Leviticus 4:2 (with the translators' help) reads: “Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD concerning things which ought not to be done, and shall do against any of them:...” (and goes on to prescribe the blood- magic ritual necessary to negate the ignorant soul’s responsibility for the sin ignorantly committed; which is not germaine to the current subject). The two words added to the text of Leviticus 4:2 by the translators– “concerning things”-- insinuate the LORD”s commandments are always to be done.
Contrarily, what Moses actually wrote, in Leviticus 4:2, is: “Speak unto the children of Israel, saying, If a soul shall sin through ignorance against any of the commandments of the LORD which ought not to be done, and shall do against any of them:...” meaning the LORD expressly admitted to Moses that one way of offending “against” some of the LORD’s commandments is to do what the LORD commands.
Mind you: doctrinally, Leviticus 4:2 [and the other three verses of Leviticus 4 (13, 22, and 27, respectively) which are also of central interest to this post] makes better sense as Moses wrote it than it does with the translators’ additions; though, prima facie, this might seem like gibberish. What kind of “God” commands things to be done which he will condemn those who do them for doing, after all?
Admittedly, the unedited version of Leviticus 4:2 casts the LORD in a decidedly devilish, shysterly light– and this apparently at his own discretion. I suppose this is why the translators added the words “concerning things” to Moses' text in Leviticus 4:2: to cover the LORD’s voluntarily exposed nakedness. And the other three verses from this chapter of Leviticus which will subsequently be considered herein are comparable to this one in all these particulars. However, the text in each of these cases (as in too many instances of the translators’ editorial additions) needs no help to attain grammatical or intellectual wholeness. The text stands on it's own just fine, if in chilling infamy.
In the thirteenth verse of Leviticus 4, Moses (with the help of the translators) writes: "And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done somewhat against any of the commandments of the LORD concerning things which should not be done, and are guilty;...” Again, the translators lend the timbre of the text a (seemingly) more- ingenuous tone by adding the words “somewhat against” and “concerning things” which the text is actually more ingenuous without.
Read Leviticus 4:13 again, without the translators' helps: “And if the whole congregation of Israel sin through ignorance, and the thing be hid from the eyes of the assembly, and they have done any of the commandments of the LORD which should not be done, and are guilty;..." Here, as in verse 2, the explicit admission Moses says the LORD gave utterance to– and which the translators took editorial exception to– is that some of the LORD’s commandments are temptations to wrongdoing, and “should not be done.”
Likewise, in Leviticus 4:22, Moses (with the translators' help) says the LORD said: "When a ruler hath sinned, and done somewhat through ignorance against any of the commandments of the LORD his God concerning things which should not be done, and is guilty;..." Whereas what Moses actually wrote was: “When a ruler hath sinned, and done through ignorance any of the commandments of the LORD his God which should not be done, and is guilty;...” stating plainly that some “of the commandments of the LORD his God” are not to be done, according to the LORD who commands them.
Again, in Leviticus 4:27, Moses (with the help of the translators) writes: "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;..." And, again, what Moses actually wrote (sans the translators' help) is: “And if any one of the common people sin through ignorance, while he doeth any of the commandments of the LORD which ought not to be done, and be guilty;...” again alleging the LORD plainly admitted, in no uncertain terms, that some of “the commandments of the LORD… ought not to be done.”
To restate what was already stated in the third paragraph (above): doctrinally, these four verses from Leviticus 4 make better sense as Moses wrote them than they do when the additions of the king’s translators are included in their respective texts. This is to say: in comparing scripture with scripture, one finds that the LORD did indeed command things to be done which should not be done. The proof of this can be found stated simply and straightforwardly in the canon, in spite of all the translators did (either knowingly or ignorantly) to cover it up.
Ezekiel, the original “son of man” in the canon of the’Holy Bible’, said the LORD told him, “I gave [the children of Israel] also statutes that were not good, and judgments whereby they should not live; 26 And I polluted them in their own gifts, in that they caused to pass through the fire all that openeth the womb, that I might make them desolate, to the end that they might know that I am the LORD [Ezekiel 20;25 & 26].” So the editorial liberties taken by the king’s translators in the above four verses from Leviticus 4 truly were considerable and unnecessary, if the translators' intent was not to mislead.
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