| 3. Linguistic Exegesis The verse comprises three coordinate clauses introduced by the emphatic pronoun ani {אֲנִי | ă-nî} 'I', followed by the Piel perfect tsiveiti {צִוֵּיתִי | tsiv-vē-ṯî} 'have commanded' and the Qal perfect karati {קָרָאתִי | qā-rā-tî} 'have called,' sharing the same subject for forceful divine action. The prepositional direct object limkuddashai {לִמְקֻדָּשָׁ֑י | lim-mə-quddā-shāy} 'my consecrated ones' and the noun gibborai {גִּבּוֹרַי | gib-bō-rāy} 'my mighty ones' stand in parallel, each marked by a first person singular suffix to highlight divine ownership. The conjunction gam {גַּם | gam} 'also' links the two verbs, reinforcing the continuity of the divine summons. The phrase le'api {לְאַפִּי | lə-ʾā-pî} 'for my anger' expresses purpose, while the construct chain allizei {עַלִּיזֵי | al-lî-zē} 'those who rejoice' + ga'avati {גַּאֲוָתִי | ga-ʾă-vā-tî} 'my majesty' qualifies the mighty ones by their alignment with God’s exalted character. Hebrew object-fronting and construct parallelism emphasize divine agency and the cohesion of the heavenly host, which English renders through reordered clauses and relative phrasing for clarity. |