| 30. Linguistic Exegesis The verse begins with kee {כִּֽי | kî} ‘because’, introducing an explanatory clause that underscores the unique significance of Yom Kippur. The temporal frame bayyom hazzeh {בַיּ֥וֹם הַזֶּ֛ה | bayyôm haz-zeh} ‘on this day’ sets the setting. The Piel imperfect yekapper {יְכַפֵּ֥ר | yĕ-kap-pēr} conveys causative atonement. The purpose construction aleikhem le-taher {עֲלֵיכֶ֖ם לְטַהֵ֣ר | ă-lê-khem lĕ-ṭā-hēr} combined with the direct object marker etkhem {אֶתְכֶ֑ם | ’et-khem} specifies the target and goal of expiation. The prepositional phrase mikkol chatoteikhem {מִכֹּל֙ חַטֹּאַתֵיכֶ֔ם | mik-kōl ḥat-tô-’ê-khem} marks the universal scope of sins removed. The locative lifnei Yahweh {לִפְנֵ֥י יְהוָ֖ה | lif-nê Yə-hō-wāh} situates the rite in God’s presence. Finally, the Piel imperfect titharu {תִּטְהָֽרוּ | tiṯ-ḥā-rū} states the resulting state of purity. This syntax preserves Hebrew order for theological precision in the formal translation while guiding the dynamic version to foreground the believer’s experiential cleansing. |