| 5. Linguistic Exegesis The verse begins with the imperative shuv {שׁ֣וּב | šûḇ} ‘return,’ directing the prophet’s action, followed by the vav-prefixed perfect veamarta {וְאָמַרְתָּ | wə-’āmār·tā} ‘and you shall say’ to introduce divine speech. The prepositional construct el chizkiyahu negidammi {אֶל־חִזְקִיָּהוּ נְגִיד־עַמִּי | ʾel ḥizqiyyāhû nᵊgîd-ʿammî} ‘to Hezekiah, ruler of my people’ specifies the audience and office. The formula kohamar {כֹּה־אָמַר | kôh-’āmar} ‘thus says’ with Yahweh Elohei David avikha {יְהוָה אֱלֹהֵי דָּוִד אָבִיךָ | Yᵉhōwāh ʾĕlōhê Dāwîḏ ʾăvîkā} ‘the LORD, the God of David your father’ asserts divine authority. The sequential perfects shamati {שָׁמַעְתִּי | šāma‘ṯî} ‘I have heard’ and raiti {רָאִיתִי | rā’ītî} ‘I have seen,’ each introduced by the object marker et {אֶת | ʾēṯ}, convey divine perception. The participial phrase hinneni rofe lakh {הִנְנִי רֹפֶא לָךְ | hinnēnî rōpē’ lakh} ‘behold me healing you’ indicates immediate action. The temporal clause bayom hashlishi taaleh beit Yahweh {בַּיּוֹם הַשְּׁלִישִׁי תַּעֲלֶה בֵּית יְהוָה | bǎyyôm haššəlîšî ta‘ălēh bêṯ Yᵉhōwāh} ‘on the third day you shall go up to the house of the LORD’ presents the prophetic sign. The English rendering preserves the Hebrew speech formula, perfective aspect, and divine titles to reflect covenant context and theological emphasis. |