| 7. Linguistic Exegesis The verse begins with the interrogative particle halo {הֲל֤וֹא | ha-lō} ‘is it not?’, framing a rhetorical rebuke. Two accusative constructs follow in sequence: machazeh-shav {מַֽחֲזֵה-שָׁוְא֙ | maḥăzê-šāwʾ} ‘vision of emptiness’ and the construct chain miksam kazav {וּמִקְסַ֥ם כָּזָ֖ב | û-miq-sam kā-zāḇ} ‘divination of falsehood’, each linked to a perfect verb: chazitem {חֲזִיתֶ֔ם | ḥăzî-tem} ‘you have seen’ and amartem {אֲמַרְתֶּ֑ם | ʾă-mar-tem} ‘you have spoken’. The participle ve-omrim {וְאֹֽמְרִים֙ | wə-ʾōmərîm} ‘and are saying’ marks ongoing speech connected to neum-Yahweh {נְאֻם-יְהוָ֔ה | nəʾum-Yahweh} ‘utterance of the LORD’. Finally, the adversative va-ani {וַאֲנִ֖י | wa-ʾănî} ‘but I’ contrasts with the negated perfect dibbarti {דִבַּֽרְתִּי | dib-bâr-tî} ‘I have spoken’, underscoring divine denial of the false prophecy. |