| 14. Linguistic Exegesis The narrative begins with vayashkem {וַיַּשְׁכֵּם | way-yaš-kēm} “and he rose early,” a wayyiqtol form emphasizing Abraham’s prompt action. The sequence vayashkem + avraham {אַבְרָהָם | ʾaḇ-rā-hām} follows Hebrew story order. The temporal phrase baboqer {בַּבֹּקֶר | bab-bō-qer} “in the morning” sets the scene. A chain of wayyiqtol verbs (vayikkach-lechem {וַיִּקַּח־לֶחֶם | way-yiq-qaḥ-lé-ḥem}, vayitten {וַיִּתֵּן | way-yit-tēn}, sam {שָׂם | śām}) outlines provisioning. The construct vechemat mayim {וְחֵמַת מַיִם | wə-ḥē-maṯ ma-yim} “a skin of water” preserves Hebrew noun linkage. Phrases el-hagar {אֶל־הָגָר | ʾel-hā-gār} and al-shikmah {עַל־שִׁכְמָהּ | ʿal-šik-māh} specify recipient and placement. The Piel vayeshalleha {וַיְשַׁלְּחֶהָ | way-šal-lə-ḥe-hā} “and he sent her away” marks decisive dismissal. The verbs vateilekh {וַתֵּלֶךְ | wat-tē-leḵ} and vatețaʿ {וַתֵּתַע | wat-tē-taʿ} shift from departure to wandering. The locative bemidbar be’er shava {בְּמִדְבַּר בְּאֵר שָׁבַע | bə-miḏ-bar bə-ʾēr šā-vaʿ} “wilderness of Be’er Sheba” grounds the event. The rapid wayyiqtol chain contrasts Abraham’s agency with Hagar’s vulnerability. |