| 22. Linguistic Exegesis The verse opens with ve-kipper {וְכִפֶּר | wə-ḵip-pēr} ‘and he will make atonement,’ where the vav-consecutive+Piel perfect frames the priest’s action sequentially. The beneficiary is marked by alav {עָלָיו | ʿālāv} ‘for him.’ The subject ha-ko-hen {הַכֹּהֵן | ha-kō-hēn} ‘the priest’ precedes the instrumental phrase be-eyl ha-asham {בְּאֵיל הָאָשָׁם | bə-ʾêl hā-ʾāšām} ‘with the ram of the guilt offering,’ specifying the sacrificial agent. The locative lifnei {לִפְנֵי | li-pnê} ‘before’ Yahweh {יְהוָה | Yə-hō-wāh} ‘LORD’ situates the rite in divine presence. The purpose clause al-chatato {עַל־חַטָּאתוֹ | ʿal-ḥaṭ-ṭātô} ‘for his sin’ plus the relative asher chata {אֲשֶׁר חָטָא | ăšer ḥā-ṭāʾ} ‘which he has sinned’ defines the offense. In the second clause, ve-nislach {וְנִסְלַח | wə-nis-lā-ḥ} ‘and it shall be forgiven’ (Nifal perfect) marks the result, with lo {לוֹ | lōʾ} ‘to him’ and me-chatato {מֵחַטָּאתוֹ | mē-ḥaṭ-ṭātô} ‘from his sin,’ again narrowed by asher chata. The coordination underscores the causal link between sacrifice and pardon, while repeated reference to his sin emphasizes personal accountability. |