| 10. Linguistic Exegesis The verse begins with the conjunction-prefixed noun keohen {כֹּהֵן | kô·hên}, linking this injunction to prior legislation. The adjective gadol {גָּד֨וֹל | gā·dōl} marks his superior rank, and the prepositional phrase mē-ʾe-ḥāv {מֵאֶחָ֜יו | mē-ʾe-ḥāv} denotes his status as chief among brothers. The relative pronoun ʾă-šer {אֲשֶׁר | ʾă-šer} introduces the passive verb yū-ṣaq {יוּצַ֥ק | yū-ṣaq}, which with al-rō-šô shemen ham-miš-ḥāh {עַל־רֹאשׁוֹ שֶׁמֶן הַמִּשְׁחָה | ʿal rō·shô še·men ham·miš·ḥāh} describes the anointing ritual. The Piel perfect ū-mil-lē {וּמִלֵּא | ū·mil·lē} with the idiom et yā-dô {אֵת־יָדוֹ | ʾet yā·dô} signifies consecration, and the infinitive construct li-lbōš {לִלְבֹּשׁ | li·lĕ·bōš} governs ha-bə-gā-dîm {הַבְּגָדִים | ha·bə·gā·dîm}, designating the priestly vestments. The imperatives lo yiphrāʿ and lo yiphrōm {לֹא יִפְרָע וְלֹא יִפְרֹם | lōʾ yiphrāʿ ū lōʾ yiphrōm} express a permanent prohibition against disorder and mourning, underlining the high priest’s consecrated separation. |