| 9. Linguistic Exegesis The verse begins with the prefixed conjunction vav {וְ | wə} linking this provision to the preceding legislation. The noun phrase kol ha-merkav {כָּל־ הַמֶּרְכָּב | kāl hā-měr-kā-ḇ} functions as the subject, where kol {כָּל | kāl} expresses universality and ha-merkav {הַמֶּרְכָּב | hā-měr-kā-ḇ} specifies the riding seat. The relative clause introduced by asher {אֲשֶׁר | ʾă-šer} restricts the subject to seats that yirkav {יִרְכַּב | yir-kā-ḇ} (“he will ride”), linked via the locative suffix alav {עָלָיו | ’ā-lā-v}. The term ha-zav {הַזָּב | hā-zā-ḇ} identifies the source of impurity as the man with a discharge. The main verb yitma {יִטְמָא | yiṭ-mā} in the Qal imperfect indicates that the riding saddle becomes ritually unclean. The fronting of the universal subject underscores the comprehensive nature of impurity transmission in cultic law. |