וַיְהִי֙ מִֽמָּחֳרָ֔ת וַיֹּ֤אמֶר מֹשֶׁה֙ אֶל־הָעָ֔ם אַתֶּ֥ם חֲטָאתֶ֖ם חֲטָאָ֣ה גְדֹלָ֑ה וְעַתָּה֙ אֶֽעֱלֶ֣ה אֶל־יְהוָ֔ה אוּלַ֥י אֲכַפְּרָ֖ה בְּעַ֥ד חַטַּאתְכֶֽם׃
이튿날 모세가 백성에게 이르되 너희가 큰 죄를 범하였도다 내가 이제 여호와께로 올라가노니 혹 너희의 죄를 속할까 하노라 하고
Rashi
אכפרה בעד חטאתכם [PERADVENTURE] I SHALL MAKE AN EXPIATION FOR YOUR SIN — i. e. I shall put an effacing and a wiping off and a covering in front of your sin, to serve as a barrier between you and your sin.
Chizkuni
ויהי ממחרת, “it was on the following day, etc.” on the 18th day of Tammuz;
Sforno
אתם חטאתם חטאה גדולה, “realise the extent of your sin, for if you ponder this you will surely become penitents!” We find a parallel syntax in Psalms 51,5 כי פשעי אני אדע, “for I have come to realise the rebellious nature of my conduct.” [David feels that by being aware of the truly terrible nature of his transgressions he may qualify for help in rehabilitating himself. The specific nature of David’s transgression was the desecration of G’d’s name in arranging for the death of Bat Sheva’s husband so that he could marry Bat Sheva. While the Talmud had declared that he did not commit a technical sin when sleeping with Bat Sheva, his moral sin was something quite different. Ed.] In Jeremiah 3,13 we also encounter a syntax reflecting the approach taken here by the Torah. The prophet wrote אך דעי עונך, “if you were only to understand the meaning of your iniquity!” He does not add “repent!” but takes it for granted that awareness of the implications of the wrong one has done will automatically result in penitence.