking about the sacrifice of sin, chattath, but sin itself is called the term ascham: the closeness of both concepts is undeniable, although, as we will see below, the independence of both victims is also indisputable (contrary to the opinion of, for example, the Cleric), and only determining the differences between both victims in meaning is quite difficult. Since in all the cases listed (Lev.5:1-4) the sins of a private person are meant, then, according to Lev.4.28-32, in these cases a sheep or a goat is offered for sin. Lev.5:7. If he is not able to bring a sheep, then, as guilt for his sin, let him bring to the Lord two turtle doves or two young doves, one as a sin offering, and the other as a burnt offering; Lev.5:8. let him bring them to the priest, and [the priest] first present one of these birds that is for sin, and break its head from its neck, but do not separate it; Lev.5:9. and he shall sprinkle the blood of this sin offering upon the wall of the altar, and pour out the rest of the blood at the foot of the altar: this is the sin offering; Lev.5:10. and the other he will use for a burnt offering according to the ordinance; and so the priest will cleanse him from the sin he has committed, and he will be forgiven. Lev.5:11. But if he is not able to bring two turtle doves or two young doves, he shall offer, because he has sinned, a tenth of an ephah of fine flour for a sin offering; Let him not pour oil on it, and let him not put frankincense on it, for it is an offering for sin; The laws regarding the atonement for sins by sacrifice apply to the entire mass of the people of Israel - both rich and poor. For the latter, the legislator prescribes materials that are less valuable in everyday life: from birds or even simply from flour alone, and in the sin sacrifice, which expressed the state of distance from God, neither oil could be used - this symbol of the grace of the Holy Spirit and the state of a gracious world, nor frankincense, meaning prayer ascending to God (cf. Num. 5.15): only those reconciled with God had the right to bring these gifts. The reconciliation or propitiation of God was accomplished through the sin sacrifice, after which the offerer offered a burnt offering, a peace offering and a bloodless sacrifice, with both of the mentioned additional substances. Lev.5:14. And the Lord spoke to Moses, saying: Lev.5:15. If anyone commits a crime and mistakenly sins against one dedicated to the Lord, for his guilt, let him offer to the Lord a ram from the flock of sheep without blemish, in your estimation, with shekels of silver, after the shekel of the sanctuary, as a guilt offering; Lev.5:16. for that holy thing against which he has sinned, let him repay and add to it a fifth share, and give it to the priest, and the priest will make atonement for him with the ram of the trespass offering, and it will be forgiven him. Lev.5:17. If anyone sins and does something against the commandments of the Lord, which he should not have done, and through ignorance becomes guilty and bears the sin, Lev.5:18. let him bring to the priest a guilt offering of a ram without blemish, according to your estimation, and the priest will make amends for his offense, which he committed out of ignorance, and he will be forgiven. Lev.5:19. This is the trespass offering with which he committed guilt before the Lord. The end of the fifth chapter, Lev.5.14–19, is associated with the beginning of the sixth chapter. Lev.6.1–7 (in the Hebrew Bible, the first seven verses of Lev.6 are assigned to the end of Lev.5, so that they form a continuous whole with Lev.5.14–19: indeed, the unity of both sections on the subject of content would require their connection into one whole, and not separation into two chapters, as in the LXX translation, in the Vulg., in the Slavic and Russian). The independence and difference between the guilt offering, ascham, and the sin offering, chattath, are visible not only from the various rites of both, defined in the law (the guilt offering: Lev. 5.14–19, 6.1–7, the sin offering: Lev. 4.1–35, 5.1–13, 6.23–30), but from the fact that in certain cases it was prescribed to offer sin sacrifices and duties together (eg Numbers 6:12, 14). But their difference in meaning in ancient and modern times was determined more or less unsatisfactorily, for example. sin offering - for sins of omission (commissionis), guilt offering for sins of omission (ommissionis): 1st for sins against positive commandments, 2nd against prohibitions; 1st against sins known to other people, 2nd against hidden or secret ones. Perhaps the following distinction between the types of propitiatory sacrifice under consideration will be closer to the truth: the sacrifice of sin is repeatedly offered for the whole society, for the entire people (Lev. 16; Num. 19); a guilt offering is always a sacrifice only of private individuals for their individual sins; in the first, the moral criterion and the idea of ​​evangelical remission of sins, expiatio, predominate; in the latter, the idea of ​​\u200b\u200bretribution or compensation for an offense committed by a person in relation to God or people prevails; the victim of guilt in general has a predominantly ritual-disciplinary character. Here a new section of the legislator’s speech begins, namely the first case of an offense that required a sacrifice of guilt is indicated: if anyone “sins without volition from the saints of the Lord” (Lev. 5:15), he sacrificed a ram along with 1/5 of its value according to the priest. Blazh. Theodoret (question 2 on Lev.) says: “It often happened that someone, due to lack of time, did not bring on time what was dedicated to God, such as firstfruits, or firstfruits, or vows. So, God subjects the one who falls into this crime to a penalty that exceeds the required offering. For he commands first to pay the entire divine debt, adding to it a fifth of the real price, and then to offer a ram as a sacrifice for the crime." (cf. Lev. 5:19). Obviously, another case is indicated, a case of a general nature, the guilt of a member of a theocratic society against Jehovah. Tradition included here all cases when doubt arose about the legality of a particular action. This category included, for example, the crime of the Jewish priests after the captivity, who took foreign wives and, at the direction of Ezra, sacrificed ascham for their purification (1 Ezra 10:19). Subtypes of this category were guilt offerings on the part of the recovered leper (Lev. 14.12 et c.) and the defiled Nazirite (Num. 6.12 et c.). You might be interested in: