| 22. Linguistic Exegesis The clause opens with et-mi {אֶת־מִ֤י | ʾeṯ-mî} ‘whom’ using the direct-object marker to foreground the target of the offense and to sharpen the interrogation. Two coordinated perfect verbs, cheraphta {חֵרַ֙פְתָּ֙ | ḥērāfṯā} ‘you reproached’ and vegiddaphta {וְגִדַּ֔פְתָּ | wə-giddap̄tā} ‘and you reviled,’ form a paired accusation, with the Piel intensifying the act into open contempt. A second question is introduced by veal-mi {וְעַל־מִ֖י | wə-ʿal-mî} ‘and against whom,’ shifting from direct insult to hostile directionality (“against”). The actions are expressed in parallel: harimota {הֲרִימ֣וֹתָ | hărîmōṯā} ‘you raised’ governs qol {קּ֑וֹל | qōl} ‘voice’ (audible defiance), while vatisʼa {וַתִּשָּׂ֥א | waṭtiśśāʾ} ‘and you lifted’ governs einekha {עֵינֶ֖יךָ | ʿê-nê-khā} ‘your eyes’ (visual disdain). The noun marom {מָר֛וֹם | mā-rōm} ‘height’ functions adverbially with “eyes,” forming an idiom of haughtiness that matches the escalating rhetoric. The sentence culminates in the prepositional phrase al-kedosh Yisrael {עַל־קְד֥וֹשׁ יִשְׂרָאֵֽל | ʿal-qəḏōš yiśrāʾēl} ‘against the Holy One of Israel,’ a climactic identification that resolves both questions and underscores that the arrogance is ultimately directed at the uniquely set-apart God bound to Israel. |