| 4. Linguistic Exegesis The initial prepositional phrase acharei {אַחֲרֵי | ʾaḥă-rê} ‘after’ introduces a metaphor of pursuit paired with the Qal imperfect telekhu {תֵּלֵכוּ | tə-lê-ḵū} ‘you shall walk’ as the primary directive. The compound divine designation Yahweh Eloheichem {יְהוָה אֱלֹהֵיכֶם | Yə-hō-wāh ʾĕ-lō-hê-ḵem} functions as the object of relational pursuit and identifies the covenantal authority. A series of coordinated Qal imperfect verbs (tira’u {תִּירָאוּ | ti-rā-ʾū} ‘you shall fear’, tishmeru {תִּשְׁמְרוּ | tiš-mə-rū} ‘you shall keep’, tishma’u {תִּשְׁמָעוּ | tiš-mā-ʿū} ‘you shall listen’, ta’avodu {תַעֲבֹדוּ | ta-ʿă-ḇə-ḏū} ‘you shall serve’, tidbaqun {תִּדְבָּקוּן | tiḏ-bā-qūn} ‘you shall cling’) linked by vav-conjunctions forms a cumulative structure of devotion. Direct object pronouns in ve-oto {וְאֹתוֹ | wə-ʾō-tô} and the accusative marker in ve-et-mitzvotav {וְאֶת־מִצְוֹתָיו | wə-ʾet-mitz-vō-tāw} highlight focus on both the Divine person and His commandments. The phrases u-be-kolo {וּבְקֹלוֹ | ū-bə-qō-lô} ‘and in His voice’ and u-vo {וּבוֹ | ū-bô} ‘and in Him’ extend the relational imagery to auditory submission and intimate union, underscoring holistic allegiance to the covenant. |