| 26. Linguistic Exegesis The vav-consecutive verb ushmartem {וּשְׁמַרְתֶּ֣ם | ūšəmar·tem} initiates the covenant injunction with an obligative sense, while atem {אַתֶּם | ʾattəm} reinforces the plural addressees. The paired direct-object markers et-hukotai {אֶת־חֻקֹּתַי֙ | ʾet-ḥuqqōtāy} and ve-et-mishpatai {וְאֶת־מִשְׁפָּטַ֔י | wə-ʾet-mišpāṭāy} introduce two distinct categories of divine commands. The prohibition clause ve-lo taʿasu {וְלֹ֣א תַעֲשׂ֔וּ | wə-lōʾ taʿăśū} governs mikol ha-toʾevot ha-eleh {מִכֹּל הַתּוֹעֵבֹת הָאֵ֑לֶּה | mi-kkōl hat-ṯōʿēḇōṯ hā-ʾēlleh}, highlighting the comprehensive ban on abominations. The subject pair ha-ezrach ve-hager ha-gar {הָֽאֶזְרָ֔ח וְהַגֵּ֖ר הַגָּ֥ר | hā-ʾēzrāḥ wə-hā-gēr hā-gār} “the native and the foreigner who dwells” is unified under the phrase be-tochechem {בְּתוֹכְכֶֽם | bə-tōkəḵem}, stressing equal application of the law. Syntactically, the coordination of positive and negative commands with parallel subjects underscores both the scope and the universal obligation of Israel’s covenant community. |