| 6. Linguistic Exegesis The verse employs four parallel prohibitions introduced by lo {לֹא | lō} ‘not’. The prepositional phrase el-heharim {אֶל־הֶֽהָרִים֙ | ʾel he-hā-rîm} ‘upon the mountains’ denotes high places for idol worship. The verb akhal {אָכָל | ʾā-ḵal} ‘he ate’ reflects cultic participation. The clause ve-einav lo nasa {וְעֵינָיו֙ לֹא נָשָׂא | wə-ʿê-nāw lō nā-śāʾ} ‘nor lift his eyes’ metaphorically indicates seeking idols, with gillulei {גִּלּוּלֵ֖י | gil-lū-lê} ‘idols’ specifying the objects. The direct-object marker ve-et {וְאֶת־ | wə-ʾeṯ} introduces eshet re’ehu {אֵ֤שֶׁת רֵעֵ֙הוּ֙ | ē-šeṯ rē-ʿê-hū} ‘wife of his neighbor’, linked to timme {טִמֵּ֔א | tim-mēʾ} ‘he defiled’ in the intensive Piel. The final clause ve-el ishah niddah lo yikrav {וְאֶל־אִשָּׁ֥ה נִדָּ֖ה לֹ֥א יִקְרָֽב | wə-ʾel i ššā nid-dā lō yiq-rāḇ} prohibits approach to a menstruous woman, with niddah {נִדָּה | nid-dā} ‘menstrual impurity’ as the governing noun. The parallel structure underscores comprehensive moral purity. |