| 2. Linguistic Exegesis The verse opens with the demonstrative pronoun zot {זֹאת | zôt} ‘this’, creating focal emphasis on the ensuing specification. It is followed by the construct phrase khukat hattôrâ {חֻקַּת הַתּוֹרָה | khukat hattôrâ} ‘statute of the instruction’, where khukat {חֻקַּת | khukat} functions as a feminine singular noun in construct and hattôrâ {הַתּוֹרָה | hattôrâ} as its definite complement. The relative clause ’asher-tsivvāh {אֲשֶׁר־צִוָּה | ’asher-tsivvāh} ‘which he commanded’ links the Qal perfect verb ṣivvāh {צִוָּה | ṣivvāh} to the divine subject Yahweh {יְהוָה | Yahweh}. The infinitive construct lê’môr {לֵאמֹר | lê’môr} ‘to say’ introduces the direct speech formula dabber ’el bənê yiśrā’ēl wayyikəḥû ’êlêḵā {דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיִקְח֣וּ אֵלֶיךָ | dabber ’el bənê yiśrā’ēl wayyikəḥû ’êlêḵā} ‘speak to the sons of Israel and let them take for you’, where the Hebrew imperfect conveys a jussive sense. The description of the heifer pārah ’ăḏummâh təmîmâh {פָרָה אֲדֻמָּה תְּמִימָה | pārâh ’ăḏummâh təmîmâh} ‘heifer, red, perfect’ is followed by two asher-clauses specifying sacrificial purity: ’asher-’ên-bāh-mūm {אֲשֶׁר אֵין־בָּהּ מוּם | ’asher-’ên-bāh-mūm} ‘in which there is no blemish’ and ’asher-lô-’ālâh-’āleyhā-’ôl {אֲשֶׁר לֹא־עָלָה עָלֶיהָ עֹל | ’asher-lô-’ālâh-’āleyhā-’ôl} ‘upon which no yoke has come’, emphasizing non-servitude. English renders preserve the Hebrew sequence and legal imperative tone while clarifying clause functions. |