| 16. Linguistic Exegesis The coordinating imperfect vehayah {וְהָיָ֤ה | wə-hā-yāh} ‘and it will be’ introduces a divine ordinance clause. The noun le-ot {לְאוֹת֙ | lə-ʾôt} ‘for a sign’ is specified by al yadkha {עַל־יָ֣דְכָ֔ה | ʿal yāḏ-khā} ‘upon your hand,’ marking the hand as a covenant emblem. Parallel u-lə-totafot bein einekha {וּלְטוֹטָפֹ֖ת בֵּ֣ין עֵינֶ֑יךָ | û-lə-ṭô-ṭā-pôṯ bēn ʿê-nê-khā} ‘and for frontlets between your eyes’ further emphasizes visible devotion. The conjunction ki {כִּ֚י | kî} ‘because’ introduces the causal clause clarifying the basis of the rite. The idiom bə-chozeq yad {בְּחֹ֣זֶק יָ֔ד | bə-ḥō-zēq yāḏ} ‘by a mighty hand’ highlights divine power, leading into the Hiphil perfect hotsi’anu Yahweh {הוֹצִיאָ֥נוּ יְהוָ֖ה | hō-ṣî-ʾā-nû Yəhôwāh} ‘the LORD brought us out.’ The locative mi-mitsrayim {מִמִּצְרָֽיִם | mimmî-ṣrā-yim} ‘from Egypt’ situates the event in its historical and redemptive context. |