כִּפֶּר

From the study of Isaiah 6:7

Range of meaning

The central word of Israel's sacrificial system. Its uses cluster around (1) purging or decontaminating: wiping impurity and sin off the sanctuary, the altar or a person (Lev 16:16–20, 30); (2) ransoming: making a payment (kōpher) that releases someone from a penalty (Exod 30:12; Num 35:31–33); (3) appeasing or pacifying an offended party (Gen 32:20, Jacob's gift to Esau, literally to “wipe” or “cover” his face). When the object is sin or guilt, the passive form means that the sin is dealt with and no longer counts against the person.

Against the English

KJV “purged” keeps the cleansing picture. BSB, NIV and ESV “atoned for” use the standard technical term, but most modern readers hear “paid for” or “made up for” in it. WEB, NLT and some NASB editions say “forgiven,” which is the result but not the image. YLT “covered” follows one etymology (Arabic kafara, ‘to cover’) and can suggest the sin is merely hidden.

How it drifted

“Atonement” was coined in English (from “at-one-ment,” made current by Tyndale) to mean reconciliation. Over time it took on the meaning of compensation or penalty paid, shaped by later Western theories of how sacrifice works. The Hebrew picture in a scene like this is mainly cleansing: holy fire burns away what makes a person unfit for God's presence.

Used elsewhere in the period

The Akkadian cognate kuppuru means to wipe or rub clean in Mesopotamian purification rites. Isaiah uses the same passive with ‘guilt’ twice more: Isa 22:14 (“this guilt will not be purged for you until you die”) and 27:9 (“by this the guilt of Jacob will be purged”). The Septuagint here translates with perikathariei, “he will cleanse thoroughly,” and the Vulgate with mundabitur, “will be made clean.”

From the study of Deuteronomy 32:43

Range of meaning

The main ritual verb of Leviticus: to remove impurity or guilt so that a relationship, a person or a place is restored. Scholars connect it with 'wipe off, purge' (compare Akkadian kuppuru, a ritual wiping) and with 'ransom, pay off' (kōper, 'ransom price'). Its object can be a person, the altar, the sanctuary, or, as here, the land.

Against the English

WEB and NASB use 'atone for' or 'make atonement for', which a modern reader may take to mean the forgiveness of individual sins. BSB and ESV choose 'cleanse', closer to the physical picture of purging. KJV's 'be merciful unto' turns it into an attitude, God's leniency, and loses the idea of removing defilement.

How it drifted

KJV followed the Latin Vulgate, which reads 'propitius erit' ('he will be favourable, gracious'). Later on, 'atonement' became tied mainly to personal guilt before God, not to purging a polluted place.

Used elsewhere in the period

Numbers 35:33 is the key parallel: 'blood pollutes the land, and no kipper can be made for the land for the blood shed in it except by the blood of the one who shed it.' Deuteronomy 21:1–9 sets out a rite to purge unsolved bloodguilt from the land, using kipper in verse 8. The Septuagint here has ekkathariei, 'he will thoroughly cleanse'. Jacob Milgrom (Leviticus 1–16) emphasises the 'purge' sense in ritual settings.

From the study of Proverbs 16:6

Range of meaning

In the temple system, to purge, cleanse or wipe away impurity and guilt, usually through blood rites (Lev 4; 16). Outside the temple: to appease or pacify an angry party (Gen 32:20, Jacob 'will kipper his face' with a gift; Prov 16:14, a wise man 'will kipper' a king's wrath), and to ransom (related to kopher, 'ransom price'). The root picture is debated: 'cover' (Arabic cognate), 'wipe off' (Akkadian kuppuru, ritual wiping), or 'ransom'.

Against the English

BSB/ESV/NIV/NASB/WEB 'atoned for' is the standard term but carries Christian doctrinal weight. KJV 'purged' keeps the cleansing picture. YLT 'pardoned' narrows it to a verdict. NLT 'make atonement for sin' makes the virtues the active agents, which the Hebrew passive does not.

How it drifted

'Atone' (at-one-ment) was coined in Tudor English, and later theology tied it closely to a particular sacrifice. Readers now hear a full doctrine of atonement in what is a broader Hebrew word.

Used elsewhere in the period

Isa 27:9 has the same phrase, yekhuppar avon ('by this the iniquity of Jacob will be atoned'), describing Israel removing its idols. Isa 6:7 pairs sur ('removed') with kipper ('atoned'), the same two roots as this verse. 1 Sam 3:14: Eli's house's iniquity 'will not be atoned by sacrifice or offering'. Dan 4:27 (Aramaic 4:24) tells a king to 'break off' sins by righteousness and showing mercy to the poor. Later Jewish texts go further: Sirach 3:30 ('almsgiving atones for sins') and Tobit 12:9.