| 9. Linguistic Exegesis The verse opens with the vav-consecutive perfect verb vesamti {וְשַׂמְתִּ֣י | wə-śam-tî} ‘and I will set’, initiating a rapid sequence of divine actions. The object phrase maqom ləʿammi yiśrāʾēl {מָ֠קוֹם לְעַמִּ֨י יִשְׂרָאֵ֤ל | mā-qôm lə-ʿammî yiś-rā-ʾēl} ‘a place for my people Israel’ binds land to covenant identity. A second promise ū-nəṭaʿtîhû {וּנְטַעְתִּ֙יהוּ֙ | ū-nə-ṭaʿ-tî-hû} ‘and I will plant him’ uses agrarian imagery for rooted establishment, followed by wə-šaḥan taḥtāw {וְשָׁכַ֣ן תַּחְתָּ֔יו | wə-ša-ḥan taḥ-tāw} ‘and he will dwell under him’ portraying protective habitation. Paired negatives wə-lōʾ yirgaṣ ʿôd {וְלֹ֥א יִרְגַּ֖ז ע֑וֹד | wə-lōʾ yir-gaṣ ʿôḏ} ‘will no longer tremble’ and wə-lōʾ-yōsîp̄ū bənēʿawlāh {וְלֹא־יוֹסִיפוּ֤ בְּנֵי־עַוְלָה֙ | wə-lōʾ-yō-sî-p̄ū bənē-ʿaw-lāh} ‘sons of wickedness will not continue’ emphasize personal and social stability. The infinitive ləballōtô {לְבַלֹּת֔וֹ | lə-ballō-tô} ‘to afflict him’ plus the comparative kaʾašer bārîšōnāh {כַּאֲשֶׁ֖ר בָּרִאשׁוֹנָֽה | ka-ʾašer bā-rî-shō-nāh} ‘as at the beginning’ contrasts past oppression with promised peace, underscoring Yahweh’s covenantal faithfulness. |