| 21. Linguistic Exegesis The verse opens with the vav-consecutive verb vayyiqra {וַיִּקְרָא | way-yiqrā} ‘and he called’, introducing direct speech. The prepositional phrase el-ʼîš ha-ʼElohim {אֶל־אִישׁ הָאֱלֹהִים | ʾel-ʾîš hā-ʾĕlōhîm} identifies the recipient. A defining relative clause ʾăšer-bā mi-Yhūdāh {אֲשֶׁר־בָּא מִֽיהוּדָה | ʾăšer-bā mīhūdāh} situates him in Judah. The infinitive construct lēʾāmôr {לֵאמֹר | lēʾāmôr} precedes the prophetic formula kōh ʾāmar Yəhōwāh {כֹּה אָמַר יְהוָה | kōh ʾāmar Yəhōwāh} marking divine utterance. The conjunction yaʿan kî {יַעַן כִּי | yaʿan kî} introduces a causal clause that explains the rebuke. Two perfect aspect verbs, māritā {מָרִיתָ | māritā} ‘you have rebelled’ and šāmartā {שָׁמַרְתָּ | šāmartā} ‘you have kept/not kept’, frame the theme of disobedience by contrasting rebellion with failure to keep. The construct pî Yəhōwāh {פִּי יְהוָה | pî Yəhōwāh} ‘mouth of the LORD’ denotes divine speech, while ʾet-hamitsvāh {אֶת־הַמִּצְוָה | ʾet-hamitsvāh} ‘the command’ highlights specificity. A closing relative clause ʾăšer ṣivkha Yəhōwāh ʾĕlōhêkhā {אֲשֶׁר צִוְּךָ יְהוָה אֱלֹהֶיךָ | ʾăšer ṣivkha Yəhōwāh ʾĕlōhêkhā} underscores divine authority. English renders the Hebrew clause order with SVO for clarity and preserves key idioms. |