| 50. Linguistic Exegesis The narrative begins with the vav-consecutive verb vayashav {וַיָּשָׁב | wayyāšāḇ} ‘and he returned’, signaling sequential progression by Aaron. The prepositional phrase el-mōšēh {אֶל־מֹשֶׁה | ʾel mōšēh} ‘to Moses’ establishes directional focus on leadership. A subsequent clause el-pēṭaḥ ʾōhĕl-mōʿēd {אֶל־פֶּתַח אֹהֶל־מוֹעֵד | ʾel pēṯaḥ ʾōhĕl mōʿēd} ‘to the entrance of the tent of meeting’ uses a construct chain between ʾōhĕl {אֹהֶל | ʾōhĕl} ‘tent’ and mōʿēd {מוֹעֵד | mōʿēd} ‘meeting’ to locate sacred space. The conjunction vav in vehammaggēp̄āh {וְהַמַּגֵּפָה | wə hammaggēp̄āh} introduces a coordinated clause depicting divine intervention. The passive Niphal perfect neʿăṣarāh {נֶעְצָרָה | neʿăṣarāh} ‘was held back’ indicates the plague’s cessation by an external agent. Rendering the Hebrew clauses with “and …; and …” preserves both sequence and emphasis, while English prepositions reflect Hebrew locative nuance. The repetition of el underscores movement through holy thresholds, and the shift from human return to divine restraint highlights mediation leading to deliverance. |