| 3. Linguistic Exegesis The verse opens with the vav-consecutive vehayah {וְהָיָה | wə-hā-yāh} ‘and it will be’, a narrative-prefatory formula that sets a future event. The conjunction ki {כִּי־ | kî} introduces a temporal/conditional clause culminating in the Niphal imperfect yinnabe {יִנָּבֵא | yin-nā-bēʾ} ‘he prophesies’, where od {עוֹד | ʿôḏ} ‘again’ indicates repetition. The generic noun ish {אִישׁ | ʾîš} ‘anyone’ broadens the subject. The coordinated declaration veʾamru ʾēlāyw ʾāḇîw wəʾimmō yōl-də-ḏāw {וְאָמְרוּ אֵלָיו אָבִיו וְאִמּוֹ יֹלְדָיו | wə-ʾā-mə-rū ʾê-lāyw ʾā-ḇîw wə-ʾim-mō yōl-də-ḏāw} frames a familial adjudication. The main clause lōʾ tiḥyeh {לֹא תִּחְיֶה | lōʾ tiḥ-yeh} ‘you shall not live’ delivers the verdict, followed by the causal ki še-qer dibbārtā {כִּי שֶׁקֶר דִּבַּרְתָּ | kî še-qer dĭb-băr-tā} ‘for you have spoken falsehood’, with sheqer {שֶׁקֶר | še-qer} bearing the semantic weight of deception. The phrase bə-šēm Yahweh {בְּשֵׁם יְהוָה | bə-šēm Yə-hō-wāh} ‘in the name of the LORD’ marks the locus of the offense. The apodosis uses ûdəqā-rūhū ʾāḇîhū wəʾimmō yōl-də-ḏāw bəhin-nā-ḇəʾō {וּדְקָרֻהוּ אָבִיהוּ וְאִמּוֹ יֹלְדָיו בְּהִנָּבְאֽוֹ | û-də-qā-rū-hū ʾā-ḇî-hū wə-ʾim-mō yōl-də-ḏāw bə-hin-nā-ḇə-ʾō} ‘and his father and his mother who bore him will pierce him while he prophesies’, employing a Qal perfect for decisive action and a Niphal infinitive construct for concurrent action, highlighting the reversal of filial loyalty in response to prophetic falsehood. |