| 13. Linguistic Exegesis The verse begins with the construct noun mikveh {מִקְוֵ֤ה | miq-wê} ‘hope’ in apposition to Israel {יִשְׂרָאֵל֙ | yiś-rā-ʾēl}. The divine name Yahweh {יְהוָ֔ה | Yə-hō-wāh} specifies the source of this hope. The parallel participles kol-ozveikha {כָּל־עֹזְבֶ֖יךָ | kōl-ʿōz-ḇe-ḵā} and vesurai {וְסוּרַי֙ | wə-sū-ray} depict those who forsake You and those who turn away from Me respectively. Yevoshu {יֵבֹ֑שׁוּ | yē-ḇō-šū} denotes future shame on forsakers, while yikkatevu {יִכָּתֵ֔בוּ | yi-kā-ṯē-ḇū} describes their being inscribed. The conjunction ki {כִּ֥י | kî} introduces the causal clause linked to azvu {עָזְב֛וּ | ʿāz-ḇū} ‘they have forsaken’. The construct mekor {מְק֥וֹר | mə-qōr} with mayim-chayyim {מַֽיִם־חַיִּ֖ים | mā-yim ḥay-yim} forms the metaphor of divine sustenance. The phrase ba-arets {בָּאָ֣רֶץ | bā-ʾā-reṣ} locates the inscription, and the particle et {אֶת־ | ʾet} in et-Yahweh underscores that the LORD is the one abandoned. |