| 25. Linguistic Exegesis The narrative begins with the vav-consecutive Qal imperfect vayitsaq {וַיִּצְעַ֣ק | va-yits-ʿaq} ‘and he cried out,’ highlighting Moses’ urgent petition. The preposition el {אֶל־ | ʾel} marks the directional plea to the covenant LORD. The Hiphil imperfect vayyorehu {וַיּוֹרֵ֤הוּ | va-yō-rē-hu} ‘and He showed him’ emphasizes divine initiative. The noun ets {עֵ֔ץ | ʿēṣ} remains indefinite, focusing on the life-giving instrument. The Hiphil imperfect vayyashlekh {וַיַּשְׁלֵךְ֙ | va-yaš-lēkh} ‘and he threw’ locates Moses in the miraculous act. The locative el-hamayim {אֶל־הַמַּ֔יִם | ʾel-ham-ma-yim} ‘into the waters’ sets the stage for transformation. The Qal imperfect vayimteku {וַֽיִּמְתְּקוּ | va-yim-te-qû} ‘and they became sweet’ agrees with the plural hamayim {הַמָּ֑יִם | ham-ma-yim}, underscoring the pronounced miracle. The adverb sham {שָׁ֣ם | šām} ‘there’ shifts to covenant legislation. The Qal perfect sam {שָׂ֥ם | sām} with lo {ל֛וֹ | lō} introduces choq ū-mishpat {חֹק וּמִשְׁפָּ֖ט | ḥōq ū-miš-pāṭ} ‘statute and ordinance,’ formalizing the remedy as enduring law. Finally, the Piel perfect nissahu {נִסָּֽהוּ | nis-sā-hû} ‘he tested him’ grammatically indicates a singular object but contextually encompasses the community, framing divine care as a test of covenantal faithfulness. |