| 40. Linguistic Exegesis The verse opens with the conjunction ki {כִּי | kî} ‘for’, marking a reason clause that ties back to preceding prophecy. The construct phrase behar-kodshi {בְּהַר־קָדְשִׁי | bə-har-qod-šî} (‘on My holy mountain’) and its parallel behar merom yisrael {בְּהַר מְרוֹם יִשְׂרָאֵל | bə-har-mə-rôm-yiś-rā-ʾēl} (‘on the mountain height of Israel’) establish divine possession and geographic elevation through two linked construct chains. The declarative neum Adonai Yahweh {נְאֻם אֲדֹנָי יְהוִה | nə-ʾum ʾă-ḏō-nāy Yə-hō-wāh} asserts authoritative speech. The sequence sham ya’avdeni kol-beit yisrael kulam ba-aretz {שָּׁם יַעַבְדֵנִי כָּל־בֵּית יִשְׂרָאֵל כֻּלָּם בָּאָרֶץ | šām ya-ʿav-də-nî kol-bêt yiś-rā-ʾēl kul-lam bā-ʼā-reṣ} (‘there all the house of Israel, all of them, will serve Me in the land’) combines location, inclusivity, and worship in a single clause, with the Qal imperfect ya’avdeni signalling future worship. The verbs ertzem {אֶרְצֵם | ʾer-ṣem} ‘I will accept them’ and edrosh {אֶדְרֹשׁ | ʾe-drōš} ‘I will seek’ in the following parallel phrases use the first person imperfect to portray continuous divine engagement. The objects terumoteikhem and reshit mashsaoteikhem in et-terumoteikhem {אֶת־תְּרוּמֹתֵיכֶם | ʾet-tə-rū-mo-tei-khem} and ve-et-reshit mashsaoteikhem {וְאֶת־רֵאשִׁית מַשְּׂאוֹתֵיכֶם | wə-ʾet-rē-šît maś-ˌsə-ʾō-tei-khem} are directly marked by et {אֶת | ʾet} ‘direct object marker’, highlighting the offerings and firstfruits as acts of consecration. The prepositional phrase be-kol-kadsheikhem {בְּכָל־קָדְשֵׁיכֶם | bə-kol-qad-šê-khem} (‘with all your holy things’) underscores complete dedication. English word order is adjusted for clarity while preserving Hebrew nuance and emphasis. |