| 10. Linguistic Exegesis The verse opens with the vav-consecutive imperfect vayomer {וַיֹּאמֶר | wa-yō-’mer} introducing direct divine speech. The prepositional phrase el-Mosheh {אֶל־מֹשֶׁה | ʼel-mō-šê} identifies Moses as the recipient. The Hiphil imperative hashev {הָשֵׁב | hā-šēḇ} issues a command. The noun phrase matteh Aharon lifnei ha-edut {מַטֵּה אַהֲרֹן לִפְנֵי הָעֵדוּת | maṭ-ṭê a-hă-rôn lip̄-nê hā-ʾê-dûṯ} positions Aaron’s staff in proximity to the covenant testimony. The paired infinitives le-mishmeret le-ot {לְמִשְׁמֶרֶת לְאוֹת | lə-miš-mə-rêṯ lə-’ôṯ} combine purpose (“for safeguard”) and symbolism (“for sign”). The construct livnei-meri {לִבְנֵי־מֶרִי | liw-bə-nê merî} designates the addressees as “sons of rebellion.” The result clause introduced by the Piel imperfect utekhal {וּתְכַל | wə-tə-kal} takes telunotam {תְּלֻנוֹתָם | tə-lun-no-tam} as object, with me’alai {מֵעָלַי | mē-ʿā-lāy} marking divine origin. The final velo yamutu {וְלֹא יָמֻתוּ | wə-lō yā-mu-tū} negates death, highlighting divine mercy. English reordering maintains scriptural emphasis on divine authority and covenant symbolism. |