| 35. Linguistic Exegesis The verse opens with the interrogative mi {מִי | mî} ‘who’, posing a rhetorical challenge. The phrase bechol elohei {בְּכָל־אֱלֹהֵי | bə-kōl ʾĕ-lō-hê} ‘of all the gods’ extends the scope to all foreign deities, modified by ha'aratzot {הָֽאֲרָצ֔וֹת | hā-ʾǎ-rā-ṣōṯ} ‘these lands’. The relative clause asher hitzilu {אֲשֶׁר־הִצִּ֥ילוּ | ʾǎ-šer hiṭ-ṣî-lû} ‘that have delivered’ employs a Hiphil perfect to denote completed past acts of rescue of artzam {אַרְצָ֖ם | ʾăr-ṣām} ‘their land’ from miyadi {מִיָּדִ֑י | mî-yā-dî} ‘from my hand’. The conjunction ki {כִּי־ | kî} ‘for’ introduces the main clause where yatzil {יַצִּ֧יל | ya-ṣîl} ‘will deliver’ (Hiphil imperfect) predicates Yahweh {יְהוָ֛ה | Yĕ-hō-wāh} as the actor. The repeated miyadi emphasizes the king’s absolute authority. In translation, the direct object marker et {אֶת | ʾet} is omitted, and the relative clause structure is adapted to English SVO order to preserve rhetorical force. |