| 10. Linguistic Exegesis The verse begins with the demonstrative ko {כֹּה | kō} ‘thus’, a formulaic introduction to prophetic or royal utterance. This is followed by the qal imperfect tomrun {תֹאמְרוּן | tōʾmərûn} ‘you shall say’, functioning as a plural direct command. The prepositional phrase el {אֶל־ | ʾel} + Chizqiyahu {חִזְקִיָּהוּ | ḥizqiyyāhû} melek Yehudah {מֶלֶךְ־יְהוּדָה | mēleḵ yəhūdāh} identifies the royal addressee. The infinitive leʾemor {לֵאמֹר | lēʾemor} introduces the reported speech. The prohibition is formed by al {אַל־ | ʾal} plus the hiphil imperfect yashshi’akh {יַשִּׁאֲךָ | yaššāʾkā} ‘let deceive you’, emphasizing causative warning. The relative clause asher attah boteach bo {אֲשֶׁר אַתָּה בֹּטֵחַ בּ֖וֹ | ʾăšer ʾattāh bōtēaḥ bō} connects the agent Elohekha {אֱלֹהֶיךָ | ʾĕlōhêḵā} to the state of trusting. A second leʾemor {לֵאמֹר | lēʾemor} introduces the deceptive assurance lo tinaten {לֹא תִנָּתֵן | lōʾ tinnātēn} ‘will not be given’ Yerushalayim {יְרוּשָׁלִַם | yərūšālayim} be-yad melek Ashur {בְּיַד מֶלֶךְ אַשּׁוּר | bə-yad mēleḵ ʾāšûr}. The nifal imperfect tinaten frames Jerusalem as the passive recipient of the king of Assyria’s grant, preserving the warning structure and the hierarchy of speaker, agent, and cited assertion. |