| 14. Linguistic Exegesis The verse begins with the vav consecutive in vehaʿavarti {וְהַֽעֲבַרְתִּי | wə-ha-ʿă-ḇar-tî} ‘and I will cause to pass’, marking the initiation of divine action. The direct object marker et {אֶת־ | ʾet} introduces oyveikha {אֹיְבֶיךָ | ʾō-ye-ḇe-ḵā} ‘your enemies’ as the objects of this action. The phrase beʾerets lo yadata {בְּאֶרֶץ לֹא יָדַעְתָּ | ḇə-ʾe-reṣ lōʾ yā-ḏaʿ-tā} ‘in a land you have not known’ highlights the absolute unfamiliarity of the exilic destination. The conjunction ki {כִּי־ | kî} signals the causal clause, where esh {אֵשׁ | ʾēš} ‘fire’ with Qal perfect kadcha {קָדְחָה | qā-ḏ-ḥāh} ‘has been kindled’ functions as a metaphor for divine wrath. The idiom beʾapi {בְאַפִּי | ḇə-ʾap-pî} ‘in my nostril’ anthropomorphizes that wrath. Finally, the Nifal imperfect tukad {תּוּקָד | tû-qāḏ} ‘it shall burn’ conveys an ongoing and inescapable judgment. The translation renders the Hebrew verb sequence into clear subject-verb-object order while preserving the prophetic urgency of the vav consecutive. |