| 11. Linguistic Exegesis The verse opens with the simile introduced by ki ka’asher {כִּי כַּאֲשֶׁר | kî ka-ʾă-šer}, comparing the physical attachment of the girdle ha’ezor {הָאֵז֜וֹר | hā-ʾē-zōr} around the loins motneiish {מָתְנֵי־אִ֗ישׁ | mot-nê-ʾîš} to God’s purpose in making His people adhere to Him. The Hiphil verb hidbaqti {הִדְבַּקְתִּי | hid-baq-tî} denotes divine causation in creating this bond. The direct object markers et {אֶת־ | ʾet} and veet {וְאֶת־ | wə-ʾet} mark both the house beit {בֵּית | bêṯ} of Israel and the house beit {בֵּית | bêṯ} of Judah as recipients, emphasizing corporate unity. The phrase neum Yahweh {נְאֻם־יְהוָה | nə-ʾum Yə-hō-wāh} introduces the divine oracle. The infinitive construct lihyot {לִהְיוֹת | li-hyôt} followed by the purpose clauses leam {לְעָם | lə-ʿām}, uleshem {וּלְשֵׁם | ū-lə-šēm}, velitehillah {וְלִתְהִלָּה | wə-li-təhillāh}, and uletiferet {וּלְתִפְאָ֑רֶת | ū-lə-ti-pəʼāreṯ} outlines God’s intent to make the people into a people, a name, praise, and glory for Himself. The adversative velo shameu {וְלֹא שָׁמֵעוּ | wə-lō šā-mē-ʼû} underscores the people’s refusal to heed divine decree. |