1
οὐκ ἔσται τοῖς ἱερεῦσιν τοῖς Λευίταις ὅλῃ φυλῇ Λευι μερὶς οὐδὲ κλῆρος μετὰ Ισραηλ· καρπώματα κυρίου ὁ κλῆρος αὐτῶν, φάγονται αὐτά.
There shall be no portion nor inheritance for the priests, the Levites — the whole tribe of Levi — among Israel; the offerings of the LORD are their inheritance, they shall eat them.
The chapter opens with a fronted negation οὐκ ἔσται ('there shall not be'), the standard apodictic-law form; the dative of possession (τοῖς ἱερεῦσιν … μερίς) governs the whole clause. The double subject μερὶς οὐδὲ κλῆρος ('portion nor inheritance') is a near-synonymous pair denying Levi any territorial stake, immediately reversed by the positive provision: the καρπώματα κυρίου ('offerings of the LORD') are their inheritance.
Word-by-word analysis· 21 words
οὐκnotnegation (fronted, governing ἔσται)→ clausal qualification or emphasisοὐ (οὐκ before vowel): objective negation; fronted here in the apodictic-law pattern 'there shall not be …', the standard LXX form for permanent statutory prohibition (cf. Num 18:20).
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (existential 'there shall be', with dative of possession)→ predictive/legislative future (binding statutory provision)εἰμί (fut. ἔσται): the existential future with dative of possession (τοῖς ἱερεῦσιν … ἔσται μερίς = 'the priests shall have a portion'); here negated, it permanently denies Levi a land-allotment, rendering the legal force of Hebrew לֹא יִהְיֶה.
τοῖςtheDativearticle (dative of possession)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱερεῦσινpriestsDativedative of possession ('for the priests')→ sphere or referenceἱερεύς (dat. pl. ἱερεῦσιν): 'priest'; renders כֹּהֵן; in Deuteronomy the priesthood and the Levites are closely identified (τοῖς ἱερεῦσιν τοῖς Λευίταις, 'the priests, the Levites'), a characteristically Deuteronomic apposition that does not sharply separate priests from the wider tribe of Levi.
τοῖςtheDativearticle (in apposition: 'the Levites')→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ΛευίταιςLevitesDativedative in apposition to ἱερεῦσιν→ sphere or referenceΛευίτης (dat. pl. Λευίταις): 'Levite'; the gentilic of Levi; the appositional phrase 'the priests, the Levites' is Deuteronomy's standard designation for the priestly tribe (cf. 17:9, 18; 18:1; 24:8; 27:9).
ὅλῃwholeDativeattributive adjective (modifying φυλῇ)→ sphere or referenceὅλος: 'whole / entire'; renders כֹּל; the dative ὅλῃ φυλῇ Λευι ('the whole tribe of Levi') broadens the statute from the officiating priests to the entire tribe, all of whom lack a land-inheritance.
φυλῇtribeDativedative in apposition (extending the possession to the whole tribe)→ sphere or referenceφυλή: 'tribe'; renders שֵׁבֶט / מַטֶּה; the appositional dative ὅλῃ φυλῇ Λευι makes explicit that the lack of allotment applies to all Levites, not merely the active priesthood.
Λευιof Leviindeclinable genitive of relationship (modifying φυλῇ)→ participant identificationΛευι: transliteration of Hebrew לֵוִי; indeclinable in the LXX; here functioning as a genitive of definition ('the tribe of Levi').
μερὶςportionNominativesubject of ἔσται (first member of the negated pair)→ participant prominenceμερίς: 'portion / share'; renders חֵלֶק; the first of the near-synonymous pair μερὶς οὐδὲ κλῆρος; together they comprehensively deny Levi any territorial stake. The same noun returns positively at v. 8 (μερίδα μεμερισμένην) of the Levite's right to an equal share at the sanctuary.
οὐδὲnorcoordinating negation (joining the two negated subjects)→ clausal contributionοὐδέ: 'and not / nor'; links μερίς and κλῆρος under a single negation, reinforcing the totality of the exclusion from land.
κλῆροςinheritance / lotNominativesubject of ἔσται (second member of the negated pair)→ participant prominenceκλῆρος: 'lot / allotment / inheritance'; renders נַחֲלָה / גּוֹרָל; originally the 'lot' cast to apportion land (Josh 14–19), then the allotted territory itself. Its triple recurrence in vv. 1–2 (κλῆρος … ὁ κλῆρος αὐτῶν … κύριος αὐτὸς κλῆρος αὐτοῦ) is the keyword of the unit: Levi's 'lot' is not land but the LORD himself.
μετὰwith / amongpreposition + genitive (association: 'among Israel')→ spatial or relational framingμετά + genitive: 'with / among'; here marking the body of allotment-holders among whom Levi will have no share.
ΙσραηλIsraelindeclinable object of μετά→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here the other tribes collectively, who do receive land-allotments.
καρπώματαofferingsNominativepredicate nominative (equated with ὁ κλῆρος αὐτῶν)→ participant prominenceκάρπωμα (pl. καρπώματα): 'fruit-offering / burnt-offering / sacrificial gift'; an LXX term (from καρπόω, 'offer as fruit/sacrifice') rendering אִשֶּׁה ('fire-offering') or קָרְבָּן; here the priests' livelihood — the sacrificial dues given to the LORD become Levi's inheritance and food.
κυρίουof the LORDGenitivegenitive of relationship (the offerings belonging to the LORD)→ relational specificationκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the genitive καρπώματα κυρίου marks the sacrifices as the LORD's own, which he in turn grants to his ministers as their portion.
ὁtheNominativearticle (with κλῆρος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
κλῆροςinheritanceNominativepredicate nominative (in apposition / equation with καρπώματα)→ participant prominenceκλῆρος: the keyword repeated — the offerings 'are their inheritance'; the equation reframes priestly dependence as a positive theological privilege, anticipating v. 2's climactic κύριος αὐτὸς κλῆρος αὐτοῦ.
αὐτῶνtheirGenitivegenitive of possession (with κλῆρος)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with κλῆρος).
φάγονταιthey shall eatFut Mid Indic 3 Pl · ἐσθίωmain verb (asyndetic, specifying the use of the offerings)→ permissive/legislative future (statutory entitlement to eat)ἐσθίω (fut. mid. φάγονται, suppletive from ἔδω/φαγεῖν): 'eat'; renders אָכַל; the future expresses the priests' standing right to consume the sacrificial portions as their food — their land-less subsistence is met directly from the altar.
αὐτάthemAccusativedirect object of φάγονται (resumptive, = the καρπώματα)→ participant referenceαὐτός (neut. pl. αὐτά): resumptive pronoun referring back to καρπώματα; the construction φάγονται αὐτά ('they shall eat them') is a mild Hebraism resuming the fronted object.
2
κλῆρος δὲ οὐκ ἔσται αὐτοῖς ἐν τοῖς ἀδελφοῖς αὐτῶν· κύριος αὐτὸς κλῆρος αὐτοῦ, καθότι εἶπεν αὐτῷ.
But there shall be no inheritance for them among their brothers; the LORD himself is his inheritance, just as he said to him.
δέ marks a restatement that turns into the unit's theological climax. The fronted κλῆρος picks up the keyword of v. 1; the second half, κύριος αὐτὸς κλῆρος αὐτοῦ ('the LORD himself is his inheritance'), is the heart of the priestly theology (cf. Num 18:20; Josh 13:33), grounding Levi's landlessness in a higher possession. The closing καθότι εἶπεν αὐτῷ appeals to the LORD's prior word.
Word-by-word analysis· 16 words
κλῆροςinheritanceNominativesubject of ἔσται (fronted, picking up the keyword)→ participant prominenceκλῆρος: 'inheritance / allotment'; the keyword fronted again for emphasis, restating v. 1's denial before the positive reversal.
δὲbutmild adversative / continuative (post-positive)→ discourse linkage or contrastδέ: post-positive; here lightly adversative, restating and intensifying the prohibition before pivoting to the positive truth about Levi's true inheritance.
οὐκnotnegation (with ἔσται)→ clausal qualification or emphasisοὐ (οὐκ): objective negation reinforcing the denial of any land-allotment among the tribes.
ἔσταιshall beFut Mid Indic 3 Sg · εἰμίmain verb (existential, with dative of possession)→ legislative future (binding statute)εἰμί (fut. ἔσται): existential future with dative αὐτοῖς ('there shall not be to them' = 'they shall have none'); restates the apodictic prohibition of v. 1.
αὐτοῖςfor themDativedative of possession (the Levites)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): the Levites; dative of possession governed by ἔσται.
ἐνamongpreposition + dative (association: 'among their brothers')→ spatial or relational framingἐν + dative: 'among / in the midst of'; marks the other tribes among whom Levi receives no portion.
τοῖςtheDativearticle (with ἀδελφοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοῖςbrothersDativeobject of ἐν (the fellow Israelite tribes)→ sphere or referenceἀδελφός (dat. pl. ἀδελφοῖς): 'brother'; renders אָח; here the kindred tribes of Israel; the same kinship vocabulary recurs decisively at v. 15 (προφήτην ἐκ τῶν ἀδελφῶν σου), where the promised prophet arises from among these very brothers.
αὐτῶνtheirGenitivegenitive of relationship (with ἀδελφοῖς)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (with ἀδελφοῖς).
κύριοςLORDNominativesubject of the nominal clause (predicate κλῆρος)→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the nominative subject of the verbless clause κύριος αὐτὸς κλῆρος αὐτοῦ ('the LORD himself is his inheritance') — the theological centre of the unit.
αὐτὸςhimselfNominativeintensive pronoun (in apposition to κύριος: 'the LORD himself')→ participant referenceαὐτός: intensive pronoun, 'himself'; renders the emphatic Hebrew construction (אֲנִי … נַחֲלָתְךָ, Num 18:20); the intensive stresses that Levi's inheritance is none other than YHWH in person, not merely his gifts.
κλῆροςinheritanceNominativepredicate nominative (verbless clause)→ participant prominenceκλῆρος: the keyword now applied to the LORD himself — the climactic reframing of priestly landlessness as the highest privilege; cf. Num 18:20; Josh 13:33; the motif echoes in the Psalter (κύριος μερὶς τῆς κληρονομίας μου, Ps 15:5 LXX).
αὐτοῦhisGenitivegenitive of possession (distributive singular: 'his' = each Levite's)→ relational specificationαὐτός (gen. sg. αὐτοῦ): 'his'; the singular individualizes the corporate truth — for each Levite, the LORD is his inheritance.
καθότιjust ascomparative/causal conjunction (appeal to prior word)→ discourse linkage or contrastκαθότι: 'just as / inasmuch as'; introduces an appeal to the LORD's earlier promise to Levi (cf. Num 18:20); a favored LXX conjunction (cf. v. 6 below).
εἶπενhe saidAor Act Indic 3 Sg · λέγωverb of the comparative clause (the LORD's prior word)→ constative aorist (the completed prior promise)λέγω (aor. εἶπεν): 'said'; refers to the LORD's earlier declaration to Levi; the appeal grounds the present statute in covenant precedent.
αὐτῷto himDativedative indirect object (to Levi/Aaron)→ participant reference or interestαὐτός (dat. sg. αὐτῷ): 'to him'; the addressee of the prior promise, Levi (or Aaron representing the priesthood, Num 18:20).
3
καὶ αὕτη ἡ κρίσις τῶν ἱερέων, τὰ παρὰ τοῦ λαοῦ παρὰ τῶν θυόντων τὰ θύματα, ἐάν τε μόσχον ἐάν τε πρόβατον· καὶ δώσει τῷ ἱερεῖ τὸν βραχίονα καὶ τὰ σιαγόνια καὶ τὸ ἔνυστρον.
And this is the priests' due from the people, from those who sacrifice the sacrifices, whether a calf or a sheep: he shall give to the priest the shoulder and the jowls and the maw.
The presentative αὕτη ἡ κρίσις ('this is the right/due') introduces a casuistic specification of the priestly portion from each sacrifice. κρίσις here carries its forensic sense of 'legal claim / entitlement.' The ἐάν τε … ἐάν τε construction ('whether … or') sets the universal scope, and the three cuts named (βραχίονα, σιαγόνια, ἔνυστρον) fix the priests' physical share.
Word-by-word analysis· 33 words
καὶandnarrative/legal connective→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
αὕτηthisNominativedemonstrative subject (presentative: 'this is …')→ participant referenceοὗτος (fem. αὕτη): 'this'; the presentative αὕτη ἡ κρίσις is a legal heading-formula introducing the statutory definition that follows (cf. καὶ αὕτη ἡ ἐντολή at 6:1).
ἡtheNominativearticle (with κρίσις)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
κρίσιςdue / rightNominativepredicate nominative ('the legal due')→ participant prominenceκρίσις: 'judgment / legal right / due'; renders מִשְׁפָּט, here in its sense of a rightful, legally-defined claim (cf. the 'right' of the king, 1 Kgdms 8:9 LXX); the priests' κρίσις is their statutory entitlement from each offering.
τῶνtheGenitivearticle (with ἱερέων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱερέωνpriestsGenitivegenitive of possession (the priests' due)→ relational specificationἱερεύς (gen. pl. ἱερέων): 'priest'; genitive of possession defining whose entitlement is in view.
τὰthe thingsAccusativesubstantivized article (the dues, in apposition / object scope)→ noun-phrase markingὁ/ἡ/τό (neut. pl. τά): the article substantivized with the prepositional phrase, 'the things from the people' = the contributions due from the people.
παρὰfrompreposition + genitive (source: 'from the people')→ spatial or relational framingπαρά + genitive: 'from (the side of)'; marks the source of the priestly dues — the offering Israelites.
τοῦtheGenitivearticle (with λαοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
λαοῦpeopleGenitiveobject of παρά (source of the dues)→ relational specificationλαός: 'people'; the covenant community of Israel as the source of the priestly portion.
παρὰfrompreposition + genitive (epexegetic: specifying the people as offerers)→ spatial or relational framingπαρά + genitive: repeated to narrow 'the people' to specifically those bringing sacrifices.
τῶνthoseGenitivearticle (substantivizing the participle θυόντων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυόντωνwho sacrificePres Act Part Gen Pl Masc · θύωsubstantival participle (object of παρά: 'those who sacrifice')→ customary/general present participle (habitual offerers)θύω: 'sacrifice / slaughter for offering'; renders זָבַח; the substantival participle οἱ θύοντες designates the class of worshippers bringing sacrifices, from whom the priestly cuts are taken.
τὰtheAccusativearticle (with θύματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
θύματαsacrificesAccusativedirect object of θυόντων (cognate object)→ object specificationθῦμα (pl. θύματα): 'sacrificial victim / offering'; cognate accusative with θυόντων ('sacrificing the sacrifices'), renders זֶבַח; the slaughtered animal whose specified parts go to the priest.
ἐάνif / whetherconditional particle (first member of ἐάν τε … ἐάν τε)→ discourse linkage or contrastἐάν: 'if'; with τε forms the disjunctive 'whether … or,' setting the universal scope of the rule across sacrifice-types.
τεwhethercorrelative particle (ἐάν τε … ἐάν τε)→ discourse linkage or contrastτε: correlative enclitic; ἐάν τε … ἐάν τε = 'whether … or,' a tidy LXX rendering of the Hebrew אִם … אִם construction.
μόσχονa calfAccusativeaccusative (object within the elliptical conditional: 'whether [it be] a calf')→ object specificationμόσχος: 'calf / young bull'; renders שׁוֹר / פַּר; the first sacrificial category — large livestock.
ἐάνif / whetherconditional particle (second member)→ discourse linkage or contrastἐάν: 'if'; second arm of the disjunction.
τεorcorrelative particle (second member)→ discourse linkage or contrastτε: correlative enclitic completing 'whether a calf or a sheep.'
πρόβατονa sheepAccusativeaccusative (object within the elliptical conditional: 'or a sheep')→ object specificationπρόβατον: 'sheep'; renders שֶׂה / צֹאן; the second sacrificial category — small livestock; together μόσχον and πρόβατον cover the full range of permissible animal offerings.
καὶandconnective (apodosis: the resulting obligation)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δώσειhe shall giveFut Act Indic 3 Sg · δίδωμιmain verb (legislative future: the offerer's obligation)→ legislative future (binding duty of the worshipper)δίδωμι (fut. δώσει): 'give'; renders נָתַן; the legislative future fixes the offerer's duty to surrender the named cuts to the priest; the same verb governs the firstfruits at v. 4 (δώσεις).
τῷtheDativearticle (with ἱερεῖ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἱερεῖpriestDativedative indirect object (recipient of the cuts)→ sphere or referenceἱερεύς (dat. sg. ἱερεῖ): 'priest'; the recipient of the sacrificial dues.
τὸνtheAccusativearticle (with βραχίονα)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
βραχίοναshoulder / armAccusativedirect object of δώσει (first cut)→ object specificationβραχίων: 'arm / shoulder / foreleg'; renders זְרֹעַ; the foreleg/shoulder cut due to the priest; note that βραχίων elsewhere renders the 'outstretched arm' of YHWH (Deut 4:34; 5:15) — here the literal animal limb.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰtheAccusativearticle (with σιαγόνια)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
σιαγόνιαjowls / cheeksAccusativedirect object of δώσει (second cut)→ object specificationσιαγόνιον (pl. σιαγόνια, diminutive of σιαγών): 'jaw / cheek / jowl'; renders לְחָיַיִם; the cheeks/jowls of the slaughtered animal, the second priestly portion.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle (with ἔνυστρον)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἔνυστρονmaw / stomachAccusativedirect object of δώσει (third cut)→ object specificationἔνυστρον: 'fourth stomach / maw / abomasum (of a ruminant)'; renders קֵבָה; the stomach, third of the priestly portions; a precise butchering term reflecting the technical specificity of the cultic statute.
4
καὶ τὰς ἀπαρχὰς τοῦ σίτου σου καὶ τοῦ οἴνου σου καὶ τοῦ ἐλαίου σου καὶ τὴν ἀπαρχὴν τῶν κουρῶν τῶν προβάτων σου δώσεις αὐτῷ.
And the firstfruits of your grain and your wine and your oil, and the first of the shearings of your sheep, you shall give to him.
The dues now extend from the altar to the field: the firstfruits (ἀπαρχάς) of the agricultural triad — grain, wine, oil — and the first of the wool. The address shifts to the second-person singular (σου … δώσεις), drawing each individual Israelite directly into the obligation; the verb δώσεις matches δώσει of v. 3, binding altar-dues and field-dues into a single statute of priestly support.
Word-by-word analysis· 24 words
καὶandconnective (extending the dues)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὰςtheAccusativearticle (with ἀπαρχάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀπαρχὰςfirstfruitsAccusativedirect object of δώσεις (the agricultural firstfruits)→ object specificationἀπαρχή (pl. ἀπαρχάς): 'firstfruits / first portion'; renders רֵאשִׁית; the first and best of the harvest dedicated to the LORD and given to his priests; the term is taken up theologically in the NT (Christ as ἀπαρχή, 1 Cor 15:20; the Spirit, Rom 8:23).
τοῦtheGenitivearticle (with σίτου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
σίτουgrainGenitivegenitive (the produce yielding firstfruits)→ relational specificationσῖτος: 'grain / wheat'; renders דָּגָן; first member of the standard agricultural triad grain–wine–oil (cf. Deut 7:13; 11:14).
σουyourGenitivegenitive of possession (2nd sg., individualizing the addressee)→ relational specificationσύ (gen. σου): 'your'; the second-person singular addresses each Israelite individually, personalizing the obligation.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῦtheGenitivearticle (with οἴνου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
οἴνουwineGenitivegenitive (second of the triad)→ relational specificationοἶνος: 'wine'; renders תִּירוֹשׁ ('new wine'); second member of the grain–wine–oil triad.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τοῦtheGenitivearticle (with ἐλαίου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐλαίουoilGenitivegenitive (third of the triad)→ relational specificationἔλαιον: 'olive oil'; renders יִצְהָר; third member of the triad; the three together represent the staple yield of the promised land.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
καὶandcoordinate conjunction (extending to the wool)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὴνtheAccusativearticle (with ἀπαρχήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀπαρχὴνfirst / firstfruitAccusativedirect object of δώσεις (the first of the wool)→ object specificationἀπαρχή (acc. sg.): 'first portion'; here the first of the sheep-shearing, extending the firstfruits principle from crops to wool.
τῶνtheGenitivearticle (with κουρῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
κουρῶνshearingsGenitivegenitive (the produce: shorn wool)→ relational specificationκουρά (gen. pl. κουρῶν): 'shearing / shorn wool'; from κείρω ('shear'); renders גֵּז ('fleece'); the first of the wool sheared from the flock is the priest's due.
τῶνtheGenitivearticle (with προβάτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
προβάτωνsheepGenitivegenitive of source (the flock yielding the wool)→ relational specificationπρόβατον (gen. pl. προβάτων): 'sheep'; here the flock from which the shearing comes.
σουyourGenitivegenitive of possession→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession.
δώσειςyou shall giveFut Act Indic 2 Sg · δίδωμιmain verb (legislative future, 2nd sg.)→ legislative future (binding personal obligation)δίδωμι (fut. δώσεις): 'give'; the second-person singular future binds each Israelite to surrender the firstfruits to the priest, matching δώσει of v. 3 and completing the catalogue of priestly support.
αὐτῷto himDativedative indirect object (the priest)→ participant reference or interestαὐτός (dat. sg. αὐτῷ): 'to him'; the priest of v. 3, recipient of both sacrificial cuts and agricultural firstfruits.
5
ὅτι αὐτὸν ἐξελέξατο κύριος ὁ θεός σου ἐκ πασῶν τῶν φυλῶν σου παρεστάναι ἔναντι κυρίου τοῦ θεοῦ σου λειτουργεῖν καὶ εὐλογεῖν ἐπὶ τῷ ὀνόματι αὐτοῦ, αὐτὸς καὶ οἱ υἱοὶ αὐτοῦ ἐν τοῖς υἱοῖς Ισραηλ.
For him the LORD your God chose out of all your tribes to stand before the LORD your God, to minister and to bless in his name, him and his sons among the sons of Israel.
ὅτι ('for') grounds the entire system of dues (vv. 3–4) in the LORD's elective choice of Levi. The fronted object αὐτόν stresses that it is this tribe the LORD chose. Three infinitives mark the purpose of the election — παρεστάναι ('to stand'), λειτουργεῖν ('to minister'), εὐλογεῖν ('to bless') — defining the priestly vocation as standing in the divine presence to serve and pronounce blessing in the LORD's name.
Word-by-word analysis· 34 words
ὅτιfor / becausecausal conjunction (grounding the dues)→ discourse linkage or contrastὅτι: 'because / for'; introduces the theological ground for the priestly entitlements — the LORD's choice of Levi for ministry.
αὐτὸνhimAccusativedirect object of ἐξελέξατο (fronted for emphasis: 'him')→ participant referenceαὐτός (acc. sg. αὐτόν): 'him'; the fronted object, referring to Levi (the tribe collectively), emphasizes the divine selection of this tribe in particular.
ἐξελέξατοchoseAor Mid Indic 3 Sg · ἐκλέγομαιmain verb (divine election)→ constative aorist (the decisive act of election)ἐκλέγομαι (aor. mid. ἐξελέξατο): 'choose / select out'; renders בָּחַר; the standard Deuteronomic verb of divine election, used both of the chosen place (ὃν ἂν ἐκλέξηται κύριος, v. 6) and of the chosen tribe; the middle voice underscores the LORD's choosing for himself.
κύριοςLORDNominativesubject of ἐξελέξατο→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; the divine subject of the election.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativeapposition to κύριος ('the LORD your God')→ participant prominenceθεός: 'God'; renders אֱלֹהִים; the formula κύριος ὁ θεός σου ('the LORD your God') is the signature covenant designation of Deuteronomy, recurring throughout this chapter (vv. 5, 7, 9, 13, 15, 16).
σουyourGenitivegenitive of relationship (covenant possessive)→ relational specificationσύ (gen. σου): 'your'; the covenant possessive binding the people to their God.
ἐκout ofpreposition + genitive (source of the election)→ spatial or relational framingἐκ + genitive: 'out of / from among'; marks the body from which Levi was chosen.
πασῶνallGenitiveattributive adjective (modifying φυλῶν)→ relational specificationπᾶς (fem. gen. pl. πασῶν): 'all'; emphasizes that Levi was singled out from the totality of the tribes.
τῶνtheGenitivearticle (with φυλῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
φυλῶνtribesGenitiveobject of ἐκ (the tribes from which Levi was chosen)→ relational specificationφυλή (gen. pl. φυλῶν): 'tribe'; the twelve tribes from among whom Levi was elected to priestly service.
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
παρεστάναιto standPerf Act Inf · παρίστημιinfinitive of purpose (first of three: the ministerial stance)→ perfect infinitive (settled standing in service)παρίστημι (perf. inf. παρεστάναι): 'stand beside / be in attendance'; renders עָמַד לִפְנֵי; the technical idiom for cultic service ('to stand before' = to serve as minister); the perfect connotes an established, abiding standing in the divine presence. The cognate participle οἱ παρεστηκότες recurs at v. 7.
ἔναντιbeforepreposition + genitive (position: 'before the LORD')→ spatial or relational framingἔναντι: 'before / in the presence of'; renders לִפְנֵי; locates the priestly service in the immediate presence of YHWH at the sanctuary.
κυρίουof the LORDGenitiveobject of ἔναντι→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton; before whom the priest stands.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitiveapposition to κυρίου→ relational specificationθεός (gen. θεοῦ): 'God'; in the recurring covenant formula.
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
λειτουργεῖνto ministerPres Act Inf · λειτουργέωinfinitive of purpose (second of three: priestly service)→ present infinitive (ongoing ministry)λειτουργέω: 'minister / perform public/cultic service'; renders שֵׁרֵת; the standard LXX verb for priestly liturgical service, source of English 'liturgy'; the present infinitive marks the ongoing character of the ministry. The cognate verb recurs at v. 7 (λειτουργήσει).
καὶandcoordinate conjunction (joining the infinitives)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εὐλογεῖνto blessPres Act Inf · εὐλογέωinfinitive of purpose (third of three: pronouncing blessing)→ present infinitive (ongoing benediction)εὐλογέω: 'bless / speak well of'; renders בֵּרַךְ; the priestly prerogative of pronouncing blessing in the divine name (cf. the Aaronic blessing, Num 6:23–27); completes the threefold definition of the priestly office: standing, serving, blessing.
ἐπὶin / uponpreposition + dative (basis: 'in his name')→ spatial or relational framingἐπί + dative: 'on the basis of / in'; the idiom ἐπὶ τῷ ὀνόματι ('in the name') renders בְּשֵׁם; the priest blesses by invoking the authority of the divine name. The same phrase ἐπὶ τῷ ὀνόματι recurs of the prophet who speaks 'in the name' of the LORD (vv. 19, 20, 22).
τῷtheDativearticle (with ὀνόματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνόματιnameDativeobject of ἐπί (the divine name)→ sphere or referenceὄνομα (dat. ὀνόματι): 'name'; renders שֵׁם; the divine name as the locus of authority in which the priest ministers and blesses — a keyword linking the priestly (v. 5) and prophetic (vv. 19–22) sections of the chapter.
αὐτοῦhisGenitivegenitive of possession (the LORD's name)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the LORD's name).
αὐτὸςheNominativeintensive pronoun (in apposition to the implied subject: 'he')→ participant referenceαὐτός (nom. sg. αὐτός): 'he himself'; resumes the chosen Levite/priest, extending the election to his line.
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἱtheNominativearticle (with υἱοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοὶsonsNominativenominative coordinate with αὐτός ('he and his sons')→ participant prominenceυἱός (nom. pl. υἱοί): 'son'; the priestly office is hereditary, passing to the Levite's sons in perpetuity.
αὐτοῦhisGenitivegenitive of relationship (with υἱοί)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (with υἱοί).
ἐνamongpreposition + dative (location: 'among the sons of Israel')→ spatial or relational framingἐν + dative: 'among / in the midst of'; situates the perpetual Levitical ministry within the whole people.
τοῖςtheDativearticle (with υἱοῖς)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱοῖςsonsDativeobject of ἐν (the people of Israel)→ sphere or referenceυἱός (dat. pl. υἱοῖς): 'son'; οἱ υἱοὶ Ισραηλ ('the sons of Israel') is the standard LXX rendering of בְּנֵי יִשְׂרָאֵל, the covenant people among whom Levi serves.
Ισραηλof Israelindeclinable genitive of relationship (with υἱοῖς)→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable; here genitive ('of Israel').
6
ἐὰν δὲ παραγένηται ὁ Λευίτης ἐκ μιᾶς τῶν πόλεων ὑμῶν ἐκ πάντων τῶν υἱῶν Ισραηλ, οὗ αὐτὸς παροικεῖ, καθότι ἐπιθυμεῖ ἡ ψυχὴ αὐτοῦ, εἰς τὸν τόπον ὃν ἂν ἐκλέξηται κύριος,
And if a Levite comes from one of your cities, from among all the sons of Israel, where he sojourns, just as his soul desires, to the place that the LORD shall choose,
A new casuistic statute (ἐάν + subjunctive) governing the provincial Levite who leaves his town to serve at the central sanctuary. The clause stacks circumstantial qualifiers — where he sojourns, as his soul desires — before naming the destination with the classic Deuteronomic formula εἰς τὸν τόπον ὃν ἂν ἐκλέξηται κύριος ('to the place the LORD shall choose'). The apodosis follows in v. 7.
Word-by-word analysis· 30 words
ἐὰνifconditional particle (protasis, + subjunctive)→ discourse linkage or contrastἐάν: 'if'; introduces the casuistic protasis governing the Levite who relocates to the sanctuary; takes the subjunctive παραγένηται.
δὲand / nownarrative continuative (post-positive)→ discourse linkage or contrastδέ: post-positive; introduces the new case-statute following the general law of the priestly portion.
παραγένηταιcomes / arrivesAor Mid Subj 3 Sg · παραγίνομαιverb of the protasis (subjunctive with ἐάν)→ aorist subjunctive (potential single arrival)παραγίνομαι (aor. subj. παραγένηται): 'arrive / come / be present'; renders בּוֹא; the aorist subjunctive frames the Levite's coming to the central place as a single potential event.
ὁtheNominativearticle (with Λευίτης)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΛευίτηςLeviteNominativesubject of παραγένηται→ participant prominenceΛευίτης: 'Levite'; here the individual provincial Levite, dwelling in one of the towns scattered through the tribes, who may come up to the sanctuary.
ἐκfrompreposition + genitive (source: 'from one of your cities')→ spatial or relational framingἐκ + genitive: 'from'; marks the Levite's town of origin.
μιᾶςoneGenitivenumeral (partitive: 'one of your cities')→ relational specificationεἷς (fem. gen. μιᾶς): 'one'; partitive with τῶν πόλεων ('one of the cities').
τῶνtheGenitivearticle (with πόλεων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
πόλεωνcitiesGenitivepartitive genitive (with μιᾶς)→ relational specificationπόλις (gen. pl. πόλεων): 'city / town'; renders עִיר; the Levitical towns dispersed among the tribes (cf. Num 35), in contrast to the single chosen place.
ὑμῶνyourGenitivegenitive of possession (2nd pl.)→ relational specificationσύ (gen. pl. ὑμῶν): 'your'; the shift to the plural addresses Israel as a whole, whose towns host the Levites.
ἐκfrompreposition + genitive (epexegetic: 'from among all Israel')→ spatial or relational framingἐκ + genitive: repeated to widen the scope — from anywhere among all the sons of Israel.
πάντωνallGenitiveattributive adjective (with υἱῶν)→ relational specificationπᾶς (gen. pl. πάντων): 'all'; emphasizes that the provision covers Levites resident anywhere in Israel.
τῶνtheGenitivearticle (with υἱῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱῶνsonsGenitivegenitive (the people among whom the Levite dwells)→ relational specificationυἱός (gen. pl. υἱῶν): 'son'; οἱ υἱοὶ Ισραηλ, the people throughout whose territory the Levites are settled.
Ισραηλof Israelindeclinable genitive of relationship→ participant identificationΙσραηλ: transliteration of יִשְׂרָאֵל; indeclinable.
οὗwhererelative adverb of place (introducing locative clause)→ participant referenceοὗ: 'where'; relative adverb of place (the genitive of ὅς frozen as an adverb), introducing the clause defining the Levite's place of residence.
αὐτὸςheNominativesubject of παροικεῖ (intensive)→ participant prominenceαὐτός: 'he'; the resident Levite.
παροικεῖsojourns / dwellsPres Act Indic 3 Sg · παροικέωverb of the relative clause (place of residence)→ customary present (habitual residence as a resident-alien)παροικέω: 'sojourn / dwell as a resident alien'; renders גּוּר; significantly used of the Levite, who, lacking a land-inheritance, 'sojourns' even in his own town — landless among the landed, his true inheritance being the LORD (v. 2).
καθότιjust ascomparative conjunction (manner: 'according as')→ discourse linkage or contrastκαθότι: 'just as / inasmuch as'; here introducing the measure of the Levite's coming — according to his own desire.
ἐπιθυμεῖdesiresPres Act Indic 3 Sg · ἐπιθυμέωverb of the comparative clause (the soul's longing)→ customary present (settled inclination)ἐπιθυμέω: 'desire / long for'; renders אִוָּה / חָמַד; here a neutral/positive longing — the Levite's heartfelt wish to serve at the sanctuary; the verb is not the later pejorative 'covet' but simple earnest desire.
ἡtheNominativearticle (with ψυχή)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.
ψυχὴsoulNominativesubject of ἐπιθυμεῖ→ participant prominenceψυχή: 'soul / life / self'; renders נֶפֶשׁ; the idiom ἐπιθυμεῖ ἡ ψυχὴ αὐτοῦ ('his soul desires') is a Hebraism for wholehearted personal longing (cf. אַוַּת נַפְשׁוֹ).
αὐτοῦhisGenitivegenitive of possession (with ψυχή)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ψυχή).
εἰςtopreposition + accusative (goal of the coming)→ spatial or relational framingεἰς + accusative: 'to / into'; marks the destination — the chosen place — resuming the verb παραγένηται.
τὸνtheAccusativearticle (with τόπον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
τόπονplaceAccusativeobject of εἰς (the chosen sanctuary)→ object specificationτόπος: 'place'; renders מָקוֹם; the central sanctuary of Deuteronomy's cult-centralization (the formula 'the place the LORD will choose' recurs at 12:5, 14; 14:23; 16:6; 17:8).
ὃνwhichAccusativerelative pronoun (object of ἐκλέξηται)→ participant referenceὅς (acc. sg. ὅν): 'which'; relative pronoun introducing the defining clause of the chosen place.
ἂνevermodal particle (with subjunctive in relative clause)→ discourse linkage or contrastἄν: modal particle; with the subjunctive ἐκλέξηται in a relative clause it gives the indefinite 'whatever place he may choose,' a standard feature of the Deuteronomic centralization formula.
ἐκλέξηταιshall chooseAor Mid Subj 3 Sg · ἐκλέγομαιverb of the relative clause (divine election of the place)→ aorist subjunctive (indefinite future divine choice)ἐκλέγομαι (aor. subj. ἐκλέξηται): 'choose'; the same election-verb used of Levi in v. 5, now of the place; renders בָּחַר; the recurring Deuteronomic formula for the divinely-elected central sanctuary.
κύριοςLORDNominativesubject of ἐκλέξηται→ participant prominenceκύριος: rendering of the Tetragrammaton; the one who chooses the place of his name's dwelling.
7
καὶ λειτουργήσει τῷ ὀνόματι κυρίου τοῦ θεοῦ αὐτοῦ ὥσπερ πάντες οἱ ἀδελφοὶ αὐτοῦ οἱ Λευῖται οἱ παρεστηκότες ἐκεῖ ἔναντι κυρίου.
then he shall minister in the name of the LORD his God, like all his brothers the Levites who stand there before the LORD.
The apodosis grants the provincial Levite the right to serve at the sanctuary on equal footing (ὥσπερ … 'like all his brothers'). λειτουργήσει picks up λειτουργεῖν from v. 5, and the perfect participle οἱ παρεστηκότες ('those who stand') echoes παρεστάναι, binding the visiting Levite to the resident ministry by shared vocabulary of service and standing before the LORD.
Word-by-word analysis· 20 words
καὶthen / andapodotic καί (introducing the consequence of the protasis)→ discourse linkage or contrastκαί: here apodotic, introducing the apodosis after the ἐάν-protasis of v. 6 — a Hebraizing use ('and [then] he shall minister').
λειτουργήσειhe shall ministerFut Act Indic 3 Sg · λειτουργέωmain verb of the apodosis (the granted right of service)→ permissive/legislative future (entitlement to minister)λειτουργέω (fut. λειτουργήσει): 'minister / serve liturgically'; resumes λειτουργεῖν of v. 5; the future grants the visiting Levite the standing right to perform priestly service at the central sanctuary, equal to the resident Levites.
τῷtheDativearticle (with ὀνόματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνόματιnameDativedative (sphere/instrument: 'in the name')→ sphere or referenceὄνομα (dat. ὀνόματι): 'name'; λειτουργεῖν τῷ ὀνόματι ('minister in/to the name') renders שֵׁרֵת בְּשֵׁם; service rendered in and to the authority of the divine name.
κυρίουof the LORDGenitivegenitive of possession (the name belonging to the LORD)→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton; whose name is served.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitiveapposition to κυρίου→ relational specificationθεός (gen. θεοῦ): 'God'; the covenant formula 'the LORD his God,' here with the third-person αὐτοῦ for the individual Levite.
αὐτοῦhisGenitivegenitive of relationship (the Levite's God)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (the Levite's God).
ὥσπερjust likecomparative conjunction (introducing the equalizing comparison)→ discourse linkage or contrastὥσπερ: 'just as / like'; introduces the comparison establishing the visiting Levite's parity with the resident ministers.
πάντεςallNominativeattributive adjective (with ἀδελφοί)→ participant prominenceπᾶς (nom. pl. πάντες): 'all'; underscores complete equality — like all his brother-Levites without distinction.
οἱtheNominativearticle (with ἀδελφοί)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφοὶbrothersNominativesubject of the comparative clause (the resident Levites)→ participant prominenceἀδελφός (nom. pl. ἀδελφοί): 'brother'; the fellow Levites already serving at the sanctuary — kin to the newcomer.
αὐτοῦhisGenitivegenitive of relationship (with ἀδελφοί)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (with ἀδελφοί).
οἱtheNominativearticle (in apposition: 'the Levites')→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
ΛευῖταιLevitesNominativenominative in apposition to ἀδελφοί→ participant prominenceΛευίτης (nom. pl. Λευῖται): 'Levite'; appositional, identifying the 'brothers' precisely as the serving Levites.
οἱtheNominativearticle (substantivizing the participle παρεστηκότες)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.
παρεστηκότεςwho standPerf Act Part Nom Pl Masc · παρίστημιattributive participle (describing the ministering Levites)→ perfect participle (settled, abiding standing in service)παρίστημι (perf. act. part. παρεστηκότες): 'stand by / be in attendance'; echoes παρεστάναι of v. 5; the perfect participle marks the resident Levites' established standing in ministry before YHWH; their settled service becomes the measure of the newcomer's equal right.
ἐκεῖthereadverb of place (at the chosen sanctuary)→ adverbial qualificationἐκεῖ: 'there'; the chosen place of v. 6, the site of priestly attendance.
ἔναντιbeforepreposition + genitive (position: 'before the LORD')→ spatial or relational framingἔναντι: 'before / in the presence of'; renders לִפְנֵי; locates the ministry in YHWH's presence, as at v. 5.
κυρίουof the LORDGenitiveobject of ἔναντι→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton; before whom the Levites stand in service.
8
μερίδα μεμερισμένην φάγεται πλὴν τῆς πράσεως τῆς κατὰ πατριάν.
He shall eat an equal portion, apart from the proceeds of the sale according to the ancestral house.
The unit closes with the visiting Levite's guaranteed equal share: μερίδα μεμερισμένην ('an apportioned/equal portion') uses the cognate participle of μερίζω to stress fair distribution. The qualification πλὴν τῆς πράσεως τῆς κατὰ πατριάν ('apart from the sale according to the ancestral house') reserves to him also any private proceeds from his patrimony — his sanctuary-share does not cancel his family entitlements. μερίδα picks up μερίς from v. 1, closing an inclusio on the priestly portion.
Word-by-word analysis· 9 words
μερίδαportionAccusativedirect object of φάγεται→ object specificationμερίς (acc. μερίδα): 'portion / share'; picks up μερίς from v. 1, forming an inclusio around the priestly-portion unit; here the visiting Levite's share of the sanctuary offerings.
μεμερισμένηνapportioned / equalPerf Pass Part Acc Sg Fem · μερίζωattributive participle (modifying μερίδα: cognate construction)→ perfect passive participle (a share fixed by equal division)μερίζω (perf. pass. part. μεμερισμένην): 'divide / apportion'; the cognate construction μερίδα μεμερισμένην ('a portion having-been-apportioned') is a figura etymologica stressing that the Levite receives a duly-allotted, equal share — he is not a second-class guest at the altar but a full participant.
φάγεταιhe shall eatFut Mid Indic 3 Sg · ἐσθίωmain verb (the granted entitlement to eat)→ permissive/legislative future (right to the equal share)ἐσθίω (fut. mid. φάγεται): 'eat'; echoes φάγονται of v. 1; the visiting Levite eats his apportioned share of the offerings, just as the resident priests live from the altar.
πλὴνapart from / besidespreposition + genitive (exception: 'besides')→ spatial or relational framingπλήν: 'except / apart from / besides'; here marking an additional entitlement reserved to the Levite over and above his sanctuary-share — his private patrimonial proceeds are not forfeited.
τῆςtheGenitivearticle (with πράσεως)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
πράσεωςsale / proceedsGenitiveobject of πλήν (the patrimonial sale-proceeds)→ relational specificationπρᾶσις (gen. πράσεως): 'sale / selling'; from πιπράσκω ('sell'); renders מִמְכָּר; the proceeds from the sale of the Levite's ancestral property, which he retains in addition to his sanctuary portion; the Hebrew is debated, but the LXX construes it as private family revenue.
τῆςtheGenitivearticle (with the prepositional phrase κατὰ πατριάν)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
κατὰaccording topreposition + accusative (standard/relation: 'by ancestral house')→ spatial or relational framingκατά + accusative: 'according to / by'; here distributive, defining the proceeds 'by ancestral house' — the patrimonial line.
πατριάνancestral house / familyAccusativeobject of κατά (the paternal lineage)→ object specificationπατριά (acc. πατριάν): 'paternal lineage / ancestral house / clan'; renders בֵּית אָב / מִשְׁפָּחָה; the family inheritance-unit from which the Levite's private proceeds derive.
9
ἐὰν δὲ εἰσέλθῃς εἰς τὴν γῆν ἣν κύριος ὁ θεός σου δίδωσίν σοι, οὐ μαθήσῃ ποιεῖν κατὰ τὰ βδελύγματα τῶν ἐθνῶν ἐκείνων.
And when you enter into the land that the LORD your God gives you, you shall not learn to do according to the abominations of those nations.
A major section-break: the entry-formula ἐὰν δὲ εἰσέλθῃς εἰς τὴν γῆν ('when you enter the land') introduces the law against Canaanite occultism. The prohibition οὐ μαθήσῃ ποιεῖν ('you shall not learn to do') targets imitative assimilation; κατὰ τὰ βδελύγματα ('according to the abominations') brands the practices that follow (vv. 10–11) with the cultic term βδέλυγμα, the keyword of this unit (recurring at vv. 12 ×2).
Word-by-word analysis· 22 words
ἐὰνif / whenconditional-temporal particle (protasis, + subjunctive)→ discourse linkage or contrastἐάν: 'if / when'; with the subjunctive εἰσέλθῃς it forms the entry-into-the-land protasis typical of Deuteronomy's land-laws (cf. 17:14; 18:9; 26:1).
δὲand / nownarrative continuative (post-positive, marking the section-shift)→ discourse linkage or contrastδέ: post-positive; marks the transition from the priestly-portion unit to the prohibition of pagan divination.
εἰσέλθῃςyou enterAor Act Subj 2 Sg · εἰσέρχομαιverb of the protasis (subjunctive with ἐάν)→ aorist subjunctive (the single act of entering the land)εἰσέρχομαι (aor. subj. εἰσέλθῃς): 'enter / go in'; renders בּוֹא; the aorist subjunctive frames the entry into Canaan as the decisive event after which the occult prohibition takes force.
εἰςintopreposition + accusative (goal: 'into the land')→ spatial or relational framingεἰς + accusative: 'into'; the goal of entry.
τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
γῆνlandAccusativeobject of εἰς (the promised land)→ object specificationγῆ (acc. γῆν): 'land / earth'; renders אֶרֶץ; the land of Canaan, the LORD's gift, whose prior inhabitants' practices are now forbidden.
ἣνwhichAccusativerelative pronoun (object of δίδωσιν)→ participant referenceὅς (fem. acc. ἥν): 'which'; relative pronoun introducing the defining clause on the land as divine gift.
κύριοςLORDNominativesubject of δίδωσιν→ participant prominenceκύριος: rendering of the Tetragrammaton; the giver of the land.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativeapposition to κύριος→ participant prominenceθεός: 'God'; the covenant formula 'the LORD your God.'
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
δίδωσίνgivesPres Act Indic 3 Sg · δίδωμιverb of the relative clause (the land as gift)→ present of certain/imminent gift (the land already being given)δίδωμι (pres. δίδωσιν): 'give'; renders נָתַן; the present tense presents the land-gift as a present reality (the gift is in process), the theological premise of all Deuteronomic obedience.
σοιto youDativedative indirect object (recipient of the land)→ participant reference or interestσύ (dat. σοι): 'to you'; the people as recipients of the divine land-gift.
οὐnotnegation (with μαθήσῃ)→ participant referenceοὐ: objective negation; οὐ + future = a categorical prohibition ('you shall not'), the apodictic form of the Decalogue, here against imitating pagan occultism.
μαθήσῃyou shall learnFut Mid Indic 2 Sg · μανθάνωmain verb of the apodosis (prohibitive future)→ prohibitive future (categorical ban on learning the practices)μανθάνω (fut. mid. μαθήσῃ): 'learn'; renders לָמַד; 'you shall not learn to do' forbids not merely the practices but the apprenticeship in them — Israel must not absorb the religious culture of Canaan.
ποιεῖνto doPres Act Inf · ποιέωcomplementary infinitive (with μαθήσῃ: 'learn to do')→ present infinitive (the practice as ongoing conduct)ποιέω (pres. inf. ποιεῖν): 'do / make / practice'; complements μαθήσῃ; the object of the forbidden learning is the practice of the nations' abominations.
κατὰaccording topreposition + accusative (standard: 'after the manner of')→ spatial or relational framingκατά + accusative: 'according to / after the manner of'; brands Israel's potential conduct as conformity to the abominable customs of Canaan.
τὰtheAccusativearticle (with βδελύγματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
βδελύγματαabominationsAccusativeobject of κατά (the pagan practices)→ object specificationβδέλυγμα (pl. βδελύγματα): 'abomination / detestable thing'; renders תּוֹעֵבָה; the cultic keyword of this unit (vv. 9, 12 ×2), branding the divination practices as objects of divine loathing; the same root underlies the 'abomination of desolation' (Dan 9:27; Matt 24:15).
τῶνtheGenitivearticle (with ἐθνῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐθνῶνnationsGenitivegenitive of possession (whose abominations)→ relational specificationἔθνος (gen. pl. ἐθνῶν): 'nation / Gentile people'; renders גּוֹי; the Canaanite peoples whose occult religion is the abomination to be shunned.
ἐκείνωνthoseGenitivedemonstrative adjective (with ἐθνῶν: 'those nations')→ relational specificationἐκεῖνος (gen. pl. ἐκείνων): 'those'; the distal demonstrative distances Israel from the nations being dispossessed (cf. v. 12).
10
οὐχ εὑρεθήσεται ἐν σοὶ περικαθαίρων τὸν υἱὸν αὐτοῦ ἢ τὴν θυγατέρα αὐτοῦ ἐν πυρί, μαντευόμενος μαντείαν, κληδονιζόμενος καὶ οἰωνιζόμενος, φαρμακός,
There shall not be found in you one who purges his son or his daughter in fire, one who divines a divination, a soothsayer and an augur, a sorcerer,
The prohibition takes the form 'there shall not be found in you …' followed by a string of substantival participles and nouns naming the forbidden practitioners. The list runs across vv. 10–11 as a single asyndetic catalogue. Note the cognate construction μαντευόμενος μαντείαν ('one who divines a divination'), a Hebraizing figura etymologica intensifying the comprehensiveness of the ban.
Word-by-word analysis· 20 words
οὐχnotnegation (with εὑρεθήσεται)→ clausal qualification or emphasisοὐ (οὐχ before rough breathing): objective negation; οὐχ εὑρεθήσεται ('there shall not be found') is the apodictic formula banning the existence of such persons within Israel.
εὑρεθήσεταιshall be foundFut Pass Indic 3 Sg · εὑρίσκωmain verb (existential-prohibitive future)→ prohibitive future (categorical ban on the practitioner's presence)εὑρίσκω (fut. pass. εὑρεθήσεται): 'be found'; renders מָצָא (Niphal); the passive 'shall not be found in you' bans the very presence of such practitioners in the community — not one is to be discoverable among the people.
ἐνin / amongpreposition + dative (location: 'in/among you')→ spatial or relational framingἐν + dative: 'in / among'; ἐν σοί ('among you') = within the covenant community.
σοὶyouDativeobject of ἐν (the community of Israel)→ participant reference or interestσύ (dat. σοί): 'you'; Israel as the corporate community in which no diviner may be found.
περικαθαίρωνone who purgesPres Act Part Nom Sg Masc · περικαθαίρωsubstantival participle (first practitioner: child-immolator)→ customary present participle (habitual practitioner)περικαθαίρω: 'cleanse all around / purge by ritual'; the LXX's interpretive rendering of מַעֲבִיר … בָּאֵשׁ ('one who makes [his son] pass through the fire'); the Greek construes the child-sacrifice / fire-ordeal as a ritual 'purging,' the abominable Molech-rite (cf. Lev 18:21; 2 Kgs 23:10); the most heinous practice heads the list.
τὸνtheAccusativearticle (with υἱόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.
υἱὸνsonAccusativedirect object of περικαθαίρων→ object specificationυἱός (acc. υἱόν): 'son'; the child subjected to the fire-rite.
αὐτοῦhisGenitivegenitive of relationship (with υἱόν)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (with υἱόν).
ἢordisjunctive conjunction→ discourse linkage or contrastἤ: 'or'; disjunctive — son or daughter alike are objects of the forbidden rite.
τὴνtheAccusativearticle (with θυγατέρα)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
θυγατέραdaughterAccusativedirect object of περικαθαίρων (alternative to υἱόν)→ object specificationθυγάτηρ (acc. θυγατέρα): 'daughter'; renders בַּת; daughters as well as sons were victims of the immolation-rite.
αὐτοῦhisGenitivegenitive of relationship (with θυγατέρα)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (with θυγατέρα).
ἐνinpreposition + dative (instrument/means: 'in fire')→ spatial or relational framingἐν + dative: here instrumental/locative, 'in/with fire' — the means of the abominable rite.
πυρίfireDativeobject of ἐν (the fire of the rite)→ sphere or referenceπῦρ (dat. πυρί): 'fire'; renders אֵשׁ; the fire of the child-immolation; ironically the same word for the fire of Horeb (v. 16) before which Israel trembled — the true God's fire versus the false rite's fire.
μαντευόμενοςone who divinesPres Mid Part Nom Sg Masc · μαντεύομαιsubstantival participle (second practitioner: the diviner)→ customary present participle (habitual diviner)μαντεύομαι: 'divine / practice divination / consult an oracle'; renders קָסַם; the generic diviner; in the cognate construction μαντευόμενος μαντείαν ('divining a divination'), a Hebraizing figura etymologica.
μαντείανa divinationAccusativecognate accusative (with μαντευόμενος)→ object specificationμαντεία (acc. μαντείαν): 'divination / oracle'; cognate accusative intensifying the participle (μαντευόμενος μαντείαν, 'divining a divination'), a figura etymologica calquing the Hebrew קֹסֵם קְסָמִים and stressing the totality of the prohibition.
κληδονιζόμενοςa soothsayerPres Mid Part Nom Sg Masc · κληδονίζομαιsubstantival participle (third practitioner: omen-reader)→ customary present participle (habitual omen-reader)κληδονίζομαι: 'observe omens / take signs (from sounds, chance words, or clouds)'; from κληδών ('omen, ominous sound'); renders עָנַן ('practice soothsaying'); a reader of portents and chance utterances.
καὶandcoordinate conjunction (within the catalogue)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
οἰωνιζόμενοςan augurPres Mid Part Nom Sg Masc · οἰωνίζομαιsubstantival participle (fourth practitioner: augur)→ customary present participle (habitual augur)οἰωνίζομαι: 'take auguries / divine from the flight and cries of birds'; from οἰωνός ('bird of omen'); renders נָחַשׁ ('practice augury / read omens'); the diviner who reads signs in nature, especially birds.
φαρμακόςa sorcererNominativesubstantive (fifth practitioner: sorcerer)→ participant prominenceφαρμακός: 'sorcerer / one who deals in potions and spells'; related to φάρμακον ('drug, potion, charm'); renders מְכַשֵּׁף; the practitioner of magic by drugs and incantations; the φαρμακ- word-group reappears among the vices of Gal 5:20 (φαρμακεία) and Rev 21:8; 22:15.
11
ἐπαείδων ἐπαοιδήν, ἐγγαστρίμυθος καὶ τερατοσκόπος, ἐπερωτῶν τοὺς νεκρούς.
a charmer who chants a charm, a medium and a wizard, one who inquires of the dead.
The catalogue concludes with four more figures, again partly in cognate construction (ἐπαείδων ἐπαοιδήν, 'chanting a chant'). The list reaches its climax in necromancy — ἐγγαστρίμυθος ('ventriloquist-medium'), τερατοσκόπος ('portent-gazer / wizard'), and ἐπερωτῶν τοὺς νεκρούς ('one who inquires of the dead') — the consultation of the dead being the gravest violation, set against the living God who speaks through his prophet (vv. 15–18).
Word-by-word analysis· 8 words
ἐπαείδωνa charmer who chantsPres Act Part Nom Sg Masc · ἐπαείδωsubstantival participle (sixth practitioner: charmer)→ customary present participle (habitual enchanter)ἐπαείδω (ἐπᾴδω): 'sing over / chant a spell / enchant'; from ἐπί + ἀείδω ('sing'); renders חֹבֵר חָבֶר ('one who ties a knot/binds with spells'); the enchanter who works by incantation, in the cognate construction ἐπαείδων ἐπαοιδήν.
ἐπαοιδήνa charm / incantationAccusativecognate accusative (with ἐπαείδων)→ object specificationἐπαοιδή (acc. ἐπαοιδήν): 'incantation / charm / spell'; cognate accusative with ἐπαείδων ('chanting a chant'), a second figura etymologica in the list (after μαντευόμενος μαντείαν, v. 10), reinforcing the comprehensiveness of the ban on magic-by-incantation.
ἐγγαστρίμυθοςa medium / ventriloquistNominativesubstantive (seventh practitioner: medium)→ participant prominenceἐγγαστρίμυθος: lit. 'one who speaks from the belly' (ἐν + γαστήρ + μῦθος); 'ventriloquist-medium / necromancer'; renders אוֹב ('medium / consulter of spirits'); the spirit-medium through whom the supposed voice of the dead speaks — the same term used of the medium of Endor (1 Kgdms 28:7–8 LXX).
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τερατοσκόποςa wizard / portent-gazerNominativesubstantive (eighth practitioner: wizard)→ participant prominenceτερατοσκόπος: 'one who observes portents / interprets omens and wonders' (τέρας + σκοπέω); renders יִדְּעֹנִי ('knowing one / wizard / familiar spirit'); the diviner who reads prodigies and signs; regularly paired with ἐγγαστρίμυθος in the LXX (cf. Lev 19:31; 20:6, 27).
ἐπερωτῶνone who inquires ofPres Act Part Nom Sg Masc · ἐπερωτάωsubstantival participle (ninth practitioner: necromancer)→ customary present participle (habitual consulter of the dead)ἐπερωτάω: 'inquire of / question / consult'; renders דָּרַשׁ ('seek / consult'); the necromancer who consults the dead — the climactic abomination, directly antithetical to consulting the living God, who instead provides a living prophet to speak his word (vv. 15–18; contrast Isa 8:19, 'should they consult the dead on behalf of the living?').
τοὺςtheAccusativearticle (with νεκρούς)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.
νεκρούςdeadAccusativedirect object of ἐπερωτῶν (the dead consulted)→ object specificationνεκρός (acc. pl. νεκρούς): 'dead (person)'; renders מֵת; the dead whom the necromancer consults for hidden knowledge — forbidden because it seeks revelation from the realm of death rather than from the living LORD.
12
ἔστιν γὰρ βδέλυγμα κυρίῳ τῷ θεῷ σου πᾶς ποιῶν ταῦτα· ἕνεκεν γὰρ τῶν βδελυγμάτων τούτων κύριος ἐξολεθρεύσει αὐτοὺς ἀπὸ σοῦ.
For everyone who does these things is an abomination to the LORD your God; for on account of these abominations the LORD will utterly destroy them from before you.
Double γάρ gives the rationale of the prohibition. First: everyone who does these things is βδέλυγμα ('an abomination') to the LORD — the person, not merely the act, is branded. Second: it is precisely for these abominations that the LORD is dispossessing (ἐξολεθρεύσει) the nations before Israel — making Israel's imitation of them not only sinful but suicidal, inviting the same judgment that fell on Canaan.
Word-by-word analysis· 20 words
ἔστινisPres Act Indic 3 Sg · εἰμίcopula (predicate βδέλυγμα)→ gnomic present (timeless valuation)εἰμί (pres. ἔστιν): 'is'; the gnomic present states a timeless truth — the practitioner stands permanently classed as an abomination before God.
γὰρforcausal conjunction (grounding the prohibition, post-positive)→ discourse linkage or contrastγάρ: 'for'; the first of the verse's two γάρ-clauses, giving the reason the practices are banned.
βδέλυγμαan abominationNominativepredicate nominative (with ἔστιν)→ participant prominenceβδέλυγμα: 'abomination / detestable thing'; renders תּוֹעֵבָה; here the practitioner himself is the abomination — the cultic loathing attaches to the person; the keyword of the unit (cf. vv. 9, 12b).
κυρίῳto the LORDDativedative of reference (abomination 'to/before the LORD')→ sphere or referenceκύριος (dat. κυρίῳ): rendering of the Tetragrammaton; the dative of the one to whom the practice is loathsome — these are sins against YHWH himself.
τῷtheDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεῷGodDativeapposition to κυρίῳ→ sphere or referenceθεός (dat. θεῷ): 'God'; the covenant formula 'the LORD your God' in the dative.
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
πᾶςeveryoneNominativesubject (with the substantival participle ποιῶν)→ participant prominenceπᾶς: 'every / all'; πᾶς ὁ ποιῶν ('everyone who does') universalizes the verdict — no practitioner of any item in the list is exempt.
ποιῶνwho doesPres Act Part Nom Sg Masc · ποιέωsubstantival participle (subject, with πᾶς)→ customary present participle (habitual practitioner)ποιέω (pres. part. ποιῶν): 'do / practice'; the substantival participle with πᾶς designates the whole class of those who engage in the listed practices.
ταῦταthese thingsAccusativedirect object of ποιῶν (the listed practices)→ object specificationοὗτος (neut. pl. ταῦτα): 'these things'; refers back to the whole catalogue of vv. 10–11.
ἕνεκενon account ofpreposition + genitive (cause: 'because of')→ spatial or relational framingἕνεκεν (ἕνεκα): 'on account of / because of'; introduces the causal ground of the nations' dispossession.
γὰρforcausal conjunction (second γάρ, post-positive)→ discourse linkage or contrastγάρ: 'for'; the second causal clause, explaining the historical consequence of these abominations — the expulsion of the Canaanites.
τῶνtheGenitivearticle (with βδελυγμάτων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
βδελυγμάτωνabominationsGenitiveobject of ἕνεκεν (cause of dispossession)→ relational specificationβδέλυγμα (gen. pl. βδελυγμάτων): 'abomination'; the keyword once more — the nations' own abominations are the very reason for their judgment, a warning to Israel not to repeat them.
τούτωνtheseGenitivedemonstrative adjective (with βδελυγμάτων)→ relational specificationοὗτος (gen. pl. τούτων): 'these'; the abominations just catalogued.
κύριοςLORDNominativesubject of ἐξολεθρεύσει→ participant prominenceκύριος: rendering of the Tetragrammaton; the agent of the nations' destruction.
ἐξολεθρεύσειwill utterly destroyFut Act Indic 3 Sg · ἐξολεθρεύωmain verb (divine judgment on the nations)→ predictive future (certain divine act of dispossession)ἐξολεθρεύω: 'utterly destroy / exterminate / root out'; renders הוֹרִישׁ / הִשְׁמִיד; the intensive compound ἐξ- marks total destruction; the LXX's standard verb for the herem-dispossession of Canaan; its use here makes Israel's potential imitation of the nations a self-condemnation to the same fate.
αὐτοὺςthemAccusativedirect object of ἐξολεθρεύσει (the nations)→ participant referenceαὐτός (acc. pl. αὐτούς): 'them'; the Canaanite nations being dispossessed.
ἀπὸfrompreposition + genitive (separation: 'from before you')→ spatial or relational framingἀπό + genitive: 'from / away from'; ἀπὸ σοῦ ('from before you') = out of Israel's path, as the land is cleared for the covenant people.
σοῦyouGenitiveobject of ἀπό (Israel)→ relational specificationσύ (gen. σοῦ): 'you'; Israel, before whom the nations are removed.
13
τέλειος ἔσῃ ἐναντίον κυρίου τοῦ θεοῦ σου.
You shall be blameless before the LORD your God.
A terse positive command crowning the prohibition: against the Canaanites' divided, occult religion, Israel is to be τέλειος ('whole / blameless / undivided') before the LORD. The fronted predicate adjective τέλειος bears the weight; the verse forms the hinge between the prohibition (vv. 9–12, 14) and the promise of the prophet (vv. 15–19) — wholehearted reliance on the LORD's own word rather than on divination.
Word-by-word analysis· 7 words
τέλειοςblameless / wholeNominativepredicate adjective (fronted, with ἔσῃ)→ participant prominenceτέλειος: 'complete / whole / perfect / blameless'; renders תָּמִים ('whole / undivided / with integrity'); not sinless perfection but undivided loyalty — Israel is to belong wholly to the LORD, not hedging its devotion with occult practices; cf. the same idiom of Noah (Gen 6:9) and Abraham (Gen 17:1, ἄμεμπτος); echoed in Matt 5:48 (ἔσεσθε … τέλειοι).
ἔσῃyou shall beFut Mid Indic 2 Sg · εἰμίmain verb (copula with predicate τέλειος)→ imperatival future (command framed as future statement)εἰμί (fut. ἔσῃ): 'you shall be'; the imperatival future (as in the Decalogue) issues a command in the form of a prediction — 'you are to be blameless.'
ἐναντίονbeforepreposition + genitive (position: 'before the LORD')→ spatial or relational framingἐναντίον: 'before / in the presence of'; renders לִפְנֵי; Israel's integrity is measured in the sight of God himself, not by human or magical standards.
κυρίουof the LORDGenitiveobject of ἐναντίον→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton; before whom Israel is to be blameless.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitiveapposition to κυρίου→ relational specificationθεός (gen. θεοῦ): 'God'; the covenant formula 'the LORD your God.'
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
14
τὰ γὰρ ἔθνη ταῦτα, οὓς σὺ κατακληρονομεῖς αὐτούς, οὗτοι κληδόνων καὶ μαντειῶν ἀκούσονται· σοὶ δὲ οὐχ οὕτως ἔδωκεν κύριος ὁ θεός σου.
For these nations, whom you are dispossessing, they listen to soothsayers and diviners; but to you the LORD your God has not granted so.
γάρ grounds the call to blamelessness (v. 13) in a sharp contrast: the nations Israel dispossesses 'listen to' (ἀκούσονται) soothsayers and diviners, but Israel has been granted 'not so' (οὐχ οὕτως). The verb ἀκούσονται here ('heed / obey') sets up the great reversal of v. 15: where the nations heed diviners, Israel is to heed the prophet (αὐτοῦ ἀκούσεσθε) — the LORD's own provision in place of divination.
Word-by-word analysis· 22 words
τὰtheNominativearticle (with ἔθνη)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.
γὰρforcausal conjunction (grounding v. 13, post-positive)→ discourse linkage or contrastγάρ: 'for'; grounds the command to be blameless by contrasting Israel with the divining nations.
ἔθνηnationsNominativenominative (suspended/topicalized subject, resumed by οὗτοι)→ participant prominenceἔθνος (nom. pl. ἔθνη): 'nation / Gentile'; the Canaanite peoples, topicalized at the head of the clause and resumed by the pleonastic οὗτοι ('these') — a Hebraizing casus pendens.
ταῦταtheseNominativedemonstrative adjective (with ἔθνη)→ participant prominenceοὗτος (neut. pl. ταῦτα): 'these'; the nations being dispossessed.
οὓςwhomAccusativerelative pronoun (object of κατακληρονομεῖς)→ participant referenceὅς (masc. acc. pl. οὕς): 'whom'; the relative shifts to masculine by sense-construction (the nations as peoples), introducing the dispossession-clause; resumed pleonastically by αὐτούς (a Hebraism).
σὺyouNominativesubject of κατακληρονομεῖς (emphatic pronoun)→ participant referenceσύ: 'you'; the emphatic pronoun stresses Israel as the agent of dispossession, in pointed contrast to 'these nations.'
κατακληρονομεῖςyou are dispossessingPres Act Indic 2 Sg · κατακληρονομέωverb of the relative clause (the act of dispossession)→ futuristic/progressive present (the dispossession in process)κατακληρονομέω: 'take possession of / dispossess / inherit (territory)'; renders יָרַשׁ; the κατα- compound can mean both 'inherit the land' and 'dispossess its occupants'; here Israel takes over the nations' territory — the very land whose diviners are now forbidden.
αὐτούςthemAccusativeresumptive pronoun (pleonastic object of κατακληρονομεῖς)→ participant referenceαὐτός (acc. pl. αὐτούς): 'them'; the resumptive/pleonastic object after the relative οὕς — a Hebraism rendering the resumptive suffix of אֲשֶׁר … אֹתָם.
οὗτοιtheseNominativeresumptive subject (picking up τὰ ἔθνη after the casus pendens)→ participant prominenceοὗτος (nom. pl. masc. οὗτοι): 'these'; resumes the suspended subject τὰ ἔθνη, a Hebraizing pendent-nominative resumption.
κληδόνωνsoothsayers / omensGenitivegenitive object of ἀκούσονται (what they heed)→ relational specificationκληδών (gen. pl. κληδόνων): 'omen / divination by signs / soothsaying'; cognate with κληδονιζόμενος (v. 10); here the practice/practitioners of omen-reading; genitive as the object 'heard/heeded.'
καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
μαντειῶνdivinationsGenitivegenitive object of ἀκούσονται (what they heed)→ relational specificationμαντεία (gen. pl. μαντειῶν): 'divination / oracle'; cognate with μαντευόμενος μαντείαν (v. 10); the pair κληδόνων καὶ μαντειῶν sums up the whole catalogue of vv. 10–11 as the nations' alternative to the prophetic word.
ἀκούσονταιthey listen / heedFut Mid Indic 3 Pl · ἀκούωmain verb (the nations' practice: heeding diviners)→ customary/gnomic future (their habitual recourse)ἀκούω (fut. mid. ἀκούσονται): 'hear / heed / obey'; with the genitive object it means 'give heed to'; pointedly the same verb (αὐτοῦ ἀκούσεσθε, v. 15) that commands Israel to heed the coming prophet — the nations heed diviners, Israel is to heed God's prophet.
σοὶto youDativedative indirect object (emphatic, fronted: 'to you')→ participant reference or interestσύ (dat. σοί): 'to you'; the fronted, emphatic dative sets Israel in sharp antithesis to the nations — 'but as for you …'
δὲbutadversative (post-positive, marking the contrast)→ discourse linkage or contrastδέ: post-positive adversative; marks the strong contrast between the nations and Israel.
οὐχnotnegation (with οὕτως)→ clausal qualification or emphasisοὐ (οὐχ): negation; οὐχ οὕτως ('not so') denies that Israel has been given any such recourse as divination.
οὕτωςso / thusadverb of manner (object of the granting: 'not so')→ adverbial qualificationοὕτως: 'thus / so'; οὐχ οὕτως = 'not in this way' — Israel has not been granted the path of divination but, instead, the prophetic word (v. 15).
ἔδωκενhas grantedAor Act Indic 3 Sg · δίδωμιmain verb (the LORD's provision for Israel)→ constative aorist (the LORD's settled provision)δίδωμι (aor. ἔδωκεν): 'give / grant / allow'; here 'has granted/permitted' — the LORD has not granted Israel the diviners' way; the negative prepares for the positive gift of the prophet in v. 15 (ἀναστήσει … κύριος).
κύριοςLORDNominativesubject of ἔδωκεν→ participant prominenceκύριος: rendering of the Tetragrammaton; the one who grants Israel its distinctive way.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativeapposition to κύριος→ participant prominenceθεός: 'God'; the covenant formula 'the LORD your God.'
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
15
προφήτην ἐκ τῶν ἀδελφῶν σου ὡς ἐμὲ ἀναστήσει σοι κύριος ὁ θεός σου· αὐτοῦ ἀκούσεσθε,
A prophet from among your brothers like me the LORD your God will raise up for you; him you shall heed —
The chapter's headline crux and its theological centre. In place of the forbidden divination (v. 14), the LORD grants Israel a living prophetic voice. The fronted object προφήτην … ὡς ἐμέ ('a prophet … like me') and the climactic command αὐτοῦ ἀκούσεσθε ('him you shall heed') answer the nations' ἀκούσονται of v. 14. Quoted of Christ at Acts 3:22–23 and 7:37 and standing behind the Mosaic-prophet expectation of John 1:21, 25; 6:14; 7:40. Read both of the succession of prophets culminating in, and definitively of, the Messiah.
Word-by-word analysis· 15 words
προφήτηνa prophetAccusativedirect object of ἀναστήσει (fronted for prominence)→ object specificationπροφήτης (acc. προφήτην): 'prophet / spokesman'; renders נָבִיא; the fronted object stands at the head of the promise — over against diviners (vv. 10–11, 14), the LORD provides a true prophet who speaks his word; quoted as messianic at Acts 3:22; 7:37.
ἐκfrom amongpreposition + genitive (source: 'from among your brothers')→ spatial or relational framingἐκ + genitive: 'from / out of'; the prophet arises from within Israel itself, not from outside — kinship guarantees covenant solidarity (cf. the king 'from among your brothers,' 17:15).
τῶνtheGenitivearticle (with ἀδελφῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφῶνbrothersGenitiveobject of ἐκ (the prophet's kinsmen)→ relational specificationἀδελφός (gen. pl. ἀδελφῶν): 'brother / kinsman'; renders אָח; the same word as v. 2 (Levi 'among their brothers') — the prophet shares Israel's own flesh and covenant, a point Peter presses in the messianic application (Acts 3:22, 25–26).
σουyourGenitivegenitive of relationship (with ἀδελφῶν)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (with ἀδελφῶν).
ὡςlikecomparative particle (introducing the Moses-comparison)→ discourse linkage or contrastὡς: 'as / like'; ὡς ἐμέ ('like me') is the heart of the crux — the prophet is patterned on Moses himself, the unique mediator who spoke with God face to face (cf. 34:10, where no prophet 'like Moses' had yet arisen); the NT reads its fullness in Christ, the new and greater Moses.
ἐμὲmeAccusativeobject of ὡς (Moses as the prototype)→ participant referenceἐγώ (emphatic acc. ἐμέ): 'me'; Moses, the prophetic prototype; the comparison 'like me' grounds the prophet's authority in the Mosaic pattern of mediated revelation, fulfilled supremely in the prophet of the last days (Heb 1:1–2).
ἀναστήσειwill raise upFut Act Indic 3 Sg · ἀνίστημιmain verb (the divine promise)→ predictive/promissory future (certain divine provision)ἀνίστημι (fut. ἀναστήσει): 'raise up / cause to stand / establish'; renders הֵקִים; the verb of raising up a prophet (cf. v. 18 ἀναστήσω); the NT hears in ἀναστήσει both the raising up of the prophet and, by resonance, the resurrection of Christ (Acts 3:22, 26 ἀναστήσας; cf. 13:33–34).
σοιfor youDativedative of advantage (the prophet given for Israel's benefit)→ participant reference or interestσύ (dat. σοι): 'for you'; dative of advantage — the prophet is the LORD's gift for Israel's good, replacing the divination Israel must shun.
κύριοςLORDNominativesubject of ἀναστήσει→ participant prominenceκύριος: rendering of the Tetragrammaton; the sole author of true prophecy, who raises up the prophet.
ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεόςGodNominativeapposition to κύριος→ participant prominenceθεός: 'God'; the covenant formula 'the LORD your God.'
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
αὐτοῦhimGenitivegenitive object of ἀκούσεσθε (fronted: 'him you shall heed')→ relational specificationαὐτός (gen. αὐτοῦ): 'him'; the genitive object of ἀκούω ('heed'); fronted for emphasis — 'him, and no diviner, you shall heed'; at the Transfiguration the divine voice echoes this very command of the prophet like Moses: αὐτοῦ ἀκούετε ('hear him,' Mark 9:7; cf. Acts 3:22).
ἀκούσεσθεyou shall heedFut Mid Indic 2 Pl · ἀκούωmain verb (the binding command to heed the prophet)→ imperatival future (binding command to obey)ἀκούω (fut. mid. ἀκούσεσθε): 'hear / heed / obey'; the imperatival future commands obedience to the prophet's word; deliberately answers ἀκούσονται (v. 14) — Israel is to heed not diviners but the LORD's prophet; the failure to heed is precisely what v. 19 makes punishable (and Acts 3:23 makes definitive).
16
κατὰ πάντα ὅσα ᾐτήσω παρὰ κυρίου τοῦ θεοῦ σου ἐν Χωρηβ τῇ ἡμέρᾳ τῆς ἐκκλησίας λέγοντες Οὐ προσθήσομεν ἀκοῦσαι τὴν φωνὴν κυρίου τοῦ θεοῦ ἡμῶν καὶ τὸ πῦρ τὸ μέγα τοῦτο οὐκ ὀψόμεθα ἔτι οὐδὲ μὴ ἀποθάνωμεν.
according to all that you asked from the LORD your God at Horeb on the day of the assembly, saying, 'Let us not again hear the voice of the LORD our God, and let us not see any more this great fire, lest we die.'
The prophetic provision is grounded in Israel's own Horeb request (Exod 20:18–21; Deut 5:23–27): terrified at the theophanic voice and fire, the people begged not to hear God directly lest they die, asking Moses to mediate. The promised prophet thus institutionalizes Mosaic mediation. λέγοντες introduces their direct quotation; οὐδὲ μὴ ἀποθάνωμεν ('lest we die') voices the mortal terror that the mediated word answers.
Word-by-word analysis· 37 words
κατὰaccording topreposition + accusative (standard: 'in accordance with')→ spatial or relational framingκατά + accusative: 'according to'; the prophet-provision corresponds exactly to what Israel itself requested at Horeb.
πάνταallAccusativesubstantival adjective (object of κατά)→ object specificationπᾶς (neut. pl. πάντα): 'all (things)'; the totality of Israel's Horeb request.
ὅσαas much asAccusativerelative adjective (object of ᾐτήσω)→ object specificationὅσος (neut. pl. ὅσα): 'as much/many as'; correlates with πάντα ('all that …'), introducing the content of the request.
ᾐτήσωyou askedAor Mid Indic 2 Sg · αἰτέωverb of the relative clause (Israel's request)→ constative aorist (the completed Horeb petition)αἰτέω (aor. mid. ᾐτήσω): 'ask / request'; the middle stresses asking for oneself; the 2nd singular addresses Israel as a corporate 'you'; refers to the petition at Horeb that Moses mediate between God and people.
παρὰfrompreposition + genitive (source of the request)→ spatial or relational framingπαρά + genitive: 'from (the side of)'; the LORD as the one from whom the request was made.
κυρίουof the LORDGenitiveobject of παρά→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton; addressee of the Horeb request.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitiveapposition to κυρίου→ relational specificationθεός (gen. θεοῦ): 'God'; the covenant formula 'the LORD your God.'
σουyourGenitivegenitive of relationship→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship.
ἐνat / inpreposition + dative (place: 'at Horeb')→ spatial or relational framingἐν + dative: 'at / in'; locates the request at the mountain of revelation.
ΧωρηβHorebindeclinable place-name (object of ἐν)→ participant identificationΧωρηβ: transliteration of Hebrew חֹרֵב; indeclinable; Deuteronomy's preferred name for the mountain of the covenant (= Sinai), the site of the theophany and the people's terrified petition.
τῇtheDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἡμέρᾳdayDativedative of time (when the request was made)→ sphere or referenceἡμέρα (dat. ἡμέρᾳ): 'day'; dative of time — the day of the assembly at Horeb.
τῆςtheGenitivearticle (with ἐκκλησίας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.
ἐκκλησίαςassemblyGenitivegenitive of definition (with ἡμέρᾳ: 'day of the assembly')→ relational specificationἐκκλησία (gen. ἐκκλησίας): 'assembly / congregation'; renders קָהָל; the gathered covenant people at Horeb; the LXX's ἐκκλησία becomes the NT word for the church — the assembly that hears God's word through his appointed mediator.
λέγοντεςsayingPres Act Part Nom Pl Masc · λέγωparticiple of attendant circumstance (introducing direct speech)→ present participle (introducing the quoted request)λέγω (pres. part. λέγοντες): 'saying'; the participle introduces the direct quotation of Israel's petition; constructio ad sensum (plural participle with the collective 'you') — a Hebraism rendering לֵאמֹר.
Οὐnotnegation (with προσθήσομεν)→ participant referenceοὐ: negation opening the quoted request — 'we will not again …'
προσθήσομενwe will again / addFut Act Indic 1 Pl · προστίθημιmain verb of the quotation (Hebraistic auxiliary)→ volitive future (the people's resolve / plea)προστίθημι (fut. προσθήσομεν): 'add / do again'; renders יָסַף; the idiom οὐ προσθήσομεν + infinitive ('we will not add to do' = 'we will not do again') is a Hebraism for 'not any more'; here the people resolve/beg not to hear the divine voice again directly.
ἀκοῦσαιto hearAor Act Inf · ἀκούωcomplementary infinitive (with προσθήσομεν)→ aorist infinitive (the act of hearing the voice)ἀκούω (aor. inf. ἀκοῦσαι): 'hear'; complements προσθήσομεν; what the people will not do again is hear the unmediated voice of God — the very terror that the mediating prophet (v. 15) is given to relieve.
τὴνtheAccusativearticle (with φωνήν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.
φωνὴνvoiceAccusativedirect object of ἀκοῦσαι→ object specificationφωνή (acc. φωνήν): 'voice / sound'; renders קוֹל; the divine voice of the Horeb theophany, too terrifying for direct hearing — hence the request for a prophetic mediator.
κυρίουof the LORDGenitivegenitive of possession (whose voice)→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton; whose voice the people feared to hear.
τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.
θεοῦGodGenitiveapposition to κυρίου→ relational specificationθεός (gen. θεοῦ): 'God'; 'the LORD our God' (note ἡμῶν — the people speak).
ἡμῶνourGenitivegenitive of relationship (the people's own confession)→ relational specificationἐγώ (gen. pl. ἡμῶν): 'our'; the shift to first-person plural marks the quoted speech of the people.
καὶandcoordinate conjunction (joining the two clauses of the plea)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
τὸtheAccusativearticle (with πῦρ)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
πῦρfireAccusativedirect object of ὀψόμεθα→ object specificationπῦρ (acc. πῦρ): 'fire'; renders אֵשׁ; the great theophanic fire of Horeb (cf. 4:11–12, 33; 5:24–26); ironically the same word as the fire of the forbidden rite (v. 10) — the true God's holy fire versus the false rite's profane fire.
τὸtheAccusativearticle (with μέγα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
μέγαgreatAccusativeattributive adjective (with πῦρ)→ object specificationμέγας (neut. μέγα): 'great'; intensifies the awe-inspiring magnitude of the theophanic fire that the people could not bear to face again.
τοῦτοthisAccusativedemonstrative adjective (with πῦρ: 'this great fire')→ participant referenceοὗτος (neut. τοῦτο): 'this'; deictic, pointing back to the very fire then blazing on the mountain.
οὐκnotnegation (with ὀψόμεθα)→ clausal qualification or emphasisοὐ (οὐκ): negation; 'we will not see …'
ὀψόμεθαwe will seeFut Mid Indic 1 Pl · ὁράωmain verb of the second clause of the plea→ volitive future (the people's plea not to see)ὁράω (fut. mid. ὀψόμεθα): 'see'; suppletive future of ὁράω; the people plead not to look again on the consuming fire — the visual counterpart to not hearing the voice.
ἔτιany more / againadverb (temporal: 'any longer')→ clausal contributionἔτι: 'still / any more'; with the negative, 'no longer / not again' — reinforcing the οὐ προσθήσομεν idiom of cessation.
οὐδὲlest / and notnegative conjunction (introducing the feared outcome)→ discourse linkage or contrastοὐδέ: 'and not / nor'; with μή it introduces the dreaded result — that they would die; effectively 'lest we die.'
μὴnotnegation (with subjunctive ἀποθάνωμεν: emphatic/apprehensive)→ clausal qualification or emphasisμή: subjective negation; οὐδὲ μή + aorist subjunctive expresses strong apprehension — 'lest we die / that we may by no means die'; the mortal fear of unmediated divine presence.
ἀποθάνωμενwe dieAor Act Subj 1 Pl · ἀποθνῄσκωverb of the apprehensive clause (the feared death)→ aorist subjunctive (apprehension of dying)ἀποθνῄσκω (aor. subj. ἀποθάνωμεν): 'die'; renders מוּת; the death feared from direct exposure to the divine voice and fire; this terror is the very reason a prophetic mediator 'like Moses' is granted — and the same verb returns at v. 20 of the false prophet who must die.
17
καὶ εἶπεν κύριος πρός με Ὀρθῶς πάντα ὅσα ἐλάλησαν.
And the LORD said to me, 'They have rightly spoken all that they said.'
Moses reports the LORD's response to the Horeb petition: the fronted ὀρθῶς ('rightly') endorses the people's plea for mediation as sound. This divine approval forms the bridge from the historical request (v. 16) to the formal promise of the prophet (v. 18); the people's fear was not faithless but fitting, and God answers it with the institution of prophecy.
Word-by-word analysis· 9 words
καὶandnarrative connective→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
εἶπενsaidAor Act Indic 3 Sg · λέγωmain verb (speech-introduction)→ constative aorist (single completed speech-act)λέγω (aor. εἶπεν): 'said'; introduces the LORD's direct reply to Moses, reported within Moses' speech to Israel.
κύριοςLORDNominativesubject of εἶπεν→ participant prominenceκύριος: rendering of the Tetragrammaton; the speaker who approves the people's request and announces the prophet.
πρόςtopreposition + accusative (direction of speech)→ spatial or relational framingπρός + accusative: 'to / toward'; direction of the divine address to Moses.
μεmeAccusativeobject of πρός (Moses as recipient)→ participant referenceἐγώ (acc. με): 'me'; Moses, recounting in the first person the LORD's word to him at Horeb.
Ὀρθῶςrightlyadverb (fronted, evaluating the people's speech)→ participant identificationὀρθῶς: 'rightly / correctly'; renders הֵיטִיבוּ ('they have done well'); the fronted adverb constitutes the LORD's verdict on the people's request — it was right and well-spoken, vindicating the institution of mediated prophecy.
πάνταallAccusativesubstantival adjective (object of ἐλάλησαν)→ object specificationπᾶς (neut. pl. πάντα): 'all (things)'; the whole of what the people said is approved.
ὅσαas much asAccusativerelative adjective (object of ἐλάλησαν)→ object specificationὅσος (neut. pl. ὅσα): 'as much/many as'; correlates with πάντα ('all that …'), encompassing the entire request of v. 16.
ἐλάλησανthey spokeAor Act Indic 3 Pl · λαλέωverb of the relative clause (the people's speech)→ constative aorist (the completed request)λαλέω (aor. ἐλάλησαν): 'speak'; the people's Horeb petition; the verb λαλέω becomes thematic in this unit — the prophet will λαλήσει (v. 18) what God commands, and the false prophet λαλήσῃ (vv. 19, 20, 22) what God did not.
18
προφήτην ἀναστήσω αὐτοῖς ἐκ τῶν ἀδελφῶν αὐτῶν ὥσπερ σέ, καὶ δώσω τὸ ῥῆμά μου ἐν τῷ στόματι αὐτοῦ, καὶ λαλήσει αὐτοῖς καθότι ἂν ἐντείλωμαι αὐτῷ·
I will raise up for them a prophet from among their brothers like you, and I will put my word in his mouth, and he shall speak to them whatever I command him;
The formal divine promise, now in the LORD's own first person, restating v. 15 from the divine side. Three coordinated futures define the prophet's office: ἀναστήσω ('I will raise up'), δώσω τὸ ῥῆμά μου ἐν τῷ στόματι αὐτοῦ ('I will put my word in his mouth'), and λαλήσει … καθότι ἂν ἐντείλωμαι ('he shall speak whatever I command'). The 'word in the mouth' is the signature of true prophecy (cf. Jer 1:9; Isa 51:16); quoted of Christ at Acts 3:22; 7:37, and resonant with John 12:49–50 (Jesus speaks what the Father commands).
Word-by-word analysis· 25 words
προφήτηνa prophetAccusativedirect object of ἀναστήσω (fronted)→ object specificationπροφήτης (acc. προφήτην): 'prophet'; renders נָבִיא; fronted as in v. 15; the prophet the LORD himself promises to raise up — the NT's locus for the 'prophet like Moses' Christology (Acts 3:22; 7:37).
ἀναστήσωI will raise upFut Act Indic 1 Sg · ἀνίστημιmain verb (first-person divine promise)→ promissory future (the LORD's own pledge)ἀνίστημι (fut. ἀναστήσω): 'raise up / establish'; renders אָקִים; the divine first person makes explicit what v. 15 stated in the third — the LORD himself is the author of the prophet; Acts 3:26 reads the verb's resurrection-resonance (ἀναστήσας τὸν παῖδα αὐτοῦ).
αὐτοῖςfor themDativedative of advantage (for the people)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): 'for them'; the people, for whose benefit the prophet is raised up.
ἐκfrom amongpreposition + genitive (source)→ spatial or relational framingἐκ + genitive: 'from among'; the prophet arises from within the people, as in v. 15.
τῶνtheGenitivearticle (with ἀδελφῶν)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.
ἀδελφῶνbrothersGenitiveobject of ἐκ (the prophet's kinsmen)→ relational specificationἀδελφός (gen. pl. ἀδελφῶν): 'brother / kinsman'; the prophet's solidarity with the people; the kinship motif Peter develops at Acts 3:22, 25.
αὐτῶνtheirGenitivegenitive of relationship (with ἀδελφῶν)→ relational specificationαὐτῶν: meaning 'their'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (with ἀδελφῶν).
ὥσπερjust likecomparative particle (Moses as prototype)→ discourse linkage or contrastὥσπερ: 'just as / like'; ὥσπερ σέ ('like you') addresses Moses directly — the prophet is patterned on Moses, the mediator of the word; the comparison is the seed of the NT's new-Moses Christology (Heb 3:1–6).
σέyouAccusativeobject of ὥσπερ (Moses as the pattern)→ participant referenceσύ (emphatic acc. σέ): 'you'; Moses, the prophetic prototype, now addressed by God himself ('like you').
καὶandcoordinate conjunction (joining the second promise)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
δώσωI will put / giveFut Act Indic 1 Sg · δίδωμιmain verb (second divine promise)→ promissory future (the inspiration of the prophet)δίδωμι (fut. δώσω): 'give / put'; δώσω τὸ ῥῆμά μου ἐν τῷ στόματι ('I will put my word in his mouth') is the classic image of prophetic inspiration (cf. Jer 1:9, ἔδωκα τοὺς λόγους μου εἰς τὸ στόμα σου; Isa 51:16; Num 22:38; 23:5); the prophet speaks not his own word but God's.
τὸtheAccusativearticle (with ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμάwordAccusativedirect object of δώσω→ object specificationῥῆμα (acc. ῥῆμα): 'word / utterance / thing said'; renders דָּבָר; the divine word placed in the prophet's mouth — the keyword of the test that follows (τὸ ῥῆμα, vv. 21–22); the prophet's authority rests wholly on its being God's ῥῆμα, not his own.
μουmyGenitivegenitive of possession (the word belongs to God)→ relational specificationἐγώ (gen. μου): 'my'; the word is emphatically God's own — the ground of the prophet's authority and of the demand to heed him (v. 19).
ἐνinpreposition + dative (location: 'in his mouth')→ spatial or relational framingἐν + dative: 'in'; the locus of the word — the prophet's mouth as the organ of divine speech.
τῷtheDativearticle (with στόματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
στόματιmouthDativeobject of ἐν (the prophet's mouth)→ sphere or referenceστόμα (dat. στόματι): 'mouth'; renders פֶּה; the prophet's mouth as the vessel of the divine word; the image grounds the principle that true prophecy is God-sourced speech (cf. 2 Pet 1:21).
αὐτοῦhisGenitivegenitive of possession (the prophet's mouth)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (the prophet's mouth).
καὶandcoordinate conjunction (joining the third promise)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
λαλήσειhe shall speakFut Act Indic 3 Sg · λαλέωmain verb (third promise: the prophet's faithful speaking)→ predictive future (the prophet's commissioned speech)λαλέω (fut. λαλήσει): 'speak'; the prophet will speak exactly what God commands — the criterion of true prophecy and the hinge to the test of vv. 20–22, where the false prophet speaks what God did not command; cf. John 12:49 (Jesus speaks only what the Father commands).
αὐτοῖςto themDativedative indirect object (the people)→ participant reference or interestαὐτός (dat. pl. αὐτοῖς): 'to them'; the people, the addressees of the prophet's word.
καθότιwhatever / according ascomparative conjunction (with ἄν + subjunctive: 'whatever')→ discourse linkage or contrastκαθότι: 'according as / inasmuch as'; with ἄν + subjunctive it has indefinite force ('whatever I command'), defining the prophet's message as wholly determined by the divine command.
ἂνevermodal particle (with subjunctive ἐντείλωμαι)→ discourse linkage or contrastἄν: modal particle giving the indefinite 'whatever' to the subjunctive clause.
ἐντείλωμαιI commandAor Mid Subj 1 Sg · ἐντέλλομαιverb of the indefinite clause (the divine command)→ aorist subjunctive (the content of the divine charge)ἐντέλλομαι (aor. mid. subj. ἐντείλωμαι): 'command / charge / enjoin'; renders צִוָּה; the prophet speaks strictly the divinely-commanded word — the limit that the presumptuous prophet of v. 20 transgresses by speaking 'what I did not command (οὐ προσέταξα).'
αὐτῷhimDativedative indirect object (the prophet commanded)→ participant reference or interestαὐτός (dat. αὐτῷ): 'him'; the prophet to whom the command is given.
19
καὶ ὁ ἄνθρωπος ὃς ἐὰν μὴ ἀκούσῃ ὅσα ἐὰν λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματί μου, ἐγὼ ἐκδικήσω ἐξ αὐτοῦ.
And the man who will not heed whatever the prophet speaks in my name, I myself will require it of him.
The sanction that secures the command of v. 15 (αὐτοῦ ἀκούσεσθε): whoever refuses to heed the prophet's words spoken in the LORD's name faces divine reckoning. The casus pendens (ὁ ἄνθρωπος ὃς ἐὰν …) is resumed by the emphatic ἐγὼ ἐκδικήσω ('I myself will require it'). Acts 3:23 cites this verse to climactic effect, intensifying it with 'shall be utterly destroyed from the people' — the refusal to heed the prophet like Moses (Christ) is covenant-severing.
Word-by-word analysis· 20 words
καὶandconnective (introducing the sanction)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.
ὁtheNominativearticle (with ἄνθρωπος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
ἄνθρωποςmanNominativecasus pendens (suspended subject, resumed by ἐξ αὐτοῦ)→ participant prominenceἄνθρωπος: 'man / person'; the pendent nominative ('the man who …') is a Hebraizing casuistic construction (אִישׁ אֲשֶׁר), resumed later by the pronoun; the individual who refuses the prophet's word.
ὃςwhoNominativerelative pronoun (subject of ἀκούσῃ)→ participant referenceὅς (nom. ὅς): 'who'; with ἐάν forms an indefinite relative ('whoever'), introducing the conditional case.
ἐὰνeverconditional particle (with ὅς, forming indefinite relative + subjunctive)→ discourse linkage or contrastἐάν: here joined to ὅς (= ὃς ἄν) giving 'whoever'; takes the subjunctive ἀκούσῃ.
μὴnotnegation (with subjunctive ἀκούσῃ)→ clausal qualification or emphasisμή: subjective negation, proper to the subjunctive in the conditional relative clause.
ἀκούσῃheedsAor Act Subj 3 Sg · ἀκούωverb of the indefinite relative clause (the refusal to heed)→ aorist subjunctive (a single act of refusal to obey)ἀκούω (aor. subj. ἀκούσῃ): 'hear / heed / obey'; the same verb as the command αὐτοῦ ἀκούσεσθε (v. 15) and the nations' ἀκούσονται (v. 14); failure to heed the prophet is what the sanction punishes — and what Acts 3:23 makes covenant-decisive.
ὅσαwhateverAccusativerelative adjective (object of both ἀκούσῃ and λαλήσῃ)→ object specificationὅσος (neut. pl. ὅσα): 'as much/many as / whatever'; the indefinite content of the prophet's speech that must be heeded.
ἐὰνeverconditional particle (with λαλήσῃ, indefinite)→ discourse linkage or contrastἐάν: with ὅσα gives 'whatever' he may speak; takes the subjunctive λαλήσῃ.
λαλήσῃspeaksAor Act Subj 3 Sg · λαλέωverb of the indefinite relative clause (the prophet's speech)→ aorist subjunctive (the prophet's authoritative utterance)λαλέω (aor. subj. λαλήσῃ): 'speak'; the prophet's word, spoken in God's name, that demands obedience; the verb λαλέω threads through vv. 17–22, distinguishing the word God commands from the word he did not.
ὁtheNominativearticle (with προφήτης)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
προφήτηςprophetNominativesubject of λαλήσῃ→ participant prominenceπροφήτης: 'prophet'; the true prophet of vv. 15, 18, whose name-bearing word carries divine authority.
ἐπὶinpreposition + dative (basis: 'in my name')→ spatial or relational framingἐπί + dative: 'on the basis of / in'; ἐπὶ τῷ ὀνόματί μου ('in my name') marks the prophet's word as spoken on the LORD's authority — the same phrase distinguishes the true (v. 19, 22) from the false who speaks 'in the name of other gods' (v. 20).
τῷtheDativearticle (with ὀνόματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνόματίnameDativeobject of ἐπί (the divine name)→ sphere or referenceὄνομα (dat. ὀνόματι): 'name'; the divine name in whose authority the prophet speaks — the keyword linking priest (v. 5), prophet (vv. 19–22), and the whole chapter's theology of the name.
μουmyGenitivegenitive of possession (the LORD's name)→ relational specificationἐγώ (gen. μου): 'my'; the LORD speaks; the prophet's word is spoken in God's own name.
ἐγὼI myselfNominativeemphatic subject of ἐκδικήσω (resuming the casus pendens)→ participant referenceἐγώ: the emphatic pronoun stresses that the LORD himself — not human courts — will exact the reckoning for refusing the prophet; the divine first person guarantees the sanction.
ἐκδικήσωI will require / avengeFut Act Indic 1 Sg · ἐκδικέωmain verb of the apodosis (divine reckoning)→ predictive future (certain divine retribution)ἐκδικέω (fut. ἐκδικήσω): 'avenge / vindicate / exact justice / require'; renders דָּרַשׁ (here 'require/call to account'); ἐκδικήσω ἐξ αὐτοῦ = 'I will require it of him' — God personally holds the one who spurns the prophet accountable; Acts 3:23 renders the sanction as ἐξολεθρευθήσεται ('shall be utterly destroyed').
ἐξof / frompreposition + genitive (source of the requital: 'from him')→ spatial or relational framingἐκ (ἐξ before vowel) + genitive: 'from / of'; ἐκδικήσω ἐξ αὐτοῦ ('I will require it of/from him') is a Hebraism (דָּרַשׁ מֵעִם) — God will demand an accounting from the offender himself.
αὐτοῦhimGenitiveobject of ἐξ (the one held accountable)→ relational specificationαὐτός (gen. αὐτοῦ): 'him'; resumes the casus pendens ὁ ἄνθρωπος — the man who refuses the prophet, from whom God will require it.
20
πλὴν ὁ προφήτης ὃς ἂν ἀσεβήσῃ λαλῆσαι ἐπὶ τῷ ὀνόματί μου ῥῆμα ὃ οὐ προσέταξα λαλῆσαι, καὶ ὃς ἂν λαλήσῃ ἐπ᾽ ὀνόματι θεῶν ἑτέρων, ἀποθανεῖται ὁ προφήτης ἐκεῖνος.
But the prophet who presumptuously dares to speak a word in my name which I did not command him to speak, or who speaks in the name of other gods, that prophet shall die.
πλήν ('but / however') sets the dark counterpart to the true prophet: the presumptuous prophet (ἀσεβήσῃ, 'acts impiously / dares') who either speaks in the LORD's name what God did not command (οὐ προσέταξα), or speaks in the name of other gods, incurs the death penalty (ἀποθανεῖται). Two false-prophet types — the impostor in YHWH's name and the spokesman of other gods — share one verdict, framed by the inclusio ὁ προφήτης … ὁ προφήτης ἐκεῖνος.
Word-by-word analysis· 28 words
πλὴνbut / howeveradversative particle (marking the counterpart)→ discourse linkage or contrastπλήν: 'except / but / however'; adversative, turning from the true prophet to be heeded (vv. 15–19) to the false prophet to be executed.
ὁtheNominativearticle (with προφήτης)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
προφήτηςprophetNominativesubject (casus pendens, resumed by ὁ προφήτης ἐκεῖνος)→ participant prominenceπροφήτης: 'prophet'; here the false or presumptuous claimant to the prophetic office, whose word is not from God.
ὃςwhoNominativerelative pronoun (subject of ἀσεβήσῃ)→ participant referenceὅς: 'who'; with ἄν forms the indefinite relative defining the presumptuous prophet.
ἂνevermodal particle (with subjunctive ἀσεβήσῃ)→ discourse linkage or contrastἄν: modal particle giving indefinite force to the relative clause.
ἀσεβήσῃpresumptuously dares / acts impiouslyAor Act Subj 3 Sg · ἀσεβέωverb of the relative clause (the presumptuous act)→ ingressive aorist subjunctive (the impious undertaking to prophesy falsely)ἀσεβέω (aor. subj. ἀσεβήσῃ): 'act impiously / be ungodly / commit sacrilege'; renders זִיד / יָזִיד ('act presumptuously'); the false prophet's offense is framed as ἀσέβεια ('impiety') — a sacrilegious arrogation of the divine name; cognate with ἀσεβείᾳ at v. 22.
λαλῆσαιto speakAor Act Inf · λαλέωcomplementary infinitive (with ἀσεβήσῃ: 'dares to speak')→ aorist infinitive (the act of false speaking)λαλέω (aor. inf. λαλῆσαι): 'speak'; complements ἀσεβήσῃ — the impious daring consists in speaking a word God did not give.
ἐπὶinpreposition + dative (basis: 'in my name')→ spatial or relational framingἐπί + dative: 'in / on the basis of'; the false prophet wrongly claims to speak ἐπὶ τῷ ὀνόματί μου — the very formula of true prophecy (v. 19), now usurped.
τῷtheDativearticle (with ὀνόματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνόματίnameDativeobject of ἐπί (the divine name, falsely claimed)→ sphere or referenceὄνομα (dat. ὀνόματι): 'name'; the divine name fraudulently invoked by the impostor.
μουmyGenitivegenitive of possession (the LORD's name)→ relational specificationἐγώ (gen. μου): 'my'; the LORD's name, which the false prophet misappropriates.
ῥῆμαa wordAccusativedirect object of λαλῆσαι→ object specificationῥῆμα (acc. ῥῆμα): 'word / utterance'; the false word the prophet dares to speak — contrasted with the true ῥῆμα God puts in the prophet's mouth (v. 18) and tested in vv. 21–22.
ὃwhichAccusativerelative pronoun (object of προσέταξα / λαλῆσαι)→ participant referenceὅς (neut. acc. ὅ): 'which'; introduces the defining clause — the word God did not command.
οὐnotnegation (with προσέταξα)→ participant referenceοὐ: objective negation; marks the decisive fault — the word was not divinely commanded.
προσέταξαI commandedAor Act Indic 1 Sg · προστάσσωverb of the relative clause (the absent divine command)→ constative aorist (the command that was never given)προστάσσω (aor. προσέταξα): 'command / order / enjoin'; renders צִוָּה; synonymous with ἐντέλλομαι (v. 18) — the true prophet speaks what God commands, the false prophet speaks 'what I did not command,' the precise mark of false prophecy.
λαλῆσαιto speakAor Act Inf · λαλέωcomplementary infinitive (with προσέταξα: 'command to speak')→ aorist infinitive (the speaking God did not authorize)λαλέω (aor. inf. λαλῆσαι): 'speak'; the act God did not command — the impostor speaks on his own authority, not God's.
καὶand / orcoordinate conjunction (joining the second false-prophet type)→ discourse linkage or contrastκαί: 'and'; here effectively disjunctive ('or'), introducing the second category — the prophet of other gods.
ὃςwhoNominativerelative pronoun (subject of λαλήσῃ, second false-prophet type)→ participant referenceὅς: 'who'; with ἄν, the indefinite relative defining the second condemned type.
ἂνevermodal particle (with subjunctive λαλήσῃ)→ discourse linkage or contrastἄν: modal particle, indefinite force.
λαλήσῃspeaksAor Act Subj 3 Sg · λαλέωverb of the relative clause (idolatrous prophecy)→ aorist subjunctive (the act of speaking for other gods)λαλέω (aor. subj. λαλήσῃ): 'speak'; here speaking in the name of other gods — the second capital offense, idolatrous prophecy (cf. 13:1–5).
ἐπ᾽inpreposition + dative (basis: 'in the name of', elided before vowel)→ spatial or relational framingἐπί (ἐπ᾽ before vowel) + dative: 'in / on the basis of'; here in the name/authority of other gods.
ὀνόματιnameDativeobject of ἐπ᾽ (the name of other gods)→ sphere or referenceὄνομα (dat. ὀνόματι): 'name'; now the name of false gods — the antithesis of the LORD's name in which true prophecy speaks.
θεῶνof godsGenitivegenitive of possession (whose name)→ relational specificationθεός (gen. pl. θεῶν): 'god'; here the false gods of the nations; speaking in their name is idolatrous prophecy.
ἑτέρωνotherGenitiveattributive adjective (with θεῶν: 'other gods')→ relational specificationἕτερος (gen. pl. ἑτέρων): 'other / different'; θεοὶ ἕτεροι ('other gods') is the standard Deuteronomic phrase for the forbidden deities (renders אֱלֹהִים אֲחֵרִים, cf. 5:7; 6:14).
ἀποθανεῖταιshall dieFut Mid Indic 3 Sg · ἀποθνῄσκωmain verb of the apodosis (capital sentence)→ legislative future (mandated death penalty)ἀποθνῄσκω (fut. mid. ἀποθανεῖται): 'die / be put to death'; renders מוּת (the legal 'shall surely die'); the death penalty for false prophecy; the same verb voiced the people's terror at Horeb (ἀποθάνωμεν, v. 16) — there a feared death, here a mandated one for the impostor.
ὁtheNominativearticle (with προφήτης)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
προφήτηςprophetNominativesubject of ἀποθανεῖται (resuming the casus pendens)→ participant prominenceπροφήτης: 'prophet'; the inclusio ὁ προφήτης … ὁ προφήτης ἐκεῖνος frames the verse, fixing the sentence on the false prophet.
ἐκεῖνοςthatNominativedemonstrative adjective (with προφήτης: 'that prophet')→ participant prominenceἐκεῖνος: 'that'; the distal demonstrative singles out the condemned prophet for the sentence — 'that prophet (and no other) shall die.'
21
ἐὰν δὲ εἴπῃς ἐν τῇ καρδίᾳ σου Πῶς γνωσόμεθα τὸ ῥῆμα ὃ οὐκ ἐλάλησεν κύριος;
And if you say in your heart, 'How shall we know the word that the LORD has not spoken?' —
An anticipated inward question (ἐὰν … εἴπῃς ἐν τῇ καρδίᾳ σου, 'if you say in your heart') sets up the criterion of v. 22. Given the capital stakes of v. 20, the people need a means of discernment: how is the unauthorized word to be recognized? The diatribe-like self-question is a Deuteronomic device (cf. 7:17; 8:17; 18:21) introducing the practical answer that follows.
Word-by-word analysis· 15 words
ἐὰνifconditional particle (protasis, + subjunctive)→ discourse linkage or contrastἐάν: 'if'; introduces the hypothetical inward objection, the protasis answered by v. 22.
δὲand / butcontinuative (post-positive)→ discourse linkage or contrastδέ: post-positive; transitions from the sentence on the false prophet to the means of recognizing him.
εἴπῃςyou sayAor Act Subj 2 Sg · λέγωverb of the protasis (the inward question)→ aorist subjunctive (a potential inner reflection)λέγω (aor. subj. εἴπῃς): 'say'; with ἐν τῇ καρδίᾳ ('in your heart') it denotes inner reflection or self-questioning — a Hebraism (אָמַר בְּלִבָּב) for unspoken thought (cf. 7:17; 8:17; 9:4).
ἐνinpreposition + dative (location: 'in your heart')→ spatial or relational framingἐν + dative: 'in'; the locus of the inward reflection.
τῇtheDativearticle (with καρδίᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.
καρδίᾳheartDativeobject of ἐν (the seat of thought)→ sphere or referenceκαρδία (dat. καρδίᾳ): 'heart / inner self'; renders לֵב; in Hebrew anthropology the seat of thought and will, not mere emotion; 'to say in the heart' = to think or wonder inwardly.
σουyourGenitivegenitive of possession (with καρδίᾳ)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with καρδίᾳ).
Πῶςhowinterrogative adverb (introducing the direct question)→ participant identificationπῶς: 'how?'; introduces the direct question of discernment — by what criterion the unauthorized word can be known.
γνωσόμεθαshall we knowFut Mid Indic 1 Pl · γινώσκωmain verb of the quoted question (the problem of discernment)→ deliberative future (genuine question of how to discern)γινώσκω (fut. mid. γνωσόμεθα): 'know / recognize / discern'; the deliberative future ('how shall we know …?') voices the practical need that the test of v. 22 answers; the shift to first-person plural marks the quoted communal question.
τὸtheAccusativearticle (with ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαwordAccusativedirect object of γνωσόμεθα→ object specificationῥῆμα (acc. ῥῆμα): 'word / utterance'; the prophetic word whose genuineness is in question — the keyword τὸ ῥῆμα carries through to v. 22 (the word that must 'come to pass').
ὃwhichAccusativerelative pronoun (object of ἐλάλησεν)→ participant referenceὅς (neut. acc. ὅ): 'which'; introduces the defining clause — the word the LORD did not speak.
οὐκnotnegation (with ἐλάλησεν)→ clausal qualification or emphasisοὐ (οὐκ): objective negation; the crux of the test — the word the LORD did NOT speak.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωverb of the relative clause (the absent divine speech)→ constative aorist (the speaking that did not occur)λαλέω (aor. ἐλάλησεν): 'speak'; the word 'the LORD did not speak' — the false word; the same phrase ὃ οὐκ ἐλάλησεν κύριος recurs verbatim at v. 22, binding question and answer.
κύριοςLORDNominativesubject of ἐλάλησεν→ participant prominenceκύριος: rendering of the Tetragrammaton; the only true author of the genuine prophetic word.
22
ὅσα ἐὰν λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματι κυρίου καὶ μὴ γένηται τὸ ῥῆμα καὶ μὴ συμβῇ, τοῦτο τὸ ῥῆμα ὃ οὐκ ἐλάλησεν κύριος· ἐν ἀσεβείᾳ ἐλάλησεν ὁ προφήτης ἐκεῖνος, οὐκ ἀφέξεσθε αὐτοῦ.
Whatever the prophet speaks in the name of the LORD, and the word does not come to pass and does not come about — this is the word that the LORD has not spoken; in presumption the prophet spoke it; you shall not spare him.
The chapter's closing crux, answering v. 21: the empirical test of prophecy is fulfillment. If a word spoken in the LORD's name does not come to pass and does not come about (μὴ γένηται … καὶ μὴ συμβῇ), it was not the LORD's word; the prophet spoke it ἐν ἀσεβείᾳ ('in presumption / impiety') — and Israel is not to fear or spare him (οὐκ ἀφέξεσθε αὐτοῦ). The double negative pair (γένηται / συμβῇ) and the verbatim echo of v. 21 (ὃ οὐκ ἐλάλησεν κύριος) make non-fulfillment the decisive, falsifiable mark of the false prophet.
Word-by-word analysis· 33 words
ὅσαwhateverAccusativerelative adjective (object of λαλήσῃ; suspended topic)→ object specificationὅσος (neut. pl. ὅσα): 'as much/many as / whatever'; the indefinite content of the prophet's speech, topicalized at the head and resumed by τοῦτο τὸ ῥῆμα ('this word').
ἐὰνeverconditional particle (with ὅσα, indefinite + subjunctive)→ discourse linkage or contrastἐάν: with ὅσα gives 'whatever'; takes the subjunctive λαλήσῃ.
λαλήσῃspeaksAor Act Subj 3 Sg · λαλέωverb of the indefinite relative clause (the prophet's claim)→ aorist subjunctive (the prophet's purported utterance)λαλέω (aor. subj. λαλήσῃ): 'speak'; the word the prophet claims to speak in the LORD's name, now to be tested by outcome.
ὁtheNominativearticle (with προφήτης)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
προφήτηςprophetNominativesubject of λαλήσῃ→ participant prominenceπροφήτης: 'prophet'; the one whose claim to speak for the LORD is subjected to the fulfillment-test.
ἐπὶinpreposition + dative (basis: 'in the name of')→ spatial or relational framingἐπί + dative: 'in / on the basis of'; the claimed authority — speaking in the LORD's name.
τῷtheDativearticle (with ὀνόματι)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.
ὀνόματιnameDativeobject of ἐπί (the divine name claimed)→ sphere or referenceὄνομα (dat. ὀνόματι): 'name'; the LORD's name in which the word is claimed to be spoken — the claim the test will verify or expose.
κυρίουof the LORDGenitivegenitive of possession (whose name)→ relational specificationκύριος (gen. κυρίου): rendering of the Tetragrammaton; in whose name the prophet claims to speak.
καὶandcoordinate conjunction (introducing the test-condition)→ discourse linkage or contrastκαί: 'and'; here introducing the conditional outcome that exposes falsehood — 'and [if] the word does not come to pass.'
μὴnotnegation (with subjunctive γένηται)→ clausal qualification or emphasisμή: subjective negation with the subjunctive in the conditional test-clause.
γένηταιcomes to passAor Mid Subj 3 Sg · γίνομαιverb of the test-condition (non-fulfillment)→ aorist subjunctive (the failure of the word to materialize)γίνομαι (aor. subj. γένηται): 'happen / come to pass / be realized'; renders הָיָה / בּוֹא; the decisive criterion — if the word does not γένηται, it is not from God; the first of the paired test-verbs (γένηται / συμβῇ).
τὸtheNominativearticle (with ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαwordNominativesubject of γένηται and συμβῇ→ participant prominenceῥῆμα (nom. ῥῆμα): 'word / utterance / matter'; the prophetic word whose realization (or not) is the test; here ῥῆμα carries the Hebraic double sense of 'word' and 'thing/event' (דָּבָר), so that the word's coming-true is its becoming an event.
καὶandcoordinate conjunction (joining the second test-verb)→ discourse linkage or contrastκαί: 'and'; pairs the second verb of the test (συμβῇ) with the first, reinforcing the criterion.
μὴnotnegation (with subjunctive συμβῇ)→ clausal qualification or emphasisμή: subjective negation with the subjunctive.
συμβῇcomes aboutAor Act Subj 3 Sg · συμβαίνωverb of the test-condition (non-occurrence, parallel to γένηται)→ aorist subjunctive (the failure of the word to occur)συμβαίνω (aor. subj. συμβῇ): 'happen / come about / befall'; near-synonym of γίνομαι, reinforcing by repetition the criterion of fulfillment; the doublet μὴ γένηται … καὶ μὴ συμβῇ leaves no ambiguity — the unfulfilled word is conclusively false.
τοῦτοthisNominativedemonstrative (resuming the topic ὅσα: 'this word')→ participant referenceοὗτος (neut. τοῦτο): 'this'; resumes the suspended ὅσα — 'this (very word) is the word the LORD did not speak.'
τὸtheNominativearticle (with ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.
ῥῆμαwordNominativepredicate nominative (the verdict on the word)→ participant prominenceῥῆμα (nom. ῥῆμα): 'word'; the verdict — the unfulfilled utterance is identified as 'the word the LORD did not speak,' echoing v. 21 verbatim.
ὃwhichAccusativerelative pronoun (object of ἐλάλησεν)→ participant referenceὅς (neut. acc. ὅ): 'which'; introduces the verdict-clause, repeating the language of v. 21.
οὐκnotnegation (with ἐλάλησεν)→ clausal qualification or emphasisοὐ (οὐκ): objective negation; the conclusive verdict — the LORD did not speak it.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωverb of the relative clause (the divine non-speaking, the verdict)→ constative aorist (the speaking that did not occur)λαλέω (aor. ἐλάλησεν): 'speak'; verbatim echo of v. 21 (ὃ οὐκ ἐλάλησεν κύριος) — the criterion's conclusion: non-fulfillment proves the LORD never spoke the word.
κύριοςLORDNominativesubject of ἐλάλησεν→ participant prominenceκύριος: rendering of the Tetragrammaton; the true author of the genuine word, who did not speak the failed one.
ἐνinpreposition + dative (manner: 'in presumption')→ spatial or relational framingἐν + dative: 'in / with'; here of manner — the prophet spoke 'in/with presumption.'
ἀσεβείᾳpresumption / impietyDativedative of manner (with ἐλάλησεν: 'in presumption')→ sphere or referenceἀσέβεια (dat. ἀσεβείᾳ): 'impiety / ungodliness / presumption'; renders זָדוֹן; cognate with ἀσεβήσῃ (v. 20); the false prophet's speaking is an act of sacrilegious presumption against the divine name — the moral verdict matching the legal sentence of v. 20.
ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (the prophet's culpable act)→ constative aorist (the completed presumptuous utterance)λαλέω (aor. ἐλάλησεν): 'speak'; here of the false prophet's own presumptuous speaking — not God's word but his own, spoken ἐν ἀσεβείᾳ.
ὁtheNominativearticle (with προφήτης)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.
προφήτηςprophetNominativesubject of ἐλάλησεν→ participant prominenceπροφήτης: 'prophet'; the false claimant, whose presumptuous word condemns him.
ἐκεῖνοςthatNominativedemonstrative adjective (with προφήτης: 'that prophet')→ participant prominenceἐκεῖνος: 'that'; the distal demonstrative singles out the false prophet, echoing ὁ προφήτης ἐκεῖνος of v. 20.
οὐκnotnegation (with ἀφέξεσθε)→ clausal qualification or emphasisοὐ (οὐκ): negation; οὐκ + future = prohibition ('you shall not …').
ἀφέξεσθεyou shall spare / refrain fromFut Mid Indic 2 Pl · ἀπέχωmain verb (closing prohibition: do not spare/fear him)→ prohibitive future (binding command not to spare him)ἀπέχω (fut. mid. ἀφέξεσθε): 'hold off from / refrain from / spare'; the middle ἀπέχομαι + genitive = 'keep away from / spare'; here the LXX's rendering of לֹא תָגוּר מִמֶּנּוּ ('you shall not be afraid of him') — Israel is neither to fear the false prophet nor to spare him from the penalty of v. 20; the unfulfilled word strips him of all authority.
αὐτοῦhimGenitivegenitive object of ἀφέξεσθε (the false prophet)→ relational specificationαὐτός (gen. αὐτοῦ): 'him'; the false prophet, whom Israel is not to fear or spare — the chapter closes by stripping the failed prophet of the awe due only to the true word of the LORD.