| 11. Linguistic Exegesis The verse opens with a participial predicate, umaktirim {וּמַקְטִרִים | û-maqṭî-rîm} ‘they cause to go up in smoke,’ which sets an ongoing, customary action rather than a single event. The repeated time phrases babboker-babboker {בַּבֹּקֶר־בַּבֹּקֶר | bab-bō-qer-bab-bō-qer} and uva`erev-ba`erev {וּבָעֶרֶב־בָּעֶרֶב | û-ḇā-ʿe-reḇ-bā-ʿe-reḇ} create rhythmic emphasis (“morning by morning… evening by evening”), marking faithful daily regularity. A long coordination chain then lists cultic duties (offerings, incense, bread arrangement, lampstand and lamps) with minimal subordination, mirroring the cumulative nature of temple service. The phrase umenorat hazahav veneroteha {וּמְנוֹרַת הַזָּהָב וְנֵרֹתֶיהָ | û-mə-nō-raṯ haz-zā-hāḇ wə-nē-rō-ṯe-hā} is followed by the purpose infinitive leva`er {לְבָעֵר | lə-ḇā-ʿēr} to express intended result: the lamps are maintained “to keep burning.” The clause ki-shomrim anachnu {כִּי־שֹׁמְרִים אֲנַחְנוּ | kî-šō-mə-rîm ʾă-naḥ-nû} fronts the participle “keeping,” giving prominence to ongoing fidelity before stating the subject “we.” The final contrast is sharp: the speakers “keep” the mishmeret {מִשְׁמֶרֶת | miš-me-reṯ} ‘charge’ belonging to Yahweh {יְהוָה | Yə-hō-wāh}, while the addressees are accused with azavtem {עֲזַבְתֶּם | ʿă-zaḇ-tem} ‘you have forsaken,’ culminating in oto {אֹתוֹ | ʾō-ṯō} ‘Him’ as the personal object of abandonment. |