Deuteronomy 27 — Greek, Translation, Interlinear & Discourse

Discourse notes head each verse: relation · connective · clause-flow. Indentation marks prominence — flush-left = main line of argument; indented = supporting / subordinate material.

καὶ προσέταξεν Μωυσῆς καὶ ἡ γερουσία Ισραηλ λέγων φυλάσσεσθε πάσας τὰς ἐντολὰς ταύτας ὅσας ἐγὼ ἐντέλλομαι ὑμῖν σήμερον

And Moses and the council of elders of Israel gave command, saying, 'Keep all these commandments that I command you today.'

New section: command introducing the Shechem covenant ceremonyκαὶ προσέταξεν Μωυσῆς

The chapter opens a new unit after the long legal discourse of chs. 12–26; καί-parataxis with the aorist προσέταξεν marks a fresh authoritative charge. Moses acts together with ἡ γερουσία ('the council of elders'), giving the command corporate weight. The participle λέγων introduces direct speech and governs the second-person plural imperative φυλάσσεσθε.

Word-by-word analysis· 18 words

καὶandnarrative conjunction (Hebraizing καί-parataxis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

προσέταξενcommanded / gave chargeAor Act Indic 3 Sg · προστάσσωmain verb (authoritative charge)→ constative aorist (single decisive act of commanding)προστάσσω: 'command / order / appoint'; renders צִוָּה; the compound προσ- adds the nuance of issuing an order to a party; the singular verb takes a compound subject (Moses and the council), a common Greek concord where the first-named subject governs the verb.

ΜωυσῆςMosesNominativesubject (first member of compound subject)→ participant prominenceΜωυσῆς: transliteration of Hebrew מֹשֶׁה; declined as a first/second-declension noun in Rahlfs' LXX (gen. Μωυσῆ, acc. Μωυσῆν); here nominative as principal subject of προσέταξεν.

καὶandcoordinate conjunction (joining the second subject)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἡtheNominativearticle (with γερουσία)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.

γερουσίαcouncil of eldersNominativesubject (second member of compound subject)→ participant prominenceγερουσία: 'senate / council of elders'; from γέρων ('old man'); renders זְקֵנִים ('elders'); the LXX often uses γερουσία for Israel's collective body of elders (cf. Exod 3:16; 12:21); its inclusion gives the command communal authority, not Moses' alone.

Ισραηλof Israelgenitive of relationship (indeclinable: 'the elders of Israel')→ participant identificationΙσραηλ: transliteration of Hebrew יִשְׂרָאֵל; indeclinable in the LXX; here functioning as a genitive ('council of elders of Israel') though morphologically unmarked.

λέγωνsayingPres Act Ptc Masc Nom Sg · λέγωcircumstantial participle introducing direct speech→ present participle (concurrent speech-act)λέγω: the participle λέγων is a Hebraism rendering לֵאמֹר ('saying'), the standard formula introducing direct discourse; the masculine singular agrees with the lead subject Μωυσῆς though the command is corporate.

φυλάσσεσθεkeep / guardPres Mid Impv 2 Pl · φυλάσσωmain verb of direct speech (imperative)→ durative present imperative (ongoing, habitual observance)φυλάσσω: 'guard / keep / observe'; renders שָׁמַר; the middle voice φυλάσσεσθε ('keep for yourselves / take heed to keep') stresses Israel's vested interest in the commandments; the present imperative calls for continuous, lifelong observance rather than a single act.

πάσαςallAccusativeattributive adjective (modifying ἐντολάς)→ object specificationπᾶς: 'all / every'; the totalizing πάσας τὰς ἐντολάς ('all the commandments') anticipates the comprehensive scope of v. 26 (ἐν πᾶσιν τοῖς λόγοις) — obedience is to the whole law, not a selection.

τὰςtheAccusativearticle (with ἐντολάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.

ἐντολὰςcommandmentsAccusativedirect object of φυλάσσεσθε→ object specificationἐντολή: 'commandment / charge'; renders מִצְוָה; the standard Deuteronomic term for the stipulations of the covenant; here it summarizes the whole foregoing legislation that the ceremony will memorialize in stone.

ταύταςtheseAccusativedemonstrative adjective (modifying ἐντολάς)→ object specificationοὗτος: 'this / these'; the near-demonstrative ταύτας points to the commandments just delivered in the preceding chapters, binding the ceremony of ch. 27 to the law-code of chs. 12–26.

ὅσαςas many as / whichAccusativerelative pronoun (object of ἐντέλλομαι)→ participant referenceὅσος: 'as much/many as'; the quantitative relative ὅσας reinforces the totality already marked by πάσας — every single one of the commandments Moses commands is in view.

ἐγὼINominativesubject of ἐντέλλομαι (emphatic pronoun)→ participant referenceἐγώ: the emphatic personal pronoun foregrounds Moses as the authoritative covenant mediator who issues the commandments in YHWH's name.

ἐντέλλομαιcommandPres Mid Indic 1 Sg · ἐντέλλομαιverb of relative clause→ performative present (the commanding enacted in the speaking)ἐντέλλομαι: 'command / enjoin / give orders'; deponent middle; renders צִוָּה; the performative present ('I hereby command') makes the act of commanding coincide with the utterance; the cognate noun ἐντολάς stands as its object, a figura etymologica.

ὑμῖνyouDativeindirect object (dative of person commanded)→ participant reference or interestὑμῖν: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (dative of person commanded).

σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today / this day'; renders הַיּוֹם; a keyword of Deuteronomy's covenant rhetoric (cf. v. 4, 9, 10), stressing the present, decisive moment of obligation — the covenant is renewed 'today' for each hearing generation.

καὶ ἔσται ᾗ ἂν ἡμέρᾳ διαβῆτε τὸν Ιορδάνην εἰς τὴν γῆν ἣν κύριος ὁ θεός σου δίδωσίν σοι καὶ στήσεις σεαυτῷ λίθους μεγάλους καὶ κονιάσεις αὐτοὺς κονίᾳ

And it shall be that on whatever day you cross the Jordan into the land that the LORD your God is giving you, you shall set up for yourself great stones and plaster them with plaster.

Apodosis-setting formula introducing the future ceremonyκαὶ ἔσται

καὶ ἔσται ('and it shall be') is the standard LXX rendering of וְהָיָה, a temporal-conditional formula projecting the command into the future day of the Jordan crossing. The relative clause ᾗ ἂν ἡμέρᾳ διαβῆτε ('on whatever day you cross') with the subjunctive marks the time as certain in fact but indefinite in date. The main commands follow in the second-person singular future-as-imperative (στήσεις, κονιάσεις).

Word-by-word analysis· 27 words

καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb of temporal formula (καὶ ἔσται = 'and it shall come to pass')→ predictive future (projecting the command forward to the crossing)εἰμί (fut. ἔσται): the formula καὶ ἔσται renders Hebrew וְהָיָה, a frame introducing a future temporal-conditional scenario; it sets up the apodosis (στήσεις … κονιάσεις) governed by the protasis 'on whatever day you cross.'

ᾗon whichDativerelative pronoun (dative of time, with ἡμέρᾳ)→ participant reference or interestὅς: relative pronoun; the dative ᾗ … ἡμέρᾳ ('on which day') is a dative of time; with ἄν and the subjunctive it expresses an indefinite but certain future occasion.

ἂνevermodal particle (with subjunctive in indefinite temporal clause)→ discourse linkage or contrastἄν: modal particle generalizing the relative clause; ᾗ ἂν … διαβῆτε = 'on whatever day you cross,' leaving the precise date open while affirming the certainty of the crossing.

ἡμέρᾳdayDativedative of time (antecedent in the relative construction)→ sphere or referenceἡμέρα: 'day'; renders יוֹם; the dative of time within which; the construction frames the entire inaugural ceremony as bound to the single day of entry into the land.

διαβῆτεyou cross overAor Act Subj 2 Pl · διαβαίνωverb of indefinite temporal clause→ aorist subjunctive (anticipated single act of crossing)διαβαίνω: 'cross over / pass through'; renders עָבַר; the compound δια- emphasizes passing across (the Jordan); the aorist subjunctive with ἄν views the crossing as a single completed event whose timing is left general.

τὸνtheAccusativearticle (with Ιορδάνην)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

ΙορδάνηνJordanAccusativedirect object of διαβῆτε→ object specificationΙορδάνης: Hellenized form of Hebrew יַרְדֵּן; here declined (acc. Ιορδάνην) as a first-declension masculine; the Jordan is the boundary between wilderness and inheritance, so its crossing marks the threshold of covenant fulfilment.

εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).

τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.

γῆνlandAccusativeaccusative object of εἰς (goal of crossing)→ object specificationγῆ: 'land / earth'; renders אֶרֶץ; the promised land as the goal of the crossing and the setting of the covenant ceremony.

ἣνwhichAccusativerelative pronoun (object of δίδωσιν)→ participant referenceὅς: relative pronoun; ἣν … δίδωσίν σοι ('which he is giving you') characterizes the land as pure divine gift, a recurring Deuteronomic refrain.

κύριοςLORDNominativesubject of δίδωσιν→ participant prominenceκύριος: the standard LXX rendering of the Tetragrammaton יהוה; the giver of the land, named in the covenant formula κύριος ὁ θεός σου ('the LORD your God').

ὁtheNominativearticle (with θεός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

θεόςGodNominativeappositive to κύριος→ participant prominenceθεός: 'God'; renders אֱלֹהִים; in apposition to κύριος; the bound phrase κύριος ὁ θεός σου ('the LORD your God') is the central covenant designation in Deuteronomy.

σουyourGenitivegenitive of possession (with θεός)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with θεός).

δίδωσίνis givingPres Act Indic 3 Sg · δίδωμιverb of relative clause→ present of certain bestowal (the gift in progress)δίδωμι: 'give'; renders נָתַן; the present δίδωσιν ('is giving') presents the land as a gift already in process of being granted, a settled divine purpose, even though the entry is still future.

σοιto youDativeindirect object (dative of recipient)→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (dative of recipient).

καὶandcoordinate conjunction (introducing apodosis)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

στήσειςyou shall set upFut Act Indic 2 Sg · ἵστημιmain verb of apodosis (future with imperatival force)→ imperatival future (legal command in future indicative)ἵστημι: 'cause to stand / set up / erect'; renders הֵקִים; the future στήσεις functions as a command (a Hebraism rendering the weqatal of instruction); the addressee shifts here to the second-person singular ('you,' i.e., Israel as a corporate individual).

σεαυτῷfor yourselfDativereflexive pronoun (dative of advantage)→ participant reference or interestσεαυτοῦ: reflexive pronoun 'yourself'; the dative of advantage (dativus commodi) σεαυτῷ ('for yourself / for your own benefit') renders the Hebrew ethical dative לְךָ, stressing that the memorial stones serve Israel's own covenantal remembrance.

λίθουςstonesAccusativedirect object of στήσεις→ object specificationλίθος: 'stone'; renders אֲבָנִים; the great plastered stones are to bear the inscribed law (v. 3), distinct from the unhewn altar stones of v. 5 — two stone monuments stand at the heart of the ceremony.

μεγάλουςgreat / largeAccusativeattributive adjective (modifying λίθους)→ object specificationμέγας: 'great / large'; renders גְּדֹלוֹת; the size of the stones suits their purpose as a public, legible monument bearing the whole law.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

κονιάσειςyou shall plaster / whitewashFut Act Indic 2 Sg · κονιάωmain verb of apodosis (coordinate command)→ imperatival future (legal instruction)κονιάω: 'plaster / coat with lime / whitewash'; renders שִׂיד / שׂוד ('coat with lime'); the same verb appears in Jesus' τάφοι κεκονιαμένοι ('whitewashed tombs', Matt 23:27); the plaster provides a smooth white surface for the inscription of the law.

αὐτοὺςthemAccusativedirect object of κονιάσεις (the stones)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of κονιάσεις (the stones).

κονίᾳwith plaster / limeDativedative of instrument (cognate with κονιάσεις)→ sphere or referenceκονία: 'plaster / lime / whitewash'; renders שִׂיד; the cognate dative κονιάσεις … κονίᾳ ('plaster … with plaster') echoes the Hebrew figura etymologica and intensifies the action — the stones are to be thoroughly coated to make the inscription clear.

καὶ γράψεις ἐπὶ τῶν λίθων πάντας τοὺς λόγους τοῦ νόμου τούτου ὡς ἂν διαβῆτε τὸν Ιορδάνην ἡνίκα ἐὰν εἰσέλθητε εἰς τὴν γῆν ἣν κύριος ὁ θεὸς τῶν πατέρων σου δίδωσίν σοι γῆν ῥέουσαν γάλα καὶ μέλι ὃν τρόπον εἶπεν κύριος ὁ θεὸς τῶν πατέρων σού σοι

And you shall write on the stones all the words of this law when you cross the Jordan, as soon as you enter into the land that the LORD the God of your fathers is giving you, a land flowing with milk and honey, just as the LORD the God of your fathers said to you.

Continuation of the command: the inscription of the lawκαὶ γράψεις

The third future-as-imperative (γράψεις) specifies the purpose of the plastered stones: to bear πάντας τοὺς λόγους τοῦ νόμου τούτου ('all the words of this law'). The doubled temporal clauses (ὡς ἂν διαβῆτε … ἡνίκα ἐὰν εἰσέλθητε) and the milk-and-honey formula tie the act to the covenant promise to the fathers. The totalizing πάντας anticipates the comprehensive demand of v. 26.

Word-by-word analysis· 46 words

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

γράψειςyou shall writeFut Act Indic 2 Sg · γράφωmain verb (future with imperatival force)→ imperatival future (legal command)γράφω: 'write / inscribe'; renders כָּתַב; the inscribing of the law on stone makes it a permanent public monument; the act recalls the writing of the Decalogue on tablets (Exod 24:12) and anticipates the prophetic hope of the law written on the heart (Jer 31:33).

ἐπὶon / uponpreposition + genitive (surface)→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + genitive (surface).

τῶνtheGenitivearticle (with λίθων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

λίθωνstonesGenitivegenitive object of ἐπί (writing surface)→ relational specificationλίθος: 'stone'; the plastered stones of v. 2 now become the inscriptional surface for the law.

πάνταςallAccusativeattributive adjective (modifying λόγους)→ object specificationπᾶς: 'all / every'; πάντας τοὺς λόγους ('all the words') insists that the whole law, not an abstract or a selection, is to be inscribed; cf. v. 8 (πάντα τὸν νόμον) and the climactic ἐν πᾶσιν τοῖς λόγοις of v. 26.

τοὺςtheAccusativearticle (with λόγους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.

λόγουςwordsAccusativedirect object of γράψεις→ object specificationλόγος: 'word / saying / matter'; renders דָּבָר; οἱ λόγοι τοῦ νόμου ('the words of the law') is the precise phrase echoed at v. 26 and quoted by Paul at Gal 3:10.

τοῦtheGenitivearticle (with νόμου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

νόμουlawGenitivegenitive (defining: 'the words of the law')→ relational specificationνόμος: 'law / instruction'; renders תּוֹרָה; the inscribed law is the Deuteronomic covenant document; νόμος is the key term of the whole curse-section and of Paul's argument in Gal 3.

τούτουthisGenitivedemonstrative adjective (with νόμου)→ relational specificationοὗτος: 'this'; τοῦ νόμου τούτου ('this law') is a fixed Deuteronomic self-reference (cf. 1:5; 4:8; 27:26), designating the specific covenant law Moses has delivered.

ὡςwhen / astemporal conjunction (with ἄν + subjunctive)→ discourse linkage or contrastὡς: here temporal, 'when / as soon as'; with ἄν and the subjunctive διαβῆτε it marks an indefinite future occasion.

ἂνevermodal particle (generalizing the temporal clause)→ discourse linkage or contrastἂν: meaning 'ever'; conjunction or particle linking this unit with the surrounding discourse.

διαβῆτεyou cross overAor Act Subj 2 Pl · διαβαίνωverb of temporal clause→ aorist subjunctive (anticipated single crossing)διαβαίνω: 'cross over'; repeats the verb of v. 2, binding the inscription firmly to the moment of entry into the land.

τὸνtheAccusativearticle (with Ιορδάνην)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

ΙορδάνηνJordanAccusativedirect object of διαβῆτε→ object specificationΙορδάνης: the Jordan, the boundary of entry; see on v. 2.

ἡνίκαwhen / at the time whentemporal conjunction (with ἐάν + subjunctive)→ discourse linkage or contrastἡνίκα: 'at which time / when'; renders כַּאֲשֶׁר; the second temporal marker reinforces the first, framing the inscription as coincident with the entry into the land.

ἐὰνif / wheneverconditional particle (with subjunctive, temporal force)→ discourse linkage or contrastἐάν: conditional 'if'; here combined with ἡνίκα for the sense 'as soon as ever,' a Septuagintal pleonasm reinforcing the certainty-yet-indefiniteness of the occasion.

εἰσέλθητεyou enterAor Act Subj 2 Pl · εἰσέρχομαιverb of temporal clause→ aorist subjunctive (anticipated entry)εἰσέρχομαι: 'enter / go into'; renders בּוֹא; the compound εἰσ- marks entry into the land as the realization of the promise to the fathers.

εἰςintopreposition + accusative (direction)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (direction).

τὴνtheAccusativearticle (with γῆν)→ noun-phrase markingτὴν: Greek article marking definiteness and the role of the accompanying noun phrase.

γῆνlandAccusativeaccusative object of εἰς→ object specificationγῆ: 'land'; the promised land, here characterized by the milk-and-honey formula.

ἣνwhichAccusativerelative pronoun (object of δίδωσιν)→ participant referenceἣν: meaning 'which'; pronoun marking person, possession, or reference within the clause; here it functions as relative pronoun (object of δίδωσιν).

κύριοςLORDNominativesubject of δίδωσιν→ participant prominenceκύριος: rendering of the Tetragrammaton יהוה; here named with the patriarchal formula 'the God of your fathers,' anchoring the gift in the promises to Abraham, Isaac, and Jacob.

ὁtheNominativearticle (with θεὸς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

θεὸςGodNominativeappositive to κύριος→ participant prominenceθεός: 'God'; the construction ὁ θεὸς τῶν πατέρων σου ('the God of your fathers') links the present command to the ancestral promise of the land.

τῶνtheGenitivearticle (with πατέρων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

πατέρωνfathersGenitivegenitive (defining: 'God of the fathers')→ relational specificationπατήρ: 'father'; renders אָבוֹת; 'the God of the fathers' is the patriarchal covenant designation, grounding the land-gift in the promise to Abraham, Isaac, and Jacob.

σουyourGenitivegenitive of possession (with πατέρων)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πατέρων).

δίδωσίνis givingPres Act Indic 3 Sg · δίδωμιverb of relative clause→ present of certain bestowalδίδωμι: 'give'; the present δίδωσιν again presents the land as a gift in process; see on v. 2.

σοιto youDativeindirect object→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object.

γῆνa landAccusativeaccusative in apposition to the earlier γῆν→ object specificationγῆ: the resumptive γῆν introduces the descriptive milk-and-honey formula, a Hebraizing appositional restatement (אֶרֶץ זָבַת חָלָב וּדְבָשׁ).

ῥέουσανflowingPres Act Ptc Fem Acc Sg · ῥέωattributive participle (modifying γῆν)→ present participle (continuous, characteristic flowing)ῥέω: 'flow / run'; renders זוּב; the participial phrase γῆν ῥέουσαν γάλα καὶ μέλι ('a land flowing with milk and honey') is the classic formula of the land's fertility (cf. Exod 3:8; Num 13:27); γάλα and μέλι stand as accusatives of respect/content with the participle.

γάλαmilkAccusativeaccusative of content (with ῥέουσαν)→ object specificationγάλα: 'milk'; renders חָלָב; with μέλι forms the proverbial pair denoting pastoral and agricultural abundance.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

μέλιhoneyAccusativeaccusative of content (with ῥέουσαν)→ object specificationμέλι: 'honey'; renders דְּבַשׁ; completes the milk-and-honey merism of the land's bounty.

ὃνwhichAccusativerelative pronoun (with τρόπον: 'in the manner which')→ participant referenceὅς: relative pronoun; ὃν τρόπον ('in which manner / just as') is an adverbial accusative idiom rendering כַּאֲשֶׁר, introducing the comparison with the prior divine promise.

τρόπονmanner / wayAccusativeadverbial accusative (with ὃν: 'in the manner that')→ object specificationτρόπος: 'manner / way'; the fixed phrase ὃν τρόπον functions as a conjunction 'just as,' grounding the land-description in YHWH's earlier word.

εἶπενsaidAor Act Indic 3 Sg · λέγωverb of comparative clause→ constative aorist (the prior promise as completed speech-act)λέγω: 'say'; the aorist εἶπεν refers back to YHWH's earlier promise of the land to the fathers (cf. Exod 3:8, 17), confirming continuity between promise and fulfilment.

κύριοςLORDNominativesubject of εἶπεν→ participant prominenceκύριος: the Tetragrammaton; the speaker of the original land-promise, here invoked to certify the present command.

ὁtheNominativearticle (with θεὸς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

θεὸςGodNominativeappositive to κύριος→ participant prominenceθεός: 'God'; the repetition of the full title 'the LORD the God of your fathers' frames the verse with the patriarchal covenant.

τῶνtheGenitivearticle (with πατέρων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

πατέρωνfathersGenitivegenitive (defining: 'God of the fathers')→ relational specificationπατήρ: 'father'; see above; the repeated patriarchal designation closes the verse on the note of ancestral promise.

σούyourGenitivegenitive of possession (with πατέρων)→ relational specificationσού: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πατέρων).

σοιto youDativeindirect object of εἶπεν→ participant reference or interestσοι: meaning 'to you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object of εἶπεν.

καὶ ἔσται ὡς ἂν διαβῆτε τὸν Ιορδάνην στήσετε τοὺς λίθους τούτους οὓς ἐγὼ ἐντέλλομαί σοι σήμερον ἐν ὄρει Γαιβαλ καὶ κονιάσεις αὐτοὺς κονίᾳ

And it shall be that when you cross the Jordan, you shall set up these stones, which I command you today, on Mount Ebal, and you shall plaster them with plaster.

Restatement specifying the site: Mount Ebalκαὶ ἔσται

The command of v. 2 is repeated and localized: the stones are to be erected ἐν ὄρει Γαιβαλ ('on Mount Ebal'). (The Samaritan Pentateuch and some witnesses read Gerizim; the LXX with the MT reads Ebal.) The shift between plural στήσετε and singular κονιάσεις reflects Deuteronomy's fluid address to Israel as both the many and the corporate one.

Word-by-word analysis· 23 words

καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἔσταιit shall beFut Mid Indic 3 Sg · εἰμίmain verb of temporal formula (καὶ ἔσται)→ predictive future (temporal frame)εἰμί (fut.): the formula καὶ ἔσται (= וְהָיָה) again frames the future occasion; see on v. 2.

ὡςwhentemporal conjunction (with ἄν + subjunctive)→ discourse linkage or contrastὡς: temporal 'when / as soon as'; see on v. 3.

ἂνevermodal particle→ discourse linkage or contrastἂν: meaning 'ever'; conjunction or particle linking this unit with the surrounding discourse.

διαβῆτεyou cross overAor Act Subj 2 Pl · διαβαίνωverb of temporal clause→ aorist subjunctive (anticipated crossing)διαβαίνω: 'cross over'; the third occurrence of the verb in as many verses, hammering the link between covenant act and entry into the land.

τὸνtheAccusativearticle (with Ιορδάνην)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

ΙορδάνηνJordanAccusativedirect object of διαβῆτε→ object specificationΙορδάνης: the Jordan; see on v. 2.

στήσετεyou shall set upFut Act Indic 2 Pl · ἵστημιmain verb (future with imperatival force, 2nd plural)→ imperatival future (legal command)ἵστημι: 'set up / erect'; here in the plural στήσετε (contrast singular στήσεις in v. 2), addressing the whole assembly; the command to erect the inscribed stones is repeated and given its precise location.

τοὺςtheAccusativearticle (with λίθους)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.

λίθουςstonesAccusativedirect object of στήσετε→ object specificationλίθος: 'stone'; 'these stones' (τοὺς λίθους τούτους) refers back to the great plastered stones of v. 2.

τούτουςtheseAccusativedemonstrative adjective (with λίθους)→ object specificationοὗτος: 'these'; the near-demonstrative ties the command back to the stones already specified.

οὓςwhichAccusativerelative pronoun (object of ἐντέλλομαι)→ participant referenceὅς: relative pronoun; οὓς ἐγὼ ἐντέλλομαί σοι ('which I command you') stresses Moses' direct mediatorial authority over the ceremony.

ἐγὼINominativesubject of ἐντέλλομαι (emphatic)→ participant referenceἐγώ: emphatic pronoun foregrounding Moses as covenant lawgiver; cf. v. 1.

ἐντέλλομαίcommandPres Mid Indic 1 Sg · ἐντέλλομαιverb of relative clause→ performative present (commanding enacted in speaking)ἐντέλλομαι: 'command'; deponent; the performative present, as in v. 1; the enclitic-accented ἐντέλλομαί reflects the following enclitic σοι.

σοιyouDativeindirect object (dative)→ participant reference or interestσοι: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as indirect object (dative).

σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today'; the Deuteronomic 'today' (הַיּוֹם) again stresses the present moment of covenant obligation; cf. v. 1.

ἐνon / inpreposition + dative (location)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (location).

ὄρειmountainDativedative of place (with ἐν: 'on the mountain')→ sphere or referenceὄρος: 'mountain'; renders הַר; the inscribed stones and the altar are to stand on Mount Ebal, the mountain of the curse (v. 13).

ΓαιβαλEbalindeclinable place-name (in apposition to ὄρει)→ participant identificationΓαιβαλ: transliteration of Hebrew עֵיבָל ('Ebal'); indeclinable in the LXX; Mount Ebal, north of Shechem opposite Mount Gerizim, is the mountain designated for the curse (v. 13) — notably the law-stones and altar are placed here, on the mountain of the curse, not on Gerizim.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

κονιάσειςyou shall plasterFut Act Indic 2 Sg · κονιάωmain verb (future with imperatival force, 2nd singular)→ imperatival future (legal command)κονιάω: 'plaster / whitewash'; repeats the instruction of v. 2 (now singular κονιάσεις after plural στήσετε), confirming the stones are to be coated to receive the inscription.

αὐτοὺςthemAccusativedirect object of κονιάσεις→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of κονιάσεις.

κονίᾳwith plasterDativedative of instrument (cognate with κονιάσεις)→ sphere or referenceκονία: 'plaster / lime'; the cognate dative repeats the figura etymologica of v. 2 ('plaster them with plaster').

καὶ οἰκοδομήσεις ἐκεῖ θυσιαστήριον κυρίῳ τῷ θεῷ σου θυσιαστήριον ἐκ λίθων οὐκ ἐπιβαλεῖς ἐπ᾿ αὐτοὺς σίδηρον

And there you shall build an altar to the LORD your God, an altar of stones; you shall not lift up iron upon them.

Second command: the altar of unhewn stonesκαὶ οἰκοδομήσεις

Alongside the inscribed stones a second monument is commanded: an altar (θυσιαστήριον) to YHWH built of natural stones. The prohibition οὐκ ἐπιβαλεῖς ἐπ᾽ αὐτοὺς σίδηρον ('you shall not lift up iron upon them') reproduces the ancient altar-law of Exod 20:25 — human tooling would profane the altar; only stones as God made them are fit for sacrifice.

Word-by-word analysis· 16 words

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

οἰκοδομήσειςyou shall buildFut Act Indic 2 Sg · οἰκοδομέωmain verb (future with imperatival force)→ imperatival future (legal command)οἰκοδομέω: 'build / construct'; renders בָּנָה; the building of an altar at the place of covenant ratification marks Ebal as a site of worship; the act is fulfilled at Josh 8:30.

ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: 'there'; renders שָׁם; locates the altar at Mount Ebal, the same site as the inscribed stones.

θυσιαστήριονaltarAccusativedirect object of οἰκοδομήσεις→ object specificationθυσιαστήριον: 'altar / place of sacrifice'; a LXX coinage (from θυσιάζω) reserved for legitimate altars to YHWH (rendering מִזְבֵּחַ), distinguished from βωμός (used of pagan altars); its repetition in this verse underscores the sanctity of the structure.

κυρίῳto the LORDDativedative of advantage / indirect object (recipient of the altar)→ sphere or referenceκύριος: the Tetragrammaton יהוה; the altar is built exclusively for YHWH, the recipient of its offerings.

τῷtheDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

θεῷGodDativeappositive to κυρίῳ→ sphere or referenceθεός: 'God'; the covenant title κυρίῳ τῷ θεῷ σου ('to the LORD your God') recurs as a refrain through vv. 5–7.

σουyourGenitivegenitive of possession (with θεῷ)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with θεῷ).

θυσιαστήριονan altarAccusativeaccusative in apposition (resumptive: 'an altar of stones')→ object specificationθυσιαστήριον: the repetition (θυσιαστήριον ἐκ λίθων) specifies the material — an altar of natural stones — and prepares for the prohibition of iron tooling.

ἐκof / frompreposition + genitive (material)→ spatial or relational framingἐκ: here of material, 'made of stones'; the genitive of source defines the altar's composition.

λίθωνstonesGenitivegenitive of material (with ἐκ)→ relational specificationλίθος: 'stone'; renders אֲבָנִים; these altar-stones are distinct from the plastered inscription-stones — they must remain whole and untooled (v. 6, ὁλοκλήρους).

οὐκnotnegative particle (with ἐπιβαλεῖς)→ discourse linkage or contrastοὐ: objective negation; the prohibition is absolute — no iron whatever is to touch the altar stones.

ἐπιβαλεῖςyou shall lay / lift uponFut Act Indic 2 Sg · ἐπιβάλλωmain verb (prohibitive future)→ prohibitive future (legal prohibition: 'you shall not...')ἐπιβάλλω: 'throw / lay / lift upon'; renders הֵנִיף ('wield / lift'); οὐκ ἐπιβαλεῖς … σίδηρον ('you shall not lift iron upon them') reproduces the altar-law of Exod 20:25 (cf. Josh 8:31): a tooled stone is profaned, so the altar must be of stones as found in nature.

ἐπ᾿uponpreposition + accusative (elided before vowel)→ spatial or relational framingἐπ᾿: meaning 'upon'; here it marks the relation signaled by preposition + accusative (elided before vowel).

αὐτοὺςthemAccusativeaccusative object of ἐπ᾿ (the altar stones)→ participant referenceαὐτοὺς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐπ᾿ (the altar stones).

σίδηρονiron / iron toolAccusativedirect object of ἐπιβαλεῖς→ object specificationσίδηρος: 'iron'; here by metonymy an iron tool (chisel); renders בַּרְזֶל; the iron implement symbolizes human technological intrusion that would desecrate the natural altar; cf. the rationale of Exod 20:25 ('if you wield your tool on it, you profane it').

λίθους ὁλοκλήρους οἰκοδομήσεις θυσιαστήριον κυρίῳ τῷ θεῷ σου καὶ ἀνοίσεις ἐπ᾿ αὐτὸ ὁλοκαυτώματα κυρίῳ τῷ θεῷ σου

Of whole stones you shall build the altar to the LORD your God, and you shall offer up on it whole burnt offerings to the LORD your God.

Restatement and purpose: whole stones, whole offeringsλίθους ὁλοκλήρους

The fronted λίθους ὁλοκλήρους ('whole stones') is emphatic — the altar's integrity matches the wholeness of the ὁλοκαυτώματα ('whole burnt offerings') offered on it. The verse links the material (unhewn, complete stones) to the cultic act (total offerings wholly consumed for YHWH), a fitting symbol of undivided covenant devotion.

Word-by-word analysis· 17 words

λίθουςstonesAccusativedirect object of οἰκοδομήσεις (fronted for emphasis)→ object specificationλίθος: 'stone'; the fronted accusative stresses the material requirement — whole, unworked stones.

ὁλοκλήρουςwhole / unbrokenAccusativeattributive adjective (modifying λίθους)→ object specificationὁλόκληρος: 'complete / whole / sound in every part'; from ὅλος + κλῆρος; renders שְׁלֵמוֹת ('whole / unhewn'); the stones must be entire and untooled, echoing the prohibition of iron in v. 5; the word also has moral overtones of integrity (cf. Jas 1:4; 1 Thess 5:23).

οἰκοδομήσειςyou shall buildFut Act Indic 2 Sg · οἰκοδομέωmain verb (imperatival future)→ imperatival future (legal command)οἰκοδομέω: 'build'; repeats the command of v. 5, now with emphasis on the wholeness of the building material.

θυσιαστήριονthe altarAccusativedirect object of οἰκοδομήσεις→ object specificationθυσιαστήριον: 'altar'; see on v. 5; the altar built of whole stones for YHWH.

κυρίῳto the LORDDativedative of advantage (recipient)→ sphere or referenceκύριος: the Tetragrammaton; the altar belongs to YHWH.

τῷtheDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

θεῷGodDativeappositive to κυρίῳ→ sphere or referenceθεός: 'God'; the refrain κυρίῳ τῷ θεῷ σου recurs twice in this single verse, framing both the building and the offering as acts for YHWH.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἀνοίσειςyou shall offer upFut Act Indic 2 Sg · ἀναφέρωmain verb (imperatival future)→ imperatival future (cultic command)ἀναφέρω: 'bring up / offer up'; renders הֶעֱלָה ('cause to go up'); the technical sacrificial sense ('offer up on the altar') is standard in the LXX for presenting burnt offerings whose smoke ascends to God.

αὐτὸitAccusativeaccusative object of ἐπ᾿ (the altar)→ participant referenceαὐτὸ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐπ᾿ (the altar).

ὁλοκαυτώματαwhole burnt offeringsAccusativedirect object of ἀνοίσεις→ object specificationὁλοκαύτωμα: 'whole burnt offering'; from ὅλος + καίω ('wholly burned'); renders עֹלָה; the offering entirely consumed by fire, symbolizing total dedication to God; the lexical echo with ὁλόκληρος ('whole stones') joins whole altar to whole sacrifice.

κυρίῳto the LORDDativedative of advantage (recipient of the offering)→ sphere or referenceκύριος: the Tetragrammaton; the burnt offerings ascend to YHWH alone.

τῷtheDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

θεῷGodDativeappositive to κυρίῳ→ sphere or referenceθεός: 'God'; the second occurrence of the covenant refrain in the verse.

καὶ θύσεις ἐκεῖ θυσίαν σωτηρίου κυρίῳ τῷ θεῷ σου καὶ φάγῃ καὶ ἐμπλησθήσῃ καὶ εὐφρανθήσῃ ἐναντίον κυρίου τοῦ θεοῦ σου

And there you shall sacrifice a sacrifice of deliverance to the LORD your God, and you shall eat and be filled and rejoice before the LORD your God.

Climax of the altar rite: peace offering, eating, and joyκαὶ θύσεις

Beyond the whole burnt offerings (v. 6) the people offer θυσίαν σωτηρίου ('a sacrifice of deliverance/well-being'), the shared peace offering whose meat is eaten in covenant fellowship. The triad φάγῃ … ἐμπλησθήσῃ … εὐφρανθήσῃ ('eat … be filled … rejoice') culminates the ceremony in joyful communion ἐναντίον κυρίου ('before the LORD') — covenant ratification ends not in dread but in feasting and gladness.

Word-by-word analysis· 20 words

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

θύσειςyou shall sacrificeFut Act Indic 2 Sg · θύωmain verb (imperatival future)→ imperatival future (cultic command)θύω: 'sacrifice / slaughter (for sacrifice)'; renders זָבַח; with cognate object θυσίαν ('sacrifice a sacrifice'), a figura etymologica rendering the Hebrew זָבַחְתָּ … זֶבַח.

ἐκεῖthereadverb of place→ adverbial qualificationἐκεῖ: 'there'; at the Ebal altar; see on v. 5.

θυσίανa sacrificeAccusativecognate direct object of θύσεις→ object specificationθυσία: 'sacrifice / offering'; renders זֶבַח; the cognate accusative with θύσεις; θυσία σωτηρίου is the LXX rendering of זֶבַח שְׁלָמִים, the peace/fellowship offering eaten in part by the worshippers.

σωτηρίουof deliverance / well-beingGenitivegenitive of quality (defining the type of sacrifice)→ relational specificationσωτήριον: 'deliverance / salvation / well-being'; substantival neuter; θυσία σωτηρίου ('sacrifice of well-being/peace') renders זֶבַח שְׁלָמִים — the offering of communion and thanksgiving whose meat is shared in a sacred meal, expressing peace between God and worshipper.

κυρίῳto the LORDDativedative of advantage (recipient)→ sphere or referenceκύριος: the Tetragrammaton; the peace offering is made to YHWH.

τῷtheDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

θεῷGodDativeappositive to κυρίῳ→ sphere or referenceθεός: 'God'; the covenant refrain κυρίῳ τῷ θεῷ σου.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

φάγῃyou shall eatFut Mid Indic 2 Sg · ἐσθίωmain verb (imperatival future, first of triad)→ imperatival future (covenant-meal command)ἐσθίω (fut. mid. φάγομαι, 2 sg. φάγῃ): 'eat'; renders אָכַל; the eating of the peace-offering's meat is the communal heart of the rite; the suppletive future stem φαγ- (from the root of the aorist ἔφαγον) supplies the future of ἐσθίω.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐμπλησθήσῃyou shall be filled / satisfiedFut Pass Indic 2 Sg · ἐμπίμπλημιmain verb (imperatival future, second of triad)→ imperatival future (passive: be satisfied)ἐμπίμπλημι: 'fill up / satisfy'; renders שָׂבַע; the passive ἐμπλησθήσῃ ('you will be filled/satisfied') marks the abundance of the covenant feast — the land's fullness enjoyed before God.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

εὐφρανθήσῃyou shall rejoice / be gladFut Pass Indic 2 Sg · εὐφραίνωmain verb (imperatival future, third of triad)→ imperatival future (passive-deponent: rejoice)εὐφραίνω (pass. εὐφραίνομαι): 'make glad / (pass.) rejoice'; renders שָׂמַח; the climactic note of joy before YHWH is characteristic of Deuteronomy's vision of worship (cf. 12:7, 12, 18; 16:11) — covenant obedience issues in gladness, not only solemnity.

ἐναντίονbefore / in the presence ofpreposition + genitive (locative: 'before the LORD')→ spatial or relational framingἐναντίον: 'before / in the presence of'; Hebraism rendering לִפְנֵי; the joy is enjoyed in the cultic presence of YHWH at the sanctuary-altar.

κυρίουof the LORDGenitivegenitive object of ἐναντίον→ relational specificationκύριος: the Tetragrammaton; the gladness is 'before the LORD,' in covenant fellowship with him.

τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

θεοῦGodGenitiveappositive to κυρίου→ relational specificationθεός: 'God'; the covenant title in the genitive (ἐναντίον κυρίου τοῦ θεοῦ σου), closing the altar-rite section.

σουyourGenitivegenitive of possession (with θεοῦ)→ relational specificationσου: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with θεοῦ).

καὶ γράψεις ἐπὶ τῶν λίθων πάντα τὸν νόμον τοῦτον σαφῶς σφόδρα

And you shall write on the stones all this law very plainly.

Inclusio: restatement of the inscription command (cf. v. 3)καὶ γράψεις

The inscription command of v. 3 is resumed and intensified, forming an inclusio around the altar instructions (vv. 5–7). Now the requirement is πάντα τὸν νόμον τοῦτον σαφῶς σφόδρα ('all this law very plainly') — the law is to be inscribed legibly and clearly, a public, accessible witness. The adverbial pair σαφῶς σφόδρα emphasizes maximal clarity.

Word-by-word analysis· 11 words

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

γράψειςyou shall writeFut Act Indic 2 Sg · γράφωmain verb (imperatival future)→ imperatival future (legal command)γράφω: 'write / inscribe'; resumes the command of v. 3, framing the altar instructions; the law inscribed on stone stands as a permanent public witness to the covenant.

ἐπὶonpreposition + genitive (surface)→ spatial or relational framingἐπὶ: meaning 'on'; here it marks the relation signaled by preposition + genitive (surface).

τῶνtheGenitivearticle (with λίθων)→ noun-phrase markingτῶν: Greek article marking definiteness and the role of the accompanying noun phrase.

λίθωνstonesGenitivegenitive object of ἐπί (writing surface)→ relational specificationλίθος: 'stone'; the plastered inscription-stones of vv. 2–4.

πάνταallAccusativeattributive adjective (modifying νόμον)→ object specificationπᾶς: 'all / whole'; πάντα τὸν νόμον ('all the law / the whole law') intensifies πάντας τοὺς λόγους of v. 3 and again anticipates the totalizing demand of v. 26 (ἐν πᾶσιν τοῖς λόγοις).

τὸνtheAccusativearticle (with νόμον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

νόμονlawAccusativedirect object of γράψεις→ object specificationνόμος: 'law'; renders תּוֹרָה; 'this law' is the Deuteronomic covenant document to be memorialized in stone; νόμος is the keyword binding this command to the climactic curse of v. 26.

τοῦτονthisAccusativedemonstrative adjective (with νόμον)→ participant referenceοὗτος: 'this'; τὸν νόμον τοῦτον ('this law'), the Deuteronomic self-reference; cf. v. 3, 26.

σαφῶςplainly / clearlyadverb of manner (modifying γράψεις)→ clausal contributionσαφῶς: 'clearly / plainly / distinctly'; renders בַּאֵר הֵיטֵב ('making it very plain'); the law must be inscribed legibly so that all the people may read and know it — a witness against any future disobedience.

σφόδραvery / exceedinglyadverb of degree (intensifying σαφῶς)→ clausal contributionσφόδρα: 'very / exceedingly'; standard LXX rendering of מְאֹד; σαφῶς σφόδρα ('very plainly / with great clarity') stresses the maximal legibility of the inscription — the law is to be unmistakably public.

καὶ ἐλάλησεν Μωυσῆς καὶ οἱ ἱερεῖς οἱ Λευῖται παντὶ Ισραηλ λέγοντες σιώπα καὶ ἄκουε Ισραηλ ἐν τῇ ἡμέρᾳ ταύτῃ γέγονας εἰς λαὸν κυρίῳ τῷ θεῷ σου

And Moses and the priests the Levites spoke to all Israel, saying, 'Be silent and hear, O Israel: on this day you have become a people to the LORD your God.'

New unit: constitution of the covenant peopleκαὶ ἐλάλησεν Μωυσῆς

Moses, now joined by οἱ ἱερεῖς οἱ Λευῖται ('the priests the Levites'), addresses all Israel with the summons σιώπα καὶ ἄκουε ('be silent and hear'). The perfect γέγονας εἰς λαόν ('you have become a people') declares the covenant relationship as an accomplished present reality — the ceremony does not merely anticipate but enacts Israel's constitution as YHWH's people.

Word-by-word analysis· 26 words

καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐλάλησενspokeAor Act Indic 3 Sg · λαλέωmain verb (speech-introduction)→ constative aorist (single solemn address)λαλέω: 'speak'; renders דִּבֶּר; the singular verb governs the compound subject (Moses and the priests); the solemn corporate address gives the covenant declaration full authority.

ΜωυσῆςMosesNominativesubject (first member of compound subject)→ participant prominenceΜωυσῆς: Moses; the lead subject governing the singular verb; see on v. 1.

καὶandcoordinate conjunction (joining second subject)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

οἱtheNominativearticle (with ἱερεῖς)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.

ἱερεῖςpriestsNominativesubject (second member of compound subject)→ participant prominenceἱερεύς: 'priest'; renders כֹּהֵן; the priests join Moses in the covenant declaration; their inclusion gives the proclamation cultic and constitutional weight.

οἱtheNominativearticle (with Λευῖται)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.

ΛευῖταιLevitesNominativeappositive to ἱερεῖς ('the priests the Levites')→ participant prominenceΛευίτης: 'Levite'; renders הַלְוִיִּם; the apposition οἱ ἱερεῖς οἱ Λευῖται ('the priests the Levites') is a characteristic Deuteronomic designation of the priesthood (cf. 17:9, 18; 18:1; 24:8), identifying the legitimate priests as those of the tribe of Levi; it is the Levites who pronounce the curses of vv. 14–26.

παντὶto allDativeattributive adjective (with Ισραηλ, dative)→ sphere or referenceπᾶς: 'all'; παντὶ Ισραηλ ('to all Israel') marks the address as comprehensive — the whole covenant nation is summoned to hear.

ΙσραηλIsraeldative indirect object (indeclinable: addressee)→ participant identificationΙσραηλ: indeclinable; here functioning as dative ('to Israel') after the participle of speaking; the whole nation is addressed as a single covenant entity.

λέγοντεςsayingPres Act Ptc Masc Nom Pl · λέγωcircumstantial participle introducing direct speech→ present participle (concurrent speech-act)λέγω: the plural participle λέγοντες (agreeing with the compound subject) is the Hebraizing לֵאמֹר formula introducing the direct address that follows.

σιώπαbe silentPres Act Impv 2 Sg · σιωπάωmain verb of direct speech (imperative)→ durative present imperative (maintain silence / attentive stillness)σιωπάω: 'be silent / keep still'; renders הַסְכֵּת ('be silent / give attention'); the call to silence demands reverent, undivided attention to the covenant word about to be declared.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἄκουεhearPres Act Impv 2 Sg · ἀκούωmain verb of direct speech (imperative)→ durative present imperative (attend and obey)ἀκούω: 'hear / listen / obey'; renders שָׁמַע; ἄκουε Ισραηλ echoes the great Shema summons (Deut 6:4); in Hebrew thought 'hearing' implies obedient response, not mere audition.

ΙσραηλO Israelvocative (indeclinable: direct address)→ participant identificationΙσραηλ: here vocative, 'O Israel'; the direct address personifies the nation as a single hearer summoned to covenant attention.

ἐνin / onpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (temporal).

τῇtheDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.

ἡμέρᾳdayDativedative of time (with ἐν: 'on this day')→ sphere or referenceἡμέρα: 'day'; ἐν τῇ ἡμέρᾳ ταύτῃ ('on this day') marks the present moment as the decisive instant of covenant constitution; cf. the Deuteronomic 'today' (σήμερον) of vv. 1, 4, 10.

ταύτῃthisDativedemonstrative adjective (with ἡμέρᾳ)→ participant reference or interestοὗτος: 'this'; ἐν τῇ ἡμέρᾳ ταύτῃ — the very day of the covenant ceremony.

γέγοναςyou have becomePerf Act Indic 2 Sg · γίνομαιmain verb (perfect of accomplished status)→ resultative perfect (achieved and abiding covenant status)γίνομαι (perf. γέγονα): 'become / come to be'; the perfect γέγονας ('you have become and now are') renders the Hebrew נִהְיֵיתָ and stresses that Israel's status as YHWH's people is, as of this day, an accomplished and enduring reality — the covenant relationship is now constituted, not merely promised.

εἰςinto / aspreposition + accusative (predicate: 'become a people')→ spatial or relational framingεἰς: here predicative, 'become as / into'; the construction γίνομαι εἰς λαόν renders the Hebrew הָיָה לְעָם ('become a people for/to'), a Semitism for entering a new state or relationship.

λαὸνa peopleAccusativeaccusative predicate (with εἰς)→ object specificationλαός: 'people'; renders עַם; the covenant-people term; γέγονας εἰς λαόν κυρίῳ ('you have become a people to the LORD') is the heart of the covenant formula 'I will be your God and you shall be my people' (cf. Deut 26:17–18).

κυρίῳto the LORDDativedative of possession / advantage (the people belong to YHWH)→ sphere or referenceκύριος: the Tetragrammaton; the dative κυρίῳ marks YHWH as the one to whom Israel now belongs as his own people.

τῷtheDativearticle (with θεῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

θεῷGodDativeappositive to κυρίῳ→ sphere or referenceθεός: 'God'; the covenant title κυρίῳ τῷ θεῷ σου seals the constitution of Israel as YHWH's people.

καὶ εἰσακούσῃ τῆς φωνῆς κυρίου τοῦ θεοῦ σου καὶ ποιήσεις πάσας τὰς ἐντολὰς αὐτοῦ καὶ τὰ δικαιώματα αὐτοῦ ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον

And you shall obey the voice of the LORD your God, and you shall do all his commandments and his ordinances that I command you today.

Consequence: the obligation flowing from covenant constitutionκαὶ εἰσακούσῃ

Because Israel has become YHWH's people (v. 9), the imperatival futures εἰσακούσῃ ('you shall obey') and ποιήσεις ('you shall do') state the answering obligation. The pairing ἐντολάς … δικαιώματα ('commandments … ordinances') is a standard Deuteronomic merism for the whole law, and the totalizing πάσας again looks toward v. 26.

Word-by-word analysis· 23 words

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

εἰσακούσῃyou shall obey / hearkenFut Mid Indic 2 Sg · εἰσακούωmain verb (imperatival future)→ imperatival future (covenant obligation)εἰσακούω: 'listen to / hearken / obey'; renders שָׁמַע (with בְּקוֹל); the compound εἰσ- intensifies the sense to 'heed / obey'; εἰσακούσῃ τῆς φωνῆς ('obey the voice') is the standard idiom for covenant obedience to YHWH's spoken will.

τῆςtheGenitivearticle (with φωνῆς)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.

φωνῆςvoiceGenitivegenitive object of εἰσακούσῃ (verb of hearing takes genitive)→ relational specificationφωνή: 'voice / sound'; renders קוֹל; 'the voice of the LORD' stands by metonymy for his commands; the genitive is the regular case after verbs of hearing/obeying.

κυρίουof the LORDGenitivegenitive of possession (with φωνῆς)→ relational specificationκύριος: the Tetragrammaton; the voice obeyed is YHWH's own.

τοῦtheGenitivearticle (with θεοῦ)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

θεοῦGodGenitiveappositive to κυρίου→ relational specificationθεός: 'God'; the covenant title κυρίου τοῦ θεοῦ σου.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ποιήσειςyou shall doFut Act Indic 2 Sg · ποιέωmain verb (imperatival future)→ imperatival future (covenant obligation)ποιέω: 'do / make / perform'; renders עָשָׂה; the verb of obedient performance of the commandments; the cognate sense recurs in the climactic τοῦ ποιῆσαι αὐτούς of v. 26 ('to do them').

πάσαςallAccusativeattributive adjective (with ἐντολάς)→ object specificationπᾶς: 'all'; πάσας τὰς ἐντολάς ('all the commandments'); the totalizing demand of obedience that v. 26 will sanction with a curse for any failure.

τὰςtheAccusativearticle (with ἐντολάς)→ noun-phrase markingτὰς: Greek article marking definiteness and the role of the accompanying noun phrase.

ἐντολὰςcommandmentsAccusativedirect object of ποιήσεις→ object specificationἐντολή: 'commandment'; renders מִצְוָה; with δικαιώματα forms the Deuteronomic word-pair for the totality of the law.

αὐτοῦhisGenitivegenitive of possession (with ἐντολάς)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with ἐντολάς).

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

τὰtheAccusativearticle (with δικαιώματα)→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.

δικαιώματαordinances / statutesAccusativedirect object of ποιήσεις (coordinate with ἐντολάς)→ object specificationδικαίωμα: 'ordinance / statute / righteous requirement'; renders חֹק / מִשְׁפָּט; in the LXX a standard term for the law's binding decrees; ἐντολαὶ καὶ δικαιώματα is a fixed Deuteronomic merism encompassing the whole covenant law (cf. Luke 1:6 for the same pairing).

αὐτοῦhisGenitivegenitive of possession (with δικαιώματα)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with δικαιώματα).

ὅσαas many as / whichAccusativerelative pronoun (object of ἐντέλλομαι)→ participant referenceὅσος: 'as many as'; the quantitative relative again underlines totality — every commandment and ordinance Moses delivers is binding; cf. v. 1.

ἐγὼINominativesubject of ἐντέλλομαι (emphatic)→ participant referenceἐγώ: emphatic pronoun, Moses as covenant mediator; cf. vv. 1, 4.

ἐντέλλομαίcommandPres Mid Indic 1 Sg · ἐντέλλομαιverb of relative clause→ performative present (commanding enacted in speaking)ἐντέλλομαι: 'command'; deponent; performative present as in vv. 1, 4; the accent ἐντέλλομαί anticipates the enclitic σοι.

σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today'; the Deuteronomic 'today' of present covenant obligation; cf. vv. 1, 4, 9.

καὶ ἐνετείλατο Μωυσῆς τῷ λαῷ ἐν τῇ ἡμέρᾳ ἐκείνῃ λέγων

And Moses commanded the people on that day, saying,

New unit: introduction to the tribal liturgyκαὶ ἐνετείλατο Μωυσῆς

A fresh command-introduction (ἐνετείλατο … λέγων) opens the section on the division of the tribes for the blessing-and-curse ceremony. The temporal phrase ἐν τῇ ἡμέρᾳ ἐκείνῃ ('on that day') links this to the covenant day of v. 9. The verse is purely introductory, setting up the direct speech of vv. 12–13.

Word-by-word analysis· 10 words

καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐνετείλατοcommandedAor Mid Indic 3 Sg · ἐντέλλομαιmain verb (command-introduction)→ constative aorist (single decisive command)ἐντέλλομαι: 'command / charge'; deponent; the aorist ἐνετείλατο introduces the directions for the tribal ceremony; renders צִוָּה.

ΜωυσῆςMosesNominativesubject→ participant prominenceΜωυσῆς: Moses, the covenant mediator who arranges the ceremony.

τῷtheDativearticle (with λαῷ)→ noun-phrase markingτῷ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαῷpeopleDativeindirect object (dative of person commanded)→ sphere or referenceλαός: 'people'; renders עַם; the covenant people, here receiving the instructions for the tribal liturgy.

ἐνonpreposition + dative (temporal)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (temporal).

τῇtheDativearticle (with ἡμέρᾳ)→ noun-phrase markingτῇ: Greek article marking definiteness and the role of the accompanying noun phrase.

ἡμέρᾳdayDativedative of time (with ἐν)→ sphere or referenceἡμέρα: 'day'; ἐν τῇ ἡμέρᾳ ἐκείνῃ ('on that day') ties the tribal instructions to the covenant day of vv. 9–10.

ἐκείνῃthatDativedemonstrative adjective (with ἡμέρᾳ)→ sphere or referenceἐκεῖνος: 'that'; the far-demonstrative ('that day') is narrative, marking the same occasion as the foregoing covenant declaration.

λέγωνsayingPres Act Ptc Masc Nom Sg · λέγωcircumstantial participle introducing direct speech→ present participle (concurrent speech-act)λέγω: the participle λέγων is the Hebraizing לֵאמֹר formula introducing the tribal-division instructions of vv. 12–13.

οὗτοι στήσονται εὐλογεῖν τὸν λαὸν ἐν ὄρει Γαριζιν διαβάντες τὸν Ιορδάνην Συμεων Λευι Ιουδας Ισσαχαρ Ιωσηφ καὶ Βενιαμιν

These shall stand to bless the people on Mount Gerizim, when they have crossed the Jordan: Simeon, Levi, Judah, Issachar, Joseph, and Benjamin.

The six tribes of blessing on Mount Gerizimοὗτοι στήσονται

The fronted demonstrative οὗτοι ('these') and the future στήσονται set up the first half of the antiphonal liturgy: six tribes stand on Mount Gerizim εὐλογεῖν τὸν λαόν ('to bless the people'). The named six — Simeon, Levi, Judah, Issachar, Joseph, Benjamin — are predominantly the sons of Leah and Rachel (the 'full wives'), assigned to blessing; the aorist participle διαβάντες locates the act after the Jordan crossing.

Word-by-word analysis· 18 words

οὗτοιtheseNominativedemonstrative pronoun (subject, fronted)→ participant referenceοὗτος: 'these'; the fronted demonstrative introduces the first group of tribes, the ones assigned to bless; cf. καὶ οὗτοι in v. 13 for the cursing group.

στήσονταιshall standFut Mid Indic 3 Pl · ἵστημιmain verb (future of the prescribed positioning)→ predictive/prescriptive future (liturgical instruction)ἵστημι (fut. mid. στήσονται): 'stand / take one's stand'; the middle/intransitive future denotes the tribes taking their appointed liturgical position on the mountain; renders יַעַמְדוּ.

εὐλογεῖνto blessPres Act Inf · εὐλογέωinfinitive of purpose (with στήσονται)→ present infinitive (purpose: the function of the standing)εὐλογέω: 'bless / speak well of'; from εὖ + λόγος; renders בֵּרַךְ; the infinitive of purpose states why these tribes stand on Gerizim — to pronounce the blessing on the people; the LXX text gives the blessing tribes a positive function, balancing the curse-tribes of v. 13.

τὸνtheAccusativearticle (with λαόν)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

λαὸνpeopleAccusativedirect object of εὐλογεῖν→ object specificationλαός: 'people'; the object of the blessing is the whole covenant nation.

ἐνonpreposition + dative (location)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (location).

ὄρειmountainDativedative of place (with ἐν)→ sphere or referenceὄρος: 'mountain'; the blessing tribes stand on Mount Gerizim, opposite the cursing tribes on Ebal (v. 13).

ΓαριζινGerizimindeclinable place-name (in apposition to ὄρει)→ participant identificationΓαριζιν: transliteration of Hebrew גְּרִזִים ('Gerizim'); indeclinable in the LXX; the mountain south of Shechem designated for the blessing, opposite Mount Ebal; later the site of the Samaritan temple and central to Samaritan worship (cf. John 4:20).

διαβάντεςhaving crossedAor Act Ptc Masc Nom Pl · διαβαίνωcircumstantial participle (temporal, with the tribes as subject)→ aorist participle (antecedent action: after crossing)διαβαίνω: 'cross over'; the aorist participle διαβάντες ('having crossed / when they have crossed') places the liturgy after the entry into the land; cf. the same verb in vv. 2–4.

τὸνtheAccusativearticle (with Ιορδάνην)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

ΙορδάνηνJordanAccusativedirect object of διαβάντες→ object specificationΙορδάνης: the Jordan; see on v. 2.

ΣυμεωνSimeonindeclinable proper name (in apposition to οὗτοι)→ participant identificationΣυμεων: transliteration of Hebrew שִׁמְעוֹן; indeclinable; first of the six blessing tribes, a son of Leah.

ΛευιLeviindeclinable proper name (in apposition to οὗτοι)→ participant identificationΛευι: transliteration of Hebrew לֵוִי; indeclinable; though the Levites stand to pronounce the curses (v. 14), the tribe of Levi is here counted among the blessing tribes — a tension the tradition resolves by distinguishing the officiating Levites from the tribe's representatives.

ΙουδαςJudahproper name (in apposition to οὗτοι)→ participant identificationΙουδας: Hellenized form of Hebrew יְהוּדָה; a son of Leah; the royal tribe, here among the blessing six.

ΙσσαχαρIssacharindeclinable proper name (in apposition to οὗτοι)→ participant identificationΙσσαχαρ: transliteration of Hebrew יִשָּׂשכָר; indeclinable; a son of Leah, among the blessing tribes.

ΙωσηφJosephindeclinable proper name (in apposition to οὗτοι)→ participant identificationΙωσηφ: transliteration of Hebrew יוֹסֵף; indeclinable; the firstborn of Rachel (representing Ephraim and Manasseh), among the blessing tribes.

καὶandcoordinate conjunction (before final name)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ΒενιαμινBenjaminindeclinable proper name (in apposition to οὗτοι)→ participant identificationΒενιαμιν: transliteration of Hebrew בִּנְיָמִין; indeclinable; the younger son of Rachel, completing the six blessing tribes — all six are sons of the 'full wives' Leah and Rachel.

καὶ οὗτοι στήσονται ἐπὶ τῆς κατάρας ἐν ὄρει Γαιβαλ Ρουβην Γαδ καὶ Ασηρ Ζαβουλων Δαν καὶ Νεφθαλι

And these shall stand for the curse on Mount Ebal: Reuben, Gad, and Asher, Zebulun, Dan, and Naphtali.

The six tribes of cursing on Mount Ebalκαὶ οὗτοι στήσονται

The parallel clause καὶ οὗτοι στήσονται ('and these shall stand') sets the second group on Mount Ebal ἐπὶ τῆς κατάρας ('for the curse'). The six named here are largely the sons of the maidservants Bilhah and Zilpah, plus Reuben (the disgraced firstborn) and Zebulun — the tribes assigned to the curse. The geography stages the two ways of blessing and curse that the dodecalogue (vv. 14–26) will articulate.

Word-by-word analysis· 17 words

καὶandcoordinate conjunction (parallel to v. 12)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

οὗτοιtheseNominativedemonstrative pronoun (subject, fronted)→ participant referenceοὗτος: 'these'; introduces the second group of tribes, assigned to the curse; the parallel with v. 12's οὗτοι frames the antiphonal structure.

στήσονταιshall standFut Mid Indic 3 Pl · ἵστημιmain verb (prescriptive future)→ prescriptive future (liturgical instruction)ἵστημι: 'stand'; see on v. 12; the cursing tribes take their position on Ebal.

ἐπὶfor / uponpreposition + genitive (purpose/relation: 'for the curse')→ spatial or relational framingἐπί + gen.: here in the sense 'for / over / in charge of'; ἐπὶ τῆς κατάρας ('for the curse') designates the liturgical function of these tribes, in contrast to εὐλογεῖν of v. 12.

τῆςtheGenitivearticle (with κατάρας)→ noun-phrase markingτῆς: Greek article marking definiteness and the role of the accompanying noun phrase.

κατάραςcurseGenitivegenitive object of ἐπί→ relational specificationκατάρα: 'curse / imprecation'; renders קְלָלָה; the noun cognate with ἐπικατάρατος (the refrain of vv. 15–26) and with Paul's κατάρα at Gal 3:10, 13; these tribes stand 'for the curse,' embodying the negative sanction of the covenant.

ἐνonpreposition + dative (location)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (location).

ὄρειmountainDativedative of place (with ἐν)→ sphere or referenceὄρος: 'mountain'; the cursing tribes stand on Mount Ebal, the mountain of the curse, where the law-stones and altar also stand (vv. 4–5).

ΓαιβαλEbalindeclinable place-name (in apposition to ὄρει)→ participant identificationΓαιβαλ: transliteration of Hebrew עֵיבָל; indeclinable; Mount Ebal, the mountain of the curse, opposite Gerizim; see on v. 4.

ΡουβηνReubenindeclinable proper name (in apposition to οὗτοι)→ participant identificationΡουβην: transliteration of Hebrew רְאוּבֵן; indeclinable; the firstborn of Leah who forfeited his birthright (Gen 49:4), here among the cursing tribes.

ΓαδGadindeclinable proper name (in apposition to οὗτοι)→ participant identificationΓαδ: transliteration of Hebrew גָּד; indeclinable; a son of Zilpah (Leah's maidservant), among the cursing tribes.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ΑσηρAsherindeclinable proper name (in apposition to οὗτοι)→ participant identificationΑσηρ: transliteration of Hebrew אָשֵׁר; indeclinable; a son of Zilpah, among the cursing tribes.

ΖαβουλωνZebulunindeclinable proper name (in apposition to οὗτοι)→ participant identificationΖαβουλων: transliteration of Hebrew זְבוּלֻן; indeclinable; the youngest son of Leah, here grouped with the cursing tribes.

ΔανDanindeclinable proper name (in apposition to οὗτοι)→ participant identificationΔαν: transliteration of Hebrew דָּן; indeclinable; a son of Bilhah (Rachel's maidservant), among the cursing tribes.

καὶandcoordinate conjunction (before final name)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ΝεφθαλιNaphtaliindeclinable proper name (in apposition to οὗτοι)→ participant identificationΝεφθαλι: transliteration of Hebrew נַפְתָּלִי; indeclinable; a son of Bilhah, completing the six cursing tribes — predominantly the sons of the maidservants, with Reuben and Zebulun.

καὶ ἀποκριθέντες οἱ Λευῖται ἐροῦσιν παντὶ Ισραηλ φωνῇ μεγάλῃ

And the Levites shall respond and say to all Israel with a loud voice:

Introduction to the dodecalogue of cursesκαὶ ἀποκριθέντες οἱ Λευῖται

The Levites are the liturgical speakers of the twelve curses; ἀποκριθέντες ('responding') and the future ἐροῦσιν ('they will say') introduce the antiphonal recitation. The phrase φωνῇ μεγάλῃ ('with a loud voice') signals the public, solemn proclamation heard by all Israel, who answer each curse with γένοιτο.

Word-by-word analysis· 9 words

καὶandnarrative conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἀποκριθέντεςanswering / respondingAor Pass Ptc Masc Nom Pl · ἀποκρίνομαιcircumstantial participle (with οἱ Λευῖται)→ aorist participle (Hebraizing 'answering and saying' idiom)ἀποκρίνομαι: 'answer / respond'; the aorist passive participle ἀποκριθέντες (passive in form, active in sense) renders Hebrew עָנָה; the pairing 'answering … they shall say' is a Semitic idiom for solemn declaration, not necessarily a reply to a question.

οἱtheNominativearticle (with Λευῖται)→ noun-phrase markingοἱ: Greek article marking definiteness and the role of the accompanying noun phrase.

ΛευῖταιLevitesNominativesubject→ participant prominenceΛευίτης: 'Levite'; the Levites pronounce the twelve curses; positioned (per Josh 8:33) between the two mountains with the ark, they lead the covenant liturgy as the people respond.

ἐροῦσινshall sayFut Act Indic 3 Pl · λέγω (εἶπον)main verb (future of proclamation)→ prescriptive future (liturgical declaration)λέγω (fut. ἐρῶ, 3 pl. ἐροῦσιν): 'say / declare'; the future from the suppletive stem ἐρ-; introduces the words of the curses; the same verb recurs as the refrain καὶ ἐροῦσιν πᾶς ὁ λαός in vv. 15–26.

παντὶto allDativeattributive adjective (with Ισραηλ)→ sphere or referenceπᾶς: 'all'; the curses are proclaimed to the whole nation, who as a body respond with γένοιτο.

ΙσραηλIsraeldative indirect object (indeclinable)→ participant identificationΙσραηλ: indeclinable; functioning as dative ('to all Israel'), the audience of the Levitical proclamation.

φωνῇwith a voiceDativedative of manner (with μεγάλῃ)→ sphere or referenceφωνή: 'voice / sound'; the dative of manner φωνῇ μεγάλῃ ('with a loud voice') marks the public, audible solemnity of the proclamation; renders קוֹל רָם.

μεγάλῃloud / greatDativeattributive adjective (with φωνῇ)→ sphere or referenceμέγας: 'great / loud'; intensifies φωνῇ — the curses are cried aloud so that all the people hear and ratify them.

ἐπικατάρατος ἄνθρωπος ὅστις ποιήσει γλυπτὸν καὶ χωνευτόν βδέλυγμα κυρίῳ ἔργον χειρῶν τεχνίτου καὶ θήσει αὐτὸ ἐν ἀποκρύφῳ καὶ ἀποκριθεὶς πᾶς ὁ λαὸς ἐροῦσιν γένοιτο

Cursed is the person who makes a carved or molten image, an abomination to the LORD, the work of a craftsman's hands, and sets it up in secret. And all the people shall respond and say, 'So be it!'

First curse: the idol-maker (head of the dodecalogue)ἐπικατάρατος ἄνθρωπος

The first curse opens the series with the verbal adjective ἐπικατάρατος ('cursed'), the keyword that heads each of the twelve declarations and is taken up by Paul at Gal 3:10, 13. It strikes at the root sin against the first commandment — secret idolatry (γλυπτὸν καὶ χωνευτόν, 'carved and molten image'). The people's antiphonal γένοιτο ('so be it / Amen') ratifies the curse, a refrain repeated through v. 26.

Word-by-word analysis· 24 words

ἐπικατάρατοςcursedNominativepredicate adjective (verbal adjective, no copula)→ participant prominenceἐπικατάρατος: 'cursed / accursed'; verbal adjective from ἐπικαταράομαι ('curse upon'); renders אָרוּר ('cursed'); the heading-word of all twelve curses (vv. 15–26); Paul quotes it verbatim at Gal 3:10 (from this verse, v. 26) and 3:13 (of Christ, from Deut 21:23), making it a load-bearing term of his law-and-curse theology; with no copula the verbless clause has the force of a performative imprecation.

ἄνθρωποςperson / manNominativesubject (of the verbless curse-clause)→ participant prominenceἄνθρωπος: 'human being / person'; renders אִישׁ; the generic 'anyone who...'; the same noun recurs in the climactic πᾶς ἄνθρωπος of v. 26, where its universalizing 'every person' carries Paul's argument.

ὅστιςwhoeverNominativeindefinite relative pronoun (subject of ποιήσει)→ participant referenceὅστις: 'whoever / anyone who'; the indefinite relative generalizes the curse to any and every offender of this type; introduces the protasis-like description of the cursed deed.

ποιήσειmakesFut Act Indic 3 Sg · ποιέωverb of relative clause→ gnomic/conditional future (whoever shall make)ποιέω: 'make / do'; renders עָשָׂה; here of fashioning an idol; the future in the relative clause has conditional-generalizing force ('whoever makes').

γλυπτὸνa carved imageAccusativedirect object of ποιήσει→ object specificationγλυπτός: 'carved / sculptured (thing)'; substantival; renders פֶּסֶל ('graven image'); the carved idol prohibited by the second commandment (Exod 20:4; Deut 5:8).

καὶand / orcoordinate conjunction (joining the two idol-types)→ discourse linkage or contrastκαί: here 'and/or,' joining the carved and the molten image as the two standard categories of forbidden idol.

χωνευτόνa molten imageAccusativedirect object of ποιήσει (coordinate with γλυπτόν)→ object specificationχωνευτός: 'cast / molten (thing)'; from χωνεύω ('to cast metal'); renders מַסֵּכָה ('molten image'); together γλυπτὸν καὶ χωνευτόν is the fixed LXX pair for idols of carving and casting (cf. the golden calf, a χωνευτόν, Exod 32:4).

βδέλυγμαan abominationAccusativeaccusative in apposition (to γλυπτὸν … χωνευτόν)→ object specificationβδέλυγμα: 'abomination / detestable thing'; from βδελύσσομαι ('to loathe'); renders תּוֹעֵבָה; the LXX's standard word for what is cultically abhorrent to YHWH; the idol is intrinsically detestable to God (βδέλυγμα κυρίῳ).

κυρίῳto the LORDDativedative of reference (abomination 'to/before the LORD')→ sphere or referenceκύριος: the Tetragrammaton; the idol is an abomination specifically to YHWH, the offended covenant God.

ἔργονworkAccusativeaccusative in apposition (to the idol)→ object specificationἔργον: 'work / product'; renders מַעֲשֵׂה; ἔργον χειρῶν τεχνίτου ('work of a craftsman's hands') exposes the idol's absurdity — it is a mere human artifact, yet worshipped as divine (cf. the polemic of Isa 44:9–20; Ps 115:4).

χειρῶνof handsGenitivegenitive (defining ἔργον)→ relational specificationχείρ: 'hand'; the idol is the work of human hands, underscoring its created, powerless nature.

τεχνίτουof a craftsmanGenitivegenitive of source (with χειρῶν)→ relational specificationτεχνίτης: 'craftsman / artisan'; from τέχνη ('skill'); renders חָרָשׁ; the skilled maker of the idol, whose artistry only deepens the deception.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

θήσειsets / placesFut Act Indic 3 Sg · τίθημιverb of relative clause (coordinate with ποιήσει)→ gnomic/conditional future (and sets it up)τίθημι: 'put / place / set up'; renders שָׂם; the act of installing the idol — and doing so ἐν ἀποκρύφῳ ('in secret') — aggravates the sin: it is hidden, deliberate, defiant covenant treachery.

αὐτὸitAccusativedirect object of θήσει (the idol)→ participant referenceαὐτὸ: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of θήσει (the idol).

ἐνinpreposition + dative (place/manner)→ spatial or relational framingἐν: meaning 'in'; here it marks the relation signaled by preposition + dative (place/manner).

ἀποκρύφῳa secret place / hidingDativedative object of ἐν (substantival: 'in secret')→ sphere or referenceἀπόκρυφος: 'hidden / secret'; substantival neuter ἐν ἀποκρύφῳ ('in secret / in a hidden place'); renders בַּסֵּתֶר; the secrecy is the point — the idolater knows the act is forbidden, so the curse reaches even what is hidden from human sight but open to God.

καὶandcoordinate conjunction (introducing the refrain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἀποκριθεὶςanswering / respondingAor Pass Ptc Masc Nom Sg · ἀποκρίνομαιcircumstantial participle (with πᾶς ὁ λαός)→ aorist participle (Hebraizing 'answering and saying')ἀποκρίνομαι: 'answer / respond'; the singular participle ἀποκριθεὶς agrees with the collective πᾶς ὁ λαός ('all the people'); the people respond antiphonally to the Levites' curse — the only verse of the series to add ἀποκριθεὶς to the refrain.

πᾶςallNominativeattributive adjective (with ὁ λαός)→ participant prominenceπᾶς: 'all'; πᾶς ὁ λαός ('all the people') is the collective subject of the refrain — the whole nation ratifies each curse.

ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαὸςpeopleNominativesubject of ἐροῦσιν→ participant prominenceλαός: 'people'; the whole covenant assembly; their unanimous γένοιτο makes the curse self-imposed and binding upon the nation.

ἐροῦσινshall sayFut Act Indic 3 Pl · λέγω (εἶπον)main verb of the refrain→ prescriptive future (liturgical response)λέγω (fut. ἐροῦσιν): 'say'; the plural verb with the collective subject πᾶς ὁ λαός (a Hebraizing construct-with-plural-verb concord); introduces the people's γένοιτο.

γένοιτοso be it / AmenAor Mid Opt 3 Sg · γίνομαιmain verb of the people's response (optative of wish)→ optative of wish (solemn ratification: 'may it be so')γίνομαι (aor. opt. γένοιτο): 'may it become / so be it'; the optative of wish renders Hebrew אָמֵן ('Amen / truly'); the people's γένοιτο is not passive assent but an active self-imprecation, invoking the curse upon themselves should they commit the named sin; this antiphonal 'Amen' seals each of the twelve curses (vv. 15–26).

ἐπικατάρατος ὁ ἀτιμάζων πατέρα αὐτοῦ ἢ μητέρα αὐτοῦ καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο

Cursed is the one who dishonors his father or his mother. And all the people shall say, 'So be it!'

Second curse: dishonoring father or motherἐπικατάρατος ὁ ἀτιμάζων

From the curses' standard form onward (vv. 16–25) the offender is described by an articular present participle (ὁ ἀτιμάζων, 'the one who dishonors'), a terser pattern than v. 15's relative clause. This second curse defends the fifth commandment (Exod 20:12), the foundational social bond; the people again answer γένοιτο.

Word-by-word analysis· 14 words

ἐπικατάρατοςcursedNominativepredicate adjective (verbal adjective, no copula)→ participant prominenceἐπικατάρατος: 'cursed'; the refrain-word heading each curse; renders אָרוּר; see on v. 15.

ὁthe (one)Nominativearticle (substantivizing the participle ἀτιμάζων)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

ἀτιμάζωνdishonoringPres Act Ptc Masc Nom Sg · ἀτιμάζωsubstantival participle (subject of the curse)→ present participle (characteristic/habitual action: 'the one who dishonors')ἀτιμάζω: 'dishonor / treat with contempt / slight'; from ἀ- (privative) + τιμή ('honor'); renders מַקְלֶה ('treats with contempt / makes light of'); the antithesis of the fifth commandment's τίμα ('honor', Exod 20:12); the articular present participle marks the habitual offender.

πατέραfatherAccusativedirect object of ἀτιμάζων→ object specificationπατήρ: 'father'; renders אָב; the parent whose honor is protected by the fifth commandment; contempt for parents was a capital matter in the law (cf. Exod 21:17; Deut 21:18–21).

αὐτοῦhisGenitivegenitive of possession (with πατέρα)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πατέρα).

ἢordisjunctive conjunction→ discourse linkage or contrastἤ: 'or'; renders אוֹ; joins father and mother as equally protected — dishonor to either parent incurs the curse.

μητέραmotherAccusativedirect object of ἀτιμάζων (coordinate with πατέρα)→ object specificationμήτηρ: 'mother'; renders אֵם; the equal naming of mother with father reflects the parity of both parents in the honor-commandment.

αὐτοῦhisGenitivegenitive of possession (with μητέρα)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with μητέρα).

καὶandcoordinate conjunction (introducing the refrain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐροῦσινshall sayFut Act Indic 3 Pl · λέγω (εἶπον)main verb of the refrain→ prescriptive future (liturgical response)λέγω (fut. ἐροῦσιν): the refrain verb; from v. 16 onward the people's response is the shorter καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο (without ἀποκριθεὶς), the fixed form for the remaining curses.

πᾶςallNominativeattributive adjective (with ὁ λαός)→ participant prominenceπᾶς: 'all'; πᾶς ὁ λαός — the whole people ratify the curse.

ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόςpeopleNominativesubject of ἐροῦσιν→ participant prominenceλαός: 'people'; the covenant assembly responding with one voice.

γένοιτοso be it / AmenAor Mid Opt 3 Sg · γίνομαιmain verb of the people's response (optative of wish)→ optative of wish (solemn ratification)γίνομαι (γένοιτο): 'so be it / Amen'; renders אָמֵן; the self-imprecatory ratification; see on v. 15.

ἐπικατάρατος ὁ μετατιθεὶς ὅρια τοῦ πλησίον καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο

Cursed is the one who moves his neighbor's boundaries. And all the people shall say, 'So be it!'

Third curse: moving a neighbor's boundaryἐπικατάρατος ὁ μετατιθεὶς

The third curse protects property rights and the integrity of inherited land by condemning the secret removal of boundary markers (cf. Deut 19:14; Prov 22:28). Like v. 16 it uses the articular participle (ὁ μετατιθεὶς) and closes with the standard refrain.

Word-by-word analysis· 12 words

ἐπικατάρατοςcursedNominativepredicate adjective (verbal adjective, no copula)→ participant prominenceἐπικατάρατος: 'cursed'; the heading-refrain; renders אָרוּר; see on v. 15.

ὁthe (one)Nominativearticle (substantivizing μετατιθεὶς)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

μετατιθεὶςmoving / relocatingPres Act Ptc Masc Nom Sg · μετατίθημιsubstantival participle (subject of the curse)→ present participle (habitual offender: 'the one who moves')μετατίθημι: 'transfer / move / shift'; from μετά + τίθημι; renders מַסִּיג ('one who removes/displaces'); the secret moving of a boundary stone steals land from one's neighbor under cover of stealth (cf. Deut 19:14; Job 24:2); the articular participle marks the habitual fraud.

ὅριαboundaries / landmarksAccusativedirect object of μετατιθεὶς→ object specificationὅριον (pl. ὅρια): 'boundary / border / landmark'; renders גְּבוּל; the boundary markers that fixed each family's inherited portion of the land; tampering with them undermined the whole tribal land-tenure system.

τοῦtheGenitivearticle (with πλησίον)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

πλησίονneighborGenitivegenitive of possession (substantivized adverb: 'of the neighbor')→ relational specificationπλησίον: 'neighbor'; originally an adverb 'near,' used substantivally; renders רֵעַ; the victim is the fellow Israelite whose inherited land is encroached upon.

καὶandcoordinate conjunction (introducing the refrain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐροῦσινshall sayFut Act Indic 3 Pl · λέγω (εἶπον)main verb of the refrain→ prescriptive future (liturgical response)λέγω (fut. ἐροῦσιν): the refrain verb; see on v. 16.

πᾶςallNominativeattributive adjective (with ὁ λαός)→ participant prominenceπᾶς: 'all'; πᾶς ὁ λαός — the whole people.

ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόςpeopleNominativesubject of ἐροῦσιν→ participant prominenceλαός: 'people'; the covenant assembly ratifying the curse.

ἐπικατάρατος ὁ πλανῶν τυφλὸν ἐν ὁδῷ καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο

Cursed is the one who leads a blind person astray on the road. And all the people shall say, 'So be it!'

Fourth curse: misleading the blindἐπικατάρατος ὁ πλανῶν

The fourth curse defends the helpless from exploitation, condemning the one who misleads a blind person on the road (cf. Lev 19:14, 'you shall not put a stumbling block before the blind'). It targets cruelty that human courts could rarely detect, again sealed by the people's γένοιτο.

Word-by-word analysis· 12 words

ὁthe (one)Nominativearticle (substantivizing πλανῶν)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

πλανῶνleading astray / misleadingPres Act Ptc Masc Nom Sg · πλανάωsubstantival participle (subject of the curse)→ present participle (habitual offender: 'the one who misleads')πλανάω: 'cause to wander / lead astray / deceive'; renders מַשְׁגֶּה ('one who misleads'); the contracted participle πλανῶν; to misdirect a blind man on the road is a cruelty exploiting another's helplessness, abhorred by the law (Lev 19:14); the verb's wider sense of spiritual 'leading astray' gives the act moral resonance.

τυφλὸνa blind personAccusativedirect object of πλανῶν→ object specificationτυφλός: 'blind'; substantival; renders עִוֵּר; the blind person, dependent on others for safe passage, epitomizes the vulnerable whom the law protects.

ἐνon / inpreposition + dative (place)→ spatial or relational framingἐν: meaning 'on'; here it marks the relation signaled by preposition + dative (place).

ὁδῷroad / wayDativedative of place (with ἐν: 'on the road')→ sphere or referenceὁδός: 'road / way / journey'; renders דֶּרֶךְ; the literal road on which the blind person is misdirected; the imagery of 'leading astray on the way' also carries figurative force for moral misguidance.

καὶandcoordinate conjunction (introducing the refrain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

πᾶςallNominativeattributive adjective (with ὁ λαός)→ participant prominenceπᾶς: 'all'; the whole people.

ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόςpeopleNominativesubject of ἐροῦσιν→ participant prominenceλαός: 'people'; the covenant assembly.

ἐπικατάρατος ὃς ἂν ἐκκλίνῃ κρίσιν προσηλύτου καὶ ὀρφανοῦ καὶ χήρας καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο

Cursed is whoever perverts the justice due to a sojourner and an orphan and a widow. And all the people shall say, 'So be it!'

Fifth curse: perverting justice for the vulnerable triadἐπικατάρατος ὃς ἂν ἐκκλίνῃ

The fifth curse, reverting to the relative construction (ὃς ἂν … ἐκκλίνῃ) of v. 15, condemns the perversion of justice for the classic vulnerable triad — sojourner, orphan, widow (cf. Deut 24:17; Exod 22:21–22). These three, lacking a family protector or land, depend wholly on impartial courts; perverting their cause is covenant treachery against God's special care for them.

Word-by-word analysis· 16 words

ὃςwhoeverNominativerelative pronoun (subject of ἐκκλίνῃ)→ participant referenceὅς: relative pronoun; ὃς ἂν with the subjunctive ('whoever') generalizes the curse to any such offender; the same construction recurs in vv. 25–26.

ἂνevermodal particle (with subjunctive)→ discourse linkage or contrastἄν: generalizing particle; ὃς ἂν ἐκκλίνῃ = 'whoever perverts.'

ἐκκλίνῃperverts / turns asidePres Act Subj 3 Sg · ἐκκλίνωverb of indefinite relative clause→ present subjunctive (generalizing: whoever turns justice aside)ἐκκλίνω: 'turn aside / bend away / pervert'; from ἐκ + κλίνω ('bend'); renders מַטֶּה ('one who turns aside [judgment]'); ἐκκλίνειν κρίσιν ('to pervert justice') is the LXX idiom for the corruption of a legal verdict (cf. Exod 23:6; Deut 24:17), here against the defenseless.

κρίσινjustice / judgmentAccusativedirect object of ἐκκλίνῃ→ object specificationκρίσις: 'judgment / justice / legal right'; renders מִשְׁפָּט; here the just verdict or legal due owed to the vulnerable; to 'turn aside' their κρίσις is to deny them their rights in court.

προσηλύτουof a sojourner / proselyteGenitivegenitive (defining whose justice: 'of a sojourner')→ relational specificationπροσήλυτος: 'sojourner / resident alien / proselyte'; from προσέρχομαι ('come to'); renders גֵּר ('resident alien'); the LXX's coinage for the foreigner dwelling among Israel, lacking ancestral land and tribal protection; later the word came to mean a religious convert ('proselyte').

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ὀρφανοῦof an orphanGenitivegenitive (coordinate with προσηλύτου)→ relational specificationὀρφανός: 'orphan / fatherless'; renders יָתוֹם; the fatherless child, without a protector or inheritance-guardian; second member of the vulnerable triad.

καὶandcoordinate conjunction→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

χήραςof a widowGenitivegenitive (coordinate with προσηλύτου, ὀρφανοῦ)→ relational specificationχήρα: 'widow'; renders אַלְמָנָה; the widow, bereft of her husband's protection and legal standing; the triad sojourner–orphan–widow is the standard biblical shorthand for those under God's special protection (cf. Deut 10:18; Ps 68:5; Jas 1:27).

καὶandcoordinate conjunction (introducing the refrain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

πᾶςallNominativeattributive adjective (with ὁ λαός)→ participant prominenceπᾶς: 'all'; the whole people.

ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόςpeopleNominativesubject of ἐροῦσιν→ participant prominenceλαός: 'people'; the covenant assembly.

ἐπικατάρατος ὁ κοιμώμενος μετὰ γυναικὸς τοῦ πατρὸς αὐτοῦ ὅτι ἀπεκάλυψεν συγκάλυμμα τοῦ πατρὸς αὐτοῦ καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο

Cursed is the one who lies with his father's wife, because he has uncovered his father's covering. And all the people shall say, 'So be it!'

Sixth curse: incest with the father's wife (first of the sexual cases)ἐπικατάρατος ὁ κοιμώμενος

The sixth curse opens the cluster of sexual offenses (vv. 20–23), each introduced by ὁ κοιμώμενος μετά ('the one who lies with'). This first case — intercourse with the father's wife — is uniquely given a causal clause (ὅτι ἀπεκάλυψεν συγκάλυμμα τοῦ πατρός, 'because he has uncovered his father's covering'), the LXX idiom for violating the father's marital prerogative (cf. Lev 18:8; 20:11; the offense of Reuben, Gen 35:22).

Word-by-word analysis· 20 words

ὁthe (one)Nominativearticle (substantivizing κοιμώμενος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

κοιμώμενοςlying / sleepingPres Mid Ptc Masc Nom Sg · κοιμάωsubstantival participle (subject of the curse)→ present participle (the one who lies with — euphemistic of intercourse)κοιμάω (mid. κοιμάομαι): 'lie down / sleep'; the middle participle κοιμώμενος μετά ('lying with') is the LXX euphemism for sexual intercourse, rendering שֹׁכֵב עִם; it heads each of the incest/bestiality curses (vv. 20–23).

μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετά + gen.: 'with'; in the idiom κοιμᾶσθαι μετά denotes sexual relations.

γυναικὸςthe wifeGenitivegenitive object of μετά→ relational specificationγυνή: 'woman / wife'; renders אִשָּׁה; here 'the wife of his father' — a stepmother or another wife of the father, not the man's own mother; the offense violates the father's marriage.

τοῦtheGenitivearticle (with πατρὸς)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

πατρὸςof the fatherGenitivegenitive of relationship (with γυναικὸς)→ relational specificationπατήρ: 'father'; γυνὴ τοῦ πατρός ('the father's wife') is the standard biblical designation for the forbidden relation of Lev 18:8; cf. 1 Cor 5:1, where Paul condemns exactly this sin in the Corinthian church.

αὐτοῦhisGenitivegenitive of possession (with πατρὸς)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πατρὸς).

ὅτιbecausecausal conjunction (introducing the reason for the curse)→ discourse linkage or contrastὅτι: 'because'; renders כִּי; introduces the causal clause unique to this curse, explaining the offense in the legal idiom of 'uncovering.'

ἀπεκάλυψενhe uncoveredAor Act Indic 3 Sg · ἀποκαλύπτωverb of causal clause→ constative aorist (the completed act of violation)ἀποκαλύπτω: 'uncover / reveal'; renders גִּלָּה ('uncover'); ἀποκαλύπτειν συγκάλυμμα ('to uncover the covering') is the LXX's literal calque of the Hebrew euphemism גִּלָּה כְּנַף ('uncover the skirt/covering') for sexual violation of another man's marital right (cf. Deut 22:30; Ruth 3:9).

συγκάλυμμαcoveringAccusativedirect object of ἀπεκάλυψεν (cognate-antonymic with ἀποκαλύπτω)→ object specificationσυγκάλυμμα: 'covering / veil'; from συγκαλύπτω ('cover over'); the pointed antithesis ἀπεκάλυψεν … συγκάλυμμα ('uncovered the covering') renders the Hebrew idiom; 'the father's covering' denotes the conjugal privacy/right of the father that the son has violated.

τοῦtheGenitivearticle (with πατρὸς)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

πατρὸςof the fatherGenitivegenitive of possession (with συγκάλυμμα)→ relational specificationπατήρ: 'father'; the repetition 'his father's covering / his father's wife' stresses that the wrong is fundamentally an offense against the father.

καὶandcoordinate conjunction (introducing the refrain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

πᾶςallNominativeattributive adjective (with ὁ λαός)→ participant prominenceπᾶς: 'all'; the whole people.

ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόςpeopleNominativesubject of ἐροῦσιν→ participant prominenceλαός: 'people'; the covenant assembly.

ἐπικατάρατος ὁ κοιμώμενος μετὰ παντὸς κτήνους καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο

Cursed is the one who lies with any animal. And all the people shall say, 'So be it!'

Seventh curse: bestialityἐπικατάρατος ὁ κοιμώμενος

The seventh curse condemns bestiality (cf. Exod 22:19; Lev 18:23; 20:15–16), a violation of the created order itself. The totalizing παντὸς κτήνους ('any animal whatever') admits no exception. The same ὁ κοιμώμενος μετά formula and the people's γένοιτο continue the sexual cluster.

Word-by-word analysis· 12 words

ὁthe (one)Nominativearticle (substantivizing κοιμώμενος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

κοιμώμενοςlyingPres Mid Ptc Masc Nom Sg · κοιμάωsubstantival participle (subject of the curse)→ present participle (euphemistic of intercourse)κοιμάω (mid.): 'lie with'; the euphemism for sexual relations; see on v. 20.

μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετά + gen.: 'with'; in the idiom κοιμᾶσθαι μετά of sexual relations.

παντὸςanyGenitiveattributive adjective (with κτήνους)→ relational specificationπᾶς: 'any / every'; παντὸς κτήνους ('any animal whatever') totalizes the prohibition — no creature is excepted from the ban on bestiality.

κτήνουςanimal / beastGenitivegenitive object of μετά→ relational specificationκτῆνος: 'beast / domestic animal'; renders בְּהֵמָה; intercourse with an animal is τεβελ ('perversion', Lev 18:23), a confusion of the created order itself.

καὶandcoordinate conjunction (introducing the refrain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

πᾶςallNominativeattributive adjective (with ὁ λαός)→ participant prominenceπᾶς: 'all'; the whole people.

ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόςpeopleNominativesubject of ἐροῦσιν→ participant prominenceλαός: 'people'; the covenant assembly.

ἐπικατάρατος ὁ κοιμώμενος μετὰ ἀδελφῆς ἐκ πατρὸς ἢ ἐκ μητρὸς αὐτοῦ καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο

Cursed is the one who lies with his sister, by his father or by his mother. And all the people shall say, 'So be it!'

Eighth curse: incest with a sister or half-sisterἐπικατάρατος ὁ κοιμώμενος

The eighth curse condemns incest with a sister, whether full or half (ἐκ πατρὸς ἢ ἐκ μητρός, 'by the father or by the mother'), covering both paternal and maternal half-sisters (cf. Lev 18:9; 20:17). The phrasing closes any loophole that would exempt a half-sibling relationship.

Word-by-word analysis· 17 words

ὁthe (one)Nominativearticle (substantivizing κοιμώμενος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).

ἀδελφῆςa sisterGenitivegenitive object of μετά→ relational specificationἀδελφή: 'sister'; renders אָחוֹת; the qualifying phrase makes clear that both full and half sisters are meant — incest in any degree of sibling kinship is cursed (Lev 18:9).

ἐκfrom / bypreposition + genitive (source/descent)→ spatial or relational framingἐκ: here of origin/parentage, 'by (the same) father'; ἀδελφὴ ἐκ πατρός = a paternal half-sister.

πατρὸςfatherGenitivegenitive of source (with ἐκ)→ relational specificationπατήρ: 'father'; a sister 'by the father' = sharing the same father (paternal half-sister).

ἢordisjunctive conjunction→ discourse linkage or contrastἤ: 'or'; renders אוֹ; joins the two cases of half-sibling kinship, leaving neither unprohibited.

ἐκfrom / bypreposition + genitive (source/descent)→ spatial or relational framingἐκ: 'by (the same) mother'; ἀδελφὴ ἐκ μητρός = a maternal half-sister.

μητρὸςmotherGenitivegenitive of source (with ἐκ)→ relational specificationμήτηρ: 'mother'; a sister 'by the mother' = sharing the same mother (maternal half-sister).

αὐτοῦhisGenitivegenitive of possession (with the kinship phrase)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with the kinship phrase).

καὶandcoordinate conjunction (introducing the refrain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

πᾶςallNominativeattributive adjective (with ὁ λαός)→ participant prominenceπᾶς: 'all'; the whole people.

ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόςpeopleNominativesubject of ἐροῦσιν→ participant prominenceλαός: 'people'; the covenant assembly.

ἐπικατάρατος ὁ κοιμώμενος μετὰ πενθερᾶς αὐτοῦ καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο ἐπικατάρατος ὁ κοιμώμενος μετὰ ἀδελφῆς γυναικὸς αὐτοῦ καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο

Cursed is the one who lies with his mother-in-law. And all the people shall say, 'So be it!' Cursed is the one who lies with his wife's sister. And all the people shall say, 'So be it!'

Ninth and tenth curses: the mother-in-law and the wife's sister (a double verse)ἐπικατάρατος ὁ κοιμώμενος

Verse 23 in the LXX contains TWO full curses, each with its own γένοιτο: against intercourse with one's mother-in-law (πενθερά; cf. Lev 18:17; 20:14) and against intercourse with one's wife's sister (ἀδελφὴ γυναικός; cf. Lev 18:18). The second curse — absent from the MT here — brings the LXX's tally to the full twelve. Both close the sexual cluster of vv. 20–23.

Word-by-word analysis· 25 words

ἐπικατάρατοςcursedNominativepredicate adjective (first curse; verbal adjective, no copula)→ participant prominenceἐπικατάρατος: 'cursed'; the heading-refrain; renders אָרוּר; see on v. 15.

ὁthe (one)Nominativearticle (substantivizing κοιμώμενος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

κοιμώμενοςlyingPres Mid Ptc Masc Nom Sg · κοιμάωsubstantival participle (subject of the first curse)→ present participle (euphemistic of intercourse)κοιμάω (mid.): 'lie with'; the euphemism for sexual relations; see on v. 20.

μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).

πενθερᾶςmother-in-lawGenitivegenitive object of μετά→ relational specificationπενθερά: 'mother-in-law'; renders חֹתֶנֶת / the relation of Lev 18:17; 20:14; intercourse with one's wife's mother is condemned as wickedness (זִמָּה) deserving fire in Lev 20:14.

αὐτοῦhisGenitivegenitive of possession (with πενθερᾶς)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with πενθερᾶς).

καὶandcoordinate conjunction (introducing the refrain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐροῦσινshall sayFut Act Indic 3 Pl · λέγω (εἶπον)main verb of the first refrain→ prescriptive future (liturgical response)λέγω (fut. ἐροῦσιν): the refrain verb; see on v. 16.

πᾶςallNominativeattributive adjective (with ὁ λαός)→ participant prominenceπᾶς: 'all'; the whole people.

ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόςpeopleNominativesubject of ἐροῦσιν→ participant prominenceλαός: 'people'; the covenant assembly.

γένοιτοso be it / AmenAor Mid Opt 3 Sg · γίνομαιmain verb of the first response (optative of wish)→ optative of wish (solemn ratification)γίνομαι (γένοιτο): 'so be it / Amen'; renders אָמֵן; see on v. 15.

ἐπικατάρατοςcursedNominativepredicate adjective (second curse of the verse; verbal adjective, no copula)→ participant prominenceἐπικατάρατος: 'cursed'; the second occurrence within v. 23 opens the tenth curse of the series; see on v. 15.

ὁthe (one)Nominativearticle (substantivizing κοιμώμενος)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

κοιμώμενοςlyingPres Mid Ptc Masc Nom Sg · κοιμάωsubstantival participle (subject of the second curse)→ present participle (euphemistic of intercourse)κοιμάω (mid.): 'lie with'; the euphemism for sexual relations; see on v. 20.

μετὰwithpreposition + genitive (accompaniment)→ spatial or relational framingμετὰ: meaning 'with'; here it marks the relation signaled by preposition + genitive (accompaniment).

ἀδελφῆςthe sisterGenitivegenitive object of μετά→ relational specificationἀδελφή: 'sister'; here ἀδελφὴ γυναικός ('the sister of his wife'), i.e., the sister-in-law; marrying/lying with a wife's sister (as a rival during the wife's lifetime) is forbidden in Lev 18:18.

γυναικὸςof his wifeGenitivegenitive of relationship (with ἀδελφῆς)→ relational specificationγυνή: 'wife'; ἀδελφὴ γυναικὸς αὐτοῦ = 'his wife's sister'; this second curse, distinctive to the LXX here, completes the count of twelve.

αὐτοῦhisGenitivegenitive of possession (with γυναικὸς)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with γυναικὸς).

καὶandcoordinate conjunction (introducing the second refrain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐροῦσινshall sayFut Act Indic 3 Pl · λέγω (εἶπον)main verb of the second refrain→ prescriptive future (liturgical response)λέγω (fut. ἐροῦσιν): the refrain verb; see on v. 16.

πᾶςallNominativeattributive adjective (with ὁ λαός)→ participant prominenceπᾶς: 'all'; the whole people.

ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόςpeopleNominativesubject of ἐροῦσιν→ participant prominenceλαός: 'people'; the covenant assembly.

γένοιτοso be it / AmenAor Mid Opt 3 Sg · γίνομαιmain verb of the second response (optative of wish)→ optative of wish (solemn ratification)γίνομαι (γένοιτο): 'so be it / Amen'; renders אָמֵן; see on v. 15.

ἐπικατάρατος ὁ τύπτων τὸν πλησίον αὐτοῦ δόλῳ καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο

Cursed is the one who strikes down his neighbor by treachery. And all the people shall say, 'So be it!'

Eleventh curse: the secret/treacherous killerἐπικατάρατος ὁ τύπτων

The eleventh curse condemns the one who kills his neighbor δόλῳ ('by treachery / in secret'), the murderer whom human justice cannot reach because the deed is hidden (cf. Exod 21:12–14; Deut 19:11). The curse-ceremony reaches precisely those crimes that escape the courts, placing them under God's direct sanction.

Word-by-word analysis· 13 words

ὁthe (one)Nominativearticle (substantivizing τύπτων)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

τύπτωνstriking / smitingPres Act Ptc Masc Nom Sg · τύπτωsubstantival participle (subject of the curse)→ present participle (habitual offender: 'the one who strikes down')τύπτω: 'strike / beat / smite'; renders מַכֶּה ('one who strikes [fatally]'); here of a lethal blow, i.e., murder; with δόλῳ ('by treachery') it specifies the premeditated, covert killer as distinct from one who kills openly or accidentally.

τὸνtheAccusativearticle (with πλησίον)→ noun-phrase markingτὸν: Greek article marking definiteness and the role of the accompanying noun phrase.

πλησίονneighborAccusativedirect object of τύπτων (substantivized adverb)→ object specificationπλησίον: 'neighbor'; renders רֵעַ; the fellow Israelite treacherously slain; the same word as in v. 17, here the victim of murder rather than of fraud.

αὐτοῦhisGenitivegenitive of relationship (with πλησίον)→ relational specificationαὐτοῦ: meaning 'his'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of relationship (with πλησίον).

δόλῳby treachery / deceitfullyDativedative of manner (modifying τύπτων)→ sphere or referenceδόλος: 'deceit / treachery / guile'; renders בַּסֵּתֶר ('in secret') / the sense of premeditated stealth; the dative of manner δόλῳ marks the killing as covert and cunning — the very secrecy that shields it from human courts brings it under the covenant curse.

καὶandcoordinate conjunction (introducing the refrain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

πᾶςallNominativeattributive adjective (with ὁ λαός)→ participant prominenceπᾶς: 'all'; the whole people.

ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόςpeopleNominativesubject of ἐροῦσιν→ participant prominenceλαός: 'people'; the covenant assembly.

ἐπικατάρατος ὃς ἂν λάβῃ δῶρα πατάξαι ψυχὴν αἵματος ἀθῴου καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο

Cursed is whoever takes a bribe to strike down a soul of innocent blood. And all the people shall say, 'So be it!'

Twelfth curse: the bribe-taker / hired killerἐπικατάρατος ὃς ἂν λάβῃ

The twelfth curse (reverting to the relative ὃς ἂν λάβῃ) condemns the one who takes a bribe to slay the innocent — the corrupt judge or hired assassin who sheds αἷμα ἀθῷον ('innocent blood'; cf. Exod 23:7–8; Deut 16:19; 19:10). It rounds off the list of crimes that subvert covenant justice from within, just before the universalizing climax of v. 26.

Word-by-word analysis· 15 words

ὃςwhoeverNominativerelative pronoun (subject of λάβῃ)→ participant referenceὅς: relative pronoun; ὃς ἂν λάβῃ ('whoever takes') generalizes the curse; cf. vv. 19, 26.

ἂνevermodal particle (with subjunctive)→ discourse linkage or contrastἄν: generalizing particle; with the subjunctive λάβῃ.

λάβῃtakes / receivesAor Act Subj 3 Sg · λαμβάνωverb of indefinite relative clause→ aorist subjunctive (generalizing: whoever takes)λαμβάνω: 'take / receive'; renders לָקַח; λαβεῖν δῶρα ('to take gifts/bribes') is the LXX idiom for judicial corruption (cf. Exod 23:8); the bribe perverts justice and here purchases the death of an innocent person.

δῶραgifts / a bribeAccusativedirect object of λάβῃ→ object specificationδῶρον: 'gift / present'; in legal contexts 'bribe'; renders שֹׁחַד ('bribe'); the plural δῶρα denotes the bribe-money that buys a corrupt verdict or a contract killing; the law repeatedly bans such gifts as blinding the eyes of the just (Exod 23:8; Deut 16:19).

πατάξαιto strike down / killAor Act Inf · πατάσσωinfinitive of purpose (with λάβῃ: 'takes a bribe in order to kill')→ aorist infinitive (purpose: the intended lethal act)πατάσσω: 'strike / smite (fatally)'; renders הִכָּה / לְהַכּוֹת; the infinitive of purpose states why the bribe is taken — to slay a person; πατάξαι ψυχήν = 'to strike down a life/person.'

ψυχὴνa soul / life / personAccusativedirect object of πατάξαι→ object specificationψυχή: 'soul / life / person'; renders נֶפֶשׁ; here 'a life / person'; πατάξαι ψυχήν ('to strike down a soul') = to kill a human being; the phrase ψυχὴν αἵματος ἀθῴου renders the Hebrew נֶפֶשׁ דָּם נָקִי ('a person of innocent blood').

αἵματοςof bloodGenitivegenitive of quality (with ψυχήν: 'a soul of innocent blood')→ relational specificationαἷμα: 'blood'; renders דָּם; 'innocent blood' (αἷμα ἀθῷον) is the biblical idiom for the unjust killing of a guiltless person, a defilement that pollutes the land and cries out for requital (cf. Gen 4:10; Deut 19:10; 2 Kgs 24:4).

ἀθῴουinnocent / guiltlessGenitiveattributive adjective (with αἵματος)→ relational specificationἀθῷος: 'innocent / unpunished / guiltless'; from ἀ- (privative) + a stem related to penalty; renders נָקִי ('innocent'); the victim has done nothing to merit death — the shedding of innocent blood for hire is among the gravest covenant crimes.

καὶandcoordinate conjunction (introducing the refrain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

πᾶςallNominativeattributive adjective (with ὁ λαός)→ participant prominenceπᾶς: 'all'; the whole people.

ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόςpeopleNominativesubject of ἐροῦσιν→ participant prominenceλαός: 'people'; the covenant assembly.

ἐπικατάρατος πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσιν τοῖς λόγοις τοῦ νόμου τούτου τοῦ ποιῆσαι αὐτούς καὶ ἐροῦσιν πᾶς ὁ λαός γένοιτο

Cursed is every person who does not abide in all the words of this law, to do them. And all the people shall say, 'So be it!'

The climactic twelfth/summary curse, universalizing the whole seriesἐπικατάρατος πᾶς ἄνθρωπος

The final curse gathers up all the rest: where each preceding curse named a single offense, this one strikes πᾶς ἄνθρωπος ὃς οὐκ ἐμμενεῖ ἐν πᾶσιν τοῖς λόγοις τοῦ νόμου ('every person who does not abide in ALL the words of the law'). The doubled totality — πᾶς ἄνθρωπος … ἐν πᾶσιν — makes the curse comprehensive in both subject and scope: it falls on anyone who fails in any part of the whole law. Paul quotes this verse at Gal 3:10 (ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά), following the LXX's universalizing πᾶς and ἐν πᾶσιν (absent from the MT's verse-opening), to argue that ὅσοι ἐξ ἔργων νόμου εἰσὶν ὑπὸ κατάραν εἰσίν — since no one keeps the whole law, all who rely on law-works stand under its curse. The people's final γένοιτο seals the entire covenant-curse liturgy.

Word-by-word analysis· 22 words

ἐπικατάρατοςcursedNominativepredicate adjective (verbal adjective, no copula)→ participant prominenceἐπικατάρατος: 'cursed'; the climactic occurrence of the refrain-word; renders אָרוּר; Paul reproduces it verbatim at Gal 3:10 to head his proof that the law brings a curse; the verbless imprecation has the force 'let a curse rest upon...'

πᾶςeveryNominativeattributive adjective (with ἄνθρωπος)→ participant prominenceπᾶς: 'every / all'; the universalizing πᾶς ἄνθρωπος ('every person') is the LXX's expansion beyond the MT's verse-opening (which lacks 'every'); this very word is load-bearing for Paul's argument at Gal 3:10 — the curse reaches every human being without exception who fails the law.

ἄνθρωποςperson / manNominativesubject (of the verbless curse-clause)→ participant prominenceἄνθρωπος: 'human being / person'; renders אִישׁ; with πᾶς it makes the curse comprehensive over all humanity; the same noun headed the first curse (v. 15), framing the dodecalogue with 'cursed is the person who...'

ὃςwhoNominativerelative pronoun (subject of ἐμμενεῖ)→ participant referenceὅς: relative pronoun; introduces the defining clause; Paul retains the ὃς οὐκ ἐμμένει construction at Gal 3:10.

οὐκnotnegative particle (with ἐμμενεῖ)→ discourse linkage or contrastοὐ: objective negation; the curse falls on the one who does NOT abide — the failure to continue in the law, not merely an isolated transgression, is in view; the totality 'all the words' makes any failure a falling-short.

ἐμμενεῖabides / continuesFut Act Indic 3 Sg · ἐμμένωverb of the relative clause→ gnomic/conditional future (whoever will not continue)ἐμμένω: 'remain in / abide by / persevere in'; from ἐν + μένω; renders יָקִים ('confirm / uphold'); ἐμμένειν ἐν τοῖς λόγοις ('abide in/by the words') means to hold fast to and continue carrying out the whole law; Paul keeps the verb (ἐμμένει) at Gal 3:10 — the demand is sustained, total obedience, whose failure incurs the curse.

ἐνin / bypreposition + dative (sphere: 'in all the words')→ spatial or relational framingἐν: 'in / by'; with ἐμμένω marks the sphere within which one must abide — the totality of the law's words.

πᾶσινallDativeattributive adjective (with λόγοις)→ sphere or referenceπᾶς: 'all'; ἐν πᾶσιν τοῖς λόγοις ('in ALL the words') is the second totalizing term of the verse; together with πᾶς ἄνθρωπος it produces the doubled universality on which Paul builds — the curse falls on everyone who fails in anything; the LXX's ἐν πᾶσιν (echoing the πάσας/πάντας of vv. 1, 3, 8, 10) is decisive for the argument of Gal 3:10.

τοῖςtheDativearticle (with λόγοις)→ noun-phrase markingτοῖς: Greek article marking definiteness and the role of the accompanying noun phrase.

λόγοιςwordsDativedative object of ἐν (sphere of abiding)→ sphere or referenceλόγος: 'word / saying'; renders דִּבְרֵי ('the words of'); οἱ λόγοι τοῦ νόμου ('the words of the law') are the very stipulations Israel was to inscribe on the stones (vv. 3, 8); the inclusio binds the inscription-command to the climactic curse — the law written publicly is the law by which all are judged.

τοῦtheGenitivearticle (with νόμου)→ noun-phrase markingτοῦ: Greek article marking definiteness and the role of the accompanying noun phrase.

νόμουlawGenitivegenitive (defining: 'the words of the law')→ relational specificationνόμος: 'law'; renders תּוֹרָה; 'this law' is the whole Deuteronomic covenant; νόμος here is the precise term Paul takes up — ἔργα νόμου ('works of the law') and the κατάρα τοῦ νόμου ('curse of the law', Gal 3:13) are framed by this verse.

τούτουthisGenitivedemonstrative adjective (with νόμου)→ relational specificationοὗτος: 'this'; τοῦ νόμου τούτου ('this law'), the Deuteronomic self-reference (cf. vv. 3, 8); points to the whole covenant document just delivered and inscribed.

τοῦtheGenitivearticle (with the articular infinitive ποιῆσαι)→ noun-phrase markingὁ (articular infinitive): the genitive article τοῦ + infinitive ποιῆσαι expresses purpose/result ('so as to do them'); a common LXX construction rendering the Hebrew לַעֲשׂוֹת ('to do').

ποιῆσαιto do / performAor Act Inf · ποιέωarticular infinitive of purpose/result (with τοῦ)→ aorist infinitive (purpose: to carry the law into deed)ποιέω: 'do / perform'; renders עָשָׂה; the articular infinitive τοῦ ποιῆσαι αὐτούς ('to do them') makes plain that abiding in the law means DOING it, not merely knowing or professing it; Paul retains τοῦ ποιῆσαι αὐτά at Gal 3:10 — the law demands performance, and the curse falls on the failure to perform; this verb echoes the obedience-command ποιήσεις of v. 10.

αὐτούςthemAccusativedirect object of ποιῆσαι (the words of the law)→ participant referenceαὐτός: 'them'; the masculine plural αὐτούς refers to οἱ λόγοι ('the words'); 'to do them' — to carry every word of the law into actual deed; Paul writes the neuter αὐτά (agreeing with τὰ γεγραμμένα, 'the things written') at Gal 3:10.

καὶandcoordinate conjunction (introducing the final refrain)→ discourse linkage or contrastκαὶ: meaning 'and'; conjunction or particle linking this unit with the surrounding discourse.

ἐροῦσινshall sayFut Act Indic 3 Pl · λέγω (εἶπον)main verb of the final refrain→ prescriptive future (liturgical response)λέγω (fut. ἐροῦσιν): the refrain verb in its twelfth and final occurrence, sealing the dodecalogue; see on v. 16.

πᾶςallNominativeattributive adjective (with ὁ λαός)→ participant prominenceπᾶς: 'all'; the whole people give their final, unanimous ratification.

ὁtheNominativearticle (with λαός)→ noun-phrase markingὁ: Greek article marking definiteness and the role of the accompanying noun phrase.

λαόςpeopleNominativesubject of ἐροῦσιν→ participant prominenceλαός: 'people'; the covenant assembly; by their final γένοιτο the whole nation binds itself to the totality of the law and its curse — the very self-imprecation Paul reads as the predicament from which Christ redeems by 'becoming a curse for us' (Gal 3:13).

γένοιτοso be it / AmenAor Mid Opt 3 Sg · γίνομαιmain verb of the final response (optative of wish)→ optative of wish (solemn ratification of the whole liturgy)γίνομαι (γένοιτο): 'so be it / Amen'; renders אָמֵן; the twelfth and climactic Amen seals not only this curse but the entire covenant-curse ceremony — Israel has placed itself, by its own word, under the sanction of the whole law.

The Book of Deuteronomy, Chapter 27ΔΕΥΤΕΡΟΝΟΜΙΟΝ ΚΖ′

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Translation & textual notes