| 3. Linguistic Exegesis The verse opens with harari {הֲרָרִי | hărārî} ‘my mountain’, a construct noun designating Jerusalem/Zion as the divine seat, followed by the locative phrase basadeh {בַּשָּׂדֶה | baśśāḏeh} ‘in the field’, emphasizing its exposed position. The possessive cheilkha {חֵילְךָ | ḥêlĕḵā} ‘your wealth’ and kol-otzrotekha {כָל־אוֹצְרוֹתֶיךָ | kol-ʾōṣrōṯeḵā} ‘all your treasures’ form a parallel list introduced by lavaz {לָבַז | lāḇaz} ‘as spoil’, setting the purpose of the divine action. The verb etten {אֶתֵּן | ʾettēn} ‘I will give’ (Qal imperfect first person common singular) functions as the main clause announcing judgment. The sequences bamotkha {בָּמֹתֶיךָ | bāmōṯeḵā} ‘your high places’ and bechattat {בְּחַטָּאת | bəḥaṭṭāʾt} ‘for sin’ highlight the idolatrous provocations warranting destruction. The final locative bechol-gevulekha {בְּכָל־גְּבוּלֶיךָ | bə-ḵōl-gəḇûleḵā} ‘throughout all your territory’ conveys the total scope of the verdict. The asyndetic coordination lends solemn intensity, and the English rendering employs conjunctions and prepositions to preserve both the poetic brevity and logical flow. |