| 25. Linguistic Exegesis The verse opens with u-miyad {וּמִיַּ֣ד | wə-miyad} ‘and from the hand’, linking to preceding offering laws and marking origin with min. The construct ben-nekar {בֶּן־נֵכָ֗ר | ben-nēḵar} ‘son of a foreigner’ specifies a non-Israelite source. The negative lo {לֹ֥א | lō} precedes the Hiphil imperfect takrivu {תַקְרִ֛יבוּ | taqrīḇū} ‘you shall bring near/offer,’ and the direct object marker et {אֶת־ | ʾet} introduces lechem {לֶ֥חֶם | leḥem} ‘bread/food.’ The possessive Eloheikhem {אֱלֹהֵיכֶ֖ם | ʾĕlōhēyḵem} ‘your God’ denotes divine ownership. The restriction mikol {מִכָּל־ | mikkāl} + elleh {אֵ֑לֶּה | ʾēlleh} ‘from any of these’ recalls the approved animals. The causal particle ki {כִּ֣י | kî} introduces a reason clause with mashchatam {מָשְׁחָתָ֤ם | māšḥātām} ‘corruption’ + bahem {בָּהֶם֙ | bāhem} ‘in them’ and mum {מ֣וּם | mūm} ‘defect’ + bam {בָּ֔ם | bām} ‘in them,’ intensifying disqualification. The final nifal imperfect yeratsu {יֵרָצ֖וּ | yērāṣū} ‘they will be accepted’ with lakhem {לָכֶֽם | lāḵem} ‘for you’ completes the prohibition. The doubling of corruptive terms underscores purity concerns and is mirrored in the reconstructions to preserve emphasis, with the formal retaining Hebrew word order and the dynamic clarifying sacrificial participants. |