| 7. Linguistic Exegesis The narrative opens with wayyāšem {וַיָּשֶׂם | wayyāšem} ‘and he set’, linking the action to the preceding account. The particle ʼet {אֶת | ʼet} marks the object pesel hā-ʼă-šêrāh {פֶּסֶל הָאֲשֵׁרָה | pəśel hā-ʼă-šêrāh} ‘idol image of Asherah’. A relative clause asher {אֲשֶׁר | ʼă-šer} ‘which’ frames ʿāśâh {עָשָׂה | ʿāśâh} ‘he made’, situating the fabrication before placement. The prepositional phrase ba-bbayit {בַּבַּיִת | ba-bbayit} ‘in the house’ centers the setting on the temple. A further relative clause introduces divine speech with ʾāmar {אָמַר | ʾāmar} ‘he said’ and the name Yəhōwāh {יְהוָה | Yəhōwāh}. In this declaration, bacharti {בָּחַרְתִּי | bāḥartî} ‘I have chosen’ asserts divine election, while ʾāśîm {אָשִׂים | ʾāśîm} ‘I will place’ expresses divine intention. The construct chain šibṭê yiśrāʼēl {שִׁבְטֵי יִשְׂרָאֵל | šibṭê yiśrāʼēl} ‘tribes of Israel’ designates the chosen community. The pairing of “house” and “Jerusalem” frames the sacred geography, and ləʽôlām {לְעוֹלָם | ləʽôlām} ‘forever’ underscores the enduring promise. |