| 20. Linguistic Exegesis The verse opens with the verb vehiz-harta {וְהִזְהַרְתָּה | wə-hiz-har-tā} ‘and you shall warn’, whose causative Hiphil perfect form and prefixed vav create an ongoing directive. The fronting of ethem {אֶתְהֶם | ʾeṯ-hem} ‘them’ before the objects highlights the recipients of warning and instruction. A series of direct object particles et and veet {אֶת־ | ʾeṯ-; וְאֶת־} introduces the paired hachukkim {הַחֻקִּים | ha-ḥuq-qîm} ‘statutes’ and hatorot {הַתּוֹרֹת | ha-tō-rōt} ‘instructions’, framing a legal–didactic structure. The parallel verb vehodatta {וְהוֹדַעְתָּ | wə-hô-daʿ-tā} ‘and you shall make known’ balances the admonition, expanding the mandate to explicit teaching. The phrase et haderekh yelekhu bah {אֶת־הַדֶּרֶךְ יֵלְכוּ בָהּ | ʾeṯ-ha-de-reḵ yēl-kû bāh} ‘the way they shall walk in it’ uses derekh {הַדֶּרֶךְ | ha-de-reḵ} ‘way’ metaphorically for conduct, and the imperfect yelekhu {יֵלְכוּ | yēl-kû} conveys ongoing practice, while the suffix in bah {בָהּ | bāh} ‘in it’ ensures exclusivity. Finally, the coordinated object veet hamaaseh asher yaasoon {וְאֶת־הַמַּעֲשֶׂה אֲשֶׁר יַעֲשֽׂוּן | wə-ʾeṯ-ha-ma-ʿă-seh ʾă-šer ya-ʿă-sûn} ‘and the deed which they shall do’ moves from principle to praxis, the imperfect stems paralleling walking and doing. |