| 6. Linguistic Exegesis The verse opens with the temporal phrase bayyom hahu {בַּיּוֹם הַהוּא | bay-yōm hā-hû} ‘on that day’, marking a specific prophetic moment. The oath idiom nasati yadi {נָשָׂאתִי יָדִי | nā-śā-ṯî yā-ḏî} ‘I lifted My hand’ introduces a solemn divine vow. The infinitive construct lehotsi’am {לְהוֹצִיאָם | lə-hô-ṣî-’ām} in the Hiphil stem ‘to bring them out’ expresses the causative act of deliverance. Origin (me’erets Mitsrayim {מֵאֶרֶץ מִצְרָיִם | mē-’e-reṣ miṣ-rā-yim} ‘from the land of Egypt’) and destination (el-erets asher-tarti lahem {אֶל-אֶרֶץ אֲשֶׁר-תָּרְתִּי לָהֶם | ’el-’e-reṣ ’ă-šer-tār-tî lā-hem} ‘to the land which I had sought out for them’) are conveyed by paired prepositional phrases. The participle zavat {זָבַת | zā-vaṯ} ‘flowing’ forms a construct chain with chalav udevash {חָלָב וּדְבַשׁ | ḥā-lāv û-ḏə-vāš} ‘milk and honey’, an idiom of fertility and abundance. The clause tsevi hi lekol-ha’aratzot {צְבִי הִיא לְכָל-הָאֲרָצוֹת | ṣə-ḇî hî lə-kol-hā-’ă-rā-ṣōt} ‘it is the beauty of all the lands’ uses the predicative noun tzevi to highlight the promised land’s exceptional status among nations. |