| 9. Linguistic Exegesis The verse begins with a conditional protasis vehanavi ki-yeputteh vedibber davar {וְהַנָּבִיא | wə-ha-nā-ḇîʾ} ‘the prophet’, {כִּי־ יְפֻתֶּה | kî-yə-puṭ-teh} ‘he is enticed’, and {וְדִבֶּר | wə-dib-bēr} ‘he speaks’ combined with {דָּבָר | dā-ḇār} ‘word’, establishing prophetic deception. The principal verb pititi {פִּתֵּיתִי | piṭ-ṭê-ṯî} ‘I have enticed’ uses the Piel perfect to assert divine agency. Each et {אֵת | ʾēṯ} precisely identifies the object, first “that prophet” and later “my hand.” The phrase venatiti et yadi alav {וְנָטִיתִי יָדִי עָלָיו | wə-nā-ṭî-ṯî yā-ḏî ʿā-lāw} ‘I have stretched out my hand upon him’ employs an idiom of divine action in judgment. The Hiphil vehishmadtiw {וְהִשְׁמַדְתִּיו | wə-hiš-mad-tîw} ‘I have destroyed him’ conveys causative destruction, while the prepositional clause mitokh ammi yisrael {מִתּוֹךְ עַמִּי יִשְׂרָאֵל | mi-t-tōḵ ʿam-mî yiś-rā-ʾēl} ‘from the midst of my people Israel’ situates the judgment within the covenant community. |