| 2. Linguistic Exegesis The opening vav-consecutive form vayetze {וַיֵּצֵ֣א | way-yē-ṣēʾ} introduces a narrative sequence, and the prepositional phrase el-panav {אֶל־פָּנָ֗יו | ʾel pā-nāw} ‘to meet him’ specifies Jehu’s purpose. The appositional participle ha-chozeh {הַחֹזֶה֒ | ha-ḥō-zeh} defines his prophetic office. In the address to the king, the interrogative particle ha-larasha {הֲלָרָשָׁ֣ע | hă-lā-rā-šāʿ} frames a rhetorical question that pairs with the infinitive la‘azor {לַעְזֹ֔ר | la-ʿā-ẓôr} ‘to help’ and the coordinated u-lesonei {וּלְשֹׂנְאֵ֥י | ū-lə-ṣō-neʾ} ‘and to those who hate,’ leading into the imperfect te‘ehav {תֶּאֱהָ֑ב | te-ʾə-hāḇ} ‘you love.’ The causal conjunction u-bazot {וּבָזֹאת֙ | ū-ḇā-zōṯ} ‘because of this’ introduces the result clause, which uses ‘aleikha ketsef milifnei Yahweh {עָלֶיךָ קֶצֶף מִלִּפְנֵי יְהוָה | ʿā-le-ḵā qe-ṣēp̄ mi-lip̄-nē Yə-hō-wāh} to highlight the immediate source of divine wrath. The Hebrew sequencing of challenge then consequence is preserved to maintain rhetorical impact. |