| 15. Linguistic Exegesis The verse begins with vayomer {וַיֹּ֤אמֶר | way-yō-mer} ‘and he said’, a wayyiqtol form that continues the narrative and introduces direct speech. Elohim {אֱלֹהִים֙ | ʾĕ-lō-hîm} functions as the explicit subject, establishing divine authority. The prepositional phrase el Avraham {אֶל־אַבְרָהָ֔ם | ʾel-ʾaḇ-rā-hām} ‘to Abraham’ specifies the addressee within the covenant context. The topicalized nominal sarai ishtekha {שָׂרַ֣י אִשְׁתְּךָ֔ | śā-ray ʾiš-te-kā} ‘Sarai your wife’ precedes the prohibitive lōʾ tiqrāʾ {לֹא־תִקְרָ֥א | lōʾ tiqrāʾ} ‘you shall not call’, focusing on her identity. The accusative particle et {אֶת־ | ʾeṯ} introduces shemah {שְׁמָ֖הּ | šə-māh} ‘her name’, which is then specified appositionally by sarai {שָׂרָ֑י | śā-ray} in “her name, Sarai.” The conjunction kî {כִּ֥י | kî} introduces an explanatory clause rather than a causal one, leading to sarah shemah {שָׂרָ֖ה שְׁמָֽהּ | śā-rāh šə-māh} ‘Sarah will be her name’, with the new name fronted for emphasis. The contrast between Sarai and Sarah constitutes a naming formula that marks the transition to a new identity and destiny. |