| 1. Linguistic Exegesis The verse opens with the vav-consecutive Hiphil imperfect verb vayavi’u {וַיָּבִ֙יאוּ֙ | way-yā-vi-ʾū} ‘and they brought’, initiating the narrative sequence. The direct object marker et {אֶת־ | ʾeṯ} introduces aron {אֲרֹן | ʾarôn} ‘ark’ as the transferred object, further specified by haElohim {הָאֱלֹהִים | hā-ʾĕ-lō-hîm} ‘the God’ in a construct relationship. The following vav-consecutive clause vayatzi’gu {וַיַצִּ֣יגוּ | way-yaṣ-ṣî-gu} ‘and they set’ continues the action, with the pronoun ōtô {אֹתוֹ | ʾōṯô} ‘it’ maintaining object continuity. The locative phrase betôkḥ ha-ʾōhêl {בְּתוֹךְ הָאֹהֶל | bə-tôḵ hā-ʾō-hêl} ‘inside the tent’ establishes spatial context, and the relative clause ʾăšer nāṯāh-lô {אֲשֶׁר נָטָה־ל֖וֹ | ʾă-šer nā-ṯāh-lôw} ‘that he had pitched for it’ links back to David’s preparatory work. A second vav-consecutive Hiphil vayakrîbû {וַיַּקְרִיבוּ | way-yak-rî-bū} ‘and they offered’ introduces the sacrificial sequence, named by the coordinated nouns ʿôlōṯ {עֹלוֹת | ʿô-lōṯ} ‘burnt offerings’ and šəlāmîym {שְׁלָמִים | šə-lā-mîm} ‘peace offerings’. The phrase lip̄nê hā-ʾĕ-lō-hîm {לִפְנֵי הָאֱלֹהִים | lip̄-nê hā-ʾĕ-lō-hîm} ‘before God’ situates the rite in divine presence. The pattern of vav sequencing and relative clauses underscores continuity between royal preparation and communal worship. |