| 22. Linguistic Exegesis The narrative begins with vayomer {וַיֹּאמֶר | way-yō-mer} ‘and he said’, a standard Hebrew wayyiqtol form that introduces direct speech and advances the storyline. The verb–subject order places the verbal declaration before its actor, Avram {אַבְרָם | ʾaḇ-rām}, foregrounding the speech act. The prepositional phrase el melekh Sedom {אֶל־מֶלֶךְ סְדֹם | ʾel-me-le-ḵ sə-ḏōm} marks the human addressee, contrasting Abram’s allegiance with earthly power. Within the quotation, the Hifil perfect harimoti yadi {הֲרִימֹתִי יָדִי | hă-rî-mō-tî yā-ḏî} ‘I have raised my hand’ presents a completed oath gesture, with the raised hand serving as a cultural oath sign. The phrase el Yahweh El Elyon {אֶל־יְהוָה אֵל עֶלְיוֹן | ʾel-Yahweh ʾēl ʿel-yôn} unites the covenant name and the title Most High, emphasizing Abram’s exclusive loyalty to the supreme Divine. The participle qoneh {קֹנֵה | qō-nēh} in apposition to the divine title expands the portrayal by describing God as possessor of the cosmos, with shamayim vaarets {שָׁמַיִם וָאָרֶץ | šā-ma-yim wā-ʾā-reṣ} forming a merism for all creation. Retaining these Hebrew structures highlights the solemn legal tone and Abram’s recognition of divine sovereignty over human authority. |