| 12. Linguistic Exegesis The verse opens with the imperative verb kabbed {כַּבֵּד | kab-bēḏ} 'honor'. The paired objects are introduced by the direct object marker et-avikha ve’et-immekha {אֶת־אָבִיךָ וְאֶת־אִמֶּךָ | ʾeṯ-ʾā-vî-kā wə-ʾeṯ-ʾim-me-kā} 'your father and your mother', creating a balanced construction. A purpose clause begins with lema’an {לְמַעַן | lə-ma-ʿan} 'in order that' and is fulfilled by ya’arikhun {יַאֲרִכ֣וּן | ya-ʾă-rî-ḵûn} 'they may prolong' together with yamekha {יָמֶיךָ | yā-me-kā} 'your days'. The spatial phrase al ha’adamah {עַל הָאֲדָמָה | ʿal hā-ʾă-ḏā-māh} 'on the land' sets the arena of blessing, which is defined by the relative clause asher-yehō-wāh ʾĕ-lō-hê-kā nō-tēn lāḵ {אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ | ʾă-šer-Ye-hō-wāh-ʾĕ-lō-hê-kā nō-tēn lāḵ} 'that the LORD your God is giving to you'. The continuity of the promise is underlined by the present action of giving in this clause. This progression from imperative command through purpose clause to relative promise exemplifies Hebrew rhetorical structure binding duty with divine assurance. |