| 18. Linguistic Exegesis The verse opens with the imperative verb dabber {דַּבֵּ֨ר | dabbēr} ‘speak,’ marking a direct divine command. The coordinated recipients el-Aharon, we-el-banav, we-el-kol-benei-Yisrael {אֶל־אַהֲרֹן, וְאֶל־בָּנָיו, וְאֶל־כָּל־בְּנֵי־יִשְׂרָאֵל | ʾel-ʾăhărōn, wə-ʾel-bānāyw, wə-ʾel-kol-bənê-yiśrāʾēl} extend the instruction from the priestly family to the wider community. The idiom ish ish {אִישׁ אִישׁ | ʾîš ʾîš} ‘any person whatsoever’ underscores universal inclusion. The paired prepositional phrases mibbeit-Yisrael and u-min-ha-ger-be-Yisrael {מִבֵּית־יִשְׂרָאֵל, וּמִן־הַגֵּר בְּיִשְׂרָאֵל | mib·bēt-yiśrāʾēl, wə-min-ha-gēr-bə-yiśrāʾēl} encompass both Israelites and resident aliens. The relative clause asher-yakrivu {אֲשֶׁר־יַקְרִ֥יבוּ | ʾăšer-yaqrîḇû} frames the act of deliberate presentation, with the Hiphil imperfect yakriv {יַקְרִ֤יב | yaqrîḇ} emphasizing intentional action in offering the korban {קָרְבָּן | qorbān}. Finally, the term olah {עֹלָה | ʿōlâ} highlights the ascending nature of the burnt offering in worship. |