| 21. Linguistic Exegesis The verse opens with the conjunctive phrase ve-livnei {וְלִבְנֵ֣י | wə-liv-nê} ‘and to the sons’, designating recipients, followed by hinneh {הִנֵּ֥ה | hin-nē} ‘behold’ for emphasis. Natatti {נָתַ֛תִּי | nā-ṯat-tî} in the Qal perfect communicates divine agency. Kol-ma'aser {כָּל־מֽ͏ַעֲשֵׂ֥ר | kol-ma-ʿā-śēr} functions as the total object, with be-Yisrael {בְּיִשְׂרָאֵ֖ל | bə-yis-ra-ʾēl} and le-nachalah {לְנַחֲלָ֑ה | lə-na-cha-lāh} specifying national distribution. Chelef {חֵ֤לֶף | ḥē-leph} introduces a substitution, marking avodatam {עֲבֹֽדָתָם֙ | ʿa-vo-da-tam} ‘their service’ as replaced by this allocation. The relative clause asher-hem ovdim {אֲשֶׁר־הֵ֣ם עֹֽבְדִ֔ים | ă-šer-hēm ō-ve-dîm} further defines the service, while the direct-object marker et-avodat {אֶת־עֲבֹדַ֖ת | ʾet-ʿa-vo-dat} directs attention to the cultic site ohel moed {אֹ֥הֶל מוֹעֵֽד | ō-hel mô-ʿēḏ}. |