| 6. Linguistic Exegesis The verse begins with the vav-consecutive ve’amar {וְאָמַר | wə-ʾā-mar}, introducing prophetic speech. The Qal participle yoshev {יֹשֵׁב | yō-šēv} ‘inhabitant’ specifies the speaker, rendered as ‘those living’ in the dynamic. The noun ha’i {הָאִי | hā-ʾî} ‘coastland’ with the demonstrative hazzeh {הַזֶּה | haz-zēh} ‘this’ locates the region. The temporal expression bayom hahu {בַּיּוֹם הַהוּא | ba-yôm hah-hûʾ} sets an eschatological timeframe. The exclamatory formula hinneh koh {הִנֵּה כֹּה | hinnēh kōh} signals emphasis. The relative purpose clause mabbaten-u asher nasnu sham le’ezrah {מַבָּטֵנוּ אֲשֶׁר נַסְנוּ שָׁם לְעֶזְרָה | mab-bā-tēnû ă-šer nas-nû šām lə-ʿe-zrāh} conveys hope for rescue. The infinitive lehinatzel {לְהִנָּצֵל | lə-hin-nā-ṣēl} marks the purpose of deliverance from mipenei melek Ashur {מִפְּנֵי מֶלֶךְ אַשּׁוּר | mip-pᵉ-nê me-leḵ ʾa-šûr}, naming Assyria. The rhetorical question ve’eikh nimmalet anachnu {וְאֵיךְ נִמָּלֵט אֲנַחְנוּ | wə-ʾêyk nim-mā-lēṭ ʾa-naḥ-nû} closes with despair, mirroring the Hebrew’s dramatic arc. |