| 17. Linguistic Exegesis The direct speech opens with the vav-consecutive verb vatomer {וַתֹּאמֶר | wa-tō-mer} introducing a continuation of the narrative. The agent subject shifchatkha {שִׁפְחָתְךָ | šif-ḥā-tə-kha} ‘your maidservant’ conveys humility. The polite petition yihyeh-na {יִֽהְיֶה־נָּא | yi-hyē nəʾ} uses the Qal imperfect plus entreaty particle to express respectful request. The noun phrase devar adoni hamelech {דְּבַר־אֲדֹנִי הַמֶּלֶךְ | də-var ʾa-dō-nî ha-me-leḵ} functions as the subject with the lamed-infinitive limnuchah {לִמְנוּחָה | lim-nū-ḥā} marking purpose ‘for rest’. The simile kemalakh haelohim {כְּמַלְאַךְ הָאֱלֹהִים | kə-mal-ʾā-ḵ ha-ʾĕ-lō-hîm} draws a comparison to divine discernment, and the infinitive lishmoa {לִשְׁמֹעַ | liš-mō-ʿa} governs the coordinated objects hatov vehara {הַטּוֹב וְהָרָע | ha-ṭôv wə-ha-rāʿ}, juxtaposing moral opposites. The closing blessing vayehoVAH elohekha yehi immakh {וַֽיהוָה אֱלֹהֶיךָ יְהִי עִמָּךְ | wa-yə-hō-wāh ʾĕ-lō-hê-kha yə-hî ʿim-makh} employs a Qal jussive to request divine presence, completing the structure of petition followed by assurance. |