| 26. Linguistic Exegesis The verse begins with the vav-consecutive Nifal perfect venislach {וְנִסְלַ֗ח | wə-nis-lā-ḥ} ‘will be forgiven’, foregrounding divine pardon in the passive. The indirect object phrase le-khol adat {לְכָל־עֲדָה | lə-ḥōl ʿa-dā́h} ‘to all the congregation’ with the construct bnei Yisrael {בְּנֵי־יִשְׂרָאֵל | bə-nē yis-rā-ʾēĺ} ‘sons of Israel’ specifies the full community. A parallel recipient is introduced by ve-lager ha-gar {וְלַגֵּ֖ר הַגָּ֣ר | wə-lăg-gêr ha-gaŕ} ‘and to the sojourner’, where the participle hagar denotes ongoing residence, and be-tokham {בְּתוֹכָ֑ם | bə-tō-khaḿ} ‘among them’ emphasizes integration. The causal conjunction ki {כִּ֥י | kî́} leads into le-khol ha-ʿam bi-shgagah {לְכָל־הָעָם בִּשְׁגָגָה | lə-ḥōl hā-ʿā́m bi-šə-gá-gā} ‘because the whole people were in error’, marking the unintentional nature of the offense. The repeated kol ‘all’ and the balanced coordination reinforce inclusive corporate forgiveness, and the passive voice preserves the theological nuance of divine agency without naming the subject. |