| 5. Linguistic Exegesis The verse begins with the purpose clause introduced by lemaʿan {לְמַעַן | lə-maʿan} ‘so that,’ marking divine intention. The verb tefos {תְּפֹשׂ | tə-pō-ś} ‘I may seize’ in the Qal imperfect expresses ongoing volition. The particle et {אֶת־ | ʾeṯ} marks the direct object beit Yisrael {בֵּֽית־יִשְׂרָאֵ֖ל | bēṯ yiś-rā-ʾēl} ‘house of Israel.’ The prepositional phrase belibam {בְּלִבָּם | bə-libb-ām} ‘in their heart’ localizes the action internally. The relative pronoun asher {אֲשֶׁר | ʾă-šer} introduces the defining clause where nazoru {נָזֹ֙רוּ֙ | nā-zō-rū} ‘have become estranged’ (Niphal perfect) indicates passive separation. The phrase mealai {מֵֽעָלַי | mē-ʿā-lay} ‘from upon Me’ specifies the source of estrangement, while begilulim {בְּגִלּוּלֵיהֶם | bə-gil-lu-lē-hem} ‘by their idols’ defines its cause. The totality marker kullam {כֻּלָּֽם | kul-lām} ‘all of them’ underscores universality. This purpose–result structure highlights divine resolve to reclaim what idolatry has estranged. |