| 21. Linguistic Exegesis The narrative opens with the vav-consecutive Piel of vayizbekhu {וַיִּזְבְּחוּ | wa-yiz-bə-ḥû} ‘and they sacrificed’, immediately followed by the vav-consecutive Hiphil of vaya‘alu {וַיַּעֲלוּ | wa-ya-‘ă-lû} ‘and they offered up’, establishing a sequence of sacrificial rites. Both actions are directed laYHWH {לַיהוָה | la-Yəhōwāh} ‘to the LORD’, framing Yahweh as the direct recipient. The temporal expression lemahorat hayom hû {לְמָחֳרַת הַיּוֹם הַהוּא | lə-ma-ḥō-rāṯ ha-hû} ‘on the next day after that day’ situates the ceremony chronologically. A triadic enumeration parim, eilim, kevasim with the numeral elef {אֶלֶף | ’ě-lĕp̄} ‘one thousand’ amplifies scale. The construct veniskeihem {וְנִסְכֵּיהֶם | wə-nîs-ke-hem} ‘and their drink offerings’ and uzevakhim larov {וּזְבָחִים לָרֹב | ū-zə-ḥîm lā-rōḇ} ‘and sacrifices in abundance’ further intensify the generosity, culminating in le-kol-Yisrael {לְכָל־יִשְׂרָאֵל | lə-kōl-Yiś-rā-’ēl} ‘for all Israel’, which underscores communal participation. |