| 32. Linguistic Exegesis The verse begins with the wayyiqtol form vayomer {וַיֹּאמֶר | wayyōʾmer} ‘and he said’, introducing Moses’ announcement. The nominal clause zeh hadavar {זֶה הַדָּבָר | zeh ha-dā-ḇār} ‘this is the matter/instruction’ functions as a discourse marker. The relative clause asher tsivvah Yahweh {אֲשֶׁר צִוָּה יְהוָה | ʾă-šer ṣiw-wāh Yə-hō-wāh} ‘which the LORD commanded’ attributes the directive to the divine speaker using a Piel perfect. The construct chain melo haomer mimennu {מְלֹא הָעֹמֶר מִמֶּנּוּ | mə-lōʾ hā-ʿō-mer mim-men-nū} ‘fullness of the omer from it’ specifies the quantity, followed by lemishmeret {לְמִשְׁמֶרֶת | lə-miš-me-ret} ‘for preservation’ and ledoroteikhem {לְדֹרֹתֵיכֶם | lə-ḏō-rō-tê-kem} ‘for your generations’ indicating purpose and beneficiary. The conjunction lemaʿan {לְמַעַן | lə-ma-ʿan} ‘so that’ introduces the purpose clause yirʾu {יִרְאוּ | yir-ʾū} ‘they may see’ with et-halechem {אֶת־הַלֶּחֶם | ʾet-ha-lle-ḥem} ‘the bread’. This is further defined by the relative clause asher heʾekhalti etkhem bammidbar {אֲשֶׁר הֶאֱכַלְתִּי אֶתְכֶם בַּמִּדְבָּר | ʾă-šer he-ʾe-khal-tî ʾet-kem ba-mmid-bār} ‘which I fed you in the wilderness’, where the Hiphil perfect heʾekhalti emphasizes divine provision. The temporal clause behotsiʾi etkhem meʾerets Mitsrayim {בְּהוֹצִיאִי אֶתְכֶם מֵאֶרֶץ מִצְרָיִם | bə-hō-ṣî-ʾî ʾet-kem mê-ʾe-reṣ miṣ-rā-yim} ‘when I brought you out of the land of Egypt’ links the memorial action to the exodus event. English supplies auxiliary verbs and a declarative structure to reflect the Hebrew’s temporal and purposive syntax while maintaining clause order. |