| 4. Linguistic Exegesis The verse opens with veshem {וְשֵׁם | wə-šēm} ‘and name,’ linking it to the preceding narrative. The substantive adjective haechad {הָאֶחָד | hā-ʾe-ḥāḏ} marks distinction, indicating ‘the other.’ Eliezer {אֱלִיעֶזֶר | ʾĕ-lî-ʿe-zer} forms an equational clause with an implied copula. The conjunction ki {כִּֽי | kî} introduces a causal clause with the construct elohei avi {אֱלֹהֵי אָבִי | ʾĕ-lō-hê ʾā-bî}, binding ‘God’ to ‘my father.’ Beezri {בְּעֶזְרִי | bə-ʿez-rî} personalizes divine help, and the Hiphil wayyiqtol vayyatsileni {וַיַּצִּלֵנִי | way-yaṣ-ṣi-lē-nî} narrates a completed rescue. The prepositional noun mecherev {מֵחֶרֶב | mē-ḥe-rev} denotes separation from danger, and paroh {פַּרְעֹה | par-ʿōh} identifies the oppressor. In English, the causal ki-clause is rendered with “for” or “because,” and the wayyiqtol sequence is expressed in the past tense to preserve narrative flow and underline divine intervention. |