| 22. Linguistic Exegesis The verse begins with velo {וְלֹא־ | wə-lōʾ} ‘and not’, pairing with the Hifil imperfect totsiu {תּוֹצִ֨יאוּ | tōṣîʾû} ‘you shall bring out’ to form a negative prohibition against massa {מַשָּׂא | maśśāʾ} ‘burden’ in the prepositional phrase mibateikhem {מִבָּתֵּיכֶם | mib-bāttê-ḵem} ‘from your houses’. The temporal clause beyom {בְּיוֹם | bə-yôm} ‘on the day’ plus hashabbat {הַשַּׁבָּת | ha-šabbāṯ} ‘the Sabbath’ frames the setting. A second negative clause uses vekhol {וְכָל־ | wə-ḵāl} ‘and any’ with melakhah {מְלָאכָה | mə-lāʾḵāh} ‘work’ and lo {לֹא | lōʾ} ‘not’ before the Qal imperfect taasu {תַעֲשׂ֑וּ | ta‘ăśû} ‘you shall do’, reinforcing the ban. The positive imperative ve-kiddashtem {וְקִדַּשְׁתֶּם | wə-qiddāš-tem} in the Piel stem highlights the intensified command to set apart the day. The direct object marker et {אֶת־ | ’eṯ} appears twice before yom {יֹום | yôm} ‘day’ and avoteikhem {אֲבוֹתֵיכֶם | ’ă-ḇōṯê-ḵem} ‘your fathers’, respectively. The relative clause introduced by ka-asher {כַּאֲשֶׁר | ka-’ăšer} ‘as/according to’ with the Piel perfect tziviti {צִוִּיתִי | ṣivvî-tî} ‘I commanded’ links the ordinance to ancestral tradition, creating a balanced structure of prohibition and sanctification. |