| 2. Linguistic Exegesis The imperative shelach-lecha {שְׁלַח־לְךָ | šəlāḥ-ləḵā} ‘send-for-yourself’ foregrounds Moses’ agency under divine command. The vav-consecutive veyaturu {וְיָתֻרוּ | wə-yāṯurū} ‘and they shall explore’ sets purpose, linking the sending to reconnaissance. The direct object marker et {אֶת־ | ʾeṯ} directly associates the mission with eretz kenaʿan {אֶרֶץ כְּנַעַן | ʾereṣ kənāʿān} ‘land of Canaan’. The participle noten {נֹתֵ֖ן | nōṯēn} ‘giving’ describes a continuous divine gift to livnei yisrael {לִבְנֵי יִשְׂרָאֵל | livnê yiśrāʾēl}, emphasizing covenant promise. The pairing of ish echad ish echad {אִישׁ אֶחָד אִישׁ אֶחָד | ʾîš ʾeḥād ʾîš ʾeḥād} highlights one representative per tribe, reinforced by lematteh avotav {לְמַטֵּה אֲבֹתָיו | lə-matteh ăvōtāv}, which specifies tribal and ancestral affiliation. The Piel imperfect tishlachu {תִּשְׁלָחוּ | tišlāḥû} involves all leaders in the act, and kol nasi bahem {כֹּל נָשִׂיא בָהֶם | kôl nāšîʾ bahem} defines the sent men as authorized princes, underscoring their leadership role. |