| 3. Linguistic Exegesis The verse begins with the narrative conjunction vayhi {וַֽיְהִי֙ | wa-yə-hî} ‘and it came to pass,’ introducing a new episode through the temporal adverbial mimmahorat {מִֽמָּחֳרָ֔ת | mi-ma-ḥo-rāṯ} ‘on the next day.’ The Hifil wayyiqtol verb vayotze {וַיֹּצֵ֥א | wa-yō-ṣēʾ} ‘brought out’ takes Pashhur {פַשְׁחוּר | paš-ḥūr} as subject and marks Jeremiah {יִרְמְיָהוּ | yir-mə-yā-hū} as object with et {אֶֽת־ | ʾeṯ}, while the prepositional phrase min-hamahpekhet {מִן־הַמַּהְפָּ֑כֶת | min ham-mah-pə-ḵeṯ} specifies the stocks as the instrument. A second wayyiqtol verb vayomer {וַיֹּ֨אמֶר | wa-yō-mer} introduces direct speech, with elav {אֵלָ֜יו | ʾê-lāw} ‘to him’ as the addressee marker. The clause uses the negator lo {לֹ֤א | lōʾ} plus kara {קָרָ֤א | qā-rāʾ} ‘call’ to deny the name Pashhur, and the adversative conjunction ki im {כִּ֖י אִם־ | kî ʾim} ‘but rather’ sets up the divine renaming by Yahweh {יְהוָה֙ | Yəhōwā́h}, who assigns magor-missaviv {מָגוֹר מִסָּבִֽיב | mā-gôr mis-sā-ḇîv} ‘terror on every side.’ |