| 4. Linguistic Exegesis The narrative begins with the vav consecutive imperfect form wayya‘ăś {וַיַּ֧עַשׂ | wayya‘ăś} marking a past action “and he did.” The verb takes ha-rā‘ {הָרַ֛ע | hā-rā‘} “the evil” as its direct object with the idiomatic phrase be-‘eynei Yahweh {בְּעֵינֵ֥י יְהוָ֖ה | bə-‘êy-nê Yə-hō-wāh} “in the eyes of the LORD” expressing divine evaluation. The simile ke-beit Aḥ’av {כְּבֵ֣ית אַחְאָ֑ב | kə-ḇêyt ’aḥʼ-āḇ} “like the house of Ahab” provides historical comparison. The conjunction ki {כִּי־ | kî} introduces the causal clause hemmāh hayu-lo yo‘atzim {הֵ֜מָּה הָֽיוּ־ל֣וֹ יוֹעֲצִ֗ים | hêm-māh hā-yū’-lô yô-‘ă-ṣîm} “they were his counselors.” Acharei mot aviv {אַחֲרֵ֛י מ֥וֹת אָבִ֖יו | ’a-ḥă-rê mōṯ ’ā-vîw} “after his father’s death” establishes temporal sequence, and the infinitive construct goal le-mashḥit lo {לְמַשְׁחִ֥ית לֽוֹ | lə-maš-ḥîṯ lô} “to bring him to destruction” indicates purpose and result. The progression from moral judgment to misguided counsel and final ruin underscores the theological theme of divine evaluation and human failure. |