| 50. Linguistic Exegesis The verse opens with an intensifying fronted element, migdol {מגדל | migdōl} ‘greatly’, followed by a participle magdil {מַגְדִּיל֮ | magdîl} ‘magnifying’, a pairing that foregrounds ongoing divine action rather than a single past event. The direct object yeshuot {יְשׁוּע֢וֹת | yəšûʿôt} ‘deliverances’ is plural, portraying repeated acts of rescue, while malko {מַֽלְכּ֥וֹ | malkô} ‘His king’ identifies the beneficiary as the ruler appointed under God’s authority. A second participial clause veoseh {וְעֹ֤שֶׂה | wə-ʿōśeh} ‘and doing’ coordinates a parallel action, linking saving power with relational faithfulness through chesed {חֶ֨סֶד | ḥéseḏ} ‘steadfast love’. The prepositional sequence limshicho... le-david... u-lezaro {לִמְשִׁיח֗וֹ לְדָוִ֥ד וּלְזַרְע֗וֹ | limšîḥô lə-ḏāwiḏ û-lə-zarʿô} specifies that this loyal commitment is directed first to “His anointed” and then concretely to David and his line, extending the scope from an individual king to a continuing dynasty. The closing ad-olam {עַד־עוֹלָֽם | ʿad-ʿōlām} ‘forever’ functions as a durative frame, presenting the deliverance-and-chesed pairing as enduring. |