Deuteronomy 30 — 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 ἔσται ὡς ἂν ἔλθωσιν ἐπὶ σὲ πάντα τὰ ῥήματα ταῦτα ἡ εὐλογία καὶ ἡ κατάρα ἣν ἔδωκα πρὸ προσώπου σου καὶ δέξῃ εἰς τὴν καρδίαν σου ἐν πᾶσιν τοῖς ἔθνεσιν οὗ ἐάν σε διασκορπίσῃ κύριος ἐκεῖ

And it shall be, when all these words come upon you, the blessing and the curse which I have set before you, and you take them to heart among all the nations where the LORD scatters you,

Protasis of the restoration oracle (future temporal-conditional frame)καὶ ἔσται ὡς ἂν

The chapter opens with καὶ ἔσται (וְהָיָה), the standard LXX formula projecting a future scenario; ὡς ἂν + subjunctive (ἔλθωσιν) sets the temporal-conditional stage. Moses presupposes that both blessing and curse of chs. 27–28 will have fallen and that Israel will be scattered ἐν πᾶσιν τοῖς ἔθνεσιν — exile is treated as foreseen, not merely possible. The clause prepares the apodosis of return in v. 2.

Word-by-word analysis· 37 words

καὶandnarrative conjunction (Hebraizing καί introducing future formula)→ 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 (impersonal future-scenario marker)→ predictive future (projecting a coming state of affairs)εἰμί (fut. ἔσομαι): the impersonal καὶ ἔσται renders the Hebrew וְהָיָה, a formulaic future-scenario opener ('and it shall come to pass'); it frames everything that follows as certain to occur once the conditions are met.

ὡςwhentemporal conjunction (with ἄν + subjunctive)→ discourse linkage or contrastὡς: here temporal ('when / as soon as'); with ἄν and the subjunctive ἔλθωσιν it renders the Hebrew כִּי ('when') introducing a future-indefinite temporal clause.

ἂν(ever)modal particle (with subjunctive in indefinite temporal clause)→ discourse linkage or contrastἄν: the modal particle marking the temporal clause as indefinite/contingent; it does not translate independently but conditions ἔλθωσιν.

ἔλθωσινthey comeAor Act Subj 3 Pl · ἔρχομαιverb of indefinite temporal clause→ aorist subjunctive (eventual fulfilment of the condition)ἔρχομαι: 'come'; the aorist subjunctive with ὡς ἄν views the arrival of 'all these words' as a single completed eventuality; the subject is the blessing-and-curse of chs. 27–28.

ἐπὶuponpreposition + accusative (direction onto)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (direction onto).

σὲyouAccusativeaccusative object of ἐπί (2nd person singular: Israel)→ participant referenceσύ (acc. σέ): the singular 'you' addresses Israel as a corporate person throughout the chapter, a hallmark of Deuteronomic rhetoric.

πάνταallNominativeattributive adjective (modifying ῥήματα)→ participant prominenceπᾶς: 'all'; the neuter plural πάντα agrees with ῥήματα; the totality embraces both blessing and curse named immediately after.

τὰtheNominativearticle→ noun-phrase markingτὰ: Greek article marking definiteness and the role of the accompanying noun phrase.

ῥήματαwords / thingsNominativesubject of ἔλθωσιν→ participant prominenceῥῆμα: 'word / matter / thing'; renders דָּבָר, which carries both senses; here 'these words' = the spoken pronouncements of blessing and curse, which also become events that 'come upon' Israel.

ταῦταtheseNominativedemonstrative adjective (modifying ῥήματα)→ participant prominenceοὗτος: the demonstrative points back to the covenant pronouncements of chs. 27–29.

ἡtheNominativearticle (with εὐλογία, in apposition to ῥήματα)→ noun-phrase markingἡ: Greek article marking definiteness and the role of the accompanying noun phrase.

εὐλογίαblessingNominativenominative in apposition to ῥήματα (first member)→ participant prominenceεὐλογία: 'blessing'; renders בְּרָכָה; the first of the two covenant outcomes set out at length in chs. 27–28; its appositional placement specifies the content of 'these words.'

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

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

κατάραcurseNominativenominative in apposition to ῥήματα (second member)→ participant prominenceκατάρα: 'curse'; renders קְלָלָה; the pair εὐλογία/κατάρα frames the whole Deuteronomic covenant sanction (cf. 11:26–28; 30:19); both are now presupposed to have come to pass.

ἣνwhichAccusativerelative pronoun (object of ἔδωκα; antecedent the blessing-and-curse)→ participant referenceὅς: relative pronoun; feminine singular by attraction to the nearer κατάρα (or to the conceptual pair); object of ἔδωκα.

ἔδωκαI set / gaveAor Act Indic 1 Sg · δίδωμιmain verb of relative clause (Moses' past act of presenting)→ constative aorist (completed act of setting before)δίδωμι: 'give / set'; renders נָתַן; the idiom δίδωμι πρὸ προσώπου ('set before the face of') means to lay out as an open choice; the first-person aorist refers to Moses' authoritative presentation of the covenant terms.

πρὸbeforepreposition + genitive (locative idiom 'before the face of')→ spatial or relational framingπρό: 'before'; with προσώπου forms the Hebraism πρὸ προσώπου (לִפְנֵי), 'before / in front of.'

προσώπουfaceGenitivegenitive object of πρό (idiomatic)→ relational specificationπρόσωπον: 'face / presence'; renders פָּנִים; πρὸ προσώπου σου = 'before you,' framing the covenant as openly displayed for decision (cf. v. 15, 19).

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

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

δέξῃyou take to heartFut Mid Indic 2 Sg · δέχομαιverb continuing the temporal-conditional frame→ predictive future (Israel's inward reception in exile)δέχομαι: 'receive / accept / take to oneself'; the idiom δέξῃ εἰς τὴν καρδίαν σου ('you receive into your heart') renders וַהֲשֵׁבֹתָ אֶל־לְבָבְךָ ('you bring back to your heart'), i.e. you reflect upon and inwardly take in the experience of blessing and curse; this inward turn is the hinge toward repentance in v. 2.

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

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

καρδίανheartAccusativeaccusative object of εἰς (locus of inward reception)→ object specificationκαρδία: 'heart'; renders לֵבָב; in Deuteronomy the heart is the seat of will, memory, and devotion; this first occurrence (v. 1) of the chapter's keyword anticipates the heart-circumcision of v. 6 and the nearness of the word 'in your heart' (v. 14).

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

ἐνamongpreposition + dative (locative: 'among')→ spatial or relational framingἐν: meaning 'among'; here it marks the relation signaled by preposition + dative (locative: 'among').

πᾶσινallDativeattributive adjective (modifying ἔθνεσιν)→ sphere or referenceπᾶς: 'all'; the dative plural underscores the universal scope of the dispersion.

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

ἔθνεσινnationsDativedative of place (sphere of exile)→ sphere or referenceἔθνος: 'nation / Gentile people'; renders גּוֹי; the plural ἔθνη denotes the foreign nations among whom Israel is scattered — the geography of exile that the gathering of vv. 3–4 will reverse.

οὗwhererelative adverb of place (introducing relative clause)→ participant referenceοὗ: relative adverb 'where'; with ἐάν and the subjunctive διασκορπίσῃ it forms an indefinite local relative ('wherever'), resumed by ἐκεῖ at the clause's end (a Hebraizing resumptive).

ἐάνif / -everconditional particle (generalizing the local relative)→ discourse linkage or contrastἐάν: here combines with οὗ to generalize ('wherever'), governing the subjunctive.

σεyouAccusativedirect object of διασκορπίσῃ→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of διασκορπίσῃ.

διασκορπίσῃscattersAor Act Subj 3 Sg · διασκορπίζωverb of indefinite local-relative clause→ aorist subjunctive (the dispersing act envisaged generally)διασκορπίζω: 'scatter / disperse'; renders הֵפִיץ / הִדִּיחַ; the verb of exile; YHWH is its agent, marking the dispersion as covenant judgment, not mere historical accident; the same root recurs at v. 3 (διεσκόρπισέν).

κύριοςLORDNominativesubject of διασκορπίσῃ→ participant prominenceκύριος: the LXX rendering of the Tetragrammaton יהוה; YHWH is named as the agent of the scattering, holding judgment and the coming restoration within one sovereign hand.

ἐκεῖthereadverb of place (resumptive of οὗ: Hebraism)→ adverbial qualificationἐκεῖ: 'there'; the resumptive adverb after the relative οὗ reproduces the Hebrew אֲשֶׁר … שָׁם ('where … there'), a characteristic Septuagintal calque.

καὶ ἐπιστραφήσῃ ἐπὶ κύριον τὸν θεόν σου καὶ ὑπακούσῃ τῆς φωνῆς αὐτοῦ κατὰ πάντα ὅσα ἐγὼ ἐντέλλομαί σοι σήμερον ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου

and you return to the LORD your God and obey his voice in all that I command you today, with all your heart and with all your soul,

Continuation of the protasis: Israel's repentance in exileκαὶ ἐπιστραφήσῃ

The verb ἐπιστραφήσῃ ('you will turn back/return') is the theological keyword of the oracle, rendering שׁוּב — at once 'return to the land' and 'return to YHWH' (repentance). The conditions of return — obeying the voice ἐξ ὅλης τῆς καρδίας … καὶ ἐξ ὅλης τῆς ψυχῆς — echo the Shema (6:5) and set the wholehearted standard that v. 6 will say YHWH himself must create.

Word-by-word analysis· 30 words

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

ἐπιστραφήσῃyou returnFut Pass Indic 2 Sg · ἐπιστρέφωverb continuing the protasis (Israel's repentance)→ predictive future (the foreseen turning of the exiles)ἐπιστρέφω: 'turn / turn back / return'; renders שׁוּב, the great Deuteronomic-prophetic verb of repentance; the passive form ἐπιστραφήσῃ ('you will be turned / will turn yourself') hovers between Israel's own act and a divinely-enabled turning — a tension resolved by v. 6, where YHWH circumcises the heart so that the turning may be real. The verb recurs at vv. 8, 9, 10.

ἐπὶtopreposition + accusative (direction toward, with ἐπιστρέφω)→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction toward, with ἐπιστρέφω).

κύριονLORDAccusativeaccusative object of ἐπί (goal of the return)→ object specificationκύριος: the Tetragrammaton יהוה; the goal of repentance is not abstract reform but a person — return ἐπὶ κύριον, 'to the LORD himself.'

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

θεόνGodAccusativeaccusative in apposition to κύριον→ object specificationθεός: 'God'; the recurring Deuteronomic formula κύριος ὁ θεός σου ('the LORD your God') binds the covenant name to the relational possessive 'your.'

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

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

ὑπακούσῃyou obeyFut Mid Indic 2 Sg · ὑπακούωverb continuing the protasis (obedience)→ predictive future (the foreseen obedience of the returned)ὑπακούω: 'hearken / obey'; lit. 'hear under,' rendering שָׁמַע בְּקוֹל ('hear the voice of'); takes the genitive φωνῆς; obeying the voice is the audible counterpart to the inward return of the preceding verb.

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

φωνῆςvoiceGenitivegenitive object of ὑπακούσῃ→ relational specificationφωνή: 'voice / sound'; renders קוֹל; 'obey his voice' (ὑπακούειν τῆς φωνῆς) is a Deuteronomic refrain for covenant fidelity (cf. vv. 8, 10, 20).

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

κατὰaccording topreposition + accusative (standard / measure)→ spatial or relational framingκατά + acc.: 'according to'; introduces the measure of obedience — 'in accordance with all that I command.'

πάνταallAccusativesubstantival adjective (object of κατά)→ object specificationπᾶς: 'all'; with ὅσα forms 'all that / everything which,' marking the comprehensive scope of the commanded obedience.

ὅσαwhateverAccusativerelative pronoun (object of ἐντέλλομαι)→ participant referenceὅσος: 'as much/many as'; the neuter plural ὅσα ('whatever things') introduces the content of the command.

ἐγὼINominativeemphatic subject of ἐντέλλομαι (Moses)→ participant referenceἐγώ: the emphatic pronoun underlines Moses' authoritative mediation; 'I command you today' (cf. vv. 8, 11, 16) recurs as a refrain stressing the present, decisive moment.

ἐντέλλομαίcommandPres Mid Indic 1 Sg · ἐντέλλομαιmain verb of relative clause→ present (the ongoing, present force of Moses' charge)ἐντέλλομαι: 'command / charge / enjoin'; renders צִוָּה; the deponent present with σήμερον ('today') makes Moses' charge perpetually contemporaneous with its hearers — a key Deuteronomic device of actualisation.

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

σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today'; renders הַיּוֹם; the recurring 'today' (vv. 2, 8, 11, 15, 16, 18, 19) collapses the distance between Moses' Moab address and every later hearer, making the covenant decision always present.

ἐξout of / withpreposition + genitive (source / extent)→ spatial or relational framingἐκ: lit. 'out of'; the idiom ἐξ ὅλης τῆς καρδίας ('with/from the whole heart') renders בְּכָל־לְבָב, expressing the total inward source of obedience.

ὅληςwholeGenitiveattributive adjective (modifying καρδίας)→ relational specificationὅλος: 'whole / entire'; the phrase ἐξ ὅλης τῆς καρδίας … καὶ ἐξ ὅλης τῆς ψυχῆς echoes the Shema (Deut 6:5) — total, undivided devotion is the standard of true return.

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

καρδίαςheartGenitivegenitive object of ἐξ→ relational specificationκαρδία: 'heart'; here the source of wholehearted devotion; the recurrence of καρδία (vv. 1, 2, 6, 10, 14, 17) traces the chapter's central concern with the inward orientation of the will.

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

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

ἐξout of / withpreposition + genitive (source / extent, parallel)→ spatial or relational framingἐξ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source / extent, parallel).

ὅληςwholeGenitiveattributive adjective (modifying ψυχῆς)→ relational specificationὅλης: meaning 'whole'; it serves as attributive adjective (modifying ψυχῆς).

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

ψυχῆςsoulGenitivegenitive object of ἐξ (parallel to καρδίας)→ relational specificationψυχή: 'soul / life / self'; renders נֶפֶשׁ; paired with καρδία it denotes the whole inner person; the heart-and-soul formula is the Deuteronomic measure of total covenant love (6:5; 10:12; 30:6, 10).

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

καὶ ἰάσεται κύριος τὰς ἁμαρτίας σου καὶ ἐλεήσει σε καὶ πάλιν συνάξει σε ἐκ πάντων τῶν ἐθνῶν εἰς οὓς διεσκόρπισέν σε κύριος ἐκεῖ

then the LORD will heal your sins and have mercy on you, and will gather you again out of all the nations into which the LORD scattered you,

Apodosis: YHWH's restoring response to Israel's returnκαὶ ἰάσεται κύριος

With ἰάσεται ('will heal') the oracle turns to its apodosis: YHWH's response to repentance. The LXX's bold ἰάσεται … τὰς ἁμαρτίας σου ('heal your sins') renders Hebrew וְשָׁב … אֶת־שְׁבוּתְךָ ('restore your fortunes/captivity'), reading שׁבות through the lens of healing and forgiveness. The gathering (συνάξει) directly reverses the scattering (διεσκόρπισέν) of v. 1, with the same root framing judgment and grace.

Word-by-word analysis· 23 words

καὶand / thencoordinate conjunction (apodotic καί introducing the consequence)→ discourse linkage or contrastκαί: here apodotic, introducing the main consequence after the protasis of vv. 1–2 ('then...').

ἰάσεταιwill healFut Mid Indic 3 Sg · ἰάομαιmain verb (YHWH's restoring act)→ predictive future (certain divine response to repentance)ἰάομαι: 'heal / cure'; renders שׁוּב here in the bold LXX rendering ἰάσεται τὰς ἁμαρτίας σου ('heal your sins'), where MT has 'restore your fortunes' (שָׁב אֶת־שְׁבוּתְךָ); the translator treats restoration as the healing of sin — a striking interpretive move that aligns return-from-exile with forgiveness (cf. the healing-of-sins motif at Isa 6:10 LXX; 53:5).

κύριοςLORDNominativesubject→ participant prominenceκύριος: the Tetragrammaton יהוה; YHWH, the agent of scattering in v. 1, is now the agent of healing and gathering — the same hand that wounded restores.

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

ἁμαρτίαςsinsAccusativedirect object of ἰάσεται→ object specificationἁμαρτία: 'sin / failure'; renders חַטָּאת; the object of healing is not merely circumstance but sin itself — the LXX foregrounds forgiveness as the heart of restoration.

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

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

ἐλεήσειwill have mercyFut Act Indic 3 Sg · ἐλεέωmain verb (coordinate with ἰάσεται)→ predictive future (compassionate divine response)ἐλεέω: 'have mercy / show compassion'; renders רִחַם; the verb of covenant compassion; God's mercy is the ground of the gathering that follows (cf. Rom 9:15, citing Exod 33:19).

σεyouAccusativedirect object of ἐλεήσει→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐλεήσει.

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

πάλινagainadverb of repetition (modifying συνάξει)→ adverbial qualificationπάλιν: 'again / back'; underlines the reversal — the scattering of v. 1 is undone, Israel re-gathered to where it belongs.

συνάξειwill gatherFut Act Indic 3 Sg · συνάγωmain verb (the regathering of the dispersed)→ predictive future (eschatological ingathering)συνάγω: 'gather together / collect'; renders קִבֵּץ; the verb of the ingathering of the exiles (cf. Isa 11:12; 56:8; Ezek 36:24); συνάξει directly answers διασκορπίζω ('scatter') of v. 1 — gathering reverses dispersion.

σεyouAccusativedirect object of συνάξει→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of συνάξει.

ἐκout ofpreposition + genitive (source: out of the nations)→ spatial or relational framingἐκ: meaning 'out of'; here it marks the relation signaled by preposition + genitive (source: out of the nations).

πάντωνallGenitiveattributive adjective (modifying ἐθνῶν)→ relational specificationπᾶς: 'all'; the gathering is as comprehensive as the scattering — 'out of all the nations.'

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

ἐθνῶνnationsGenitivegenitive of source (with ἐκ)→ relational specificationἔθνος: 'nation'; the nations of the dispersion (v. 1) now become the place from which Israel is gathered out.

εἰςintopreposition + accusative (with relative οὓς, of the scattering)→ spatial or relational framingεἰς: meaning 'into'; here it marks the relation signaled by preposition + accusative (with relative οὓς, of the scattering).

οὓςwhichAccusativerelative pronoun (object of εἰς; antecedent ἐθνῶν)→ participant referenceὅς: relative pronoun, masc. acc. pl., agreeing with ἐθνῶν; introduces the relative clause naming the scattering.

διεσκόρπισένscatteredAor Act Indic 3 Sg · διασκορπίζωmain verb of relative clause (the past scattering)→ constative aorist (the completed act of exile)διασκορπίζω: 'scatter'; the aorist διεσκόρπισέν refers back to the dispersing act foreseen in v. 1 (διασκορπίσῃ); the lexical echo binds judgment (scattering) and grace (gathering) into one redemptive arc.

σεyouAccusativedirect object of διεσκόρπισέν→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of διεσκόρπισέν.

κύριοςLORDNominativesubject of διεσκόρπισέν→ participant prominenceκύριος: the Tetragrammaton יהוה; named again as agent of the scattering, sealing the point that exile too was YHWH's covenant act.

ἐκεῖthereadverb of place (resumptive of εἰς οὓς: Hebraism)→ adverbial qualificationἐκεῖ: 'there'; resumptive after the relative, reproducing the Hebrew אֲשֶׁר … שָׁם construction as in v. 1.

ἐὰν ᾖ ἡ διασπορά σου ἀπ᾿ ἄκρου τοῦ οὐρανοῦ ἕως ἄκρου τοῦ οὐρανοῦ ἐκεῖθεν συνάξει σε κύριος ὁ θεός σου καὶ ἐκεῖθεν λήμψεταί σε κύριος ὁ θεός σου

If your dispersion is from the end of heaven to the end of heaven, from there the LORD your God will gather you, and from there the LORD your God will take you;

Conditional intensification: the gathering reaches the cosmic extremesἐὰν ᾖ ἡ διασπορά σου

A hyperbolic conditional underscores the reach of the regathering: even if the dispersion (ἡ διασπορά — the very word that became the technical term for the Jewish Diaspora) extends ἀπ᾿ ἄκρου τοῦ οὐρανοῦ ἕως ἄκρου τοῦ οὐρανοῦ ('from one end of heaven to the other'), YHWH will gather from there. The doubled ἐκεῖθεν … ἐκεῖθεν and the doubled verbs (συνάξει … λήμψεταί) stress the certainty of retrieval from the uttermost limits.

Word-by-word analysis· 28 words

ἐὰνifconditional conjunction (with subjunctive ᾖ)→ discourse linkage or contrastἐάν: 'if'; introduces a hyperbolic condition magnifying the extent of the dispersion.

ᾖshould bePres Act Subj 3 Sg · εἰμίverb of the conditional clause→ present subjunctive (the supposed extreme case)εἰμί (pres. subj. ᾖ): 'be'; with ἐάν posits the extreme hypothetical — however far-flung the dispersion may be.

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

διασποράdispersionNominativesubject of ᾖ→ participant prominenceδιασπορά: 'scattering / dispersion'; cognate with διασκορπίζω; this is the LXX word that became the technical term 'Diaspora' for scattered Israel; it renders נִדָּח ('the banished/outcast'); its appearance here gives the exile a name even as the verse promises its end.

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

ἀπ᾿frompreposition + genitive (starting point of merism, elided before vowel)→ spatial or relational framingἀπό: 'from'; with ἕως forms the spatial merism ἀπ᾿ ἄκρου … ἕως ἄκρου ('from one extreme to the other'), expressing totality of reach.

ἄκρουend / extremityGenitivegenitive object of ἀπ᾿ (first pole of merism)→ relational specificationἄκρον: 'tip / extremity / end'; renders קָצֶה; 'the end of heaven' marks the absolute horizon; the cosmic scope makes the regathering an act of universal sovereignty.

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

οὐρανοῦheavenGenitivegenitive (with ἄκρου: 'end of heaven')→ relational specificationοὐρανός: 'heaven / sky'; renders שָׁמַיִם; 'from the end of heaven to the end of heaven' denotes the farthest conceivable bounds — no distance places the exiles beyond reach.

ἕωςtopreposition + genitive (end-point of merism)→ spatial or relational framingἕως: 'as far as / unto'; completes the merism with ἀπό.

ἄκρουendGenitivegenitive object of ἕως (second pole of merism)→ relational specificationἄκρου: meaning 'end'; it serves as genitive object of ἕως (second pole of merism).

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

οὐρανοῦheavenGenitivegenitive (with ἄκρου, second pole)→ relational specificationοὐρανοῦ: meaning 'heaven'; it serves as genitive (with ἄκρου, second pole).

ἐκεῖθενfrom thereadverb of place (source: 'from there')→ clausal contributionἐκεῖθεν: 'from there / thence'; the first of the doubled ἐκεῖθεν, emphatically resuming the extreme location as the very point from which gathering occurs.

συνάξειwill gatherFut Act Indic 3 Sg · συνάγωmain verb (regathering from the extremes)→ predictive future (certain ingathering)συνάγω: 'gather'; the same verb as v. 3, now reaching to the cosmic extremities; no exile is too distant to be reclaimed.

κύριοςLORDNominativesubject→ participant prominenceκύριος: the Tetragrammaton יהוה; named with the full Deuteronomic formula κύριος ὁ θεός σου, stressing the covenant bond underlying the cosmic ingathering.

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

θεόςGodNominativenominative in apposition to κύριος→ participant prominenceθεός: 'God'; part of the formula κύριος ὁ θεός σου.

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

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

ἐκεῖθενfrom thereadverb of place (source, second occurrence: emphatic repetition)→ clausal contributionἐκεῖθεν: the repeated 'from there' intensifies the assurance — the same uttermost place is named twice as the source of retrieval.

λήμψεταίwill takeFut Mid Indic 3 Sg · λαμβάνωmain verb (coordinate with συνάξει: 'take / fetch')→ predictive future (certain retrieval)λαμβάνω: 'take / receive / fetch'; renders לָקַח; paired with συνάγω it adds the note of personal taking-up — YHWH does not merely assemble but reaches out and takes his people back.

σεyouAccusativedirect object of λήμψεταί→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of λήμψεταί.

κύριοςLORDNominativesubject→ participant prominenceκύριος: the Tetragrammaton יהוה; the repeated full title κύριος ὁ θεός σου frames both verbs, underscoring the covenant initiative behind the return.

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

θεόςGodNominativenominative in apposition to κύριος→ participant prominenceθεός: meaning 'God'; it serves as nominative in apposition to κύριος.

καὶ εἰσάξει σε κύριος ὁ θεός σου εἰς τὴν γῆν ἣν ἐκληρονόμησαν οἱ πατέρες σου καὶ κληρονομήσεις αὐτήν καὶ εὖ σε ποιήσει καὶ πλεοναστόν σε ποιήσει ὑπὲρ τοὺς πατέρας σου

and the LORD your God will bring you into the land which your fathers inherited, and you shall inherit it; and he will do you good and make you more numerous than your fathers.

Apodosis continued: return to the land and renewed prosperityκαὶ εἰσάξει σε

The ingathering (vv. 3–4) issues in re-entry: εἰσάξει ('will bring in') reverses the departure of exile, restoring Israel to the patrimonial land (τὴν γῆν ἣν ἐκληρονόμησαν οἱ πατέρες σου). The doubled ποιήσει (εὖ … ποιήσει / πλεοναστόν … ποιήσει) promises both well-being and multiplication beyond the fathers — a renewal of the Abrahamic increase-promise.

Word-by-word analysis· 30 words

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

εἰσάξειwill bring inFut Act Indic 3 Sg · εἰσάγωmain verb (restoration to the land)→ predictive future (certain re-entry)εἰσάγω: 'bring/lead into'; renders הֵבִיא; the verb of entry into the promised land (cf. 6:10; 11:29); here it reverses exile by bringing the gathered exiles back into the patrimony of the fathers.

σεyouAccusativedirect object of εἰσάξει→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of εἰσάξει.

κύριοςLORDNominativesubject→ participant prominenceκύριος: the Tetragrammaton יהוה; with the full title κύριος ὁ θεός σου, the covenant God who brings his people home.

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

θεόςGodNominativenominative in apposition to κύριος→ participant prominenceθεός: meaning 'God'; it serves as nominative in apposition to κύριος.

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

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

γῆνlandAccusativeaccusative object of εἰς (the promised land)→ object specificationγῆ: 'land / earth'; renders אֶרֶץ; 'the land' is the goal of the whole book — the patrimony of the fathers, now restored after exile.

ἣνwhichAccusativerelative pronoun (object of ἐκληρονόμησαν)→ participant referenceὅς: relative pronoun, fem. acc. sg., agreeing with γῆν.

ἐκληρονόμησανinheritedAor Act Indic 3 Pl · κληρονομέωverb of relative clause (the fathers' inheritance)→ constative aorist (the fathers' completed possession)κληρονομέω: 'inherit / take possession of'; renders יָרַשׁ; the inheritance-language ties the restoration to the patriarchal land-grant; what the fathers possessed, the restored people will possess again.

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

πατέρεςfathersNominativesubject of ἐκληρονόμησαν→ participant prominenceπατήρ: 'father / ancestor'; the patriarchs and the conquest generation; the land is theirs by inheritance, anchoring the promise in the oath to Abraham, Isaac, and Jacob (cf. v. 20).

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

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

κληρονομήσειςyou will inheritFut Act Indic 2 Sg · κληρονομέωmain verb (Israel's renewed possession)→ predictive future (assured re-possession)κληρονομέω: the future second-person renews to the restored people the inheritance the fathers held; the repeated root binds past possession and future restoration.

αὐτήνitAccusativedirect object of κληρονομήσεις (the land)→ participant referenceαὐτήν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of κληρονομήσεις (the land).

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

εὖwelladverb of manner (with ποιήσει: 'do good to')→ clausal contributionεὖ: 'well / rightly'; the idiom εὖ σε ποιήσει ('he will do you good') renders הֵיטִיב, the covenant promise of well-being attached to obedience (cf. 30:9).

σεyouAccusativedirect object of ποιήσει→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ποιήσει.

ποιήσειwill doFut Act Indic 3 Sg · ποιέωmain verb (with εὖ: 'will do good')→ predictive future (promised benefaction)ποιέω: 'do / make'; with εὖ forms the idiom 'do good to'; the verb is repeated in the next clause with a different object (πλεοναστόν), pairing well-being and increase.

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

πλεοναστόνmore numerousAccusativepredicate adjective (with ποιήσει: 'make numerous')→ object specificationπλεοναστός: 'multiplied / numerous'; a verbal adjective from πλεονάζω; the idiom πλεοναστόν σε ποιήσει ('he will make you numerous') renders הִרְבָּה, echoing the Abrahamic increase-promise (Gen 22:17); restoration includes renewed fruitfulness beyond that of the fathers.

ποιήσειwill makeFut Act Indic 3 Sg · ποιέωmain verb (with πλεοναστόν: 'make numerous')→ predictive future (promised multiplication)ποιέω: the repeated verb, here governing the predicate πλεοναστόν, completes the doubled benefaction of well-being and increase.

ὑπὲρbeyond / more thanpreposition + accusative (comparison: 'more than')→ spatial or relational framingὑπέρ + acc.: 'above / more than'; expresses comparison — the restored people will exceed even the fathers in number, signalling that restoration surpasses the original.

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

πατέραςfathersAccusativeaccusative object of ὑπέρ (standard of comparison)→ object specificationπατήρ: 'father / ancestor'; the comparison with the fathers measures the surpassing scale of the promised restoration.

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

καὶ περικαθαριεῖ κύριος τὴν καρδίαν σου καὶ τὴν καρδίαν τοῦ σπέρματός σου ἀγαπᾶν κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου ἵνα ζῇς σύ

And the LORD will circumcise your heart and the heart of your seed, to love the LORD your God with all your heart and with all your soul, that you may live.

Theological centre of the oracle: the divinely circumcised heartκαὶ περικαθαριεῖ κύριος

This is the heart of the chapter and one of the great new-covenant texts. Where v. 2 demanded that Israel return with all the heart, v. 6 grounds that very capacity in a divine act: YHWH himself will περικαθαριεῖ ('circumcise/purify') the heart — and the heart of the seed — so that loving God ἐξ ὅλης τῆς καρδίας becomes possible. The imperative of 10:16 ('circumcise your heart') is here taken up as a divine promise (cf. Jer 38:33 LXX; Ezek 36:26; Rom 2:29). The infinitive ἀγαπᾶν expresses purpose, and ἵνα ζῇς names the end: heart-circumcision is for life.

Word-by-word analysis· 31 words

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

περικαθαριεῖwill circumcise / purifyFut Act Indic 3 Sg · περικαθαρίζωmain verb (the central divine promise)→ predictive future (the decisive, enabling divine act)περικαθαρίζω: 'cleanse all around / purge thoroughly'; lit. 'purify around,' the LXX's rendering here of מָל ('circumcise') — where 10:16 reads περιτέμνεσθε τὴν σκληροκαρδίαν ('circumcise your hard-heartedness') as an imperative, 30:6 makes the circumcision of the heart a divine promise. The choice of περικαθαρίζω (rather than περιτέμνω) interprets the rite as inward purgation/cleansing of the heart; this is a foundational new-heart text (cf. Jer 38:33 LXX [MT 31:33]; Ezek 36:26–27; Rom 2:28–29, where true circumcision is 'of the heart, by the Spirit').

κύριοςLORDNominativesubject (the divine agent of the heart-circumcision)→ participant prominenceκύριος: the Tetragrammaton יהוה; the emphatic point is that the subject is YHWH — the heart's transformation is God's own work, not a human self-achievement, resolving the tension of the passive ἐπιστραφήσῃ in v. 2.

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

καρδίανheartAccusativedirect object of περικαθαριεῖ→ object specificationκαρδία: 'heart'; the object of the divine circumcision; in Deuteronomy the uncircumcised/hard heart is the root of disobedience (10:16), so its circumcision is the cure for covenant failure at its source.

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

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

καρδίανheartAccusativedirect object (second: 'the heart of your seed')→ object specificationκαρδία: the second object extends the promise across generations — not only the present hearer but the seed will have its heart circumcised, making this a durable, covenantal transformation.

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

σπέρματόςseed / offspringGenitivegenitive of possession (whose heart: 'of your seed')→ relational specificationσπέρμα: 'seed / offspring / descendants'; renders זֶרַע; the inclusion of the seed makes the heart-circumcision a promise reaching to future generations, paralleling the perpetuity of the new covenant (cf. v. 19, 'you and your seed').

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

ἀγαπᾶνto lovePres Act Infin · ἀγαπάωinfinitive of purpose/result (the goal of heart-circumcision)→ present infinitive (purpose: ongoing love as the aim)ἀγαπάω: 'love'; renders אָהַב; the infinitive ἀγαπᾶν states the purpose of the divine heart-circumcision — that Israel may love YHWH ἐξ ὅλης τῆς καρδίας (the Shema's command, 6:5); crucially, love is now the fruit of God's enabling act, not merely a demand laid on the unaided will.

κύριονLORDAccusativedirect object of ἀγαπᾶν→ object specificationκύριος: the Tetragrammaton יהוה; the object of the love that heart-circumcision makes possible.

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

θεόνGodAccusativeaccusative in apposition to κύριον→ object specificationθεός: 'God'; the formula κύριον τὸν θεόν σου, object of the love commanded in the Shema.

ἐξwithpreposition + genitive (source / extent of love)→ spatial or relational framingἐκ: the phrase ἐξ ὅλης τῆς καρδίας repeats the Shema-measure of v. 2, now made attainable by the circumcised heart.

ὅληςwholeGenitiveattributive adjective (modifying καρδίας)→ relational specificationὅλος: 'whole'; the totality the natural heart could not give is now the fruit of the circumcised heart.

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

καρδίαςheartGenitivegenitive object of ἐξ→ relational specificationκαρδία: the now-circumcised heart becomes the very source of whole-hearted love — the cure and its effect named in one verse.

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

ἐξwithpreposition + genitive (parallel)→ spatial or relational framingἐξ: meaning 'with'; here it marks the relation signaled by preposition + genitive (parallel).

ὅληςwholeGenitiveattributive adjective (modifying ψυχῆς)→ relational specificationὅλης: meaning 'whole'; it serves as attributive adjective (modifying ψυχῆς).

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

ψυχῆςsoulGenitivegenitive object of ἐξ (parallel to καρδίας)→ relational specificationψυχή: 'soul / life'; the heart-and-soul pair (cf. v. 2) names the total inner person now devoted to God by the circumcision of the heart.

ἵναthatconjunction introducing purpose clause (with subjunctive)→ discourse linkage or contrastἵνα: 'that / in order that'; introduces the final purpose — the entire chain (heart-circumcision → love) is ordered toward life.

ζῇςyou may livePres Act Subj 2 Sg · ζάωverb of purpose clause→ present subjunctive (life as the ongoing goal)ζάω: 'live'; renders חָיָה; ἵνα ζῇς ('that you may live') names life as the telos of the circumcised, loving heart — anticipating the choose-life climax of vv. 15–20, where ζωή is the great alternative to death.

σύyouNominativeemphatic subject of ζῇς→ participant referenceσύ: the emphatic nominative pronoun stresses the personal beneficiary — 'that you yourself may live'; life is the promised outcome for the one whose heart God has circumcised.

καὶ δώσει κύριος ὁ θεός σου τὰς ἀρὰς ταύτας ἐπὶ τοὺς ἐχθρούς σου καὶ ἐπὶ τοὺς μισοῦντάς σε οἳ ἐδίωξάν σε

And the LORD your God will put these curses upon your enemies and upon those who hate you, who persecuted you.

Apodosis continued: the curses transferred to the enemiesκαὶ δώσει κύριος

The covenant curses (ἀραί) that fell on disobedient Israel (chs. 27–28) are, in restoration, transferred onto Israel's enemies — those who hated and persecuted (μισοῦντας … ἐδίωξαν). The reversal completes the restoration: the very judgments Israel bore now turn upon its oppressors.

Word-by-word analysis· 21 words

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

δώσειwill put / layFut Act Indic 3 Sg · δίδωμιmain verb (transfer of the curses)→ predictive future (the curses redirected onto the enemies)δίδωμι: 'give / put / lay'; renders נָתַן; here 'put / lay (curses) upon,' a judicial placement; the curses Israel endured are now set upon its enemies — divine retribution as the obverse of Israel's restoration.

κύριοςLORDNominativesubject→ participant prominenceκύριος: the Tetragrammaton יהוה; the same LORD who heals Israel judges its persecutors.

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

θεόςGodNominativenominative in apposition to κύριος→ participant prominenceθεός: meaning 'God'; it serves as nominative in apposition to κύριος.

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

ἀρὰςcursesAccusativedirect object of δώσει→ object specificationἀρά: 'curse / imprecation'; renders אָלָה; the covenant curses of chs. 27–29; in restoration these very curses are redirected — the instrument of Israel's discipline becomes the instrument of its enemies' judgment.

ταύταςtheseAccusativedemonstrative adjective (modifying ἀράς)→ object specificationοὗτος: 'these'; points back to the specific covenant curses already pronounced, now reassigned.

ἐπὶuponpreposition + accusative (hostile direction)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (hostile direction).

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

ἐχθρούςenemiesAccusativeaccusative object of ἐπί→ object specificationἐχθρός: 'enemy / hostile one'; renders אֹיֵב; the recipients of the redirected curses are Israel's foes — those who oppressed it during the exile.

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

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

ἐπὶuponpreposition + accusative (parallel)→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + accusative (parallel).

τοὺςthoseAccusativearticle (substantivizing the participle μισοῦντας)→ noun-phrase markingτοὺς: Greek article marking definiteness and the role of the accompanying noun phrase.

μισοῦντάςhatingPres Act Ptcp Masc Acc Pl · μισέωsubstantival participle (object of ἐπί: 'those who hate you')→ present participle (those characterized by ongoing hatred)μισέω: 'hate'; renders שָׂנֵא; the articular participle τοὺς μισοῦντας ('those who hate you') is a stock OT designation for enemies (cf. Ps 17[18]:18); paired with ἐχθρούς it intensifies the hostility now to be judged.

σεyouAccusativedirect object of μισοῦντας→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of μισοῦντας.

οἳwhoNominativerelative pronoun (subject of ἐδίωξαν)→ participant referenceὅς: relative pronoun, masc. nom. pl.; introduces the relative clause describing past persecution.

ἐδίωξάνpersecutedAor Act Indic 3 Pl · διώκωverb of relative clause (past hostility of the enemies)→ constative aorist (the completed persecution)διώκω: 'pursue / persecute'; renders רָדַף; the aorist names the historical oppression of Israel in exile as the ground for the curses now turned upon the persecutors.

σεyouAccusativedirect object of ἐδίωξαν→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ἐδίωξαν.

καὶ σὺ ἐπιστραφήσῃ καὶ εἰσακούσῃ τῆς φωνῆς κυρίου τοῦ θεοῦ σου καὶ ποιήσεις τὰς ἐντολὰς αὐτοῦ ὅσας ἐγὼ ἐντέλλομαί σοι σήμερον

And you shall turn back and obey the voice of the LORD your God, and shall do his commandments, which I command you today.

Renewed obedience as fruit of the restored heartκαὶ σὺ ἐπιστραφήσῃ

The emphatic σύ resumes the human side: with the circumcised heart, Israel will turn (ἐπιστραφήσῃ, the keyword of vv. 2, 10), obey the voice, and do the commandments. What was a fragile demand in v. 2 is now a confident future — obedience flows from the divinely renewed heart of v. 6.

Word-by-word analysis· 21 words

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

σὺyouNominativeemphatic subject (resuming the human partner)→ participant referenceσύ: the emphatic nominative marks the turn back to Israel's own response, now enabled by the heart-circumcision of v. 6.

ἐπιστραφήσῃyou shall turn backFut Pass Indic 2 Sg · ἐπιστρέφωmain verb (renewed return/repentance)→ predictive future (the assured turning of the restored people)ἐπιστρέφω: 'turn / return'; the keyword of the oracle (vv. 2, 9, 10) recurs; here the turning is stated with confidence as the sure fruit of the renewed heart, no longer a precarious demand.

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

εἰσακούσῃyou shall obeyFut Mid Indic 2 Sg · εἰσακούωmain verb (obedience to the voice)→ predictive future (assured obedience)εἰσακούω: 'hear / heed / obey'; the compound εἰς- intensifies attentive hearing; with the genitive φωνῆς it renders שָׁמַע בְּקוֹל ('obey the voice'); a Deuteronomic refrain for covenant fidelity (cf. vv. 2, 10, 16, 20).

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

φωνῆςvoiceGenitivegenitive object of εἰσακούσῃ→ relational specificationφωνή: 'voice'; the voice of YHWH as the object of obedient hearing — the audible form of the covenant word.

κυρίουof the LORDGenitivegenitive of possession (whose voice)→ relational specificationκύριος: the Tetragrammaton יהוה; the voice obeyed is YHWH's own, mediated through the commandments named below.

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

θεοῦGodGenitivegenitive in apposition to κυρίου→ relational specificationθεός: part of the formula κυρίου τοῦ θεοῦ σου.

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

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 (performance of the commandments)→ predictive future (assured obedience in deed)ποιέω: 'do / perform'; renders עָשָׂה; obedience is not mere hearing but doing — 'do his commandments,' the practical outworking of the renewed heart (cf. v. 14, 'to do it').

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 / precept'; renders מִצְוָה; the body of covenant stipulations; the singular ἐντολή at v. 11 ('this commandment') will sum up the whole as one near, doable word.

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).

ὅσαςwhichAccusativerelative pronoun (object of ἐντέλλομαι)→ participant referenceὅσος: 'as many as / which'; the fem. acc. pl. ὅσας agrees with ἐντολάς, introducing Moses' charge.

ἐγὼINominativeemphatic subject of ἐντέλλομαι (Moses)→ participant referenceἐγώ: the emphatic pronoun stresses Moses' present, authoritative charge.

ἐντέλλομαίcommandPres Mid Indic 1 Sg · ἐντέλλομαιmain verb of relative clause→ present (Moses' ongoing, contemporaneous charge)ἐντέλλομαι: 'command / charge'; the deponent present with σήμερον actualizes Moses' charge for every hearer (cf. v. 2).

σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today'; the recurring 'today' keeps the covenant decision perpetually present (cf. vv. 2, 11, 15, 16, 18, 19).

καὶ πολυωρήσει σε κύριος ὁ θεός σου ἐν παντὶ ἔργῳ τῶν χειρῶν σου ἐν τοῖς ἐκγόνοις τῆς κοιλίας σου καὶ ἐν τοῖς γενήμασιν τῆς γῆς σου καὶ ἐν τοῖς ἐκγόνοις τῶν κτηνῶν σου ὅτι ἐπιστρέψει κύριος ὁ θεός σου εὐφρανθῆναι ἐπὶ σὲ εἰς ἀγαθά καθότι ηὐφράνθη ἐπὶ τοῖς πατράσιν σου

And the LORD your God will make you abound in every work of your hands, in the offspring of your womb and in the produce of your land and in the offspring of your cattle, for the LORD your God will turn again to rejoice over you for good, just as he rejoiced over your fathers,

Apodosis continued: comprehensive prosperity grounded in YHWH's renewed delightκαὶ πολυωρήσει σε

The triad of blessings — offspring, land-produce, cattle (echoing the blessing-catalogue of 28:4, 11) — describes total covenant prosperity. The ὅτι-clause gives its ground: YHWH will ἐπιστρέψει … εὐφρανθῆναι ('turn again to rejoice') over Israel for good, as he did over the fathers. The same root ἐπιστρέφω that names Israel's repentance (vv. 2, 8, 10) now names God's renewed delight — a divine 'turning back' answering the human one.

Word-by-word analysis· 50 words

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

πολυωρήσειwill make abound / prosperFut Act Indic 3 Sg · πολυωρέωmain verb (promise of abundant prosperity)→ predictive future (assured prospering)πολυωρέω: lit. 'give much care/attention to,' hence 'cause to abound, make prosper'; renders הוֹתִיר ('make abundant/leave over'); the LXX choice frames Israel's prosperity as the object of God's attentive care — he will give Israel abundance in every sphere of life.

σεyouAccusativedirect object of πολυωρήσει→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of πολυωρήσει.

κύριοςLORDNominativesubject→ participant prominenceκύριος: the Tetragrammaton יהוה; the giver of comprehensive blessing.

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

θεόςGodNominativenominative in apposition to κύριος→ participant prominenceθεός: meaning 'God'; it serves as nominative in apposition to κύριος.

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

παντὶeveryDativeattributive adjective (modifying ἔργῳ)→ sphere or referenceπᾶς: 'every'; the blessing touches every undertaking of Israel's hands.

ἔργῳworkDativedative of sphere (with ἐν)→ sphere or referenceἔργον: 'work / deed / labor'; renders מַעֲשֶׂה; 'every work of your hands' is a Deuteronomic formula for blessed labor (cf. 2:7; 14:29; 28:12).

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

χειρῶνhandsGenitivegenitive of possession (whose work)→ relational specificationχείρ: 'hand'; renders יָד; 'the work of your hands' denotes all of Israel's productive activity — anticipating the 'hands' that hold the doable word at v. 14.

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

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

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

ἐκγόνοιςoffspringDativedative of sphere (first member of the blessing-triad)→ sphere or referenceἔκγονος: 'offspring / descendant'; renders פְּרִי ('fruit') in the idiom 'fruit of the womb'; the first of the triad (womb / land / cattle) drawn from the blessing-list of 28:4, 11.

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

κοιλίαςwombGenitivegenitive of source (offspring of the womb)→ relational specificationκοιλία: 'belly / womb'; renders בֶּטֶן; 'offspring of the womb' = children, the first blessing of fruitfulness.

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

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

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

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

γενήμασινproduce / fruitsDativedative of sphere (second member of the triad)→ sphere or referenceγένημα: 'produce / yield (of the soil)'; renders פְּרִי הָאֲדָמָה; the agricultural blessing — the land's harvest as the second sphere of prosperity.

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

γῆςlandGenitivegenitive of source (produce of the land)→ relational specificationγῆ: 'land / soil'; the productive land whose yield is blessed.

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

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

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

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

ἐκγόνοιςoffspringDativedative of sphere (third member of the triad)→ sphere or referenceἔκγονος: 'offspring'; here of the herds — the third sphere of blessing, the increase of livestock.

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

κτηνῶνcattleGenitivegenitive of source (offspring of the cattle)→ relational specificationκτῆνος: 'beast / livestock'; renders בְּהֵמָה; 'offspring of your cattle' completes the threefold blessing of human, agricultural, and animal fruitfulness.

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

ὅτιfor / becausecausal conjunction (introducing the ground of the blessing)→ discourse linkage or contrastὅτι: 'because'; introduces the theological ground of the prosperity — God's renewed delight in his people.

ἐπιστρέψειwill turn againFut Act Indic 3 Sg · ἐπιστρέφωmain verb of causal clause (God's renewed turning)→ predictive future (God's renewed delight)ἐπιστρέφω: 'turn / turn again'; here with the complementary infinitive εὐφρανθῆναι, 'turn again to rejoice'; the same keyword used of Israel's repentance (vv. 2, 8, 10) now describes God's own turning back to joy over his people — a striking reciprocity of 'turning.'

κύριοςLORDNominativesubject of ἐπιστρέψει→ participant prominenceκύριος: the Tetragrammaton יהוה; the one who turns again to rejoice.

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

θεόςGodNominativenominative in apposition to κύριος→ participant prominenceθεός: meaning 'God'; it serves as nominative in apposition to κύριος.

εὐφρανθῆναιto rejoiceAor Pass Infin · εὐφραίνωcomplementary infinitive (with ἐπιστρέψει: 'turn to rejoice')→ aorist infinitive (the act of rejoicing as the content of the turning)εὐφραίνω: 'gladden'; passive 'rejoice / be glad'; renders שׂוּשׂ; the bold image of God rejoicing over his people for good (εἰς ἀγαθά) echoes Isa 62:5 and Zeph 3:17; God's joy, not mere tolerance, is the ground of Israel's blessing.

ἐπὶoverpreposition + accusative (object of rejoicing)→ spatial or relational framingἐπὶ: meaning 'over'; here it marks the relation signaled by preposition + accusative (object of rejoicing).

σὲyouAccusativeaccusative object of ἐπί (the object of God's joy)→ participant referenceσὲ: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as accusative object of ἐπί (the object of God's joy).

εἰςforpreposition + accusative (goal/result: 'for good')→ spatial or relational framingεἰς: meaning 'for'; here it marks the relation signaled by preposition + accusative (goal/result: 'for good').

ἀγαθάgood thingsAccusativeaccusative object of εἰς (the good God intends)→ object specificationἀγαθός: 'good'; the neuter plural εἰς ἀγαθά ('for good things / for good') names the benevolent goal of God's rejoicing — his joy issues in Israel's well-being.

καθότιjust ascomparative conjunction→ discourse linkage or contrastκαθότι: 'just as / inasmuch as'; introduces the comparison with the fathers, grounding the renewed joy in God's original delight in the patriarchal generation.

ηὐφράνθηhe rejoicedAor Pass Indic 3 Sg · εὐφραίνωverb of comparative clause (God's past rejoicing over the fathers)→ constative aorist (the past, completed delight)εὐφραίνω (aor. pass.): the same verb as εὐφρανθῆναι; the past delight over the fathers becomes the measure of the future delight over the restored people — restoration recovers and renews the original covenant joy.

ἐπὶoverpreposition + dative (object of past rejoicing)→ spatial or relational framingἐπὶ: meaning 'over'; here it marks the relation signaled by preposition + dative (object of past rejoicing).

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

πατράσινfathersDativedative object of ἐπί (those God rejoiced over)→ sphere or referenceπατήρ (dat. pl. πατράσιν): 'fathers / ancestors'; the patriarchs over whom God rejoiced; the restoration restores not only the land but the relationship of delight that marked the fathers.

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

ἐὰν εἰσακούσῃς τῆς φωνῆς κυρίου τοῦ θεοῦ σου φυλάσσεσθαι καὶ ποιεῖν πάσας τὰς ἐντολὰς αὐτοῦ καὶ τὰ δικαιώματα αὐτοῦ καὶ τὰς κρίσεις αὐτοῦ τὰς γεγραμμένας ἐν τῷ βιβλίῳ τοῦ νόμου τούτου ἐὰν ἐπιστραφῇς ἐπὶ κύριον τὸν θεόν σου ἐξ ὅλης τῆς καρδίας σου καὶ ἐξ ὅλης τῆς ψυχῆς σου

if you obey the voice of the LORD your God, to keep and to do all his commandments and his statutes and his judgments which are written in the book of this law, if you return to the LORD your God with all your heart and with all your soul.

Concluding condition: the whole restoration hinges on wholehearted returnἐὰν εἰσακούσῃς

The restoration oracle closes by restating its condition in an inclusio with v. 2: the double ἐάν (obey … return) and the closing ἐξ ὅλης τῆς καρδίας … ψυχῆς σου frame the entire promise (vv. 1–10) with the demand for wholehearted return. The triad ἐντολάς / δικαιώματα / κρίσεις names the full body of written law, locating obedience concretely in 'the book of this law.'

Word-by-word analysis· 49 words

ἐὰνifconditional conjunction (with subjunctive)→ discourse linkage or contrastἐάν: 'if'; introduces the condition on which the whole restoration depends, forming an inclusio with the protasis of vv. 1–2.

εἰσακούσῃςyou obeyAor Act Subj 2 Sg · εἰσακούωverb of conditional clause→ aorist subjunctive (the condition of obedience)εἰσακούω: 'hear / heed / obey'; with genitive φωνῆς, 'obey the voice'; the aorist subjunctive states the condition crisply — obedience to the divine voice is the hinge of the whole oracle (cf. v. 8).

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

φωνῆςvoiceGenitivegenitive object of εἰσακούσῃς→ relational specificationφωνή: 'voice'; YHWH's voice, obeyed by keeping the written law named below.

κυρίουof the LORDGenitivegenitive of possession (whose voice)→ relational specificationκύριος: the Tetragrammaton יהוה.

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

θεοῦGodGenitivegenitive in apposition to κυρίου→ relational specificationθεοῦ: meaning 'God'; it serves as genitive in apposition to κυρίου.

φυλάσσεσθαιto keepPres Mid Infin · φυλάσσωepexegetical infinitive (defining the obedience)→ present infinitive (ongoing observance)φυλάσσω: 'guard / keep / observe'; middle 'keep for oneself / observe'; renders שָׁמַר; the infinitive pair φυλάσσεσθαι καὶ ποιεῖν ('to keep and to do') is a Deuteronomic stock phrase for full covenant observance — heeding and enacting.

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

ποιεῖνto doPres Act Infin · ποιέωepexegetical infinitive (parallel to φυλάσσεσθαι)→ present infinitive (ongoing performance)ποιέω: 'do / perform'; obedience is not bare observance but active doing of the commandments — anticipating ποιεῖν αὐτό ('to do it') at v. 14.

πάσαςallAccusativeattributive adjective (modifying ἐντολάς)→ object specificationπᾶς: 'all'; the obedience is comprehensive — all the commandments without exception.

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

ἐντολὰςcommandmentsAccusativedirect object of ποιεῖν (first of the legal triad)→ object specificationἐντολή: 'commandment'; renders מִצְוָה; the first of the standard Deuteronomic triad (commandments / statutes / judgments) covering the whole law.

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.

δικαιώματαstatutes / ordinancesAccusativedirect object (second of the legal triad)→ object specificationδικαίωμα: 'statute / ordinance / righteous decree'; renders חֻקָּה / חֹק; the second member of the triad; in the LXX δικαίωμα denotes a legally binding righteous requirement.

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).

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

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

κρίσειςjudgmentsAccusativedirect object (third of the legal triad)→ object specificationκρίσις: 'judgment / legal decision'; renders מִשְׁפָּט; the third member of the triad, denoting case-law and judicial ordinances; together the three terms encompass the entire written law.

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

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

γεγραμμέναςwrittenPerf Pass Ptcp Fem Acc Pl · γράφωattributive participle (modifying the legal triad: 'which are written')→ perfect participle (the abiding, fixed written state)γράφω: 'write'; the perfect passive participle γεγραμμένας ('having been written, standing written') stresses the abiding, documentary fixity of the law — it is no oral memory but a written text in 'the book of this law,' permanently binding (cf. the recurring perfect γέγραπται in NT citation-formulae).

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

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

βιβλίῳbookDativedative of place (with ἐν)→ sphere or referenceβιβλίον: 'book / scroll'; renders סֵפֶר; 'the book of this law' (cf. 28:58, 61; 29:20) designates the written Deuteronomic torah as a fixed, canonical document.

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

νόμουlawGenitivegenitive (defining the book: 'of the law')→ relational specificationνόμος: 'law'; renders תּוֹרָה; the comprehensive term for the Deuteronomic instruction; the same νόμος Paul will invoke when he cites this chapter at Rom 10:5–8.

τούτουthisGenitivedemonstrative adjective (modifying νόμου)→ relational specificationοὗτος: 'this'; specifies the particular Deuteronomic law-book being commended.

ἐὰνifconditional conjunction (second ἐάν, resuming the condition)→ discourse linkage or contrastἐάν: the second 'if' restates the condition in terms of return, forming an inclusio with v. 2 and closing the oracle on the note of wholehearted repentance.

ἐπιστραφῇςyou returnAor Pass Subj 2 Sg · ἐπιστρέφωverb of the second conditional clause→ aorist subjunctive (the decisive turning)ἐπιστρέφω: 'turn / return'; the keyword of the oracle (vv. 2, 8, 9) recurs a final time, closing the restoration section as it began — with the demand for wholehearted return to YHWH.

ἐπὶtopreposition + accusative (direction of the return)→ spatial or relational framingἐπὶ: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of the return).

κύριονLORDAccusativeaccusative object of ἐπί (goal of return)→ object specificationκύριος: the Tetragrammaton יהוה; the personal goal of repentance.

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

θεόνGodAccusativeaccusative in apposition to κύριον→ object specificationθεόν: meaning 'God'; it serves as accusative in apposition to κύριον.

ἐξwithpreposition + genitive (source / extent)→ spatial or relational framingἐξ: meaning 'with'; here it marks the relation signaled by preposition + genitive (source / extent).

ὅληςwholeGenitiveattributive adjective (modifying καρδίας)→ relational specificationὅλος: 'whole'; the closing ἐξ ὅλης τῆς καρδίας … ψυχῆς forms an inclusio with v. 2, bracketing the whole oracle with the Shema-standard of total devotion.

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

καρδίαςheartGenitivegenitive object of ἐξ→ relational specificationκαρδία: 'heart'; the heart now circumcised (v. 6) is the source of the wholehearted return that closes the oracle.

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

ἐξwithpreposition + genitive (parallel)→ spatial or relational framingἐξ: meaning 'with'; here it marks the relation signaled by preposition + genitive (parallel).

ὅληςwholeGenitiveattributive adjective (modifying ψυχῆς)→ relational specificationὅλης: meaning 'whole'; it serves as attributive adjective (modifying ψυχῆς).

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

ψυχῆςsoulGenitivegenitive object of ἐξ (parallel to καρδίας)→ relational specificationψυχή: 'soul / life'; completes the heart-and-soul formula closing the restoration oracle.

ὅτι ἡ ἐντολὴ αὕτη ἣν ἐγὼ ἐντέλλομαί σοι σήμερον οὐχ ὑπέρογκός ἐστιν οὐδὲ μακρὰν ἀπὸ σοῦ

For this commandment which I command you today is not too hard for you, nor is it far off.

Thesis of the 'near word' section (negative statement)ὅτι ἡ ἐντολὴ αὕτη

The famous near-word passage opens by denying two excuses: the commandment is neither ὑπέρογκος ('too hard / overwhelming') nor μακράν ('far off'). The single ἐντολή ('commandment') now sums up the whole law as one accessible word. The double negation prepares the threefold denial (heaven / sea) of vv. 12–13 and the positive climax of v. 14, which Paul takes up at Rom 10:6–8.

Word-by-word analysis· 16 words

ὅτιforcausal conjunction (grounding the call to obey)→ discourse linkage or contrastὅτι: 'for / because'; grounds the preceding summons to obedience — obedience is reasonable because the commandment is near and doable, not impossible.

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

ἐντολὴcommandmentNominativesubject of ἐστιν→ participant prominenceἐντολή: 'commandment'; renders מִצְוָה; the singular now sums up the entire law as one 'commandment' — a single, coherent demand that is near and doable (cf. 6:1, 25); Paul reads this 'word' christologically at Rom 10:6–8.

αὕτηthisNominativedemonstrative adjective (modifying ἐντολή)→ participant referenceοὗτος: 'this'; points to the law just commended (v. 10) as the near and accessible word.

ἣνwhichAccusativerelative pronoun (object of ἐντέλλομαι)→ participant referenceὅς: relative pronoun, fem. acc. sg., agreeing with ἐντολή.

ἐγὼINominativeemphatic subject of ἐντέλλομαι (Moses)→ participant referenceἐγώ: the emphatic pronoun underscores Moses' authoritative, present charge.

ἐντέλλομαίcommandPres Mid Indic 1 Sg · ἐντέλλομαιmain verb of relative clause→ present (the contemporaneous force of the charge)ἐντέλλομαι: 'command / charge'; with σήμερον actualizes the charge for every hearer (cf. vv. 2, 8).

σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today'; the recurring deictic keeps the commandment a present reality for the hearer.

οὐχnotnegative particle (negating ὑπέρογκος)→ discourse linkage or contrastοὐ (before rough breathing οὐχ): negates the predicate — the commandment is decidedly not beyond reach.

ὑπέρογκόςtoo hard / overwhelmingNominativepredicate adjective (with ἐστιν)→ participant prominenceὑπέρογκος: lit. 'oversized / swollen beyond measure'; here 'too difficult / overwhelming'; renders נִפְלֵאת ('too wonderful/hard'); the LXX denies that the commandment is an impossible, superhuman burden — it is within Israel's reach.

ἐστινisPres Act Indic 3 Sg · εἰμίcopula (linking subject and predicate adjective)→ stative present (the abiding character of the commandment)εἰμί: 'be'; the copula links ἐντολή to its predicate — a statement of the commandment's enduring, accessible nature.

οὐδὲnornegative coordinating conjunction→ discourse linkage or contrastοὐδέ: 'and not / nor'; adds the second denial — neither too hard nor too distant.

μακρὰνfar offadverb of place (adverbial accusative: 'far')→ clausal contributionμακράν: 'far / at a distance'; adverbial accusative of μακρός; renders רְחֹקָה; the denial of distance prepares the heaven/sea imagery of vv. 12–13 and the climactic ἐγγύς ('near') of v. 14 — the word is not remote but immediate.

ἀπὸfrompreposition + genitive (separation: 'far from you')→ spatial or relational framingἀπὸ: meaning 'from'; here it marks the relation signaled by preposition + genitive (separation: 'far from you').

σοῦyouGenitivegenitive of separation (with ἀπό and μακράν)→ relational specificationσύ (gen. σοῦ): 'you'; the distance denied is distance 'from you' — the commandment is not separated from the hearer by any gulf.

οὐκ ἐν τῷ οὐρανῷ ἄνω ἐστὶν λέγων τίς ἀναβήσεται ἡμῖν εἰς τὸν οὐρανὸν καὶ λήμψεται αὐτὴν ἡμῖν καὶ ἀκούσαντες αὐτὴν ποιήσομεν

It is not in heaven above, that you should say, 'Who will go up for us into heaven and take it for us, and we will hear it and do it?'

First denial of inaccessibility: not in heavenοὐκ ἐν τῷ οὐρανῷ

The first of two graphic denials: the commandment is not in heaven, requiring a heavenly ascent to fetch it. The imagined objection (τίς ἀναβήσεται … εἰς τὸν οὐρανόν) becomes, in Paul's hands, a christological question — 'Who will ascend into heaven?' (that is, to bring Christ down) — at Rom 10:6. The chain ἀναβήσεται → λήμψεται → ἀκούσαντες → ποιήσομεν shows the supposed labor required if the word were inaccessible.

Word-by-word analysis· 21 words

οὐκnotnegative particle (negating the locative clause)→ discourse linkage or contrastοὐ (before vowel οὐκ): denies the first inaccessible location — heaven.

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

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

οὐρανῷheavenDativedative of place (with ἐν)→ sphere or referenceοὐρανός: 'heaven / sky'; renders שָׁמַיִם; the first imagined locus of inaccessibility — if the word were 'in heaven,' it would require a superhuman ascent; Paul reapplies this at Rom 10:6 to Christ's descent.

ἄνωaboveadverb of place (intensifying 'in heaven')→ clausal contributionἄνω: 'above / on high'; reinforces the height of the supposed location — 'in heaven above,' maximally remote (contrast πέραν τῆς θαλάσσης, the far horizontal, in v. 13).

ἐστὶνisPres Act Indic 3 Sg · εἰμίcopula (with negated locative predicate)→ stative present (the commandment's location denied)εἰμί: 'be'; here locative ('is [not] in heaven').

λέγωνsayingPres Act Ptcp Masc Nom Sg · λέγωparticiple of purpose/result (introducing the imagined objection)→ present participle (the hypothetical speaking)λέγω: 'say'; the participle λέγων ('so as to say / that one should say') introduces the objection the hearer might otherwise raise; the singular renders the Hebrew לֵאמֹר idiomatically, voicing the supposed excuse.

τίςwhoNominativeinterrogative pronoun (subject of ἀναβήσεται)→ participant referenceτίς: interrogative 'who?'; the rhetorical question τίς ἀναβήσεται … εἰς τὸν οὐρανόν is the very phrase Paul cites and reinterprets at Rom 10:6 ('Who will ascend into heaven?' = to bring Christ down).

ἀναβήσεταιwill go upFut Mid Indic 3 Sg · ἀναβαίνωmain verb of the imagined objection→ deliberative/predictive future (the supposed impossible task)ἀναβαίνω: 'go up / ascend'; renders עָלָה; the verb of the impossible heavenly ascent; its futility is the point — no such ascent is needed, for the word is already near (v. 14); foundational to Paul's antithesis at Rom 10:6–7 (ascent/descent into the abyss).

ἡμῖνfor usDativedative of advantage (on whose behalf the ascent)→ participant reference or interestἐγώ (dat. pl. ἡμῖν): 'for us'; the dative of advantage frames the supposed mediator's task as undertaken on the people's behalf.

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

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

οὐρανὸνheavenAccusativeaccusative object of εἰς (goal of the ascent)→ object specificationοὐρανός: 'heaven'; the destination of the supposed impossible ascent.

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

λήμψεταιwill takeFut Mid Indic 3 Sg · λαμβάνωmain verb (coordinate with ἀναβήσεται)→ predictive future (the supposed fetching of the word)λαμβάνω: 'take / fetch'; renders לָקַח; the second step of the imagined task — fetching the word down from heaven; needless, since the word is already in mouth and heart (v. 14).

αὐτὴνitAccusativedirect object of λήμψεται (the commandment)→ participant referenceαὐτός: 'it'; fem. acc. referring back to ἡ ἐντολή — the word/commandment to be fetched.

ἡμῖνfor usDativedative of advantage→ participant reference or interestἡμῖν: meaning 'for us'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage.

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

ἀκούσαντεςhaving heardAor Act Ptcp Masc Nom Pl · ἀκούωcircumstantial participle (temporal: 'when we have heard')→ aorist participle (antecedent: hearing prior to doing)ἀκούω: 'hear'; the aorist participle marks hearing as prerequisite to doing ('having heard it, we will do it'); the hear-then-do sequence assumes the word must first be made audible — which v. 13 again denies.

αὐτὴνitAccusativedirect object of ποιήσομεν (the commandment)→ participant referenceαὐτὴν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ποιήσομεν (the commandment).

ποιήσομενwe will doFut Act Indic 1 Pl · ποιέωmain verb (the goal of the imagined chain: doing)→ predictive future (the doing that the whole chain aims at)ποιέω: 'do'; the climactic verb — the goal of fetching and hearing is doing; but the irony is that the doing requires no such labor, since the word is already 'in your hands to do it' (v. 14).

οὐδὲ πέραν τῆς θαλάσσης ἐστὶν λέγων τίς διαπεράσει ἡμῖν εἰς τὸ πέραν τῆς θαλάσσης καὶ λήμψεται ἡμῖν αὐτήν καὶ ἀκουστὴν ἡμῖν ποιήσει αὐτήν καὶ ποιήσομεν

Nor is it beyond the sea, that you should say, 'Who will cross over for us to the other side of the sea and take it for us, and make it heard by us, and we will do it?'

Second denial of inaccessibility: not beyond the seaοὐδὲ πέραν τῆς θαλάσσης

The second denial balances the first: not vertically remote (heaven, v. 12) but horizontally remote (across the sea). Paul transposes 'beyond the sea' into 'into the abyss' (Rom 10:7), reading the descent as Christ's resurrection-from-the-dead. The parallel chain (διαπεράσει → λήμψεται → ἀκουστὴν ποιήσει → ποιήσομεν) again dramatizes the needless labor that the nearness of the word abolishes.

Word-by-word analysis· 25 words

οὐδὲnornegative coordinating conjunction→ discourse linkage or contrastοὐδέ: 'nor'; introduces the second denial, balancing the heaven-clause of v. 12 with the sea-clause.

πέρανbeyondimproper preposition + genitive (location: 'across')→ spatial or relational framingπέραν: 'beyond / across / on the far side'; renders מֵעֵבֶר; with τῆς θαλάσσης it names the second imagined locus of inaccessibility; Paul converts this horizontal remoteness into the descent 'into the abyss' at Rom 10:7.

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

θαλάσσηςseaGenitivegenitive object of πέραν→ relational specificationθάλασσα: 'sea'; renders יָם; the sea as the symbol of the farthest reachable horizon — the word is no more 'across the sea' than it is 'in heaven.'

ἐστὶνisPres Act Indic 3 Sg · εἰμίcopula (with negated locative predicate)→ stative present (location denied)εἰμί: 'be'; locative — '[it is not] beyond the sea.'

λέγωνsayingPres Act Ptcp Masc Nom Sg · λέγωparticiple of purpose/result (introducing the second imagined objection)→ present participle (the hypothetical speaking)λέγω: 'say'; introduces the second supposed excuse, parallel to v. 12.

τίςwhoNominativeinterrogative pronoun (subject of διαπεράσει)→ participant referenceτίς: 'who?'; the rhetorical question parallel to v. 12's 'who will ascend'; Paul renders the descent-counterpart at Rom 10:7 ('who will descend into the abyss?').

διαπεράσειwill cross overFut Act Indic 3 Sg · διαπεράωmain verb of the imagined objection→ deliberative/predictive future (the supposed impossible crossing)διαπεράω: 'cross over / pass through'; the compound δια- stresses passage all the way across; the verb of the impossible sea-crossing, balancing ἀναβαίνω (ascent) in v. 12.

εἰςtopreposition + accusative (direction of crossing)→ spatial or relational framingεἰς: meaning 'to'; here it marks the relation signaled by preposition + accusative (direction of crossing).

τὸtheAccusativearticle (substantivizing πέραν: 'the far side')→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.

πέρανother sidesubstantival adverb (object of εἰς: 'to the far side')→ clausal contributionπέραν: here substantivized by the neuter article τό as 'the far side / the region beyond'; εἰς τὸ πέραν τῆς θαλάσσης = 'to the far side of the sea,' the destination of the futile crossing.

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

θαλάσσηςseaGenitivegenitive (with πέραν: 'far side of the sea')→ relational specificationθαλάσσης: meaning 'sea'; it serves as genitive (with πέραν: 'far side of the sea').

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

λήμψεταιwill takeFut Mid Indic 3 Sg · λαμβάνωmain verb (coordinate with διαπεράσει)→ predictive future (the supposed fetching of the word)λαμβάνω: 'take / fetch'; parallel to v. 12 — the second step of fetching the word, here from across the sea.

αὐτήνitAccusativedirect object of λήμψεται (the commandment)→ participant referenceαὐτήν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of λήμψεται (the commandment).

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

ἀκουστὴνaudible / heardAccusativepredicate adjective (with ποιήσει: 'make it heard')→ object specificationἀκουστός: 'audible / able to be heard'; the idiom ἀκουστὴν ποιήσει αὐτήν ('make it heard') replaces v. 12's ἀκούσαντες — here the mediator must first make the word audible to the people; the verbal adjective in -τος denotes capability ('hearable').

ἡμῖνto usDativedative of advantage (recipients of the hearing)→ participant reference or interestἡμῖν: meaning 'to us'; pronoun marking person, possession, or reference within the clause; here it functions as dative of advantage (recipients of the hearing).

ποιήσειwill makeFut Act Indic 3 Sg · ποιέωmain verb (with ἀκουστήν: 'make audible')→ predictive future (the supposed making-audible)ποιέω: 'make'; with the predicate ἀκουστήν, 'make heard' — the third step in the chain, again rendered needless by v. 14.

αὐτήνitAccusativedirect object of ποιήσει (the commandment)→ participant referenceαὐτήν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of ποιήσει (the commandment).

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

ποιήσομενwe will doFut Act Indic 1 Pl · ποιέωmain verb (the goal of the imagined chain: doing)→ predictive future (the doing the whole chain aims at)ποιέω: 'do'; the climactic 'we will do it' — but the labor is unnecessary, for the word is already 'in your hands, to do it' (v. 14).

ἔστιν σου ἐγγὺς τὸ ῥῆμα σφόδρα ἐν τῷ στόματί σου καὶ ἐν τῇ καρδίᾳ σου καὶ ἐν ταῖς χερσίν σου αὐτὸ ποιεῖν

The word is very near you, in your mouth and in your heart and in your hands, to do it.

Positive climax of the near-word section: presence and doabilityἔστιν σου ἐγγὺς τὸ ῥῆμα

The emphatic positive answers the double denial: the word is ἐγγύς ('near') — indeed σφόδρα ('very') near — present in mouth, heart, and (in the LXX's expansive plus) hands, so that ποιεῖν αὐτό ('to do it') is immediately possible. The threefold internalisation makes obedience present and achievable. Paul cites this verse as 'the word of faith we proclaim … near you, in your mouth and in your heart' (Rom 10:8), identifying the near word with the gospel confessed and believed.

Word-by-word analysis· 22 words

ἔστινisPres Act Indic 3 Sg · εἰμίmain verb (emphatic existential/locative, fronted)→ stative present (the abiding nearness of the word)εἰμί: 'be'; the fronted, accented ἔστιν gives strong emphasis — 'the word IS near'; the positive assertion overturns the denials of vv. 12–13.

σουyouGenitivegenitive with ἐγγύς (object of nearness)→ relational specificationσύ (gen. σοῦ/σου): 'you'; ἐγγύς governs the genitive — 'near you'; the word's nearness is precisely to the hearer.

ἐγγὺςnearadverb / improper preposition + genitive (proximity)→ spatial or relational framingἐγγύς: 'near / close at hand'; renders קָרוֹב; the keyword of the section, set against μακράν ('far,' v. 11); the nearness of the word is the ground of the whole choose-life summons that follows; Paul's citation (Rom 10:8) hinges on this ἐγγύς.

τὸtheNominativearticle (with ῥῆμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.

ῥῆμαwordNominativesubject of ἔστιν→ participant prominenceῥῆμα: 'word / saying / matter'; renders דָּבָר; here 'the word' = the commandment of v. 11; Paul takes up this very ῥῆμα as τὸ ῥῆμα τῆς πίστεως ('the word of faith,' Rom 10:8), transferring the nearness of the law's word to the nearness of the gospel.

σφόδραveryadverb of degree (intensifying ἐγγύς)→ clausal contributionσφόδρα: 'very / exceedingly'; renders מְאֹד; intensifies the nearness — the word is not merely near but very near, leaving no excuse of inaccessibility.

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

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

στόματίmouthDativedative of place (first locus of the word)→ sphere or referenceστόμα: 'mouth'; renders פֶּה; the word 'in your mouth' = ready for confession and recitation; Paul: 'if you confess with your mouth' (Rom 10:9), drawing the confessional sense directly from this phrase.

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

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

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

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

καρδίᾳheartDativedative of place (second locus of the word)→ sphere or referenceκαρδία: 'heart'; the word 'in your heart' = inwardly known and believed; this is the heart now circumcised by God (v. 6), so that the word truly indwells it; Paul: 'and believe in your heart' (Rom 10:9), reading faith out of this very phrase.

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

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

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

ταῖςtheDativearticle (with χερσίν)→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.

χερσίνhandsDativedative of place (third locus of the word: LXX plus)→ sphere or referenceχείρ (dat. pl. χερσίν): 'hand'; 'and in your hands' is an expansion peculiar to the LXX (the MT has only mouth and heart); the addition of 'hands' makes the threefold mouth/heart/hands a complete idiom of word, will, and deed — emphasising that the word is given precisely 'to do it' (αὐτὸ ποιεῖν). Paul cites only mouth and heart (Rom 10:8), the two that map onto confession and faith.

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

αὐτὸitAccusativedirect object of ποιεῖν (the word)→ participant referenceαὐτός: 'it'; neuter accusative referring to τὸ ῥῆμα — the word that is to be done.

ποιεῖνto doPres Act Infin · ποιέωinfinitive of purpose (the end for which the word is near)→ present infinitive (ongoing doing as the purpose)ποιέω: 'do / perform'; the closing infinitive ποιεῖν αὐτό ('to do it') names the purpose of the word's nearness — not mere knowledge but obedience; the whole section drives from inaccessibility (vv. 12–13) to doability (v. 14).

ἰδοὺ δέδωκα πρὸ προσώπου σου σήμερον τὴν ζωὴν καὶ τὸν θάνατον τὸ ἀγαθὸν καὶ τὸ κακόν

Behold, I have set before you today life and death, good and evil.

Opening of the two-ways summons: the alternatives set outἰδοὺ δέδωκα

The final movement opens with the attention-marker ἰδού and the perfect δέδωκα ('I have set, and it stands set'), formally laying out the choice. The two pairs — life/death, good/evil — present the covenant decision in its starkest binary; this two-ways framing (cf. Jer 21:8; Matt 7:13–14; Didache 1) governs vv. 15–20 and reaches its imperative in v. 19.

Word-by-word analysis· 16 words

ἰδοὺbeholdpresentative particle (attention-marker)→ discourse linkage or contrastἰδού: 'behold / look'; renders רְאֵה / הִנֵּה; the demonstrative particle arrests attention before the solemn presentation of the alternatives — the decisive 'see!' of the two-ways summons.

δέδωκαI have setPerf Act Indic 1 Sg · δίδωμιmain verb (Moses' authoritative presentation of the choice)→ perfect (the choice set out and now standing before Israel)δίδωμι: 'give / set / place'; the perfect δέδωκα ('I have set, and it stands set') stresses the abiding presence of the alternatives before Israel — the idiom δίδωμι πρὸ προσώπου ('set before the face') as in v. 1; the choice is laid out and remains open.

πρὸbeforepreposition + genitive (locative idiom)→ spatial or relational framingπρό: 'before'; with προσώπου, the Hebraism πρὸ προσώπου ('before / in front of'), as in v. 1 — the alternatives are openly displayed for decision.

προσώπουfaceGenitivegenitive object of πρό (idiomatic)→ relational specificationπρόσωπον: 'face / presence'; renders פָּנִים; πρὸ προσώπου σου = 'before you,' the choice set squarely in the hearer's view.

σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today'; the decisive 'today' (cf. vv. 2, 11, 16, 18, 19) makes the two-ways choice a present, unavoidable summons for every hearer.

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

ζωὴνlifeAccusativedirect object of δέδωκα (first alternative)→ object specificationζωή: 'life'; renders חַיִּים; the first and favored alternative; ζωή is the keyword of the climax (vv. 15, 16, 19, 20), the great good Israel is urged to choose; in v. 20 YHWH himself is named as 'your life.'

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

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

θάνατονdeathAccusativedirect object of δέδωκα (second alternative)→ object specificationθάνατος: 'death'; renders מָוֶת; the opposing alternative; the life/death antithesis frames the covenant decision as literally a matter of life and death (cf. v. 19).

τὸtheAccusativearticle (with ἀγαθόν)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.

ἀγαθὸνgoodAccusativedirect object of δέδωκα (in apposition: good = life)→ object specificationἀγαθός: 'good'; the neuter substantive τὸ ἀγαθόν restates 'life' in moral terms — the good is the way of life; the second pair (good/evil) interprets the first (life/death) ethically.

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

τὸtheAccusativearticle (with κακόν)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.

κακόνevilAccusativedirect object of δέδωκα (in apposition: evil = death)→ object specificationκακός: 'evil / bad'; the neuter substantive τὸ κακόν restates 'death' morally — the evil is the way of death; the doubled antithesis (life/death, good/evil) makes the moral and the existential stakes one and the same.

ἐὰν εἰσακούσῃς τὰς ἐντολὰς κυρίου τοῦ θεοῦ σου ἃς ἐγὼ ἐντέλλομαί σοι σήμερον ἀγαπᾶν κύριον τὸν θεόν σου πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς αὐτοῦ φυλάσσεσθαι τὰ δικαιώματα αὐτοῦ καὶ τὰς κρίσεις αὐτοῦ καὶ ζήσεσθε καὶ πολλοὶ ἔσεσθε καὶ εὐλογήσει σε κύριος ὁ θεός σου ἐν πάσῃ τῇ γῇ εἰς ἣν εἰσπορεύῃ ἐκεῖ κληρονομῆσαι αὐτήν

If you obey the commandments of the LORD your God which I command you today, to love the LORD your God, to walk in all his ways, to keep his statutes and his judgments, then you shall live and be many, and the LORD your God will bless you in all the land into which you are entering to inherit it.

The way of life: obedience defined as love, walking, keeping — and its blessingἐὰν εἰσακούσῃς

The way of life is spelled out by three infinitives — ἀγαπᾶν ('to love'), πορεύεσθαι ('to walk'), φυλάσσεσθαι ('to keep') — defining covenant obedience as love, conduct, and observance. Its consequence is life, increase, and blessing in the land (ζήσεσθε … πολλοὶ ἔσεσθε … εὐλογήσει). The infinitive ἀγαπᾶν deliberately echoes v. 6, binding the choose-life summons back to the heart God circumcises.

Word-by-word analysis· 54 words

ἐὰνifconditional conjunction (with subjunctive)→ discourse linkage or contrastἐάν: 'if'; introduces the way of life as a condition — obedience leading to blessing.

εἰσακούσῃςyou obeyAor Act Subj 2 Sg · εἰσακούωverb of conditional clause→ aorist subjunctive (the condition of obedience)εἰσακούω: 'hear / heed / obey'; here governing the accusative τὰς ἐντολάς (rather than the usual genitive of voice) — 'obey the commandments'; the condition of the life-way.

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

ἐντολὰςcommandmentsAccusativedirect object of εἰσακούσῃς→ object specificationἐντολή: 'commandment'; renders מִצְוָה; the commandments whose obedience is the way of life.

κυρίουof the LORDGenitivegenitive of source (whose commandments)→ relational specificationκύριος: the Tetragrammaton יהוה.

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

θεοῦGodGenitivegenitive in apposition to κυρίου→ relational specificationθεοῦ: meaning 'God'; it serves as genitive in apposition to κυρίου.

ἃςwhichAccusativerelative pronoun (object of ἐντέλλομαι)→ participant referenceὅς: relative pronoun, fem. acc. pl., agreeing with ἐντολάς.

ἐγὼINominativeemphatic subject of ἐντέλλομαι (Moses)→ participant referenceἐγώ: the emphatic pronoun underlines Moses' present charge.

σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today'; the present moment of decision.

ἀγαπᾶνto lovePres Act Infin · ἀγαπάωepexegetical infinitive (first definition of obedience)→ present infinitive (ongoing love)ἀγαπάω: 'love'; renders אָהַב; the first of three infinitives defining the way of life; ἀγαπᾶν κύριον echoes v. 6 (the purpose of the circumcised heart) and the Shema (6:5) — love is the heart of obedience.

κύριονLORDAccusativedirect object of ἀγαπᾶν→ object specificationκύριος: the Tetragrammaton יהוה; the object of covenant love.

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

θεόνGodAccusativeaccusative in apposition to κύριον→ object specificationθεόν: meaning 'God'; it serves as accusative in apposition to κύριον.

πορεύεσθαιto walkPres Mid Infin · πορεύομαιepexegetical infinitive (second definition of obedience)→ present infinitive (ongoing manner of life)πορεύομαι: 'go / walk'; renders הָלַךְ; 'to walk in all his ways' is the Deuteronomic metaphor for a whole manner of life conformed to God (cf. 5:33; 8:6; 10:12); the second infinitive defines obedience as conduct.

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

πάσαιςallDativeattributive adjective (modifying ὁδοῖς)→ sphere or referenceπᾶς: 'all'; the walking is comprehensive — in all his ways, not selectively.

ταῖςtheDativearticle (with ὁδοῖς)→ noun-phrase markingταῖς: Greek article marking definiteness and the role of the accompanying noun phrase.

ὁδοῖςwaysDativedative of sphere (with ἐν)→ sphere or referenceὁδός: 'way / road / path'; renders דֶּרֶךְ; 'his ways' are God's prescribed paths of life; the way-imagery undergirds the two-ways structure of the whole section.

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

φυλάσσεσθαιto keepPres Mid Infin · φυλάσσωepexegetical infinitive (third definition of obedience)→ present infinitive (ongoing observance)φυλάσσω: 'guard / keep / observe'; middle 'keep for oneself'; the third infinitive defines obedience as observance of the statutes and judgments — love issuing in concrete keeping of the law.

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

δικαιώματαstatutesAccusativedirect object of φυλάσσεσθαι→ object specificationδικαίωμα: 'statute / ordinance'; renders חֻקָּה; the righteous decrees to be observed (cf. v. 10).

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

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

κρίσειςjudgmentsAccusativedirect object of φυλάσσεσθαι (coordinate with δικαιώματα)→ object specificationκρίσις: 'judgment / ordinance'; renders מִשְׁפָּט; the judicial ordinances; the pair δικαιώματα / κρίσεις names the body of law to be kept (cf. v. 10).

καὶand / thencoordinate conjunction (apodotic: introducing the consequence)→ discourse linkage or contrastκαί: here apodotic, introducing the result of the obedience just defined ('then you shall live...').

ζήσεσθεyou shall liveFut Mid Indic 2 Pl · ζάωmain verb of apodosis (life as the result)→ predictive future (life as the promised outcome)ζάω: 'live'; renders חָיָה; the shift to the plural (ζήσεσθε … ἔσεσθε) widens the address to the whole people; life is the first fruit of the way of obedience — the very ζωή set before them in v. 15.

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

πολλοὶmanyNominativepredicate adjective (with ἔσεσθε: 'be many')→ participant prominenceπολύς: 'many / numerous'; the increase-promise — life issues in multiplication, echoing the πλεοναστόν of v. 5 and the Abrahamic blessing.

ἔσεσθεyou shall beFut Mid Indic 2 Pl · εἰμίcopula (with predicate πολλοί)→ predictive future (assured increase)εἰμί (fut. ἔσομαι): 'be'; with πολλοί, 'you shall be many' — the promised numerical increase of the obedient people.

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

εὐλογήσειwill blessFut Act Indic 3 Sg · εὐλογέωmain verb (the LORD's blessing in the land)→ predictive future (assured blessing)εὐλογέω: 'bless'; renders בֵּרַךְ; the verb cognate with εὐλογία (v. 1); the way of life issues in the blessing — the positive pole of the covenant sanction now realized in the land.

σεyouAccusativedirect object of εὐλογήσει→ participant referenceσε: meaning 'you'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of εὐλογήσει.

κύριοςLORDNominativesubject of εὐλογήσει→ participant prominenceκύριος: the Tetragrammaton יהוה; the giver of the covenant blessing.

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

θεόςGodNominativenominative in apposition to κύριος→ participant prominenceθεός: meaning 'God'; it serves as nominative in apposition to κύριος.

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

πάσῃallDativeattributive adjective (modifying γῇ)→ sphere or referenceπᾶς: 'all'; the blessing fills the whole land Israel is entering.

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

γῇlandDativedative of place (with ἐν)→ sphere or referenceγῆ: 'land'; renders אֶרֶץ; the promised land as the sphere of blessing for the obedient people.

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

ἣνwhichAccusativerelative pronoun (object of εἰς; antecedent γῇ)→ participant referenceὅς: relative pronoun, fem. acc. sg., agreeing with γῇ.

εἰσπορεύῃyou are enteringPres Mid Indic 2 Sg · εἰσπορεύομαιmain verb of relative clause (imminent entry)→ futuristic present (entry presented as underway)εἰσπορεύομαι: 'enter / go in'; renders בּוֹא; the present tense presents the conquest-entry as imminent and underway — Israel stands at the threshold of the land.

ἐκεῖthereadverb of place (resumptive of εἰς ἥν: Hebraism)→ adverbial qualificationἐκεῖ: 'there'; resumptive after the relative, reproducing the Hebrew אֲשֶׁר … שָׁמָּה construction.

κληρονομῆσαιto inheritAor Act Infin · κληρονομέωinfinitive of purpose (the goal of entry)→ aorist infinitive (purpose: to take possession)κληρονομέω: 'inherit / take possession of'; renders יָרַשׁ; the purpose of entering — to take possession of the land as inheritance (cf. v. 5); the goal of the whole journey is possession of the promised land.

αὐτήνitAccusativedirect object of κληρονομῆσαι (the land)→ participant referenceαὐτήν: meaning 'it'; pronoun marking person, possession, or reference within the clause; here it functions as direct object of κληρονομῆσαι (the land).

καὶ ἐὰν μεταστῇ ἡ καρδία σου καὶ μὴ εἰσακούσῃς καὶ πλανηθεὶς προσκυνήσῃς θεοῖς ἑτέροις καὶ λατρεύσῃς αὐτοῖς

But if your heart turns away and you do not obey, and you are led astray and worship other gods and serve them,

The way of death: apostasy of the heartκαὶ ἐὰν μεταστῇ ἡ καρδία σου

The dark alternative is the heart's turning (μεταστῇ ἡ καρδία) — the opposite of the heart circumcised toward God (v. 6). The chain of apostasy is precise: heart-defection → disobedience → being led astray (πλανηθείς) → idolatrous worship → service of other gods. Where v. 6 promised a heart turned to love YHWH, v. 17 names the heart that turns away to idols — the two destinies of the heart.

Word-by-word analysis· 17 words

καὶbut / andcoordinate conjunction (introducing the contrasting alternative)→ discourse linkage or contrastκαί: here contrastive in effect ('but'), opening the way of death against the way of life of v. 16.

ἐὰνifconditional conjunction (with subjunctive)→ discourse linkage or contrastἐάν: 'if'; introduces the negative condition — the way of apostasy and its fatal consequence (v. 18).

μεταστῇturns awayAor Act Subj 3 Sg · μεθίστημιverb of conditional clause (the heart's defection)→ aorist subjunctive (the decisive turning away)μεθίστημι: 'remove / change / turn away'; intransitive here, 'shift / turn aside'; renders פָּנָה ('turn'); the heart that 'turns away' is the antithesis of the circumcised heart of v. 6 — apostasy begins in the heart's reorientation away from God.

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

καρδίαheartNominativesubject of μεταστῇ→ participant prominenceκαρδία: 'heart'; the final occurrence of the chapter's keyword; the heart that turns away (v. 17) is set against the heart God circumcises (v. 6) — the whole chapter turns on the heart's direction.

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

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

μὴnotnegative particle (with subjunctive εἰσακούσῃς)→ discourse linkage or contrastμή: the negative proper to the subjunctive; negates the obedience — 'and you do not obey.'

εἰσακούσῃςyou obeyAor Act Subj 2 Sg · εἰσακούωverb of conditional clause (negated obedience)→ aorist subjunctive (the failure to obey)εἰσακούω: 'hear / obey'; here negated — the disobedience that follows the heart's turning; the same verb whose positive use marks the way of life (v. 16).

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

πλανηθεὶςbeing led astrayAor Pass Ptcp Masc Nom Sg · πλανάωcircumstantial participle (means/manner: 'having been led astray')→ aorist passive participle (the prior straying that leads to idolatry)πλανάω: 'lead astray / cause to wander'; passive 'be led astray / go astray'; renders נָדַח / תָּעָה; the participle marks deception as the path into idolatry — apostasy is a being-led-astray that issues in false worship.

προσκυνήσῃςyou worshipAor Act Subj 2 Sg · προσκυνέωverb of conditional clause (idolatrous worship)→ aorist subjunctive (the act of false worship)προσκυνέω: 'bow down / worship'; renders הִשְׁתַּחֲוָה; the prostration of worship; directed to 'other gods,' it is the cardinal covenant breach (cf. the first commandment, 5:7–9).

θεοῖςgodsDativedative object of προσκυνήσῃς→ sphere or referenceθεός: 'god'; here in the plural of false deities; 'other gods' (θεοὶ ἕτεροι) is the standard Deuteronomic designation for idols (cf. 5:7; 6:14; 8:19).

ἑτέροιςotherDativeattributive adjective (modifying θεοῖς)→ sphere or referenceἕτερος: 'other / another (of a different kind)'; renders אֲחֵרִים; 'other gods' are rival deities whose worship breaks the exclusive covenant bond with YHWH.

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

λατρεύσῃςyou serveAor Act Subj 2 Sg · λατρεύωverb of conditional clause (cultic service of idols)→ aorist subjunctive (the act of cultic service)λατρεύω: 'serve / render cultic worship'; renders עָבַד; denotes religious service/worship (not mere labor); 'worship and serve' (προσκυνεῖν / λατρεύειν) is the standard Deuteronomic word-pair for idolatry, completing the apostasy-chain.

αὐτοῖςthemDativedative object of λατρεύσῃς (the other gods)→ participant reference or interestαὐτοῖς: meaning 'them'; pronoun marking person, possession, or reference within the clause; here it functions as dative object of λατρεύσῃς (the other gods).

ἀναγγέλλω σοι σήμερον ὅτι ἀπωλείᾳ ἀπολεῖσθε καὶ οὐ μὴ πολυήμεροι γένησθε ἐπὶ τῆς γῆς ἧς κύριος ὁ θεός σου δίδωσίν σοι εἰς ἣν ὑμεῖς διαβαίνετε τὸν Ιορδάνην ἐκεῖ κληρονομῆσαι αὐτήν

I declare to you today that you shall surely perish, and you shall not be long-lived upon the land into which you cross the Jordan to enter and inherit it.

The verdict on the way of death: certain destructionἀναγγέλλω σοι σήμερον

The apodosis of the apostasy-condition is a death sentence, delivered with the solemn ἀναγγέλλω ('I declare'). The cognate-dative ἀπωλείᾳ ἀπολεῖσθε ('with destruction you shall be destroyed') is a Hebraism rendering the emphatic infinitive absolute, intensifying the certainty of ruin; the emphatic οὐ μή with πολυήμεροι denies long life in the very land Israel is about to enter — the curse is the exact negative of v. 16's blessing.

Word-by-word analysis· 30 words

ἀναγγέλλωI declarePres Act Indic 1 Sg · ἀναγγέλλωmain verb (Moses' solemn announcement of the verdict)→ present (the solemn act of declaration)ἀναγγέλλω: 'announce / declare / report'; renders הִגִּיד; the formal verb of solemn proclamation introduces the death-sentence on apostasy with full prophetic weight.

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

σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today'; the verdict, like the summons, is pronounced 'today' — the decision and its consequence are present and unavoidable.

ὅτιthatconjunction introducing content clause (object of ἀναγγέλλω)→ discourse linkage or contrastὅτι: 'that'; introduces the content of the declaration — the announcement of certain ruin.

ἀπωλείᾳwith destructionDativecognate dative (Hebraism intensifying ἀπολεῖσθε)→ sphere or referenceἀπώλεια: 'destruction / ruin / perishing'; the cognate dative ἀπωλείᾳ ἀπολεῖσθε ('with destruction you shall be destroyed') renders the Hebrew emphatic infinitive absolute אָבֹד תֹּאבֵדוּן, the LXX's standard device (cf. ἐκβολῇ … ἐκβαλεῖ, Exod 11:1) for expressing the certainty and totality of the threatened ruin.

ἀπολεῖσθεyou shall perishFut Mid Indic 2 Pl · ἀπόλλυμιmain verb of content clause (the death-sentence)→ predictive future (certain perishing)ἀπόλλυμι: 'destroy / perish'; middle 'perish / be destroyed'; with the cognate dative it announces inescapable ruin — the precise opposite of the ζήσεσθε ('you shall live') of v. 16; the two-ways alternative made absolute.

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

οὐnotnegative particle (with μή: emphatic denial)→ discourse linkage or contrastοὐ: with μή forms the emphatic double negative οὐ μή ('by no means / certainly not').

μὴnotnegative particle (with οὐ + subjunctive: emphatic future denial)→ discourse linkage or contrastμή: the emphatic οὐ μή + aorist subjunctive (γένησθε) is the strongest form of future negation in Greek — 'you shall surely not be long-lived.'

πολυήμεροιlong-livedNominativepredicate adjective (with γένησθε)→ participant prominenceπολυήμερος: 'of many days / long-lived'; a compound (πολύς + ἡμέρα) rendering the Hebrew idiom of length of days; the denial of 'many days' negates the blessing of longevity in the land (cf. the positive 'length of days' in v. 20).

γένησθεyou shall beAor Mid Subj 2 Pl · γίνομαιverb with οὐ μή (emphatic future denial)→ aorist subjunctive (in emphatic negation: 'shall not become')γίνομαι: 'become / come to be'; with οὐ μή, the emphatic denial of long life — apostate Israel will not endure 'many days' in the land.

ἐπὶuponpreposition + genitive (place: 'upon the land')→ spatial or relational framingἐπὶ: meaning 'upon'; here it marks the relation signaled by preposition + genitive (place: 'upon the land').

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

γῆςlandGenitivegenitive of place (with ἐπί)→ relational specificationγῆ: 'land'; the land of promise becomes, for the apostate, a place of short-lived ruin rather than blessing.

ἧςwhichGenitiverelative pronoun (object of δίδωσιν; antecedent γῆς)→ relational specificationὅς: relative pronoun, fem. gen. sg. (by attraction to γῆς), object of δίδωσιν.

κύριοςLORDNominativesubject of δίδωσιν→ participant prominenceκύριος: the Tetragrammaton יהוה; the giver of the land — the very gift apostasy forfeits.

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

θεόςGodNominativenominative in apposition to κύριος→ participant prominenceθεός: meaning 'God'; it serves as nominative in apposition to κύριος.

δίδωσίνgivesPres Act Indic 3 Sg · δίδωμιmain verb of relative clause (the land-gift)→ present (the standing covenant gift of the land)δίδωμι: 'give'; renders נָתַן; the present tense presents the land as the standing gift of YHWH — what Israel is about to receive and what apostasy would squander.

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

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

ἣνwhichAccusativerelative pronoun (object of εἰς; antecedent γῆς)→ participant referenceὅς: relative pronoun, fem. acc. sg., resuming γῆς as the goal of the crossing.

ὑμεῖςyouNominativeemphatic subject of διαβαίνετε (plural)→ participant referenceσύ (nom. pl. ὑμεῖς): 'you'; the emphatic plural addresses the whole people about to cross the Jordan.

διαβαίνετεcross overPres Act Indic 2 Pl · διαβαίνωmain verb of relative clause (the imminent Jordan-crossing)→ futuristic present (the crossing presented as underway)διαβαίνω: 'cross over / pass through'; renders עָבַר; the Jordan-crossing that will inaugurate the conquest; the present tense presents Israel as already on the verge of entry.

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

ΙορδάνηνJordanAccusativeaccusative object of διαβαίνετε (the river crossed)→ object specificationΙορδάνης: transliteration of Hebrew יַרְדֵּן; declined as a first-declension masculine noun in the LXX (acc. Ιορδάνην); the Jordan is the boundary between the wilderness wandering and the inheritance of the land.

ἐκεῖthereadverb of place (resumptive of εἰς ἥν: Hebraism)→ adverbial qualificationἐκεῖ: 'there'; resumptive after the relative, the recurring Hebraizing אֲשֶׁר … שָׁמָּה construction (cf. vv. 1, 3, 16).

κληρονομῆσαιto inheritAor Act Infin · κληρονομέωinfinitive of purpose (the goal of crossing)→ aorist infinitive (purpose: to take possession)κληρονομέω: 'inherit / take possession of'; the purpose of the crossing is possession of the land — the same goal named at v. 16; the apostate forfeits precisely this inheritance.

διαμαρτύρομαι ὑμῖν σήμερον τόν τε οὐρανὸν καὶ τὴν γῆν τὴν ζωὴν καὶ τὸν θάνατον δέδωκα πρὸ προσώπου ὑμῶν τὴν εὐλογίαν καὶ τὴν κατάραν ἔκλεξαι τὴν ζωήν ἵνα ζῇς σὺ καὶ τὸ σπέρμα σου

I call heaven and earth to witness against you today: I have set before you life and death, the blessing and the curse. Therefore choose life, that you may live, you and your seed,

The climactic summons: witnesses called and life commandedδιαμαρτύρομαι ὑμῖν σήμερον

The chapter reaches its apex: Moses calls heaven and earth as witnesses (διαμαρτύρομαι … τὸν οὐρανὸν καὶ τὴν γῆν), recapitulates the alternatives (life/death, blessing/curse — gathering up vv. 1 and 15), and issues the single decisive imperative of the whole oracle: ἔκλεξαι τὴν ζωήν ('choose life'). The cosmic witnesses lend the choice ultimate solemnity; the goal — 'that you may live, you and your seed' — extends life across the generations, as v. 6 extended heart-circumcision to the seed.

Word-by-word analysis· 33 words

διαμαρτύρομαιI call to witnessPres Mid Indic 1 Sg · διαμαρτύρομαιmain verb (solemn summoning of witnesses)→ present (the formal, performative act of adjuration)διαμαρτύρομαι: 'call to witness / solemnly testify / adjure'; the intensive δια- gives it full juridical force; renders הֵעִיד; the calling of heaven and earth as witnesses invokes the cosmic court of the covenant lawsuit (cf. 4:26; 31:28; Isa 1:2) — the most solemn possible framing of the choice.

ὑμῖνagainst you / to youDativedative (the addressees adjured)→ participant reference or interestσύ (dat. pl. ὑμῖν): 'to/against you'; the witnesses are summoned with respect to the whole people, who stand under the covenant adjuration.

σήμερονtodayadverb of time→ clausal contributionσήμερον: 'today'; the climactic 'today' makes the witnessed choice a present, decisive act for every hearer.

τόνtheAccusativearticle (with οὐρανόν)→ noun-phrase markingτόν: Greek article marking definiteness and the role of the accompanying noun phrase.

τεbothcoordinating particle (τε … καί: 'both … and')→ discourse linkage or contrastτε: enclitic coordinating particle; with the following καί forms 'both heaven and earth,' binding the two witnesses tightly as a pair.

οὐρανὸνheavenAccusativeaccusative object of διαμαρτύρομαι (first witness)→ object specificationοὐρανός: 'heaven'; the first of the two cosmic witnesses; heaven and earth, the most permanent and all-seeing realities, are the standing witnesses of the covenant (cf. 4:26; 31:28).

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

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

γῆνearthAccusativeaccusative object of διαμαρτύρομαι (second witness)→ object specificationγῆ: 'earth / land'; the second cosmic witness; the pair heaven-and-earth frames the choice within the witness of the whole created order.

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

ζωὴνlifeAccusativedirect object of δέδωκα (first alternative, recapitulating v. 15)→ object specificationζωή: 'life'; the great alternative, recapitulated from v. 15; about to become the object of the imperative ἔκλεξαι.

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

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

θάνατονdeathAccusativedirect object of δέδωκα (second alternative)→ object specificationθάνατος: 'death'; the opposing alternative; the life/death antithesis of v. 15 returns to frame the imperative.

δέδωκαI have setPerf Act Indic 1 Sg · δίδωμιmain verb (recapitulating the presentation of the choice)→ perfect (the choice set out and standing before them)δίδωμι: 'set / place'; the perfect δέδωκα ('I have set, and it stands set'), as in v. 15; the alternatives remain laid out before Israel, awaiting the decision the next imperative demands.

πρὸbeforepreposition + genitive (locative idiom)→ spatial or relational framingπρό: 'before'; with προσώπου, 'before you' (cf. vv. 1, 15).

προσώπουfaceGenitivegenitive object of πρό (idiomatic)→ relational specificationπρόσωπον: 'face / presence'; πρὸ προσώπου ὑμῶν = 'before you'; the choice is set squarely before the people's view.

ὑμῶνyourGenitivegenitive of possession (with προσώπου, plural)→ relational specificationὑμῶν: meaning 'your'; pronoun marking person, possession, or reference within the clause; here it functions as genitive of possession (with προσώπου, plural).

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

εὐλογίανblessingAccusativedirect object of δέδωκα (in apposition: blessing = life)→ object specificationεὐλογία: 'blessing'; renders בְּרָכָה; restated from v. 1; the blessing/curse pair interprets the life/death pair, gathering up the whole covenant-sanction framework (cf. 11:26).

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

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

κατάρανcurseAccusativedirect object of δέδωκα (in apposition: curse = death)→ object specificationκατάρα: 'curse'; renders קְלָלָה; restated from v. 1; the curse is death, the negative outcome the choice of life avoids.

ἔκλεξαιchooseAor Mid Impv 2 Sg · ἐκλέγομαιmain verb (the single climactic imperative of the chapter)→ aorist imperative (decisive, urgent command to choose)ἐκλέγομαι: 'choose / select / pick out'; middle 'choose for oneself'; renders בָּחַר; the aorist imperative ἔκλεξαι τὴν ζωήν ('choose life!') is the rhetorical and theological climax of the chapter and of the two-ways tradition (cf. Jer 21:8; Matt 7:13–14) — the whole oracle drives to this single command to choose life, with all the cosmic witnesses looking on.

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

ζωήνlifeAccusativedirect object of ἔκλεξαι (the thing to be chosen)→ object specificationζωή: 'life'; the object of the great imperative; to choose life is to choose YHWH himself, who is named as 'your life' in v. 20.

ἵναthatconjunction introducing purpose clause→ discourse linkage or contrastἵνα: 'that / in order that'; the purpose of choosing life is life itself — 'choose life, that you may live.'

ζῇςyou may livePres Act Subj 2 Sg · ζάωverb of purpose clause→ present subjunctive (life as the ongoing goal)ζάω: 'live'; ἵνα ζῇς echoes v. 6 ('that you may live') and frames the whole choose-life summons; the choice of life issues in life for the chooser and the seed.

σὺyouNominativeemphatic subject of ζῇς→ participant referenceσύ: the emphatic 'you yourself,' joined with 'your seed' to extend life across the generations.

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

τὸtheNominativearticle (with σπέρμα)→ noun-phrase markingτὸ: Greek article marking definiteness and the role of the accompanying noun phrase.

σπέρμαseedNominativesubject (joined to σύ: 'you and your seed')→ participant prominenceσπέρμα: 'seed / offspring'; renders זֶרַע; the extension 'you and your seed' makes the chosen life generational, echoing the seed whose heart God circumcises in v. 6 — covenant life passed to the descendants.

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

ἀγαπᾶν κύριον τὸν θεόν σου εἰσακούειν τῆς φωνῆς αὐτοῦ καὶ ἔχεσθαι αὐτοῦ ὅτι τοῦτο ἡ ζωή σου καὶ ἡ μακρότης τῶν ἡμερῶν σου κατοικεῖν σε ἐπὶ τῆς γῆς ἧς ὤμοσεν κύριος τοῖς πατράσιν σου Αβρααμ καὶ Ισαακ καὶ Ιακωβ δοῦναι αὐτοῖς

to love the LORD your God, to obey his voice, and to cling to him; for this is your life and the length of your days, that you may dwell upon the land which the LORD swore to your fathers, to Abraham and Isaac and Jacob, to give to them.

The content of chosen life: love, obedience, clinging — for YHWH is life itselfἀγαπᾶν κύριον τὸν θεόν σου

The chapter closes by defining the chosen life through three infinitives — ἀγαπᾶν ('to love'), εἰσακούειν ('to obey'), ἔχεσθαι ('to cling') — gathering the whole oracle (love, v. 6, 16; obedience, vv. 2, 8, 10; clinging, the supreme covenant attachment). The ground is breathtaking: ὅτι τοῦτο ἡ ζωή σου ('for this/he is your life') — to choose life is to choose YHWH, who is himself Israel's life and length of days. The promise lands on the patriarchal oath: dwelling in the land sworn to Abraham, Isaac, and Jacob — the whole Pentateuch's hope held in its final word, δοῦναι ('to give').

Word-by-word analysis· 41 words

ἀγαπᾶνto lovePres Act Infin · ἀγαπάωepexegetical infinitive (first definition of chosen life)→ present infinitive (ongoing love)ἀγαπάω: 'love'; renders אָהַב; the first of three infinitives defining what choosing life means; ἀγαπᾶν κύριον recurs from vv. 6 and 16, binding the climax to the heart God circumcises and to the way of life — love of God is the substance of chosen life.

κύριονLORDAccusativedirect object of ἀγαπᾶν→ object specificationκύριος: the Tetragrammaton יהוה; the object of the love that is chosen life.

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

θεόνGodAccusativeaccusative in apposition to κύριον→ object specificationθεόν: meaning 'God'; it serves as accusative in apposition to κύριον.

εἰσακούεινto obeyPres Act Infin · εἰσακούωepexegetical infinitive (second definition of chosen life)→ present infinitive (ongoing obedience)εἰσακούω: 'hear / obey'; with genitive φωνῆς, 'obey his voice'; the second infinitive — obedience as the audible form of love; the refrain of vv. 2, 8, 10, 16.

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

φωνῆςvoiceGenitivegenitive object of εἰσακούειν→ relational specificationφωνή: 'voice'; YHWH's voice, obeyed as the expression of love.

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

ἔχεσθαιto clingPres Mid Infin · ἔχωepexegetical infinitive (third definition of chosen life)→ present infinitive (ongoing clinging/attachment)ἔχω (mid. ἔχεσθαι + genitive): 'hold oneself to / cling to / hold fast'; the middle with the genitive αὐτοῦ renders דָּבַק ('cleave / cling'), the supreme Deuteronomic image of covenant attachment (cf. 10:20; 11:22; 13:5); the third infinitive crowns love and obedience with intimate adherence to YHWH himself.

αὐτοῦhimGenitivegenitive object of ἔχεσθαι (the one clung to)→ relational specificationαὐτός: 'him'; the genitive object of clinging — Israel is to hold fast to YHWH himself, the personal goal of the whole covenant.

ὅτιforcausal conjunction (grounding the summons)→ discourse linkage or contrastὅτι: 'for / because'; introduces the climactic ground — YHWH himself is Israel's life.

τοῦτοthis / heNominativedemonstrative subject (of the verbless clause: 'this is your life')→ participant referenceοὗτος: 'this'; the neuter τοῦτο sums up the loving-obeying-clinging just named — and, more deeply, points to YHWH himself; 'this/he is your life' (cf. the Hebrew הוּא חַיֶּיךָ) identifies covenant attachment to YHWH as life itself, not merely its means.

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

ζωήlifeNominativepredicate nominative (with τοῦτο: 'this is your life')→ participant prominenceζωή: 'life'; the keyword reaches its theological summit — life is not merely the reward of choosing rightly but is found in YHWH himself; to choose life (v. 19) is to choose the God who is life.

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

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

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

μακρότηςlengthNominativepredicate nominative (coordinate with ζωή)→ participant prominenceμακρότης: 'length / long duration'; the idiom μακρότης τῶν ἡμερῶν ('length of days') renders אֹרֶךְ יָמִים; YHWH is not only Israel's life but the very length of its days — longevity in the land flows from clinging to him (the positive of v. 18's denied πολυήμεροι).

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

ἡμερῶνdaysGenitivegenitive (with μακρότης: 'length of days')→ relational specificationἡμέρα: 'day'; 'length of days' = long life; the blessing of enduring life in the land, grounded in attachment to YHWH.

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

κατοικεῖνto dwellPres Act Infin · κατοικέωinfinitive of result/purpose (the issue of chosen life: dwelling in the land)→ present infinitive (ongoing dwelling)κατοικέω: 'dwell / settle / inhabit'; renders יָשַׁב; the goal toward which life and length of days tend — secure dwelling in the promised land; the infinitive with accusative subject σε ('that you may dwell') states the covenant's land-hope.

σεyouAccusativeaccusative subject of the infinitive κατοικεῖν→ participant referenceσύ (acc. σέ): 'you'; the accusative subject of κατοικεῖν — 'that you may dwell.'

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

γῆςlandGenitivegenitive of place (with ἐπί)→ relational specificationγῆ: 'land'; the promised land, place of secure dwelling — the goal of the whole covenant and the closing focus of the chapter.

ἧςwhichGenitiverelative pronoun (object of ὤμοσεν; antecedent γῆς)→ relational specificationὅς: relative pronoun, fem. gen. sg. (by attraction to γῆς), construed with ὤμοσεν.

ὤμοσενsworeAor Act Indic 3 Sg · ὄμνυμιmain verb of relative clause (the patriarchal oath)→ constative aorist (the completed, abiding oath)ὄμνυμι: 'swear (an oath)'; renders נִשְׁבַּע; the patriarchal land-oath grounds the whole promise; God's sworn word to Abraham, Isaac, and Jacob is the bedrock guarantee that life, dwelling, and inheritance will stand.

κύριοςLORDNominativesubject of ὤμοσεν→ participant prominenceκύριος: the Tetragrammaton יהוה; the one who swore the land-oath to the patriarchs — his sworn faithfulness undergirds the chapter's every promise.

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

πατράσινfathersDativedative indirect object of ὤμοσεν (to whom the oath was sworn)→ sphere or referenceπατήρ (dat. pl. πατράσιν): 'fathers / ancestors'; the patriarchs to whom the land was sworn, named explicitly below.

ΑβρααμAbrahamdative in apposition to πατράσιν (indeclinable proper noun)→ participant identificationΑβρααμ: transliteration of Hebrew אַבְרָהָם; indeclinable in the LXX; the first of the three patriarchs to whom the land was sworn (Gen 12:7; 15:18; 17:8).

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

ΙσαακIsaacdative in apposition to πατράσιν (indeclinable proper noun)→ participant identificationΙσαακ: transliteration of Hebrew יִצְחָק; indeclinable in the LXX; the second patriarch, heir of the same land-promise (Gen 26:3).

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

ΙακωβJacobdative in apposition to πατράσιν (indeclinable proper noun)→ participant identificationΙακωβ: transliteration of Hebrew יַעֲקֹב; indeclinable in the LXX; the third patriarch, to whom the land-oath was renewed (Gen 28:13; 35:12); the triad Abraham/Isaac/Jacob seals the chapter on the bedrock of the patriarchal promise.

δοῦναιto giveAor Act Infin · δίδωμιinfinitive complementing ὤμοσεν (content of the oath)→ aorist infinitive (the sworn act of giving)δίδωμι: 'give'; renders לָתֵת; the content of the oath — to give the land; the chapter, and with it the long restoration-and-life oracle, comes to rest on the patriarchal gift-promise, the foundation of Israel's whole hope.

αὐτοῖςto themDativedative indirect object of δοῦναι (the patriarchs and their seed)→ participant reference or interestαὐτός: 'them'; the dative refers to the patriarchs (and so their seed); the land sworn 'to give to them' is the inheritance now offered to the obedient, life-choosing people.

The Book of Deuteronomy, Chapter 30ΔΕΥΤΕΡΟΝΟΜΙΟΝ Λ′

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Translation & textual notes