וַיֹּ֨אמֶר מֹשֶׁ֜ה אֶֽל־אַהֲרֹ֗ן קְרַ֤ב אֶל־הַמִּזְבֵּ֨חַ֙ וַעֲשֵׂ֞ה אֶת־חַטָּֽאתְךָ֙ וְאֶת־עֹ֣לָתֶ֔ךָ וְכַפֵּ֥ר בַּֽעַדְךָ֖ וּבְעַ֣ד הָעָ֑ם וַעֲשֵׂ֞ה אֶת־קָרְבַּ֤ן הָעָם֙ וְכַפֵּ֣ר בַּֽעֲדָ֔ם כַּאֲשֶׁ֖ר צִוָּ֥ה יְהוָֽה׃
(Leviticus 9:7)
And Moshe said to Aharon, “Draw near to the altar and make your sin offering and your burnt offering, and atone for yourself and for the people; and make the people’s offering and atone for them, just as YHWH has commanded.”
Leviticus 9:7 describes Moshe’s instructions to Aharon on the day of priestly inauguration. The verse is rich with grammatical nuance: imperatives drive ritual action, repeated verbs emphasize priestly responsibility, and the obedience formula anchors all practice in divine command. By studying the syntax, we see how Hebrew grammar frames priestly service as both urgent command and covenantal obedience.
The Narrative Frame: וַיֹּאמֶר מֹשֶׁה
The verse opens with וַיֹּאמֶר מֹשֶׁה — “And Moshe said.”
- וַיֹּאמֶר: Qal wayyiqtol 3ms of אמר, the standard narrative form for advancing speech.
- Placed at the beginning, it signals a new unit of divine instruction mediated through Moshe.
The use of the wayyiqtol situates this command within the flow of inauguration narrative, emphasizing continuity from divine command to priestly obedience.
The Imperatives to Aharon
The instructions given are a sequence of imperatives:
- קְרַב אֶל־הַמִּזְבֵּחַ — “Draw near to the altar.” Qal imperative 2ms of קרב.
- וַעֲשֵׂה אֶת־חַטָּאתְךָ וְאֶת־עֹלָתֶךָ — “and make your sin offering and your burnt offering.” Qal imperative 2ms of עשה.
- וְכַפֵּר בַּעַדְךָ וּבְעַד הָעָם — “and atone for yourself and for the people.” Piel imperative 2ms of כפר.
- וַעֲשֵׂה אֶת־קָרְבַּן הָעָם — “and make the people’s offering.”
- וְכַפֵּר בַּעֲדָם — “and atone for them.”
The repetition of עשה (“make”) and כפר (“atone”) highlights priestly responsibility in two dimensions: first for the priest himself, then for the people. Hebrew grammar mirrors theological sequence: atonement begins with the mediator before extending to the community.
The Syntax of Mediation
The verse stresses substitutionary responsibility through the preposition בַּעַד (“on behalf of”):
- בַּעַדְךָ — “on behalf of yourself.”
- וּבְעַד הָעָם — “and on behalf of the people.”
- בַּעֲדָם — “on behalf of them.”
This repetition linguistically encodes mediation: offerings are not self-contained acts but represent one party before God. Syntax makes priestly atonement relational and intercessory.
The Obedience Formula
The verse ends: כַּאֲשֶׁר צִוָּה יְהוָה — “just as YHWH commanded.”
- כַּאֲשֶׁר: subordinating particle, “according to that which.”
- צִוָּה: Piel perfect 3ms of צוה, “to command.”
This formula is common in priestly texts. It emphasizes that ritual action is not innovative but obedient, grounding worship in revelation. Grammar anchors ritual in covenant fidelity.
Parsing Table of Key Forms
| Form | Parsing | Literal Sense | Grammatical Insight |
|---|---|---|---|
| קְרַב | Qal imperative 2ms of קרב | “Draw near” | Initiates priestly action |
| וַעֲשֵׂה | Qal imperative 2ms of עשה | “Do / make” | Performs offerings |
| וְכַפֵּר | Piel imperative 2ms of כפר | “Atone” | Expresses intercessory function |
| צִוָּה | Piel perfect 3ms of צוה | “commanded” | Anchors practice in divine authority |
Masoretic Rhythm and Emphasis
The accents divide the verse into segments of action: (1) approach, (2) personal offering, (3) people’s offering, (4) divine command. This rhythm mirrors liturgical order. The repetition of imperatives enhances urgency, while the final obedience formula provides closure.
The Grammar of Mediation
Leviticus 9:7 demonstrates how Hebrew grammar constructs theology. Imperatives summon the priest to action, repeated verbs underscore dual responsibility (self and people), and the obedience formula grounds everything in YHWH’s command. Grammar itself becomes a liturgy of mediation: to approach, to offer, to atone—always in faithful obedience.