| 7. Linguistic Exegesis The verse begins with the temporal clause ba’et hahi {בָּעֵת֩ הַהִיא | bā‘ēṯ hahîʾ} ‘at that time,’ establishing the prophetic context. The Hophal imperfect yuval-shai {יֽוּבַל־שַׁי | yû-ḇal-šay} ‘shall bring tribute’ foregrounds the arrival of offerings without naming the sender. The construct phrase la-Yahweh tseva’ot {לַיהוָה צְבָא֗וֹת | la-Yahweh ṣə-va’ôṯ} ‘to the LORD of hosts’ pairs the covenant name with a martial title, highlighting divine military sovereignty. The series of passive participles memushach {מְמֻשָּׁךְ | mə-mu-šāḥ} ‘drawn out,’ umorat {וּמוֹרָט | ū-mō-rāṭ} ‘peeled,’ and nora {נוֹרָא | nō-rāʾ} ‘awesome’ portrays nations both stripped and formidable. The idiom qav-qav umevusah {קַו־קָו וּמְבוּסָה | qāw-qāw ū-me-vū-ṣāh} ‘line by line and trodden down’ intensifies subjugation. The perfect baz’u neharim {בָּזְא֤וּ נְהָרִים | bāz-’û ne-hā-rîm} ‘the rivers have despoiled’ personifies the waters as destructive agents. The goal clause el-mekom shem-Yahweh tseva’ot har-Tziyyon {אֶל־מְקוֹם שֵׁם־יְהוָ֥ה צְבָא֖וֹת הַר־צִיּֽוֹן | ’el-me-qôm šēm-Yahweh ṣə-va’ôṯ har-ṣîy-yōn} ‘to the place of the name of the LORD of hosts, Mount Zion’ underscores Zion as the center of divine presence. |