| 37. Linguistic Exegesis The verse opens with eleh {אֵ֚לֶּה | ʾêl-leh} ‘these’, marking the subject. The construct chain mo’adei Yahweh {מוֹעֲדֵ֣י יְהוָ֔ה | mō-ʿă-ḏê Yəhôwāh} ‘appointed times of the LORD’ conveys divine possession. The relative pronoun asher {אֲשֶׁר | ʾă-šer} ‘which’ introduces the Qal imperfect tikre’u {תִּקְרְא֥וּ | tiqrē’û} ‘you shall proclaim’, with otam {אֹתָ֖ם | ʾō-ṯām} ‘them’ as its object. Mikra’ei kodesh {מִקְרָאֵ֣י קֹ֑דֶשׁ | miqrā’ê qō-ḏeš} ‘holy convocations’ forms a construct noun defining the gatherings. The Hiphil infinitive construct lehakriv {לְהַקְרִ֨יב | lə-hakrīv} ‘to bring near’ introduces isheh {אִשֶּׁ֜ה | ʾiššêh} ‘fire-offering’, olah {עֹלָ֧ה | ʿō-lāh} ‘burnt offering’, minchah {וּמִנְחָ֛ה | û-minḥāh} ‘grain offering’, zevach {זֶ֥בַח | ze-vaḥ} ‘sacrifice’, and nesakhim {וּנְסָכִ֖ים | û-nəsāḵîm} ‘drink offerings’. Finally, devar-yom {דְּבַר־י֥וֹם בְּיוֹמֽוֹ | də-vār yōm bə-yō-mō} ‘each on its proper day’ is an idiomatic merism specifying the schedule. This structure preserves the legal listing and the precise temporal framework of the Hebrew ordinance. |