| 12. Linguistic Exegesis The verse opens with the prepositional phrase umin {וּמִן־ | ū-min} ‘and from’ indicating source, immediately followed by the noun phrase ha-miqdash {הַמִּקְדָּשׁ | ha-miḳ-dāš} ‘the sanctuary’. The prohibitive construction lōʾ + yēṣēʾ {יֵצֵ֔א | yē·ṣēʾ} ‘he will go out’ establishes a negative command, paralleled by wə-lōʾ + yəḥallēl {יְחַלֵּ֔ל | yə·ḥal·lêl} ‘he will desecrate’. The direct object marker ʾēṯ {אֵת | ʾēṯ} introduces the object. The construct chain miqdash ʾĕlōhāyōw {מִקְדַּשׁ אֱלֹהָיו | miḳ·daš ʾĕ·lō·hā·yōw} ‘sanctuary of his God’ expresses possession. The causal conjunction kî {כִּי | kî} ‘for/because’ leads into the complex noun phrase nēzer še·men mišḥat ʾĕlōhāyōw {נֵ֠זֶר שֶׁמֶן מִשְׁחַת אֱלֹהָיו | nē·zer še·men miš·ḥat ʾĕ·lō·hā·yōw} ‘the consecration of the anointing oil of his God’, where nested constructs underscore the priest’s dedicated status (ʿalāyōw {עָלָיו | ʿă·lā·yōw} ‘upon him’). The final declaration ʾănî Yahweh {אֲנִי יְהוָה | ʾă·nî Yə·hō·wāh} ‘I am the LORD’ transitions from legal prescription to divine authority. |