| 6. Linguistic Exegesis The address veʾatem {וְאַתֶּם | wə-ʾat-tem} ‘and you’ marks a direct covenantal address. The composite verb tihyuli {תִּהְיוּ־לִי | tih-yû-lî} ‘you will be for me’ combines Qal imperfect second person masculine plural with a first person singular suffix, indicating an enduring relational identity. The construct pair mamlékhet kohanim {מַמְלֶכֶת כֹּהֲנִים | mam-lɛ-ḵeṯ kō-hă-nîm} ‘kingdom of priests’ establishes Israel’s mediatory status, paralleled by vegoy kadosh {וְגוֹי קָדוֹשׁ | wə-gôy qā-ḏôš} ‘and a holy nation,’ which emphasizes corporate sanctification. The demonstrative eleh hadevarim {אֵלֶּה הַדְּבָרִים | ʾêl-leh had-də-ḇā-rîm} ‘these are the words’ introduces the forthcoming divine instructions, while the relative clause asher tedabber {אֲשֶׁר תְּדַבֵּר | ʾă-šer tə-dab-bēr} ‘that you shall speak’ assigns Moses as the mediator. The prepositional construction elbenei yisraʾel {אֶל־בְּנֵי יִשְׂרָאֵל | ʾel-bə-nê yiś-rā-ʾēl} ‘to the sons of Israel’ specifies the recipients. The paratactic syntax and parallel noun phrases reinforce Israel’s covenant identity and priestly vocation. |