In answer to your question concerning the wording of Ezekiel 6:3; namely,
"'Behold, I, even I, will bring a sword upon you, and I will destroy your high places'" (Ezekiel 6:3),
I direct you to this web site Bible.org which includes the following footnote:
"Hebrew, 'Look I, I am bringing.' The repetition of the pronoun draws attention to the speaker. The construction also indicates that the action is soon to come; the Lord is 'about to bring a sword against' them."
Each culture, and sometimes each succeeding generation within each culture, has its own way of expressing things. In other words, the rhetorical paradigm of invention, style, organization, memorization, and delivery, will sometimes alter modes of expression in a subtle- and hard-to-pinpoint evolutionary process. As Michael Marlowe points out,
"This stylistic character may be seen in several areas, including the grammar, syntax, semantics, and rhetorical features of the text."
Hebrew culture at the time of Ezekiel's writing of his prophetic book is no exception to this evolutionary process. "Hebrew" ways of expressing things is not static, to be sure, but as an exegete of a passage in the Tanakh (the Jewish "Old Testament" Scripture) there are certain legitimate generalities you can use in making sense of Hebrew ways of talking and writing. Put differently, you need not be afflicted with the paralysis of analysis.
Though far from an expert in Hebraisms (or Semitisms), I can point out some unusual ones, at least from our 21st century American-English perspective!
- Proverbs 6:16-19: "These six things doth the LORD hate : yea, seven are an abomination unto him: A proud look, a lying tongue, and hands that shed innocent blood, An heart that deviseth wicked imaginations, feet that be swift in running to mischief, A false witness that speaketh lies, and he that soweth discord among brethren."
Why did not the writer come right out and say
"There are seven things the LORD finds abominable:
a proud look
a lying tongue
violent hands . . .."?
The answer is because of ancient Hebraisms. In our modern Western culture (if I may use such a sweeping, broad-brush expression), we are more comfortable, at least in formal occasions, of saying "There are seven reasons we ought to do X: first, . . . , second . . . , third . . . " and so on.
Part of the challenge of exegesis and hermeneutics is "getting behind" unusual-to-us modes of expression, particularly idioms and stock phrases, figures, and tropes.
"Six things, yea seven, are an abomination"
needs some cultural and rhetorical unpacking, so does
"'Behold I, even I"
require some digging. Once that digging is complete (or as complete as it can be, given the thousands of years between when it was said and when we're exegeting it), we come away, at times, not only with a better understanding of the text but also an appreciation for the richness of communication in every generation and culture.
Some expressions, by the way, stay--survive--in pretty much their same or similar wording for many, many generations, even cross culturally. Will "googling" for information on the world wide web survive our generation? That's hard to say. Other expressions, however, will almost undoubtedly survive and thrive. Three thousand years from now, however, will exegetes of today's writings (and speakings!) be able in 5014 to make sense of them? Good question. (Thank you!)
In conclusion, a few other Hebraisms from the Tanakh might be helpful (see Marlowe's citation of David Alan Black’s article “New Testament Semitisms” from The Bible Translator 39/2 [April 1988], pp. 215-223, for a New Testament slant on what Marlowe calls "Hebrew in disguise"), which are excerpted from a doctoral dissertation written over 100 years ago by William Rosenau (reformatted by me for better clarity):
- "Know" (in')-
a. realize: "They knew that they were naked." Gen. 3, 7 (Vulgate).
b. pay attention to: "The Lord knoweth the way of the righteous." Ps. 1, 6.
c. acknowledge: "My God, we know Thee." Hos. 8, 2.
d. experience: "As had known all the wars." Judg. 3, 1 (R).
e. choose" "I know thee by name." Ex. 33, 12 (Vulgate).
g. have sexual intercourse: " Bring them unto us, that we may know them."
Gen. 19, 5 (Vulgate 2 ). 22
- "Make" (rww):
a. form, " He made all the vessels of the altar." Ex. 38, 3 (Polychrome Bible);
b. prepare, " > Made a feast"; II Sam. 3, 20,
c. create, " God made the firmament." Gen. 1, 7.
d. grant, "Made a release." Est. 2, 18.
e. yield, "Shall he eat nothing made of the vine tree."
Numb. 6, 4 (Polychrome Bible).
f. worship, "Unto the place of the altar which he made there
first." Gen. 13, 4 (Polychrome Bible)."
- "Melt" (arc or DO:).
a. become liquid, "When the sun waxed hot it melted." Ex. 16, 21 (Polychrome Bible).
b. become disheartened, "All the inhabitants shall melt away." Ex. 15, 15 (R). 14
c. tremble. Cf. Polychrome Bible, "He uttered his voice, the earth melted." Ps. 46, 6. 23 Cf. Gr. -yryvtioKu, Syriac N**> ->^ ^ Arabic ^ y, 9 Assyrian lam&du. 23 Cf.Adler Am. Soc. Baltimore, Oct., 1884, Art. 11. 24 The phrase, " heart melted, " often occurring in the A. V., should here be noted. One might be led to suppose that it means " the heart melted in pity." Such, however, is not the case. It always signifies to become disheartened, as understood by the ancient Hebrews. Contrast "heavy- hearted " in Hebrew; that is, " obstinate."