| 19. Linguistic Exegesis The verse opens with vayomer {וַיֹּאמֶר | way-yōʾ-mer} introducing direct speech in narrative discourse through the wayyiqtol form. Elohim {אֱלֹהִים | ʾĕ-lō-hîm} functions as subject, emphasizing divine authority. The adversative particle aval {אֲבָל | ʾa-vāl} contrasts with prior assurances regarding Ishmael. In the clause Sarah ishteka yoledet lekha ben {שָׂרָה אִשְׁתְּךָ יֹלֶדֶת לְךָ בֵּן | sā-rāh ʾiš-te-kā yō-le-ḏeṯ lə-kā bēn}, the participle yoledet conveys certainty of birth and lekha highlights Abraham as beneficiary. The command veqarata et-shemo Yitschaq {וְקָרָאתָ אֶת־שְׁמוֹ יִצְחָק | wə-qā-rā-ṯa ʾet-šə-mō yiṣ-ḥāq} employs a waw-consecutive Qal perfect with modal future force to instruct Abraham in naming. Vahakimoti {וַהֲקִמֹתִי | wa-hă-qî-mō-ṭî} in Hiphil perfect expresses divine causative action, “I will establish.” The phrase et-beriti ito {אֶת־בְּרִיתִי אִתּוֹ | ʾet-bə-rî-ṭî ʾit-tô} clearly marks Isaac as covenant partner. The construct librit olam {לִבְרִית עוֹלָם | li-və-rît ʿō-lām} specifies the duration, and the final prepositional phrase lezarʿo acharav {לְזַרְעוֹ אַחֲרָיו | lə-zar-ʿō ʾa-ḥă-rāw} extends the covenant to descendants. Hebrew waw-consecutive forms map onto English future and modal constructions to preserve the sequence of declaration, naming, and covenant establishment. |