| 6. Linguistic Exegesis The narrative begins with the vav-consecutive {וַ | wâ}, signaling a sequence of events. The verb wayyigbaḥ {וַיִּגְבַּ֥הּ | wayyigbaḥ} (Qal imperfect with vav-consecutive, third person masculine singular) expresses inner resolve. Its subject is the noun libbô {לִבּ֖וֹ | libbô} (‘his heart’), denoting personal disposition. The prepositional phrase bədarḵêy {בְּדַרְכֵ֣י | bədarḵêy} (‘in the ways’) designates the covenantal paths of Yahweh. The conjunctive adverb wəʿōd {וְע֗וֹד | wəʿōd} (‘moreover’) links this setting to the subsequent action. The Hiphil perfect hēsîr {הֵסִ֛יר | hēsîr} (‘he removed’) takes direct objects introduced by ʾēt {אֶת־ | ʾēt}, namely habbāmôt {הַבָּמ֥וֹת | habbāmôt} (‘the high places’) and hāʾăšērîm {הָאֲשֵׁרִ֖ים | hāʾăšērîm} (‘the Asherah images’). The clause concludes with mî-yəhûḏâh {מִיהוּדָֽה׃ | mîyəhûḏâh} (‘from Judah’), specifying the locus of the reform. These structures closely link personal piety with tangible cultic purification. |