| 6. Linguistic Exegesis The verse opens with the adverb attah {עַתָּה | ʿat-tāh} ‘now’, establishing immediate certainty, followed by the perfect yadati {יָדַעְתִּי | yā-daʿ-tî} ‘I have known’ to denote completed awareness. The conjunction ki {כִּי | kî} ‘that’ introduces the result clause where the Hifil perfect hoshia {הוֹשִׁיעַ | hō-šîaʿ} ‘he saves’ governs the construct phrase meshikho {מְשִׁיחוֹ | mə-šî-ḥô} ‘his anointed’. A parallel result clause begins with the Qal imperfect yaanehu {יַעֲנֵהוּ | ya-ʿă-nê-hû} ‘he will answer him.’ The genitive mishmei kodsho {מִשְּׁמֵי קָדְשׁוֹ | miš-šə-mê qod-šô} ‘from his holy heavens’ expresses transcendent origin, while the instrumental bigvurot yesha yemino {בִּגְבוּרוֹת יֵשַׁע יְמִינוֹ | biḡ-vu-rōṯ yê-šaʿ yə-mî-nô} ‘with the mighty acts of salvation of his right hand’ emphasizes divine empowerment. The shift from perfect to imperfect aspect underscores both present assurance and promised response. |