| 2. Linguistic Exegesis The verse begins with the Qal perfect form veyatsta {וְיָצָ֙אתָ֙ | wə-yā-ṣā-ṯā} ‘and you shall go out’, functioning as a performative directive rather than a simple past tense. This is followed by the preposition el {אֶל־ | ʾel} ‘to’ introducing the construct chain gey ben hinnom {גֵּ֣יא בֶן־הִנֹּ֔ם | gê ben-hinnōm} ‘Valley of Hinnom’. The relative pronoun asher {אֲשֶׁ֕ר | ʾă-šer} ‘which’ links to petach shaar {פֶּתַח שַׁעַר | pe-ṯaḥ ša-ʿar} ‘entrance of the gate’, further qualified by ha-harsit {הַֽחַרְסִית | ha-ḥar-sit} ‘the Potsherd’. The following Qal perfect form ve-qara'ta {וְקָרָ֣אתָ | wə-qā-rā-ṯā} ‘and you shall proclaim’ resumes the directive action, with the direct-object marker et {אֶת־ | ʾet} marking ha-devarim {הַדְּבָרִים | ha-də-bā-rîm} ‘the words’. A second asher {אֲשֶׁר־ | ʾă-šer} ‘which’ introduces the Piel imperfect adabber {אֲדַבֵּ֥ר | ʾă-da-bēr} ‘I will speak’, completed by the suffix eileikha {אֵלֶיךָ | ʾê-lê-ḵā} ‘to you’. The use of perfect forms as directives combined with layered construct chains establishes precise locational and rhetorical framing for the prophetic message. |