| 24. Linguistic Exegesis The verse opens with the vav consecutive in vayya’as {וַיַּעַשׂ | way·ya·‘aś}, marking sequential narrative action. The noun hara {הָרַע | hā·raʿ} “the evil” employs a definite noun to specify wrongdoing. The prepositional phrase be’einei Yahweh {בְּעֵינֵי יְהוָה | bə·ʿê·nay yə·hō·wāh} uses dual imagery to denote divine moral perspective. The clause lo sar {לֹא סָר | lōʾ sār} with the perfect verb and negation expresses a completed failure to repent. The construct chain mikol chattot Yarov‘am ben Nevat {מִכָּל־חַטֹּאות יָרָבְעָם בֶּן־נְבָט} “from all the sins of Jeroboam son of Nebat” highlights continuous culpability. The Hiphil perfect hecheti {הֶחֱטִ֖יא | he·ḥe·ṭî·ʾā} adds causative force with et {אֶת | ʾet} marking the direct object Yisra’el {יִשְׂרָאֵֽל | yiś·rā·‘ēl}. In the formal translation, hara is rendered “did what was evil” to preserve its nominal form, be’einei Yahweh is rendered literally as “in the eyes of the LORD” to maintain the imagery of divine perspective, sar is translated “turn aside” to reflect directional nuance, mikol chattot is translated “from all the sins” to indicate totality, and the Hiphil is expressed as “caused Israel to sin” to retain the agentive force. In the dynamic translation, be’einei Yahweh is rendered implicitly by “regards as evil,” sar is rendered “refused to abandon” to emphasize deliberate persistence, mikol chattot is expressed as “any of the breaches” to underscore covenant violation nuance, and the Hiphil is rendered “led Israel into sin” to maintain causation while streamlining readability. |