| 30. Linguistic Exegesis The verse opens with the causal preposition al {עַל | ʿal} ‘because of’, establishing the basis for divine response. The noun phrase khattot Yarovʾam {חַטֹּאות יָרָבְעָם | ḥaṭ-ṭō-ṯ yā-rō-ḇə-ʿām} ‘sins of Jeroboam’ is elaborated by two relative clauses introduced by asher {אֲשֶׁר | ʾa-šer} ‘which’: first with khatā {חָטָא | ḥā-ṭāʾ} in the Qal perfect ‘he sinned’, then with heḥeṭîʾā {הֶחֱטִיא | heḥ-ḵǝ-ṭî-ʾāʾ} in the Hiphil perfect ‘he caused to sin’, highlighting both personal guilt and communal impact. The construct bəḵaʿsô {בְּכַעְסוֹ | bə-ḵaʿ-sō} appears with asher and hiḵʿîs {הִכְעִיס | hiḵ-ʿîs} (Hiphil perfect ‘he provoked’), specifying the offensive act. While kaʿas frequently denotes ‘anger’, it is rendered ‘provocation’ here to capture Jeroboam’s role in stirring divine displeasure. The construct Elohei Yisraʾel {אֱלֹהֵי יִשְׂרָאֵל | ʾĕ-lō-hê yiś-rā-ʾēl} ‘God of Israel’ identifies the offended deity, moving the narrative from individual sin to its broader implications. |