| 19. Linguistic Exegesis The verse opens with kol {כֹּל | kôl} ‘all,’ signaling the full scope of terumot ha-kodashim {תְּרוּמֹת הַקֳּדָשִׁים | tə-rû-môṯ hak-kô-dā-šîm} ‘offerings of the holy things.’ The relative pronoun asher {אֲשֶׁר | ʾă-šer} introduces the Hiphil imperfect yarimu {יָרִימוּ | yā-rî-mū}, denoting an ongoing liturgical action by bnei Yisrael {בְנֵי־יִשְׂרָאֵל | bĕ-nê yiś-rā-ʾêl}. The construct chain and prepositional modifier la-Yahweh {לַיהוָה | lă-yə-hō-wāh} establish the divine recipient. Successive prepositional complements (lecha, ulevanekha, velivnotekha, ittekha) outline the covenant beneficiaries in Hebrew sequence, emphasizing communal inclusion. The stipulative clause lehaq-olam {לְחָק־עוֹלָם | lə-ḥāq-ʿô-lām} functions as an enduring legal statute, not a temporal marker. The covenant formula berit melach olam {בְּרִית מֶלַח עוֹלָם | bə-rîṯ mê-laḥ ō-lām} ‘covenant of salt’ evokes unbreakable continuity before the divine presence lifnei Yahweh {לִפְנֵי יְהוָה | li(p)-nê yə-hō-wāh}, reinforcing the promise for you and your offspring. |